Sermons on Deuteronomy (continued)
14. And if it fall out that she like you not, you shall let her go where she lists: but you must not fell her for money, nor make merchandise of her, because you has humbled her.
Had the Jews held themselves within the rule which God gave them, they should rather have taken them wives of their own tribes, that they might not in any wise have intermingled themselves with the idolaters. But forasmuch as mens lusts can hardly he bridled, God grants here a toleration, that when a man which has taken a heaven woman prisoner by the law of arms, and is minded to take her to his wife: ere he so do, he shall cause her to mourn for her father and her mother, as though they were dead, to the intent you may forget both her country & kindred whereof she came, as though she were made new again, and grassed into the body of the people of Israel.
Therefore let us mark that in this text GOD meant to restrain the lusts of such as had no hold of themselves in the time of war, but would needs take strange women, that had served idols before. Now the mean was (as I have said before) that the women should be at it were changed, so as they might no more remember their former life.
And that is the cause why he said that they should shave their heads, and pare their nails, (for so is it word for word,) that is to say , let them grow that they might become great, to disfigure them. And they think that by that means God meant to bring their husbands in disliking of them. But it is clean contrary. For like as in French, they say commonly to make hear, and to make a beard, [when they mean the poling or rounding of the hair, and the shaving; clipping, or trimming of the beard: so do the Hebrews use the self same phrase of speech. And Gods appointing of this ceremony to be used, was to take away all unclean: as who should say, that if it were possible for them to scrape off their very skins, they should do it, to the intent they might no more be the same that they were before, but rather utterly renounce their own birth right; & become Jews to serve the god which gave his law by the hand of Moses. To the same end also tended the sorrow which they were to make in mourning for their fathers and mothers. Thus we see now to what end this Law was given.
Now remains to gather the instruction that is contained therein. For we see what liberty men take. When they have any worldly prosperity, then their lusts increase and boil more and more, so as they cannot easily be quieted. When men have taken a City, or made any conquest they cannot stay themselves from taking too much scope. If the Jews had tarried quietly at home in their own houses, and every man followed Gods ordinance in taking a wife of his own kindred; (not the brother the Sister, for that was forbidden by the Law: but I mean of the line of Abraham, which was the linage that God had chosen out of the whole world): they had been preserved from defiling themselves with the Infidels. For it was a kind of defilement when a Jew married a Heaven woman, which had been nuzzled in superstition all her life long. They should not then have ranged abroad. But had they once any war, and that God gave them the victory over any people, then their licentiousness bract out beyond his bounds. Whereby we see how it is not always for our profile, that our Lord should give us too much advantage. For if we grow too strong: our headiness becomes intolerable. lf we think ourselves able to make our part good: by and by we set up our bristles & our combs, as the common saying is: and it is seen by experience. Therefore if God deal not with us after our own liking, let us assure ourselves that his humbling of us is for our benefit, to the end we should always continue in some sobriety and mildness. Yea and even when he increases us, we must learn to liable ourselves willingly. For when so ever we advance ourselves our pride shall ever be punished & beaten down. And if we be stiff-necked, god must needs strike upon us with main blows. Such submit themselves of their own good will, and pass not their bounds, are comforted of God. But as for those which will needs win him by stoutness; they must needs feel his hand the sorer and heavier upon their heads.
The thing then which we have to note in the first place, is that men abuse Gods blessings & gracious gifts. Insomuch that if he send them worldly prosperity they take occasion to glory too much therein, hardening their hearts and following their lusts so licentiously, as though (to their seeming) all things were lawful for them. We see it too much: so that if men have obtained a victory, they bear themselves in hand that they ay use all manner of pillage & ravishing, so as nothing is spared. When we have any superiority above other; at what point be we? We could find in our hearts to make them our underlings, & to set out feel upon their throats. Since we see it is so, let us understand that our Lrod has good cause to hold us at a low stay, to the end he may the better weald us, and make us to bear his yoke quietly. And therefore let such as have any worldly prosperity, look well to themselves, that they be not puffed up with too much pride, knowing for a certainly that our nature is disposed thereunto, and that it sways too much pride, knowing for a certainty that our nature is disposed thereunto, and that it sways too much that way.
Wherefore let every man suspect himself in the time of prosperity, and be well advised to hold himself within the bounds of modesty.
And now we have to treat of marriage: & to show why our Lord did so straightly will and command the Jews, that they should not marry with the heaven & infidels. S. Paul not without cause likens our matches in marriage to yokes. For like as when a couple of Oxen are yoked together, if the one go, the other must needs follow; & if the one draw awry, the other cannot but sway aside too: even so fares it in the familiarity between man & man. True it is that we may be conversant among the heaven, without mar\tching with them: for else (as said S. Paul) we should be fain to get us out of the world, if we would come in company of none but good men & Gods children.
But there are means to traffic man with man, & yet that must be done but in manner of wayfaring. He that buys of a man, would not inquire of his good behavior, except he feared that he should be deceived by him: Only he buys his ware & goes his way, & yet for all that he is not in any covenant with him with whom he bargained. But if he once enter into familiar conversation, and fall to eating and drinking with him: and there grows such acquaintance betwixt them, that they live commonly together: then becomes it a yoke said S.
Paul. Now we know that marriage is the holiest kind of company in all the work: insomuch that a man shall have both father and mother to keep company with his wife. Therefore it is impossible for a man to contract marriage, without coupling himself with this wife, so as each be made privy to others mind, will, and purpose in all things.
For we see what has happened, how the parties that have given themselves over in that wife, have in the end been utterly marred, &
God did as it were cut them off from his people, so as they became as rotten members, and all through the counsel of Balaam. For he saw that God opened not his mouth to curse the Israelites, but rather that when as he had conspired to utter curses, he was enforced to speak the clean contrary: for his last shift he gave counsel, that they should set the Jews enter communication with the heathen women, that they might deceive the Jews hearts, & corrupt them with Idolatry, whereby they should provoke Gods vengeance against them, & that should turn to their confusion. Nay if there were no more but Salomon, his example were enough to make their hair stand up upon their heads, which did well consider where into he fell. Surely he was an excellent man: It was Gods will to set him forth as a looking glass, or as a peerless pearl, & he was endued with so excellent wisdom, that all men wondered at him, yea & he was even a Prophet of God.
Yet for all this, the heathen women deceived his heart, insomuch that he suffered idolatry to have full scope, & to reign in the country which GOD had reserved & dedicated to himself, so that he built
Temples unto idols. When we see that such a man (who was an Angel of heaven) did fall down to hell, & that God gave him over to a wicked mind; by means whereof he became so beastly that he overthrew the service & religion of God: how shall they do which are far off from profiting so much as he? So then we see it is not without cause that God so straightly forbade the Jews to take wives of foreign nations, & specially of the country of Chanaan. But generally his meaning was, that they should not match themselves with idolaters.
For why? It is a making of an entry & an opening of a gap to Satan that he may put all to havoc, & bring all things to disorder & confusion. God therefore meant to prevent that. True it is that at this day now that it Gospel has been preached over all the world, there is neither Gentile nor Jew any more: we have no more any such distinction as was under the Law. For the separation wall (said S.
Paul) is broken down, so as we must now link together in brotherly concord, forasmuch as God will be called upon of all nations, & that all men should call him father: and therefore we must knit ourselves together. Yea, but there are which separate themselves through unbelief, & will not be the body of the Church, but refuses God which is declared to us by Jesus Christ, & will not be partakers of the adoption which he offers to all men both great & small. Unto such we must not cleave, at leastwise if we intend not to alienate ourselves from God & from the way of salvation. Whosoever then matches himself wittingly & willfully with the unbelievers: does as much as in him lies to banish himself from the kingdom of God. And for that cause does S. Paul use this exhortation, that we should not bear the yoke with unbelievers, telling us that the things which were spoken in old time to the Jews, belong also unto us, so as it behooves us to flee far from all superstition, & from all such as entangle us therein.
And why? For we not only bear the material vessels of the Lords
Temple, but also are his very Temples wherein he dwells by his holy spirit: and therefore we must offer both our bodies and souls in sacrifice to him, that we may be wholly dedicated unto him. For seeing he has chosen us to be his children ought we not to be cleansed from all corruption both of body & mind, as has been declared?
Seeing it is so then, let us learn that when a man is to marry, he must (as near as he can) choose him such a wife as may further him in the serving of God purely. For why? We be frail enough of ourselves, without being corrupted of other folks. And if a man be in a good way, and be never so well minded and desirous to do well: he shall soon be marred by evil company. And the world sees it. If a man do but fall to drinking with a lewd fellow or a naughty pack: he is in danger to turn back and to become every day worse than other; so that you would wonder to see him become a very devil. Now if a little tippling do this; what will ensue when a man shall be same to keep company with his wife as long as they line? Truly it is a manifest tempting of God; when a man throws himself headlong down after that fashion, and stops his eyes at the taking of a wife, having no regard of his choice that he might be helped by her, so as they might behave themselves holily & according to Gods will with one common consent. That (I tell you) is a point which it behooves us to mark well.
And what is the cause that nowadays so many marriages come to ill end, but that men have not an eye to God, but mens minds are set upon their lusts and pleasure, or else they seek for wealth? God then is not accounted of, & therefore he is fain to revenge such contempt, and so does he as experience shows. So much the more ought we to mark well how it is said in this text, that is a man will marry a strange woman, (that is to say an Infidel) which has not been brought up in the fear of God, nor been instructed in his word,) he must look that she be clean changed, before he ever come at her. For a wife is as a deadly poison, unless she have first forsaken her former conversation, and professed to live thenceforth to God ward, and to stick purely to his word, & have put her old bringing up quite out of her mind, yea & even cast her flow as they say.
And furthermore, whereas it is said here, that the woman must shave her head, pare her nails, put away (old) apparel, and mourn as though she had forgone her father mother: indeed those ceremonies served for the Jews, and we be not to use those figures nowadays.
But yet must we have an eye whereunto the same tended: namely that the women (as I have said before) should be as it were changed, that they might be brought into the body of Gods Church. This is a ground therefore, that when a man intends to take a wife, he must look that she be reformed beforehand & that she know God & his word, so as she join herself thereto, & be ready to give over all idolatry. Until a woman be at that point, it is not lawful for a Christian man to take her to his wife. And if he take her before and grant him the grace to reclaim her afterward; yet must he understand that he has done amiss. And look what is said of men, concerns women like wise. For as women have their enticements to allure the hearts of men: so men may easily tempt women to turn them from the right way of salvation, and to overthrow them as the world sees.
And therefore when a woman does her own will go take a husband that is a despiser of God, a wicked and loose liver, a lawless person, a drunkard or a swearer: it is all one as if she forsook God, and banished herself of his Church, and she deserves to have all manner of cursedness to light upon her head.
And where as this is told us concerning wedlock; let us understand it likewise of all other things that may thrust us out of our way: and let us learn to be conversant with such companions, that we may ever be edified still to the better. For we have need of such folk as may amend us, because that every of us is frail of himself. And therefore let us seek match ourselves with such as have the fear of God, and lead a holy & honest life: & let us shun such as go about to entangle us in their abominations. When we see a malicious and froward person, a despiser of God, or a lusty Gallant that passes not to be an offence to all men: let us esteem him as a plague, and let us utterly eschew him. For why? whosoever comes near him, shall surely be infected by him out of hand. And that is apparent. So then, let us bear well in mind, that here our Lord intended to show, that we must haunt such companions as is fit to teach us to do well, and that on the contrary part, we must shun all occasions of evil, because of the infirmity that is in us, and we need not much to turn us away from well doing.
Also it is to be noted, that seeing God has ordained so many ceremonies for the women which were to renounce their own kindred: therein he meant to do us to wit, that we must forget our own nature, if we will serve him purely and as he commands us.
Therefore when we have had any wicked training, and have been nestled in any evil custom; it is not enough for us to be told that such a thing is evil. For although we see it is so, and have it throughly proved unto us: yet do we not cease to be stained with it still, It is so deeply rooted in us, as it cannot be plucked up at the first dash. And this ought to be throughly known unto us, that when a man has been naughtily brought up from his childhood, and has dwelled in a house of disorder till he come to twenty year of age: although he take pains all the time of his life after, to forget to corruptions which he had seen, and wherewith he had been imbrued before: yet can he never bring it to pass, but that he shall always retain still some spot of blemish. And hereby we see how gracious God is to such as are so well brought up, that they have seen none other but good and honest examples whereby they have learned to serve God and to honor him.
It is an inestimable privilege, when God grants us to have such bringing up: and unhappy be they which abuse it. And this ought to bee so much the greater provocation to fathers and mothers to nurture well their children, and to take pains in the good bringing of them up, because there is such corruption in men, that when they have once been imbrued and infected with vices, they can hardly refrain them with great pain. This then is that which in effect we have to remember upon this text, to the end that all men should be vigilant in bringing up their children in true religion and virtue.
Again, on the other side let children on their part be well ware that they disappoint not the grace of God, but rather that they make it available, that by their good bringing up, they may fare the better all their life after. Also fathers and mothers must take good heed, that they suffer not their children to run at rovers: for you see how it is enough to mar them out of hand, and to bring the poor soul to utter undoing. Specially when we ourselves have been evil brought up, that is to say evil taught; let us do the best we can to weed out the infections that are in us. And let us not think it an easy thing to do, so as we should need no more but to shake our ears at it as a number do, who when they have played the naughty packs, think themselves to be the best reformed men in the world, so long as they rush not out into all extremities, when yet notwithstanding they fail not to retain still some part of their former corruptions, and all the world may see still the marks of their evil bringing up in them. For why?
They consider not how hard it is for a man to reform himself, which has been naughtily brought up. And above all things, let this be observed in religion. For as for those that have been brought up in popery, I mean which have been nestled in it, that is to say, made beasts, (for one of the holy & points of doctrine that is taught and esteemed of among the Papists, is that men should be without wit and without reason, and not discern any thing themselves, but rather suffer themselves to be led by the noses like brute beasts;) when, I say they have been nestled in such ignorance, although they come afterward to the pureness of the Gospel, yet notwithstanding they keep still some dregs, unless they take marvelous great pain to rid away all their former corruption, as every of us finds by experience in himself.
True it is that many silly souls perceive it not in themselves. For when it is wide them that the Mass is an abomination, that diverse things in it are of Satans devising, & that they must hold themselves to Gods word: very well say they, all is one to me, I will forbear the Mass, and thrift, and all the things that I have settle in times past, I give them over. And why? Because they be no longer in use.
Therefore they be now laid asleep. But if an altar were set up again, a man could not so soon turn his hand, but they of would by & by be gadding to Mass, as fast as they flock now to Sermons. And their coming to sermons is not to be edified; but rather the word of God serves to condemns them, and to make them inexcusable. And as for such, they ought not what it is to fight against popish superstitions.
But such as are well wakened and touched to the quick with the fear of God, when they examine themselves, will think thus: Go to, I have yet still this snatch of my wicked bringing up in my childhood remaining in you. A man which is duly touched with the fear of God, and desirous to profit in Gods word shall find at ten or twenty years end that there remains still some root thereof behind, and must be fain to fight against it. Every man sees this in his owns case. For look how much one man has been deeper plunged than another in those cursed meetings or assemblies, so much the more nourishment of them does he retain still ever after. In so much that even those which have profited best in Gods school, if they have once been drowned in these Munkeries, or in the hellish dungeons of Popery, do feel in themselves I ought not what dregs thereof remaining in them ever after. And our Lord holds them down, and by meaner thereof gives them as it were a Whetstone to sharpen them to the encounter, that they may the better know their own vices, and be the fitter to teach others. But howsoever the case stand, we may well assure ourselves that we shall not by and by have rooted out the corruptions which we have received by our evil bringing up in our childhood. And that is it which our Lord meant by the figure which he sets down here, namely, that the women must shave off their hair, pare their nails, put away their accustomed apparel, and be quite and clean changed, if they will dwell among the people of God: so as they must after a sort be made new again, and have utterly renounced their own kindred. We see now how such as have been trained up in evil and plunged in superstition, must fight all their lifelong against their vices, that they may reclaim themselves fully unto God.
But we must go yet one step further, and put the thing in use which is said in the five and fortieth Psalm, agreeing unto that which is said here: Hearken my daughter, forget your own people, and your kindred, and your fathers house. There it is spoken concerning
Salomons wife: but under that figure it is showed unto us how Gods
Church is married spiritually to our Lord Jesus Christ: namely upon condition that you forget her father and her kindred, and all her former trade of life, and all the customs of her country. And I told you that this text concerns the things that are contained here. For why? She was a woman of a strange country, and had been idolater all the time of her life: and therefore it was said unto her that you must forget all the time past, and put her bringing up out of her remembrance, to the end you might dedicate herself to GOD and then the king would love her beauty. As if it were said, that king
Salomon ought nor to take any pleasure in his wife, nor have any delight or liking in her, until you had protested herself desirous to be wholly united to Gods people, and had separated herself from all the abominations of Egypt. And I have told you, that herein we have a general rule for all men, of what kindred or country so ever we be.
For why? It is the son of God that is our true Salomon, who contracts holy wedlock with his Church, and will have us to be as a wife unto him. And to the same end serves the preaching of the Gospel, as says
Saint Paul in the eleventh Chapter of the second Epistle to the Corinthians. I must marry you (says he) as chaste virgins unto Jesus
Christ. And therefore let us mark, that when so ever the Gospel is preached unto us, it is all one as if Christ wooed us to marry with him, after the same manner that men sue unto women when they would match with them in wedlock. And so our Lord thinks it not enough to take us as his soldiers and servants: but he will also have us to be incorporated into him, and to be as near unto him as the wife is to her husband. But upon what condition? So long as we continue in our own nature, we cannot be joined unto him, neither can he take any pleasure in us: and therefore we must forget our own stock, & our kinsfolks; that is to say, we must become new creatures.
For what have we so long as we hold of our father Adam, or any thing at all that is of man? what have we (say I) but utter frowardness?
Wherefore let us mark well, that this figure must serve us for an instruction at this day: namely, that whereas under the law, our Lord willed heathen women to pare their nails, to shave off the hair of their heads, & to put away their former apparel & attire; it is all one as if he showed us in a lively picture, that we cannot be of the body of his Church, nor of the household of faith, nor admitted into his favor, except we be stripped out of our accustomed apparel, that is to say, except we forsake our old manners & trade of life, and be so changed, as we may show openly that our desire is not to be wedded any more to ourselves, but to be governed by him, & to forsake all that we have of our own nature, & all that ever we have learned by evil custom.
Now we see how beneficial this lesson is for us, & that God spake it not for the Jews only, but that he meant to give us also a profitable instruction if we can skill to put it well in use.
Now whereas it is said, that the woman shall bewail her father and her mother: it is not meant that women should be sorry to come to live after Gods word: but here our Lord hash done us to understand that the natural affections cannot be mortified at the first chop, without some striving against them, as we see too much by experience: insomuch that even after a man has been trained up in Gods word, although he be desirous to behave himself as becomes him; yet shall he find great gain strivings and contrarieties in himself, so as he must be fain to enforce himself. And it is not for one day, but for all our life long, that our lusts and fleshly affections strive against Gods spirit which dwells in us and stirs us up and provokes us unto good. Wherefore let us mark that whereas our Lord speaks here of sorrowing, it is all one as if he had said, that although a woman mourn for her kindred and be grieved with her sinful and corrupt affections; a yet notwithstanding, her lamenting must be after such a sort, that in the end you thrust them under foot and forget them. And hereby we have to note, that our serving of God, must not be lonely when things fall out after our liking and after our hearts desire, so as we be nothing pinched in the doing thereof, but also even when we be vexed and strong with our wicked lusts; In so much that although it be hard for us to frame ourselves to the obeying of Gods commandments, and we feel it as a bitter medicine: yet must we not therefore be out of heart. For it is much better for us to weep in sorrowing for our sins and offences, and to forsake them; than to be merry and to laugh, and in the meanwhile to have this threat sounding in our ears, that our laughter shall be turned into weeping and gnashing of teeth.
And therefore let us mark well, that herein our Lord meant to put us still in mind, that whatsoever infirmities be in us, yet must they not make our hearts to quail, but we must still so enforce ourselves to amendment, as we may always go on forward, howsoever we fare.
And if Satan cast stops in our ways, to make us retire or turn head; we must thrust them back, and strain ourselves to overcome them.
Although then that we be driven to morn as though we bewailed our kinsfolks and friends; yet must we still hold out in renouncing worldly things, that we may giver over ourselves unto our GOD, and that Christ may have the possession of us quietly, and we faithfully keep the promise of the sacred & spiritual marriage which he contracts with us by the Gospel.
And it is said, that this must be done by the space of a month, during which time the man shall keep her in his house without touching her, yea, or without coming at her. Hereby we see, that (as was said at the beginning) God in this place did somewhat bear and dispense with the Jews, because they were too greatly given to their own likings: howbeit that was but with a moderation. And thereby you be taught (as I have touched already at the beginning ) to eschew the occasions that might deceive us by their enticements. For we can no sooner open our eyes, but Satan has some mean or other to dazzle them in such sort, that he will draw them to him by and by. And he has his snares so laid beforehand, that we shall be caught ere we be aware.
What will become of us then, when we seek occasions afar off? We had need to betake ourselves to God both early and late; as the holy
Ghost himself does us to understand where he says [in our behalf:]
Lord, turn away mine eyes from all temptations. As much is said of all ours and of all our other senses. For all of them are but as messengers of lechery and lewdness, unless our Lord put to his hand, and rule us by his holy spirit. Therefore let us learn to shun the temptations that might serve to entice us to further naughtiness and let us so eschew them, as GOD may quietly have the fruition of us.
And when so ever any temptation happens unto us, let us seek to cut it off out of hand; and not to feed it: neither let us be too hasty to follow our own likings, which is the last point that we have to mark here.
To conclude, whereas it is said, that the woman whom a man intends to marry, must be kept close by him at home in his house, a whole month before he come near her: therein our Lord has showed us a remedy that is more than requisite and needful for all such as have so whott and heady lusts. We see that when any lust is once entered into a mans heart, it sets him on fire at the first brunt, and carries him away after such a sort, as he can take no rest. In respect whereof our Lord gives men here a bridle, telling them that he which will take a wife after that manner, shall not go in unto her, until he have first given her a moneths respite to mourn and to forsake her own native people.
True it is (as I have said before) that this ceremony continues not now any longer as in respect of the use thereof, but yet it must serve us still for our learning: That is to wit, that for as much as the devil drives us after our lusts, and that as soon as any toy takes us in the head, by and by we run gadding after it, so as we break all bonds and bridles; we must consider thus with ourselves: But yet must you bridle yourself in this case spite of your teeth; and if you be a wood beast, you must be subdued by strong hand to the obeying of your GOD. After that manner ought every man to fight against himself, and we should put this lesson in practice daily. For when so ever we be tempted to evil, if we endeavor not to reprove ourselves, we be overcome immediately, and the devil having once caught hold, will not let us go again, for he has lead upon the pray that is his own already. But if we through Gods grace, and by the power of his holy
Spirit, do strive to beat back temptations, and take pleasure in minding the things that God commands us; and whereas Satan seeks to surprise us, and endeavors to make us turn our backs to all good doctrine and admonitions, we on the other side conclude with ourselves, saying, Now must I gather my wits to me and bethink me of that which I have learned, and whereunto God calls me: If we (I say) take such advisement to subdue our lusts: Satan shall be overcome, and our Lord will be so gracious unto us as to turn the evil into good, and to enable us to use his benefits in such wise, as they shall not be marred by our taking of any inordinate liberty. The thing then which we have to remember yet further upon this text, is that although Moses speak here of none but women; yet we must apply the doctrine to all other temptations which befall us, that we be not won by them at the first brunt, but that we behave ourselves so staidly as God may in the end reign over us, and we not attempt any thing which is not permitted us by his word.
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us so to feel them, that being sorry for them we may be so cast down and grieved in ourselves, as we may be ready to renounce all that ever is of the world and of own nature, and to give over and consecrate ourselves more and more to him that has called us to this state, that we be a holy people to him, according to his adopting of us by Jesus Christ, the members of whole body he would have us to be. And so let us all say, Almighty God, heavenly father, & c.
On Monday, the 30th of
December 1555 The 122nd Sermon which is the third upon the one and twentieth Chapter
15 If a man have two wives, the one beloved and the other hated, and they have brought him forth children, as well the hated as the beloved, and the first child is the child of the hated: 16 And the time is come that he will divide his goods among his children to inherit: he may not give the title of eldership to the son of the beloved, in derogation of the hated womans son which is the first born.
17 But he shall acknowledge the hated womans son for his eldest, in giving him double portion of all things that he has. For he is the beginning of his strength, to whom the right of the first begotten belongs.
Here we may see how hard it is to keep men in good order, by reason of the naughtiness and rebellion that is in them. For the lusts of our flesh are like mad beasts that cannot be tamed. And therefore the laws which Moses sets down here, serve as it were to setter men when they will not be ruled quietly. If any thing be to be counted holy and inviolable among men, it is marriage. For it has a testimony that God would have it established in his name, even to live and dye therein. And yet men stick not to break so great a bond. And so we see that the brute beasts are easier to rule than men be, for all the reason and understanding that God has give unto them: for they set all their wits upon evil.
It is not for us to find fault with the Jews in this behalf, as though they were a hard hearted people, and we were not the like: but we ought rather to behold ourselves in their persons, and to consider that we be no better than they. The text speaks here of a woman that was taken prisoner, how that when a man had married her, he ought thence forth to keep, the same rule with her which our Lord has set down for all others: namely, that he forsake both father and mother, and cleave to his wife. God says that if he be weary her, he shall let her go frank and free, and not fell her as a slave. Surely God meant not to give a married man leave to put away his wife: for that is against the order of nature, and against the first institution or ordinance of marriage which ought to continue to the worlds end.
But it is all one as if God told us, that men cannot behave themselves evenly & uprightly, & that they presume up many things which are not permitted to them. And therefore like as men put shackles upon evil conditioned horses; even so to the intent men also should not overshoot themselves too far, God sets them a bar to stop at: not that he corrects their vices altogether, but that he makes some restraint of them. If we have an eye to the perfection which God requires, who so ever has once married a wife, must keep his faith and troth towards her to the uttermost, that is to say, even unto the death. And although there be faults to be found in her, yet must he bear with her as with the weaker vessel. Likewise the wife must behave herself so quietly towards her husband that to the uttermost of her power she must frame herself to his disposition. The thing then which marriage requires, is that the two parties live together with one content in the obedience of God, and that neither of them draw aside by themselves, but that if there be any faults in the one or in the other, they bear with them & pass them over as I said before. If a man put away his wife whom he took as a prisoner among his enemies, although he do not hold her still in bondage, yet is the marriage broken thereby . Yea verily: and yet is not that putting away made lawful by God, as who should say he had set men free at their own choice. Neither must men sooth themselves or think themselves acquit, because they be not blamed by earthly justice: but Gods intent was only to show, that although a man be so lewd as to break his faith, yet must he not presume so far as to play the tyrant too, and to sell his wife as though she were his bond slave still for ever. For he has dishonored her.
We see then (as I have touched before) how mans wickedness is so great, that it cannot be reformed, and that it is much if he can be brought to some measure. And therefore we must put a difference between human policy and the law of God which serves to rule our life, to the intent we may walk as before him. Human policy keeps a certain mean. It is no such perfectness as can acquit us before God, though we have not transgressed the laws thereof. But our Lord draws us yet further in showing us the way to live well. He rests not upon the thing that is possible in mans sight; but shows us what is due to himself, and wherein we be bound unto him. Why he not mens laws perfect in all points? Because that in them respect is had what is possible to be obtained. Laws are not made in respect that it is good that men should do so: but to the end that men might live together one with another. But when our Lord gives us his doctrine, showing us the way to live well and holily: he respects not our ability
[to perform it.] For can we love him with all our hearts, with all our strength, with all our soul, and with all our reason? Alas, it is much if we did take pains about it, and enter into the way, and endeavor to set forward. Although we were still far from the mark, yet had we profited very much. But yet does not this bar God from demanding his right. You must love me (says he) with all your heart. If a man reply, that it lies not in us to do it; it is nothing to the purpose. We must tend thereunto whatsoever come of it. He will have us to be clear from all evil affections, from all wicked lusts of our flesh: and is that possible? No, And yet are we bound unto it, and the law requires it. And for that cause did I say (according to my treating of the same matter heretofore) that it stands us in hand to discern well the spiritual law whereby God governs our soul, from all that ever is set down in the laws of this world for the civil ordering of this present life. And hereof we have examples in this present place. For (as I have declared before) what means marriage, but that a man should hold himself to the company of his wise men unto the death, quietly maintaining her and bearing with her?
But God seems here to give a man leave to put away his wife. It is no giving of leave, as I said before. For the bond stands still in force, that he which puts away his wife is accursed because he has broken the order which God has set, and sanctified. But yet as in respect of worldly government such a man was not punished among the Jews.
As for nowadays, that liberty is not permitted. For it is good reason that Christians should use a more perfect kind of government than the Jews had, considering that our Lord Jesus Christ has aimed himself in the world, and uttered the will of God his father unto us more fully. Therefore we must not take such liberty nowadays, as the Jews did in old time.
Now let us come to the second law that is set down here. It is said, If a man have two wives. What? Is this agreeable to the order of marriage? Nay, it is clean contrary to it. A man cannot break wedlock more, than by taking two wives. It is said that they shall be two in one flesh. It is not said there, that they shall be three or four. But our Lord created only one woman, to the intent you should be the mans companion. And before he created her, he says not, it were good for a man to have many helps. Let us make him one helper (quotes he) to be with him. Now seeing that God thinks one helper to be enough for a man; surely whosoever goes beyond that rule, turns all things upside down, & it is all one as if he would disannul the ordinance of God. Yea verily. For who is the author of marriage? Has not God spoken the thing that ought to stand inviolable, namely that they shall be two in one flesh, and that a man shall have but one helper?
Now if notwithstanding this, a man will needs take two wives, is it not an open defying of God? Yes verily. And therefore our Lord says by his Prophet, that it were more tolerable for a man to put away his wife by giving her the leave that was permitted under the law, than to have two wives at once. And there he sends such unruly persons back again to the creation. Behold (says he,) God created but one man.
And the very same thing does our Lord Jesus Christ mean in saying that at the beginning it was not so. For God created but one man: namely male and female created be them. Now the Prophet Malachy in alleging this, says further that God had sufficient abundance of spirit in himself. And therefore what should have letted him to have created two wives for Adam, if he had thought it good? But God thought one to be enough. Therefore it is to be concluded, that he which covets to have two wives, mars all, and regards not the keeping of wedlock in such sort as God has ordained it. Then is it whoredom and not wedlock for a man to desire a second wife after that fashion.
Yet notwithstanding, this vice has been of old time, & thereby a man may see & judge what certainty there is in grounding ourselves upon custom. Tush say we, it has been so in all ages, it has ever been wont to be so. Yea, but that will not serve to discharge us before God. For this Polygamy as they term it, that is to say, this having of many wives at once, should have a very goodly cover for it, if it might rest upon custom and antiquity. But what? Gods institution or ordinance went before custom, and ought to continue unto the last end. We see then that it was too disordered and unruly dealing, when men took such scope and liberty to have many wives at once. And yet the thing fell out even in the Patriarchs themselves. Whereby it appears that men do but deceive themselves when they ground themselves upon men, though they be the holiest that ever were. You see that Abraham who is the father of the faithful, had no wives than one.
Yea, but he failed not to be condemned for it. In all the residue of his life he was a mirror of Angelical perfection: but in this case he overshot himself. Therefore let us hold ourselves to Gods pure word, and not pretend that any thing is lawful for us, except it be ruled after the same. Thus much concerning the hating of many wives at once, which is spoken of here. In so much that if any man have two wives, he does contrary to the order which God has set. By reason whereof the men that do so pass their bounds are never the more acquit, though they be not punished for it by the laws of men: but they must always come back to this point, that God having an eye what might be obtained of mens infirmities, ordained it as a law of policy. And this is no impediment at all to the perfection that is contained in Gods word whereto it behoves us to aspire. And if we swarve never so little from it, we be guilty before him by and by. And well may we allege this or that; As for example, men require nothing at our hands; yet must we come to account for it before the heavenly
Judge.
It is said here expressly, If a man hate the one and love the other.
Whereby it is showed unto us, that the having of many wives at once, proceeds of a corrupt affection, in that a man bears not such love to his wife as he ought to do. For if a man loved his wife chastely, as he is commanded; his heart will never be withdrawn from her to desire a new marriage. Then must a man needs be corrupted and infected in his heart, and cancel a disliking of his wife, so as he is loth to yield his duty unto her, before he can long for a second marriage. It is said; You husbands, love your wives: for no man has ever hated his own flesh. The same matter is alleged concerning all men by the Prophet
Esay, because we have one resemblance of nature common to us all.
It is said there, you shall not despise your own flesh, and it is meant even of the furthest strangers in the world. But between man and wife, there is another respect: for (to speak properly) they be both but one man. And so does the Scripture term them, saying: They shall be two in one flesh; that is to say, in one person. Now if any man hate his own body, must it not needs be that he is worse than mad? Hereupon Saint Paul concludes, that if a man love not his own wife, he is as a monster. True it is that wives will oftentimes give their husbands cause to hate them, and that there be some of them such fiends as were able to vex even the Angels of heaven, and to put them out of patience. That is true. But yet must a man sight against such temptations, and overcome them howsoever her fare, by the power of Gods spirit. When he is once matched with a wife, he must not think it to be by haphazard, but that it was by Gods will. And therefore he must bridle himself, in so much that although it be right hard and & grievous to do, yet must he take pains to reform the vices of his wife that is so evil disposed, and yet in the meanwhile bear with her and use her as gently as is possible for him. To that point must a man come. Hereunto Saint Paul adds the example of our Lord
Jesus Christ, besides the inward understanding which we have of nature. Mark (says he) how Jesus Christ loves his Church. For he had given himself to death, to make us clean from all spots, even us that are fowl and full of uncleanness. If our Lord Jesus have not spared his own blood for the washing of us; what ought a mortal man to do for his wife? But we know that wedlock is as a lively picture of the sacred union which our Lord Jesus vouchsafes to have with us.
Therefore when so ever the husband is displeased, or grieved at his wife, though he be never so angry with her, let him have an eye to this example. Behold, the son of God offers me his own blood to wash me, showing me thereby that I must bridle myself in this behalf, and perform my duty throughly towards my wife, howsoever the world go. So then let us mark, that a man will never covet a second wife, except he have first falsified his faith and troth towards her whom he puts away. For if he loved her truly, soundly, and rightly, he would lever die than let his mind run upon any second marriage. Let us mark well (I say) that here our Lord meant to bring us back to the well head of the mischief, to the intent that every of us should examine his own vices, and specially the vices that are hid from men under this wicked root that is within us. He that forsakes his wife to marry another, shall perhaps be condemned by the common judgment of men: but to judge thereof as is meet, we must go to the wellspring thereof, and then shall we find that the greatest evil is ever inward. Now then, is the having of many wines at once be a wicked thing, and that God find fault with it, insomuch as he had lever that a man should put his wife away, than that marriage should be broken and the order thereof overthrown: let us assure ourselves there is yet a greater mischief, namely secret hatred, when a man loves not his wife, but is inflamed with a wicked desire to have an other beside her. And so you see that the greatest wickedness that can be, is this unfaithfulness where through marriage is corrupted and men have no more care to follow the order of GOD and nature, and to frame themselves thereafter.
Furthermore, as touching the word Hate; let us note that it is taken here for over cold loving. For inasmuch as the Law punished not a man for putting of his wife away, if he had hated her in deed, he would surely have thrust her out of his house and company.
Therefore in keeping her still, he showed plainly that he hated her not as we mean by hating in our common speech, and yet does God account it for hatred and not without cause, which is a text well worthy to be noted. For if a man hate not his wife deadly, so as he would kill her with beating, or with her in her grave: he will bear the world in hand that although he love her not, yet he does not utterly hate her. But here you see how God speaks same otherwise. For he says and vows, that if a mans heart be not whole and sound towards his wife, it is to be taken for hatred. Therefore let us embrace this saying, That a husband must love his wife as himself, even as his own person. If he do not so, yet shall this sentence of God always take place. And this lesson ought to serve, not only for the mutual love between man and wife, but also generally for the love towards our neighbors. When a man has an offence committed against him; if he seek no revenge, if he practice no wicked ways, if he intend not to murder him by sword or by poisoning, if he go about no wicked conspiracy against him: he will say, As for me, If I would him any evil, let it light upon myself, I wish him nothing but his benefit and welfare: That is true: but yet in the meanwhile there is a secret rancor lurking within. And we must not think that God acquits us when we have such heartburning in us, bearing in mind the offence that has been committed against us; so as we be loth to pleasure the party, and could rather find in our hearts that evil might befall him.
On the other side, some man is so far reconciled, as he cannot find in his heart to commit any wicked deed by treachery or unfaithfulness, nor by any manner of violence: and yet he thinks with himself, such a one is mine enemy, he has gone about to undo me, yet will I forgive him so far, that I will do nothing against him. But yet if some mischance might befall him, he would be glad of it and say, O, it is well bestowed, for what had he purposed against me? When we keep such back shops, it is a token that our heart is not rid quite & clean.
The hatred appears not openly, but yet it abides lurking within. And he that hates his neighbour in his heart (says Saint John) that is to say in secret, is a murderer before God. So then let us mark, that love consists not only in wishing none evil to our neighbors, but also in seeking their welfare as much as we can, and in rejoicing at the welfare of our enemies. And specially, if a man intend to discharge his duty towards his wife, he must not love her slenderly, but he must accept her as his wife, that is to say, as the party whom God has linked to him, and therefore he must bear with her and maintain peace and concord with her as much as he can possibly. That is the thing that Moses meant in saying, If a man hate his wife. For else a man might say, as for me if I had hated her, I would have been divorced from her, and not have kept her still. For what a thing had it been for me to have kept her still in my house? Yea; but wherefore has you taken an other wife to her, but because you did mislike of the first? All the pretences which you can allege are to no purpose; vain are such excuses. For God who is the judge of mens hearts, tells you that if you bear her not a right and pure love, you hates her.
Now Moses adds, When he hates the one and loves the other, if he have children by them both, he may not make the child of the beloved, his heir by giving him the prerogative of double portion above the rest of his children. But the birthright must remain to him to whom it belongs by nature, though the mother of him was not so well liked of her husband as the other. That is the thing in effect, which Moses commands in this text. And as touching the birthright of the first born: it was very ancient even before the Law, yea even before the going of the people into Egypt, there was a regard had of the birthright. For although Jacob was in Egypt when he died: yet spake he as of a thing grown already into custom and held for a common rule, that is to wit, that there should always be a kind of preeminence in eldership, so as the eldest brother should bear chief sway in the house over his brethren. And we see it in very deed in the blessing that Isaac gave unto Jacob, taking him nevertheless to have been Esay. For he makes him his eldest son, with prerogative of Lordship and sovereignty over all his brethren, that is to say, over all his kindred. You see then how it is an ancient prerogative, insomuch as a man may say, it came as it were by inspiration, & that it was not of mens inventing, but of Gods own appointing, though we have no record thereof, ne can prove the thing otherwise than by single conicture. Yet notwithstanding, this serves not to excuse the ambition of such as will needs give all that they have to their eldest son, to the intent to maintain their houses in great estate, which we see is the mark that men have shot at. Whereof comes it that in many countries, the elder brother has all, and the younger brothers as good as nothing, and that men doe give them a morsel of bread as though their fathers had laid the wallet upon their necks to bid them shift for themselves? Whereof comes this, but of a pride, that they will needs have their houses to continue in their name, and not be diminished?
Yea, but our Lord tells us that we must pass through this world as wayfarers. And we know how the prophet scorns those that will needs plant their names upon earth after that fashion. In the nine and fortieth Psalm he declares that they must needs be very dullwitted since they see that they must go to the grave like sheep, and that their life is as sickle as can be, and yet notwithstanding will needs (as it were in despite of God) have an everlasting monument here below, where all things are transitory. But yet does this madness continue always, as he shows anon after. We see with our eyes how
God mocks such beastliness of men, and yet their after comers continue still hard hearted and willful, following the madness of their fathers. And when there be Laws that give all the substance after that fashion to the eldest brother and leave the rest of the children unprovided: let us assure ourselves that those Laws are unrightfull and wicked. And why? For (as I have said before) we must go to the root; and when we will judge of things aright, we must have an eye to the original from whence the same proceeds. For although God put men never so much in mind of their frailty, yet is there such an overweening in them, that they will needs be abiding still in this world, and leave an everlasting remembrance behind them. Again we see that this kind of dealing is contrary to all natural affection. For ought not a father to love all his children? Yea, but this is my first born. And what are the rest? Will you leave them to the wide world?
Will you have no regard of them? He that cares not for those which are of his own household, is worse than an Infidel (says Saint Paul) and has forsaken the faith. Even the very heathen had this graven always in their hearts, that howsoever they themselves fared, they had especial care of their children. Although a mans children be not worthy to be beloved, yet ought nature to overrule in that case whatsoever come thereof. Nay, although you yourselves be evil (says our Lord Jesus Christ) yet do you not fail to procure good to your children. Therefore as for the that have utterly done away all natural affection, they show themselves to be worse than the heathen, and more corrupted than they. So then, we must always hold us to this rule, that a father is bound to provide for all his children, and that the eldest must not be as a gulf. Again, the birthright which was allowed of before the Law, and also put in use before the Law, allowed but dribble portion to the eldest. And that was reasonable, because the eldest is commonly put to the greatest charges: and when his brothers are left fatherless, you must be fain to be their guide, and to be as a head and a father to them all . Moreover, he is as it were the strength of his father above all the rest. And it is the reason that is set down here, which reason we see that Jacob also uses, saying he is the beginning of my strength. God bestows a kind of dignity upon men, when he makes them fathers: for he imparts his own name unto them. All kindred proceeds from him, and to speak properly, there is no father but he, I mean as well of the body as of the soul. And yet notwithstanding, the same title is attributed to men, even because God vouchsafes to yield them that honor. Now when God honors a man so much, as to make him a first begotten, and to give him preeminence above his brothers: if he abuse it, he casts away the grace that God bestows upon him.
Nevertheless, we see it is not so perpetual a rule, but that an elder brother may be dispossessed of his room, as we see befell to Ruben, who was Jacobs eldest son. And the Testament that Jacob made was not after the common manner of men, as though the matter had been to have been ordered after his own liking: but God spake by his mouth, so as there scaped him not any one word which was not a prophesy. And therefore he says, You Ruben my first begotten which was the flower & beginning of my strength, you ought to have been ennobled in my house, but now you has been sorrow and he heaviness to me: You must then vanish away and be bereft of the honor that belonged to you by nature. Thus was Ruben dispossessed and after a sort banished from his birthright. For he had committed too too wicked a deed, & too deadly a crime. And although God forgave him, so as he died not for it: yet was he noted with endless infamy, both he & all his offspring, because of the incest which he had committed. The right then of the eldership is not a thing so peremptorily assured, but that a child may be dispossessed of it for his misbehavior, or for some other lawful cause. But that a man should be suffered to pervert the order of nature for one wines sake whom he loves better than an other, that were no reason. Now then let us mare in few words, that God meant to make a bridle to restrain men withal, least they might be won by their wives allurements to convey away the right of their children from one to another: God (I say) went to provide a remedy for it beforehand.
And first of all let us mark, that the affections which we bring naturally with us from our mothers womb, are utterly corrupted in us by; I ought not what a kind of lusts. And if it be so in them, what is it in the rest? As I said before, you see how the love of a father is common to all men by nature. It is not a virtue peculiar to the faithful, as it were for that they be willing to obey God, and have an eye to his commandments: but although a man were never taught it, ne ever wist what the service of GOD meant; yet shall he well understand that it is but ambition and pride, to defraud the rest of his children of the portion of his goods, for the advancing of his eldest son. True it is that he is the beginning of his strength: but what for that? Should a man be so bewitched with the liking of a woman, that he should utterly forget what nature itself teaches us, and which ought to be printed in all men even from their mothers wombs?
Therefore we have here a good and profitable lesson, to put us in mind that we must fight against our lusts, as though they were enemies inflamed against us with all rage, and that we must enforce ourselves in this case, for we shall never bring it to pass with ease.
And the hardness thereof must not discourage us, but although we see it to be a very difficult and troublesome thing to be able to overmaster our lusts; Yet let us go forward with it still. Indeed we must not presume upon our own strength; but we must acknowledge our own weakness & flee unto God, who in the end will give us a happy victory.
Furthermore, to knit up this matter, let us mind the thing that I have touched before: which is, that although we be not punished before men for our faults and misdeeds, yet must not that serve to lull us a sleep. For why? God keeps still his judgment in store: and before him we shall not be quit. Nowadays if a man can say that the Law can find no fault in him, he thinks himself to be an Angel. Yea, but if a man do cocker himself under that pretence, should God also cease to dot his office therefore? Then let us learn to order our lives after such a sort, as our eye may not be lonely upon men. For the civil laws (as I have told you already) serve but to deal with us according to our power and ability: but the righteousness which God commands us in his spiritual Law is a perfection whereunto we are tied and bound. And although we be not able to perform it: yet must we hold on still towards it, by setting our minds thereupon, & by straining all our powers to the uttermost. And when we find any thing amiss: we must be sorry for it, and condemn ourselves. For although men require nothing at our hands; yet shall we be ever guilty before God. Thus you see what we have to remember, to the intent we be not so blinded as to bear ourselves in hand, that because we be leaped the hands of men, therefore we be also acquit and discharged before God. Let that serve for one point.
And thereupon let us learn further, that we must not imagine as a number of fantastical persons do, that all the things are allowed of God, which were not punished in the common weal of the Jews: For our Lord executed a double office among that people. He gave them an earthly order of government, after the manner of the Laws which we have: and also he delivered them a rule where after he will have us to behave ourselves as his children. For if we intend to have a sure record of Gods will, we must resort to the ten commandments, wherein is comprehended the fume of all holms and righteousness.
He that frames his life according to the ten commandments, may well say that he has the perfect righteousness. But forasmuch as we come far short of it, and can by no means come near it so long as we be clothed with our flesh: let us acknowledge ourselves to be wretched sinners, and resort for refuge to the mercy of our God, fighting manfully in the mean season against our own vices, and endeavoring continually to cut off all impediments until we feel ourselves to have profited: and there must be none end of this battle, until our Lord have throughly reclaimed us to him, which will not be before he have taken us out of this world. Thus much for the first point.
Secondly let us note, that whereas God discovers the frailty of such as forget themselves, as of husbands that love not their wives: the same ought to serve us for a bridle, to make us to bethink ourselves the better. For if a man put away his wife, the bond which God had made is broken. And to whom is the wrong done? Not to a mortal creature, but to God the author of marriage, who is offended thereat. And whereof comes it but of this, that the husband is not rightly minded towards his wife, to think with himself, God has given her to me to be as a part of mine own flesh; and therefore it becomes me to maintain her as mine own person. When men have not this consideration with them, they be blinded with beastly lust to put away their wives.
Forasmuch therefore as we see that Gods order is in so doing confounded and overthrown: let us be ashamed to suffer ourselves to be tossed to & fro after that fashion by our lewd affection, specially when we fall the considering of that which is said here, namely that if a man have two wives. As how? God has created but one wife for one man: he has said it with his own mouth, that it was enough for a man to have one helper. He had spirit sufficient enough to have created a hundred women if he had lifted: but he gave us to understand that a man ought to hold himself contented with one wife, and that it is the order which he made at the beginning. Now then it ought to make us to quake, when we see men fall to pushing with their horns after that fashion against God, breaking the bond which ought to be holy and inviolable. Again , when we see that a man has so unhallowed wedlock by his tossing to and fro: it is a mean to make us bethink ourselves. lf a man have a wife, be she once dead, it is lawful for him to marry again: but yet the world sees that the second wife will be gathering for her own children, yea even with filching & stealing from her husband. And that is a token of Gods curse, & of the wretchedness that is in us by reason of sin. But if a man have two wives at once in one house , what a brawl will there be? He shall find himself to be as it were drawn in pieces, do the best he can. We see what befell to our father Jacob. Now then, seeing we know all there things, let us learn to submit ourselves to God, trusting that his blessing shall be upon us, if we live soberly, mildly, and chastely, as he commands. If a husband live in peace & concord with his wife, & love her as God commands him to do: God will surely bless him and all his due after him. We may well hope (say I) that God will make us to prosper after that manner, if we live so in awe under his bridle.
But contrariwise let us look to be cursed of him and to have all manner of confusion come upon us, if we will not obey Gods ordinance, as we see that men are hardly subdued, but that their wicked idles and affections do carry them away continually.
Nevertheless let us be afraid, and let us learn to behold ourselves in the examples that are showed us here. The way (say I) to prefer marriage unviolated, to maintain love and concord between man and wife, is to bear in mind that God has knit them together in one, and that he has therewithal promised to be the governor of marriages, and to power out his blessing upon them; and if we also do put our trust in him, & have an eye to him; it is certain that he will rule us, and subdue all our wicked affections. Let us be diligent in doing our duty, every man in his calling, & then shall we not only live in peace and concord during this present life, but also our temporal marriage shall lead us further both men and women, that is to wit to the holy union between the son of GOD and us, not only which he has established already by his bloodshed but also which shall then come to perfection, when we be united to him in the kingdom of heaven.
Now let us kneel down in the presence of our good God and father, praying him to rid us daily more and more of our flesh and of all the corruptions thereof, and to make us so to feel our sins, as we may atleastwise be sorry that we have offended him, and desire to be rid of them continually more and more, proceeding forward in the doctrine of repentance, until we be fully brought home unto him, and that he will vouchsafe so to bear with us, as in the meanwhile we may by his holy spirit, be drawn unto him, men until we be come altogether home unto him. That it may please him to grant this grace, not only unto us, but also to all people and Nations of the earth, & c.
On Wednesday, the first of
January 1556 The 124th Sermon which is the fifth upon the one and twentieth
Chapter
22 If a man have committed an offence worthy of death, and is put to death for it, and you has hanged him on tree: 23 His dead body shall not hang all night upon the tree, but you shall burry him the same day: For the curse of God is on him that is hanged. And therefore defile not you the land which the Lord your God give you to inherit.
The law that I have rehearsed here, contains two parts. The one is, that when an offender is executed by order of law; men must not be ashamed of the hanging of his body. Why so? For a witness that his death is a thing neither against God, nor against right: but rather that for the maintaining of evil government among mankind, it is requisite that misdeeds should be punished, as we have seen already that the evil must be rooted out from among the people. And the second part is, that the dead body (for all that) shall not hang upon the gibbet above one day, because it strikes a horror into men and makes them dismayed, to see a mans body so hanging in the air. God therefore willed that men should content themselves with it for one day in respect of justice, and that afterward the body should be buried. Indeed it is true that this law was peculiar to the Jews, and that at this day we be no more bound to it than to the ceremonies: it is now set at liberty. But yet does the doctrine thereof continue still.
The use of the law is utterly abolished: but yet must we have an eye to the end wherefore God commanded it, and apply the same to our learning.
First of all then let us mark, that although it be a dreadful thing to put a man to death, because he is created after the image of God: yet notwithstanding, when it is done upon just cause, and by those to whom God has committed the sword of justice: it must needs be done, and we must not esteem it, as an unkindly thing. For what a thing were it, if faults should scape unpunished? It were better for us to be wild beasts. So then, seeing that mankind cannot be maintained, but by rigor of justice and by the punishing of such as have disturbed the common order: it must not be taken for cruelty or for a defacing of Gods image when a man is put to death. All such manner of allegations must be set aside. For God himself speaks and tells us, that we ought to be so little ashamed to put an offender to death; that his body must be laid out to the light of every man, and thereupon God is to be praised, for hailing so great and so fatherly care of men, as to root out the person that is a disturber of the peace, and to cut off those as rotten members which might mar all the residue, that the rest might abide in safety.
To be short, we have here a maintenance of the justice that is executed by magistrates, in punishing mens faults and misdeeds even unto the death. Justice is not to be abhorred or misliked, because a man is sent to the gallows. Well may we be afraid when we see such examples before us: but yet must we also comment and reverence justice. For why? You see here how God allows and upholds the punishing of offenders, as a thing acceptable to him; and that he will have the very heaven to be a witness thereof, by hanging up the body upon a gibbet, and he will have all the elements to be there also, to say; No, no, yet must not spare them: God has appointed that this execution should be done, and commanded the same, and therefore you ought to obey him. For if that were not, we should come to utter confusion: and God has showed us that we ought not to be so wise as to encounter his will. I tell you this is a lesson very behoveful for us in these days. Although this law was but for the outward man; yet was it Gods will that the instruction thereof should endure forever. And in very deed it has continued among men, even by nature. For the Heathen, (who had not the law of Moses) failed not to follow the same order: insomuch that when so ever any man was executed by justice; it was set forth for an example.
Whereby we may perceive, that God has graven this principle in mens hearts, that the executions which are done by persons of authority, and by such as are in office & have the charge committed unto them, are not to be evil spoken of, but rather that we ought to comment them for obeying God, and for doing the thing that belonged to their degree. For if a Judge being armed with the sword, do spare the party that has committed a wicked deed: he is as blameworthy before God, as if he had condemned a guiltless person, as Salomon vows. And this serves to overthrow the fantastical opinions of such as say that among Christians no man ought to be put to death, because the like rigor is not as was under law. Verily as who should say that God had changed his mind and resigned his office: for we know that he is judge of the world for ever. And although he reserve the execution of that office till the last judgment and have committed that charge to our Lord Jesus Christ: yet is it his will that there should be some resemblance of justice even in this earthly life. True it is, that it shall not come to perfection here, and that the most part of such as shall be condemned at the latter day, shall in this world escape the hands of the earthly judges: but yet for all that, howsoever the world go, God will not have inordinate looseness to reign, so as men might do what they lift, and at crimes escape unpunished. Therefore his will is that vengeance should be executed by those into whose hands he has put the sword of justice, as says S. Paul in the thirteenth to the Romans, where he tells us that Gods arming of them after that sort is not for naught, he will not have them to be but as a shadow to scar babes, and to be utterly void of power: but he will have Judges to know that they be bound to punish misdeeds. And so far off is it that their so doing shall be imputed to them for evil or sin; that God has showed by this ceremony of the law, that all the Elements of the world accept it and allow of it as witnesses to God, as who should say that the body hanging in the air is as a solemn Record that such execution is not to be condemned, neither ought the magistrates to be desirous to hide it as though they were murderers of such as they cause to be put to death, but rather to set them out for an example, as who would say, we have done a sacrifice unto God, it is our office, it is our charge, thus behoves it us to do: for if we should spare men in this behalf, we should sell that good cheap which is none of ours, that is to say; Gods justice. For it is committed unto us upon condition that we must yield account thereof. Thus much concerning the first point.
Now there is also a second point, which is that the body must not hang in the air about one day. And that is because such sights do in truth make men afraid. Also it was Gods will that one days record should suffice among his people, & that they should not keep the corps there any longer. But I have told you already that we be no more bounds thereunto by necessity. In some countries they have devised certain brotherhoods, who should go and take down the bodies from the Gibbets & bury them. And truly that was a fond devotion, for they knew not wherefore they did so. The Jews also were so bewitched with their own dotages, that they thought that the burial of them commanded in this place did concern the welfare of their souls. Likewise the Heathen imagined that the souls of men went wandering and straying here and there, until their bodies were buried. But these are dotages of the devils own devising, to turn away men continually to a multitude of lies. Gods care is rather of us which are alive, as though he meant to set a mean between the rigor of justice and the gentleness which ought to be among us. This mean therefore is well worthy to be marked; for we ever swarve aside to some extremity. In shunning cruelty, we become cowardly, and have no more regard of justice, but would have all faults forgiven, and that men might have free leave to do all manner of mischief without correction. On the other side, in minding to be severe, we run in danger of being too severe. God therefore appoints a mean: which is, first of all, that we should punish the offences that deserve death.
And secondly to the end that justice should be had in honor, and that we should not surmise any reproach fullness in it; he will have the offenders bodies hoisted up into the air for men to look at, as it were in way of warranty that who a magistrate punishes an offence, he offers up a sacrifice acceptable in heaven, & consequently which ought to be well taken on earth. Yet for all this, he will not have us to he too hardhearted, but always to retain still some pityfulness and compassion. And when justice is so approved, he have the body to be buried, Yea , even removed from of the earth as an infection. For why so long as a mans body hangs upon the gallows, there are two things seen: the one is, that God has well provided for mankind, in ordaining the execution of justice, and that male factors should not be spared. That is one point. Another is, that men may say thus with themselves, Look here is a wicked deed done: for these are tokens that the land has been defiled. Therefore when a body is so hanged up, it is a sign of the defiling of the land by the committing of some robbery, murder, or other heinous crime. When it is so, let this also be ever marked. God therefore intends to show that where justice is executed the fault is forgiven, and the country stands no longer charged therewith, but his wrath is pacified: And as though the misdeed had been spared, he will have the body buried. Thus you see how the executing of justice upon offenders and wicked doers, and the cutting off of lewdness is a warrant that Gods vengeance shall not light upon the Land. Now then we see in effect what God meant by his Law. Also we see how the instruction continues still unto us, though we hate not the use of the Law itself, because the Law commanded a thing whereunto we be no more bound since the coming of our Lord Jesus Christ. So to be short, this doctrine is not unprofitable: for we know Gods meaning, which concerns us as well as the Jews.
But now must we come to the chief point that is to be gathered of this text. For whereas our Lord Jesus Christ was hanged on tree, it happened not by hap hazard. Truly the Jews desired that he might be crucified, which in those days was the most horrible, reproachful yea and painful death that could be. For the hanging of Christ upon the tree, was not after the manner that is spoken of here. Such as were stoned among the Jews were also hanged up upon a gibbet after they were dead: and although they were not strangled, nor beheaded, but overwhelmed with stones: yet were their bodies taken and hanged up, that all others might take example at them. But our Lord Jesus
Christ was crucified, yea even as though he had been a cut throat, after the same manner that men lay murderers nowadays upon the wheel. And (as I said) that was a very cruel kind of death. Neither was it done by the Law of Moses, but by custom of the Romans who reigned at that time in Jewry. Yet notwithstanding, the son of God was hanged on tree. And the Jews regarded it not, but cried out to hale him crucified. Also when Pilate condemned him thereto, his meaning was not to put him to it, as in respect of the reproachfulness thereof before God: but God governed it in such sort by his secret providence, that Jesus Christ was accursed when he hung upon the cross, according to that which had been spoken of him before. And that is Saint Pauls meaning. For in telling us that we be set free from the curse of the Law, he says that our Lord Jesus bare it in his body by being hanged upon tree. Also it is the same thing that Saint Peter meant in saying that he bare our sins upon the tree. And otherwise this saying of the prophet Esay had not been fulfilled, that the chastisement of our peace was laid upon him, so as he was fain to bear our punishment; whereby we might be reconciled unto GOD.
And in the foresaid text which I alleged out of the Galatians, S. Paul treats of two things. He says that because we cannot attain to righteousness, but by fulfilling the Law in all points, and by being discharged before GOD: it behoved our Lord Jesus Christ to be subject to the Law to the intent that his obedience might now be imputed unto us, and God accept thereof as though we brought the like obedience of our own. When we speak of being justified before God, how is that to be understood? Verily that we should obey the things that God commands us in his Law. For the righteousness that he speaks of is, that he which does those things shall live thereby.
Then must our life be ruled altogether after the will of GOD, and then shall we be taken for righteous before him. Is there now so much as one man to be found, which comes anything near this observation of the Law, and that with such uncorrupt soundness? No. The holiest
Saints that ever have been, were far off from such perfection. Then are we all disappointed of righteousness, so as we can not in any wise stand in Gods favor. But yet are we righteous in the person of our Lord Jesus Christ. And why? For he being the sovereign king in whom there was no bondage nor subjection, did willingly submit himself to the Law, and bear the yoke thereof for us: for we know that he performed the will of GOD his father in all points to the full.
And so by that mean we be taken for righteous in Jesus Christ. Why so? Because he was obedient. Yea and that obedience of his was not for himself; there was no subjection in him, neither was he bound to any thing for he is altogether about the Law: therefore it follows that he was obedient for us. And therefore when wee flee to him for succor, our heavenly father admits us as if we brought perfect obedience with us. For look what is wasting & missing in ourselves, we go to seek it like poor beggars in our Lord Jesus Christ, and all is applied unto us by the virtue of faith. Mark that for one point.
But Saint Paul adds, that forasmuch as we be all accursed by the Law, our Lord Jesus Christ was same to bear our curse. And he bare it (says he) for he was hanged upon tree. And whereas the Law of God had said, Cursed than he be that hangs on tree: the same was verified in the person of our Lord Jesus Christ. And S. Paul had an eye both to that which has been, and to that which we shall see hereafter, namely, Cursed shall the man be which performs not all the things that are written here. You see how God has declared his will. Thereupon he promises that whosoever keeps his Law, shall be taken for righteous and obtain the endless life. But yet on the contrary part he tells us, that if a man fail in any one point, he shall be cursed & forlorn without remedy. Now let every of us look into himself. Was there ever any man that has not failed many ways? It is said that no man shall be found righteous in his sight. And again in an other place, Lord, if you look straightly upon sin, who can abide it? Who is able to show himself before your judgment seat? Needs must all men be confounded: and not for some one sin, but for a number of wicked deeds shall we be put to shame; if god do once enter into account with us. Then are we all undone & damned as in respect of the Law, there is no more remedy, Cursed shall he be which does not all those things. Alas, we be never able to do the hundredth part of them. I say that although God guide us unto goodness by his holy spirit, yet do we fail through our own infirmity, and there is ever great want in us. You see then that we be undone and past hope of recovery, unless the curse be abolished. And that was done in the person of our Lord Jesus Christ, who as he has performed all righteousness, so has he also received the curse to himself which lay upon our heads, & he has born it in his person, to the intent that henceforth we should be free from it. As how? For he was not hanged upon tree without the providence of God his father: we must always look back to that point. For as for these rascals which go about to deface Gods providence, they show that they never knew what religion means; nay they be mastiff dogs, yea and much worse than dogs, believing no more: in God than brute beasts, as the world knows. Notwithstanding forasmuch as God has given his son to death, as the scripture bears witness, that he has so loved the world that he has not spared his only son, but has delivered him to death for us: Let us assure ourselves that God meant to show us to our faces, that he laid upon him the curse due to us, so as the thing which we had deserved was laid upon the person of our Lord Jesus Christ.
Therefore when we behold Jesus Christ hanging on the tree, we know that he has taken our bondage upon him, even to the intent that we should not be any more bound to the curse of the law, but free, and that the said threat should no more take place to condemn us, Cursed shall he be which performs not all those things. For why?
When we flee for refuge to the death & passion of our Lord Jesus
Christ, our sins are wiped out, God lays them not anymore to our charge, they be quite & clean done away. And why so? Because the curse lies not any longer upon the transgressors, when they trust and rest upon the satisfaction that was offered unto God the father, by him that was ordained to that office.
Here it might be demanded, whether Christs hanging upon the tree, and his being occurred before GOD, was not a derogation to his majesty? Surely so far off was it from diminishing or defacing of his glory; that it is rather the chief thing wherefore we are to magnify him. For we ought to be even ravished at the inestimable love of God towards us, in that he vouchsafed that his son, who is the head of the Angels, before whom all knees ought to bow, and unto whom all creatures ought to do homage, should so humble himself even to the lowest depths, and bear our curse. When we see that our Lord Jesus
Christ has so forgotten himself, and had so little regard of himself; that for very servant love which he bare unto us, he took upon him the curse wherewith we were all overwhelmed, receiving it wholly to himself: is there any heart so hard, which ought nor to clue at the fight thereof? Again, how ought we to be inflamed to glorify our Savior, who has abased himself so far to save us? Moreover, let us mark also, that he ceased not for all that, to be blessed of God, according to the common title which was given among the Jews. And in very deed he is so named in the hundredth and eighteenth Psalm
[where it is said), Blessed be he that comes in the name of the Lord.
It was a prophesy concerning the redeemer of the world that had been promised. Now seeing that God vows him to be blessed; how comes it to page that he is accursed, and that the curse should take place in his person? These two agree very well. For whereas Christ became as it were accursed; not only before men but also before God: it was because he was our surety; and represented us, setting himself in our steed. Yet nevertheless he retained still the thing that was due to himself, to wit; to be the blessed of the father, who will have him to be known so to be, and that all the worlds should bear witness of that blessedness. For the same should have been spoken by the people, as we see that the children did sing the same song at the entrance of our Lord Jesus Christ into Jerusalem. Then was it requisite that this blessing which was peculiar to himself, should be known to the whole world. And so our Lord Jesus Christ was not made so accursed, as that the blessedness which was given unto him could perish, and not continue always unpaired.
Moreover we must come to that which Saint Paul says to the Colossians. For there he sets out the cross of our Lord Jesus Christ unto us, as a Chariot of Triumph, saying that our Lord Jesus has defaced and cancelled the handwriting that was against us, and finally, nailed it to his cross. The Law had showed Gods will: And by means thereof it behoved all men to know themselves to be endangered unto God, and to feel themselves to be accursed as I have showed before. But what remedy was there to comfort poor sinners?
Indeed God ordained sacrifices and washings and such other like things: but were they able to do the deed? When men came to do sacrifice, it was told them indeed that their sin should be wiped away. Yea, but that was not by the power of the brute beasts which was offered at the Altar. Could the blood of an Ox, a calf or a Heckser cleanse away the spots of the soul? We know that the blood of such things is not only corruptible, but also filthy. Therefore it could not satisfy Gods justice, it came far short of it. Again, when a man walked himself, it is true that he had a promise: but was that promise tied to the water? We know that water is a transitory element, and cannot attain to the soul to cleanse away the filth thereof. To be short, both the Sacrifices and the washings which GOD had ordained in the Law, were a kind of renewing of the bond which all sinners have engraved in their consciences. Like as if an offender should be taken and made to confess all his misdeeds, and have all his former confessions rehearsed unto him, to the intent to put him in mind of them: even so was Gods meaning towards the Jews in willing them to take water at their going to the Temple, as if they should have said, we acknowledge and protest before heaven and earth, that we be defiled so as there is nothing but utter infection in us, and if we have need to be washed. Again, came they once at the Altar: there a sacrifice was offered up, an innocent brute beast was put to death, and that was as a looking glass to set before our eyes, that we be worthy of death, and not of bodily death only, but also of everlasting death before GOD, and to be plunged into hell. You see then how the sacrifices and such other like things were as matters of record and authority, to assure all folks the more of their sins, and to convict them of the same, and to make them the more to abhor their misdeeds. But was Jesus
Christ hanged on tree? Saint Paul says that in so doing he took upon him the bond that was against us, that is to say; all the things whereto the Law bound us, all the fetters, all the condemnations and all the sentences that served to put us to shame, and to bewray our lewdness. All these things took he upon him, and cancelled them, as if a man should take a handwriting and tear it in pieces, to make it of no force by defacing it after that fashion, and even so dealt our Lord
Jesus Christ, with us. And Paul adds there immediately, that Christ triumphed over all our enemies, so as the devil was led in triumph.
As how? You see that Jesus Christ was put to the uttermost that could be in being hanged upon the cross, and (as the prophet Esay says) he was so disfigured that folk vouchsafed not to acknowledge him for a man, but all men abhorred him. And where is then this triumph? Although the sacrifice which he offered up imported a curse in it at the first sight: yet ceased it not to yield a very good sent before GOD as the scripture terms it. And therefore our Lord Jesus triumphed against Satan, against Sin, and against all our enemies. To be short, let us mark, that Jesus Christ has so born our curse, that he has abolished it quite and clean. Because he was the fountains of all glory, it must needs be that the condemnation which he took upon him on our behalf, is quite and clean discharged by his power. In like case stands it with his death. He suffered death, but was he overcome of it? No, but he did rather abolish death. And the very stay and trust of our righteousness, is the divine power of his resurrection, as wherein he has showed himself to have gotten the upper hand of death, accordingly as Saint Peter says in the third chapter of the Acts, that it was impossible for him to be held down by the sorrows of death, because he had overcome them, and by that mean had purchased righteousness for us. Now we see that whereas Jesus
Christ is said to have been forlorn and accursed for our sakes: it did so little abase his majesty, that we ought the rather to magnify his glory in that behalf; assuring ourselves that we shall no more be accursed, because he has done away our curse, and born it in his own person.
Also let us mark therewithal, that notwithstanding his being accursed before God, yet he ceased not robe Gods well beloved son, according to this saying uttered by the heavenly father himself, This is my dear beloved son in whom I am well pleased, and in whom I am pacified. And served that but far one instant? Nay it was to continue for ever. How is it then that Jesus Christ was accursed, seeing that the father was pacified by him? And that he was not only well liked himself, but also the mean to reconcile the whole world; He is our peace and although through our corruption of nature GOD hate us, yet are we beloved in the person of the Lord Jesus Christ; and how is it then possible that he should be accursed before God? They agree both very well. For (as I have said before) Jesus Christ has born our curse, yea and he has born it in such wise is GOD ceases not to love him for all that. And this curse is so abolished, that the reproach of his cross is turned into glory and triumph, because it is impossible that the son of GOD should not continue everlastingly the same that he was before. True it is that he was somewhat abated for a while; but yet it behooved him to be also crowned with honor and glory, as it is now come to pass. After this manner must we put this text in use.
Now therefore, forasmuch as we perceive that GOD has let down here a Law for the civil government of the Jews: let us as sure ourselves also, that he knew well in his own everlasting counsel, what should come to pass, namely that his son should be hanged on tree: for he had so ordained it. And why? To give us the surer ground of our salvation. For had not our Lord Jesus Christ born our curse after a visible fashion, we might still hang wavering and in doubt of it. And whereas it is said, that we be reconciled unto God by his death, and that he has satisfied all our debts, so as the devil cannot henceforth any more accuse us, but that we have our defense for him, that is to wit, that our sins are wiped away: notwithstanding the report of all this unto us, yet might we still be in perplexity, and stand scanning after this manner: Yea but how be we sure of that? Let us open our eyes and took upon the death and passion of our Lord Jesus Christ, yea and let us look upon it in such wise, as we may understand that even from the beginning GOD ordained the tree of the Cross to be a record of cursing. Now then, whereas it is said, Cursed shall he be which performs not all the things that are contained in the Law: therewithal GOD sends us to his only son, and would have us to know that he was hanged on tree to the intent to be accursed. As how? Was he cursed in his own person? No, but for our sakes. Yet notwithstanding, we may now glory, that the curse of the Law has no more power over us, but that he has discharged us thereof. After this manner ought we to put this text in use.
Howbeit let us mark by the way, that it is not by the virtue of the wood, that we be so blessed before God by mean of our Lord Jesus
Christ, as the papists brutishly bear men in hand. For when they hear the cross spoken of, they be eyed to it with a devilish superstition, yea and with so brutish a superstition as is pity to see, that they should leave Jesus Christ, and fall to worshipping of a piece of wood.
But when the scripture speaks of the curse which our Lord Jesus bare in his body to fit us free withal: it sets before us two things. First, that when we look upon the wood, we should take it as a token of the curse, and thereat conceive a terror in ourselves: for the thing of itself is horrible. Thus much concerning the wood. And therefore as for all the crosses which the Papists set up, what betoken they else but that they bring Gods curse continually upon themselves? It appears manifestly that they despise the sacrifice which was offered once for all by the son of God. We be reconciled to him for ever, and they come to bring up the curse again, as though they were desirous to have their sins abide upon their heads for ever, without any defacing or doing of them away by Gods mercy, through the power of the death and passion of our Lord Jesus Christ. And therefore look how many crosses there are in the Popedom, so many records are there that cry out for Gods vengeance against those wretched unbelievers, which content not themselves with the amends that was made for them when our Lord Jesus Christ endured the curse in himself which was due unto us. But know we once this curse? If we resort to Jesus Christ, there we find that the same curse is quite and clean wiped out & done away. After what manner? By the wonderful power of God, even after the same fashion that we know that God made light to spring out of darkness in the creation of the world: and is it possible that light should come out of darkness? Surely this change is not to be done by man, nay, mans wit cannot comprehend it. But God meant to show that the means which he has to work by, do far exceed all that ever we can conceive. And therefore let us mark well, that he which at the beginning of the world turned darkness into light, yea and made light to spring out of darkness: was also as able to turn cursedness into blessedness, in the person of his only son. And that is the thing which I meet in saying before, that forasmuch as he is life and the very fountain of life, therefore he abolished death, and not without cause. Indeed Jesus Christ yielded himself to death; but after what manner? Was it in such sort that he ceased in the meanwhile to be the life of the world? Nay: even therein did he show himself most of all to be the life of the world.
Verily he was at the creation: For he is the same living word whereby we were created, and whereby all things are still preserved and maintained in their state & being. But when our salvation was restored us by our Lord Jesus Christ, then did he show that he had life in himself, & that he is the wellspring from whence it behoves us to draw it. Then like as he lost not his life when he submitted himself to death: so he ceased not to be blessed of God his father, when he submitted himself to the curse.
Now, to knit up the whole, it remains to be known after what manner our Lord Jesus became accursed to set us free from the curse. The first is, that we should no more be cast off by God as we deserve. For when as the scripture terms us accursed, the meaning thereof is that God vouchsafes not to regard us. And of good right may he hate us, because there is no agreement between him who is the righteousness itself, and us that have all matter of wickedness reigning in us.
Forasmuch then as by nature we be enemies unto God; by reason whereof he shakes us off and utterly disclaims us, so as we be not worthy to come near his majesty, and if we come he must needs thunder against us: therefore Jesus Christ became accursed even by bearing Gods hatred as it were our behalf, to the intent that henceforth we should be beloved. Now I have told you already, (and it behoves us to print it well in our minds) that Jesus Christ was never hated of God his father, for that were impossible. But he was fain to bear our curse, because he was our pledge, and we could not be freed otherwise, than by the satisfaction of his death made once for all. And that is the very mean whereby we become in favor again
& are beloved of God. Therefore if we will have Gods favor, and find him a father unto us, (for that is the title which we must use, if we intend to pray to him with true trust): we must ever resort to the death and passion of our Lord Jesus Christ. All our prayers (say I) must be offered up by the death and passion of our Lords Jesus
Christ, or else they shall never come at God. The Papists take holy water and sprinkle themselves, when they go into the Church; but such things are gewgaws and they have borrowed them of the Jews, not knowing whereunto those figures served. For they leave the cleansing; was made by our Lord Jesus Christ, & stand buzzing about such dotages and superstitions. But as for us let us assure ourselves, that we must have all our prayers besprinkled with the blood of our Lord Jesus Christ, or else they will be unclean before God, & they can never be made clean but only by that kind of cleansing. The way then for us to proceed to the obtainment of Gods favor, is to resort to the sacrifice which Jesus Christ has offered unto him. Secondly we must understand that God forgives us all things of his own free goodness.
For why? The scripture gives the name of cursing to all the punishments which God sends upon men by reason of their sins.
Therefore let us mark, that whereas God might justly power out his vengeance upon us, and that we should lie everlastingly under the burden of his wrath: the chastisement which his son has suffered, has delivered us from it. As how? Because he receives us into favor, and is at one with us, in not charging us with the sins that we have committed, but forgives us them in the person of his son. True it is that God will chastise us for our faults: howbeit, that is not with rigorous punishment, as one that entered into account with us to be our Judge: but to warn us, and that the corrections which he sends us may become as so many medicines to us. But howsoever we fare, we always obtain free forgiveness our sins because Jesus Christ has born our curse upon his cross.
Now let us fall down in the presence of our good God, with acknowledgement of faults, raying him to make us feel them more and more, as we may be sorry for them as becomes us, even with such grief, that we may bring unto him the broken heart which is the acceptable sacrifice unto him. And to the intent we may be the more provoked to mislike our sins and to abhor them, it may please him to grant us the grace to look well upon this horrible vengeance of them which was executed in the person of our Lord Jesus Christ, that thereby we may learn to mislike so much of our vices and corruptions, that our whole seeking may be daily to cut off something, and to cleanse ourselves better & better, until he have rid us quite and clean of all, and clothed us again with his own righteousness. And so let us all say, Almighty God heavenly father, &
On Thursday, the 2nd of
January 1556 The 125th Sermon,which is the first upon the two & twentieth
Chapter
You shall not see your brothers Ox or his sheep go astray, and withdraws yourself from them: but you shall bring them home to your brother.
2 And if your brother be not near you, or that you know him not: then shall you take them home to your own house, and they shall be with you till your brother require them; and then shall you deliver him them again.
3 Likewise shall you do to his Ass, and likewise to his raiment, and also to all other things which your brother shall have lost and you found: You shall not hide it away from him, 4 You shall not see your brothers Ass or Ox sink under their burden in the way, and withdraws yourself from them: but you shall help him up with them again.
Forasmuch as we restrain the commandment of the law too much, whereby theft is forbidden therefore the warning that is given us here is very needful. It seems to us that if we hate not taken away another mans goods or substance, we be clear before God, & cannot be accused of theft: But God has a further respect, to wit, that every man should work his brothers welfare. For we be bound thereto, & he that makes none account thereof is condemned as a thief before God, though he cannot be my negligence : GOD condemns me for it.
Therefore let us mark well, that the law in forbidding theft has also bound us all to procure the welfare & profit one of another. And indeed it is a rule to be observed of us in all cases, that God in forbidding any evil, does therewith command us to do the good that is contrary thereto. You shall not steal, says he. And why: For he that does his neighbour any hurt or harm, is abominable before God.
Then is it to be concluded, that as I would have mine own goods preserved, so must I be chary of other mens also, & every man must do the like on his own behalf. And thereof we have an example here: namely that if I see my neighbors Ox or cow or any other cattle of his straying in the fields, I am hounds to drive them home to his house, and to say unto him, I have found your Ox straying, look better to him. Yea and if I find a beast which I know not and see it straying abroad, I am bound to keep it till the owner thereof come, I must not hide it, to make mine own gain of it, but I must declare it abroad that I have found stray cattle, that the owner may come to require it; and I must be ready to deliver it him again. And Moses adds that the like is to be done in all things that are lost, whether it be raiment, money, or any other thing, that you list. Then if I find any lost thing, I am bound to keep it safe, and to restore it to the owner. And truly even uprightness does sufficiently lead us thereunto: For if a man have lost either money or any other thing, and cannot find it, he will make money for it, and that justly. Now the more we be inclined to our own profit, the more let us look to be condemned, when any body has sustained loss by our spitefulness or negligence. I myself will blame others if they restore me not mine own when I have lost it. And why should not I be condemned in the like case? And so we see now that it is not enough for you to know the ten commandments which are contained in the Law: unless we have the exposition of them also, so as we know what God merit and intended by them. For if I take this saying, You shall not steal, and think it enough for me to have abstained from taking away of other mens goods: it is an over slender exposition. And if I flatter myself and boast of my pureness and innocence, it shall nothing booze me. For GOD shows that he had yet a further meaning; namely that every man should have a care of his neighbor, that being knit and united together, we must labor to maintain our neighbors right as well as our own, and be so faithful one towards another, and on both sides be so uprightly minded, as we might say, as I would not that an other man should suffer my goods to perish, but that he should preserve them for me: so must I do the like to all those with whom I am conversant, that is to say all men, as shall be declared more fully hereafter.
And if we be bound to send home our neighbors Ox or Ass that is lost, let us see whether, we may take away an other mans goods by extortion & lewd dealing. For there are many which think it no offence before God, to convey to themselves by subtle means the things that belong not to them. And wherefore is that? Because they shall not be pleaded for it at the Law. Yea, but who is he that acquits them? Think they to dally so with God? But as I have declared before, the Law says, not only that we must abstain from all robbery, but also preserve the goods of our neighbors. For if I say wait to finger to myself and to enrich myself by impoverishing them that have wherewith to serve my turn, seeking mine own profit by my neighbors loss: I must not think that God likes of my subtle dealings, craftiness, & shifting. When we have washed our hands never so clean before men, what shall it boot us, if the heavenly Judge condemn us? Thus you see that the way for us to put this text in use, is to consider Gods intent in condemning theft in his Law: which is, that he will have us to endeavor to benefit our neighbors to the uttermost of our power, so as every man may peaceably enjoy his own, and each of us help other, eschewing all hurt & hindrance of our neighbors, and doing to all men as we would be done unto. That is the effect of the thing which we have to bear in mind.
We see that even in the beastliness of Popery, some track of his doctrine was retained still. True it is that those shoveling being as gulfs, and spreading out their nets to draw in the pray to the from all sides, willed folk to make offerings of the things that they had found, bearing them in hand that if the owner were not found, those things were escheated to God, meaning to their own purse. Yet notwithstanding, this stood ever as a rule, that under pain of thievery it was not lawful to conceal anything that was found, being known to be lost, but that all means possible should be wrought to find out the owner. Now seeing the blind wretches which were so brutish knew this: what excuse will there be for us? Nay, we see what liberty many folk do take nowadays: insomuch that even they which pretend to have the Gospel, do play the thieves for every trifle, so as there is nothing but pilling & polling with them. But in very deed the most number of them never tasted what Gods truth is. But how so ever the case stand, this saying of God rings shirl here, & our ears are continually beaten with this lesson, that we ought to procure the welfare of other men. Yet notwithstanding, let a man go into the fields, & he that find nothing but robbing and filching. And what shall he find in towns & cities? much worse. A man shall see snatching and catching every where, & all mens endeavor is to fleece one an other. Wo worth us therefore is we bethink us not better of the thing that is told us here, which is that God commands us to procure the welfare of other men, and to look to the doing of it in such sort, as no man may be hindered by our default, and not only that we be clear from all evil dealing, but also from all negligence or slothfulness. For God enjoins us, that as we think upon our own profit, so we must not forget the well doing of our neighbors. But as we would have others to look about for us, when we had lost anything: so must we be likeminded towards all such as we can succor in their need.
Now if it be said that we must bring again our neighbors Ox or Ass: what is to be done to his own proper person? Or to his children and household folk? I see a household out of order, and the mother thereof deceived: If I warn him not thereof, I am to blame. So then we must proceed so far by degrees, that if you must have a care of beasts, much more must we have it of human creatures. If I ought to bring home a mans Ox when I find him straying, for fear he should be lost: what ought I to do to his children that are ready to perish, and run astray like brute beasts? Shall I not think upon them to bring, them into the right way? Again in general, if I see my neighbour go to decay and destruction, I ought to reclaim him, accordingly as S. James warns us saying: If any of you bring back his neighbour into the right way, when he was gone astray: he has won a soul to God. Now if our Lord extend his love even unto Oxen and Asses; what ought we to do to those whom he has created after his own image, & which are like ourselves, & to whom we be linked by a kind of brotherhood; not only in respect of our bodies; but also in respect of our souls? Shall we see them run astray & go to destruction, & not reach them our hand nor do our endeavor to bring them back again to the way of salvation? Therefore when we see mens souls in danger to be lost, let us learn to reclaim them, & let us apply ourselves thereto as much as we can possibly. For if we be slack in that behalf, there needs none other witness against us than the brute beasts. For if we suffer their owners to lose them, we shall be condemned before God. So must our enticement be made and framed against us by the brute beasts, when we that have held scorn after that fashion, to bring back the wretched creatures that are gone astray, to cause them to be reduced again unto God: For if we be bound to maintain mortal men in their right: I pray you, be we not double, yea a hundredfold more bound to do it unto God? Behold, God tells us that we belong to him, & that we be his heritage. Now, I see a poor man go astray like a beast that is lost, and shall I suffer
God to be bereft of his right, or to have his possessions diminished?
True it is, that we cannot enrich him: but yet does he show how dearly he loves us; in that he has purchased us with the blood of our Lord Jesus Christ. I see Gods possession go to havoc, and make no account of it, and so is it lost from him through my default: and how shall I excuse myself? Wherefore let us mark well, that if we ought to maintain the welfare of mortal men, because God has ordained that there should be faithfulness among us one towards another: we ought much more to endeavor and procure that God may abide unimpeached in his state, and that those which be of his house (that is to say of his Church) may not miscarry, but that they may all be preserved unto him. That is the thing which we have to remember upon this text.
Now Moses adds, that men must do it, though it be the more to their own pain. For although be unknown to the party that has a beast so strayed; and he be not my neighbour: yet must not his beast be lost by my negligence, but I must bring it back least it fall into evil hands: and my so doing must be of purpose to restore it to the owner. Here we see (as I have said before) that it is not enough for us to abstain from all misdealing, but we must also do our neighbors service, as we would they should do for us. The taking of pain or care for another mans benefit, must not make us shrink from the doing of our duty. If we allege, What am I bound to him? What has he done for me? It is not for us to regard the doings of men, whether they have done us any pleasure or no, and thereafter to requite them; as who would say, I should show a man no friendship, unless he had first befriended me before. No, It must suffice me, that God will be acknowledged in all those things. And therefore we must not have an eye to mens persons to say we know them not: but it must suffice us that God said unto us, Although the parties be unknown unto you; yet must you do your endeavor to save their gods and substance: for it is my will that there should be that bond among men, and that by mean thereof they should be knit together, and every man willingly become deter to other. Although men cannot bring you before earthly judges to compel you thereto, yet ought every man of himself to yield unto it and to bear in mind that I will have you to exercise such charitableness among yourselves. Thus much concerning that point where it is said, that although the party be not our neighbor, no nor known unto us: yet we must not forbear to keep his beast for him, or any other thing that he has lost.
There is also an other point, namely that if we light upon our Neighbors Ox or his Ass fallen down by the way by reason of some disease or tiring under his burden: we must help to get him up. And this shows us yet better, that all they which procure not the benefit of other me, are esteemed as thieves. For we commit not any offence, but the same is a breaking of the Law of God. It behoves us to mark that. Now what is said in Gods law? You shall not steal. It is but one word. But we must have an eye to the law makers meaning. And so we must conclude, that if we see our neighbor stand in needs of our succor before our eyes and fail him: if we perceive he is like to sustain loss, & we remedy not the matter, having the mean to do it; we be condemned of felony before God. It is a hard case; men may well dispute of it, yea & imagine that they shall get the upper hand: but all replying must be laid down: forasmuch as God has spoken it, his saying is an irrevocable sentence. Therefore let it content us that the law tells us that if we save not our neighbors goods to uttermost of our power God condemns us and takes us for thieves. Indeed if we were to be called before worldly judges, we might allege, he never bound me to do so much for him, I am not beholden unto him, I have not promised him anything, what covenant is there betwixt us? & such other like thing. But when we come before God, we must shut our mouths, & acknowledge that if we have been negligent when we have seen the loss or hindrance of any mans goods, so as we have not helped to save them, but have shut our eyes at it, and not vouchsafed to put forth our finger to them, succoring of them :it is all one with theft or robbery, before God.
And here withal let us mark well, that seeing it is said here that we ought to succor the beasts when they be fallen down under their burden: how much more ought we to do like to men? when an ass is fallen down, what is that to us? And yet for the love of my neighbor, I am bound to lift him up again if I can. A poor man that has toiled himself to the uttermost, stands in need of my help; and I forsake him: is this cruelty excusable before God? Behold, I am condemned for not doing my duty towards a brute beast: & what shall then become of me if I forsake mine own image & the image of God, so as a poor man is born down & I succor him not, but wring my mouth at it as if I had done no fault at all? So then let us mark, that in speaking of the brute beasts, God meant to induce us that rather to the discharging of our own duties one towards another: Like as when S.
Paul alleges this text, You shall not muscle the mouth of the ox that labors for you, think we (said he) that God has no further respect than of the beasts? Nay verily, his speaking of it is for the love of men. As who should say, if we ought not to withdraw food from the beast that labors under our hand & for our profit: ought we not to give sustenance to the handicrafts man, or to any other person when he does us service? Indeed S. Paul speaks there of the ministers of Gods word but yet generally we be led to this uprightness of maintaining such as take pains for us, according to reason. For why?
God has spoken so of Oxen: And he has spoken it to do us the more shame, as if he should say, The Ox shall have just matter to condemn you. Indeed Ox has not speech as we have: but yet we cannot so escape but that God will condemn us for cruel and unkind folk, if we pity not the brute beasts. It is said in Salomons Proverbs, that the righteous man has in regard, the blood of his horses & of his beasts that labor for him. Since it is so, then if the poor souls that have bestowed their labor & travel, & spent their sweat & blood for you, be not paid their wages as they ought to be, nor succored and sustained by you as they should be: if they ask vengeance against you at Gods hand, who shall be your spokesman or advocate to rid you out of his hands? Now then whereas here is mention made of the relieving of Oxen & Asses when they be fallen down under their burdens: let us learn thereby, that it is much more reason we should relieve our neighbors, when we see them vexed and overmatched. Verily a beast cannot speak to move us to pity and companion: and therefore we must go to him of our own good will, though we be not moved nor requested thereunto. Hereby we be warned, that although a man cry not out at a murder, ne make any great bewailing: Yet his very necessity ought to suffice to make us to step to him beforehand, & not to suffer him to lie languishing to the last instant, that he be constrained to say, Alas help me. We must not be so slow. For why?
Although a beast cannot speak a word, yet does God command us to succor it. And therefore much more do we owe like duty towards our neighbors.
Furthermore, if a man demand what those burdens are: S. Paul shows us them saying, Bear you one an others burdens: as if he had said, that our infirmities are burdens, & we have need to be eased of them. Therefore we must exercise our charity after that manner. I see a neighbor of mine that is weak, I mean this of all me. For how perfect so ever men be, they have ever some faults in them, and they have need to be born with. And I for my part cannot away with it, unless men have pity upon me: I have my burdens as well as all other men. In respect hereof God said unto us, Bear you one an others burdens: for this is Christs law, said S. Paul. And yet has this law been forever. For if the brute beasts were to be relieved by the law of Moses: likewise were men to be relieved, as I said before. But S. Paul tells us that we have more need to do ti nowadays then ever: For our Lord Jesus Christ tells us that the chief tells us that the chief sacrifice which he requires of us even for God his father, is to have regard wherein every of us may help his neighbors, & to endeavor to remedy infirmities where he sees them to be. Indeed we ought not to softer vices. Neither is that S. Pauls meaning when he exhorts us to bear one another burdens. His intent is not that we should dissemble, or that we should foad men in their naughtiness by playing the blinkers when folk have done amiss. For that were rather a leaving of the wretched souls still in their straying, until they were tumbled down into the pit of destruction. Then is not that S. Pauls meaning in commanding us to bear one an others burdens: but rather, that when we see an other man in sorrow, we should comfort him: when we see him weak-minded, we should hearten him; when we see him too much entangled in the cares of this world, we should labor to pull him back, persuading him, to put his trust better in God, & not to be so wedded to worldly things. When we labor after this fashion to remedy all vices: then do we bear one another burdens. And to induce us thereunto, we must understand that there is none of us all, but he has need to be born with. That is the thing which we have to gather upon this place, where it is said that we be bound to help up an Ox or an Ass or any other beast that is fallen down abroad, and that we ought to relieve it as much as may be.
But here is no mention made of any other than a brother. It is said, that if your brothers ass or any other thing of his be lost: or if the Ox or horse of your brother be fallen down by the way, you must help him up again. Who be the brothers of whom God speaks here? The word Brother is to be extended further than a number do extend it, who always excusing themselves, do pluck their heads out of the collar as easily as they can, when they see Gods commandments to be too hard & difficult, yea & utterly impossible for them to do; they flip the collar by such fond shifts as this: I am bound (say they) to do this for my brother, that is to say, for such a one as I am acquainted with, or to whom I am linked by any familiarity, neighborhood, or friendship: those indeed are our brothers. Yea. But what if we have to do with the furthest strangers in the world? Should we account them for our brothers? To what purpose were that? Look how hypocrites would dally with God, & break the bond which he has made betwixt us, under pretence of this work Brother. But the exposition thereof is given us in the three & twentieth of Exodus, where it is said, If the Ox or the Ass of your enemy be fallen down, you shall help him up again: you shall do good to him that hates you, and to him that seeks to hurt or hider you.
Ye see then who are our brethren, namely even our very enemies, such as persecute us, & such as could find in their hearts to eat us up.
And yet for all that, even with them must we maintain brotherhood.
As how? Verily it seems a right hard case at the first sight: for have not they already broken the bond of brotherhood? What though there were an union among all mankind? Yet as touching those which are so malicious & froward; and despise God by doing lewdly, are not they, worthy to be shaken off, & to be barred from the company of other men, seeing they have sundered themselves from them? Truth it is that if we should have respect to their persons, we might well say, shall such a one be my brother, having set himself after that fashion against me? Were he a member of my body, would he have cut off himself from me? Seeing then that he has forsaken me, I will have no acquaintance with him in any manner of wife. The alliance which I had with him was of god, God made it betwixt us: but he has utterly withdrawn himself from it, &therefore may I likewise forsake him. So long as we plead against the person, such excuses may well take place: but as for before God, they will not go for payment. For his planting of neighborhood among us was with condition, that although a man make himself unworthy thereof yet we must not fail to do him all the good we can. And so the bond of kindred ordained by god, cannot in any wise be defeated: Were a man become the veriest naught pack that could be; yet ought we to entreat him as our neighbour.
Truth it is that there are cases wherefore we ought to forsake men, & to give them utterly over. But yet for all that, we must not cease in the meanwhile to procure their worldly welfare, and much more the health of their souls, yea even of such as are excommunicated & cast out of the Church, as said S. Paul. We must not seek them, for that were the way to infect us with their defilements, & to make us their partakers. Nay, we must rather make them & abhor them, as it is expressly commanded us. But yet in the mean season, we be bound always to succor them in their need, & to forbear to hurt or hinder them. That is the thing which our Lord compels us unto. And therefore let us mark well that it was never lawful under the law to bear enmity against any man: yea & although a man had enemies: yet was it not lawful for him to seek revenge. And if I be bound to succor mine enemies Ass or horse: what ought to do to his own person?
Shall I be exempted from himself, when I am bound unto his cattle?
It is well known no. And herein we see the beastliness that has been & yet still is in the Popedom. For the subtle doctors say, that to do good to ones enemy is not a commandment of God, but a counsel given by our Lord Jesus Christ. And mark I pray you (whereupon they ground themselves. What say they? It is too hard a thing for us to have the heart to do good to such as hate us & persecute us. And therefore it is to be concluded, that God has not commanded us to do it: for that were too great rigor. If Jesus Christ counsel us, verily then is it a point of perfection: but yet are we not bound to it. And thereupon they hold opinion that none are bound to it but only the Monks, whose state is angelical, & yet notwithstanding; of all me in the world they be fullest of revenge. Nevertheless, it is for none but Monks to time such perfection; & as for us that are lay people, they say that for us to become Christians it is enough to take it as a counsel, and to tend that way, howbeit without thinking to ourselves guilty of deadly sin, though we do it not. True it is that they can find in their hearts to say, that we ought not to hate any body; but to say that we be bound to love our enemies, and to do good to such as seek to hurt or hinder us; no no, they cannot digest that word. And why?
For they be fore possessed with this devilish opinion, that God commands not any thing which is not possible for men to do. And thereupon they make as it were a counterpoise or even balance, of freewill & of all Gods commandments: insomuch that they stand scanning thus: Cannot we do this or that? God then has not commanded it, neither ought it to be done: & if a man did it, it were more than needed. As who should say that God had forgone his right, because we be so corrupted and untoward as not to be able to perform which he has ordained. And what a dealing were that? If a man owe me money, & have wasted all away by his lewd behavior, is he therefore clearly quit and discharged, because he has so misspent both his own & mine? No surely. Whence comes it then that we cannot love our enemies, and that we be so revengeful: but of our own corruption & of the sinfulness of our nature? Yet notwithstanding, we cease not therefore to owe still unto God the things that he has enjoined us. And therefore we conclude that our Lord has bewrayed the blindness of the Papists, in making them to spew out such blasphemies as these, namely, that to do good to our enemies is not a commandment of the law, but a counsel of our Lord
Jesus: For we see what was enjoined by the law of Moses. And again on the other side, a man may well say there is great odds between the perfection of Christians, and the conversation of the fathers: yea verily, & the hardest part of all our life, is to love our enemies & to do good to such as persecute us. But the fathers that lived under the law were bound to that as well as we. And therefore we must not imagine that our Lord Jesus brought any new rule as the Papists vouch blasphemously against Gods law, saying that it was but an Apsy & an entrance: and that there is now a true holiness and perfection, in the things which the Gospel shows us. But we see the clean contrary, namely that even under the law God did expressly forbid men to avenge themselves & again on the other side commanded them to do good to their enemies, & to endeavor to overcome evil doing good, which is the perfection of gospel as S. Paul shows in the twelfth to the Romans. And it is the very same thing that is contained in the Sermon which our lord Jesus made from the fifth chapter of S.
Matthew to the seventh. Also the same thing is brought to our remembrance by the things which Jesus Christ said, in the similitude of the man that was wounded in his way by thieves, as he went from Jericho to Jerusalem. There he taunts the Jews, who came of the linage of Abraham, and ceased not to vaunt themselves of that holy pedigree. And yet he said to them, I cannot tell what kindred or brotherhood there is among you. For if a man be fallen behind hand and have need of help, I see not that you succor him: you acknowledge none other brotherhood than that which is of the flesh.
And if you see any gains to had by allying yourselves with any man: he shall be your brother and your great cousin. But if you see no profile to be had by him, farewell he, he is no more your kinsman.
Hereby he inserts a similitude, how a Priest looking upon a poor that was wounded and fore hurt, and in danger of death; paired by him and took no heed of him: and likewise a Levite, and also a common
Jew. Then came a Samaritan, Samaritans were hateful to the Jews, as they who indeed had nothing but apes toys and mere superstition in their Church & yet our Lord said there that the Samaritan had pity upon the Jew which was so sore wounded, and succored him. Was not this man the Jews neighbor? You cannot deny but that he was so.
Hereupon Jesus Christ concluded that when the law speaks of neighbors, it means not those which are allied unto us, or which are of our own blood and kindred: neither means it those neighbors only with whom we be conversant and familiar: but generally all men, yea even the furthest strangers unto us. Although we may say that such a one belongs not to us, yet are we his neighbors as in respect of god.
For our Lord could well have used another word: but he intended of set purpose to touch us to the quick in saying, Look how many men are in the world, so many neighbors have we. And whereas in this text the word is a Brother, indeed it had respect to the linage of Abraham. But nowadays we have all one father, who is called upon in all languages and in all countries. He has not chosen the race of any one man, nor shut up his service within any one certain country: For the partition wall is broken down, so as there is not now any difference of few and Gentile, accordingly as is told us that we be all one body in our lord Jesus Christ, and that seeing God is proclaimed by the Gospel to be our Savior & father, we must maintain a brotherhood among us. And as touching the word Neighbor, the law has use it of purpose to show me that they may well shrink away one from another, but yet they be all of one known kind, according to this saying of the Prophet Esay, You shall not despise your own flesh. If I can say, This man is of a far country, there was never any acquaintance betwixt us, one of us cannot speak a word that the other can understand: what is all this to the purpose? Let me look upon him & behold him throughly, & I shall find the same nature in him that is in myself: I shall see that God has made him so like me, as if we were but one flesh. And all mankind is of such shape and fashion, that we have good cause to love one another, and to know that we ought to be all one. Although there be some difference as touching this present life: yet ought we to consider that we spring at out of one root, & therefore that we should tend all to one end; even unto God who is the father of us all. And therefore it is not without cause that instead of saying, you shall do so to all men, our Lord said, you shall do so to your neighbors. And albeit we fall to disputing of the matter, and would flip our heads out of the collar, seeking to shift off the matter by alleging that we be strangers one to an other: yet can we not bring to pass that all men should not be our neighbors, because we are all of one self same nature, whereby God has knit us
& linked us all together. The thing then which we have to mark in this part of the text upon the word Brother, is that whereas God speaks after that manner to the Jews, because he had adopted the linage of Abraham: it shows us nowadays that we must at be as brothers, forasmuch as our Lord Jesus Christ has proclaimed peace through the whole world, and God is at one again with all nations & all men. Seeing it is so, it behoves us to maintain the brotherhood which was procured by Christs bloodshed, & whereunto God calls us.
And although many spiteful persons go about to violate it by their unkindness in shrinking away from the Church, and become our enemies, by giving us occasion to do them harm: yet notwithstanding let us strive against their naughtiness, & labor to procure the salvation of their souls, and the welfare of their bodies so far as we can. And when we sees that we on our side are weak, & cannot frame our affections to the obeying of God so well as were to be wished let us pray our good God to strengthen us by his holy spirit, that we may outstand all assaults that are put unto us, so as we may have the upper hand of them, when he has once rid us of our flesh.
Now let us kneel down before the majesty of our good God with acknowledgement of our sins, praying him to make us so to feel the more & more, as that being cast down in ourselves, we may be lifted up again by his hand, & that being so lifted up upheld by him, we may follow his example towards our neighbors, endeavoring to continue in good peace & concord, & bearing with weaklings, so as we may all with one common consent keep our way unto him, & attain there by his grace. That it may please him to grant this grace,
On Friday, the 3rd of January
1556 The 126th Sermon, which is the
second upon the two and
twentieth Chapter
5 A woman shall not wear the apparel of a man: neither shall a man put on the garment of a woman. For whosoever does so, is an abomination to the Lord your God.
6 When you goes abroad and finds a birds nest in a tree or on the ground, and young birds or eggs therein, & the dam fitting upon her young or upon the eggs: you shall not take the dam with her young birds: 7 But you shall let the dam go, & take the young ones to yourself, that it may go well with you, and that you must prolong your days.
8 When you builds you a new house, you shall make a battlement about the roof of it, that you bring not blood upon your house by the falling of some man down from it.
The first law which I have rehearsed here, shows that in all our behavior, we must have a care to be honest & eschew all looseness.
Truly it should seem to be no matter of great importance for a man to be appareled after one fashion or other: but yet for all that, God will have things done in order. For if men go disguised, & wear such apparel as serves not for necessity but for folly: that is not convenient. If women be dissolute, what a thing is that? They forget their natures for women ought to be modest. If there be no shame, but that they will needs be out of order: it is a very beastliness. That is the effect of Gods intent in saying that men ought not to put on womens apparel, nor women ought not to be clothed in mens apparel: For it is good reason that there should be a difference between men and women. And although there were no law written, does not even nature teach it us? And when S. Paul tells us that women must come to the Church with their heads covered & not with their hair about their ears: he shows the same thing. What said he? have we need to speak to you of such things? For if a woman were polled, durst she show her head abroad? A man may well be bold to show his head bare, though he be polled: and shall a woman do so too? That were a shame, every body would mock at her, and she should be fain to hide her head. Now since you know this without any scripture or word written: do you not see how God has sown as it were a seed of modesty in you, to the intent that every man should have a regard to that which is comely for him? So then, let us mark that here God intended to show us that every bodies attiring of themselves ought to be such, as there may be a difference between men and women. And truly we see what dangers do ensue when folk go so disguised: many inconveniences do accompany them, & God is offended with them. Therefore the setting down of this law is not without cause. For they that love to go so disguised, do despise God: as for example in these masking & mummings when men put themselves into womens apparel, and women put themselves into mens as you know: what comes of it? Although no evil ensued thereof, yet the very thing itself displeases god. We hear what is said of it in this place. Whosoever does it, is an abomination. Ought not this saying to make the hair of our heads hand up, rather than we would provoke Gods wrath upon us willfully? But besides this, we are sure that the suffering hereof is the opening of a gap to all whoredom. At a word, such disguising are but enticements of bawdry, as experience proves. Therefore let us not think, that it was more than needed, for God to appoint men a several kind of appareling by themselves, and the women another kind of attiring by themselves agreeable to their several sexes. Whereupon wee have to remember, that God likes well, that should be an honesty even in our apparel. Truly (as I have said before) that is not the chief point: For if a man should set the perfection of our life in this thing: it were alone as if he should set the cart before the horse: but yet is it not to be omitted. For even the Heaven themselves have showed us our lesson telling us that if there be no regard of honesty, men do bewray, that the rest of their virtues are not counted for virtues any more. For if they observe not some order discretion and modesty in their behaviors & manner of dealings, they may seem to be degenerated into brute beasts. Then is it as a witness that we walk as before God, when we regard a kind of honesty in our apparel. Truly men may soon overshoot themselves. Although they attire not themselves like women, yet if they use any gaudishness, and make themselves to be as gazing stocks: such superfluity displeases God already in another respect. Likewise though women attire not themselves in the raiment of men: Yet if they be too gallant & brave, and covet to have too great a show, they fail not to offend God, even in another respect, as I said before. Yet notwithstanding, we must first of all see that men be so appareled as they become not womanlike, as we see diverse times that they attire themselves like brides. In so doing they seem to be sorry that God made them not women, & to be desirous to renounce their own sex. And that is a shameful thing: Again, when women go appareled like men of war, (as there be some which had lever to bear a hackbut on their shoulder than a distaff in their hand:) it is against kind, and we ought to abhor it. Although we were not spoken to, ne had any law or ordinance of God yet do we even of ourselves perceive it to be strange and whosoever has any spark of pureness in him, will judge so. You see them that first of all the fashion which men do use in appareling themselves, must show that God has created them to be as men: and that the women also must observe the modesty that is agreeable to their sex. Thus much concerning the first point.
And as touching the second, let us mark also generally, that in our appareling of ourselves God will have us to respect use & honesty.
Those are the two things which we ought to set store by. The first is use. And my meaning by use, is that men should be contented with such apparel as will defend them from cold and heat. And by honesty
I mean that they should not be clad & attired after a disguised fashion, as though they went to play an interlude, or were desirous to make folk to gaze at them for the strangeness of their apparel, that it might be laid, who is this? O, it is such a one. Now then, if we observe the use, that is to say, if we hold it enough to be clothed only: and therewithal do keep such measure as we break not common order: it is a rule that God allows. Also when women be not too curious in attiring themselves, nor desirous to draw all mens eyes unto them to behold them in their decking: that is the honest kind of behavior, which God commends unto us. And in the same respect does S. Paul say that women ought to have a holy honesty, or a comely holiness.
In speaking of the attire and apparel of the faithful women, he uses a word which imports that they must not only be honest, but also therewithal have a certain mark of holiness, that men may knew them to have profited in Gods word. And smoothly if we considered well what was the first cause of apparel, we would not be so greatly given to superfluous bravery as we be. For as often as we put on either shirt or Coat, we be put in mind that our Lord commands us to hide ourselves, because his image is disfigured in us: and our clothing of ourselves ought to make us think upon the sin of our father Adam. For by reason of sin, we become subject both to heat & cold. And again, God tells us that it is a sign of our shame. For nakedness of itself is not unhonest, were it not that Gods image is disfigured in us by our corruption. Had we this regard with us, surely we would be warier to keep order and measure in our apparel, than we be. Howsoever the world go, let us learn that God will have us not only to be pure and clean from all lechery, but also to prevent all inconveniences. As for example, when he said, You shall not commit adultery: that commandment has an eye to this present text. I have told you already, that all the laws which are written here, concern manners, & are rules of good life, & are to be referred to the ten commandments: For God has not added any thing to those ten sentences. Therefore whereas in this text it is said that the man shall not wear the apparel of the woman; does God let down an eleventh commandment? Did God bethink himself better afterward, and add somewhat else to that which we had heard of him heretofore. No, it is but only an exposition of this saying of his, You shall not commit adultery. As how? For in forbidding adultery, God not only forbids that act itself, which were punishable & worthy of reproach even before men: but also he forbids in effect all unchaste behavior, so as none may appear, neither in apparel nor in any part of our conversation. We must keep such a measure, as our apparel tend not to unchaste, least we run into such looseness, as we be blamed for seeking to make a hotchpotch, & to have had no regard of bringing all things to confusion by such disorderly dealing. Which mischief to eschew, both men and women must have a care to follow every of them their own vocation. If we be not of that mind, although we commit not any adultery in act, yet are we attainted already before God, with some vice that tends towards adultery. Wherefore let us learn that by this sentence where our Lord said that men and women ought to differ one from an other in the fashion of their apparel, he meant to expound and confirm this former saying of his. You shall not commit Adultery. Were this as well born away as it ought to be, we should have better rule among us than we have: & there would be no such impediments in the redressing the abuse of apparel. The costliness thereof would soon be corrected in force countries. And why? For you shall see nothing now but embroidery, such over sumptuous things, that by all likelihood men are willfully bent to overcharge themselves with the decking of women, but these things would be provided for. And in the meanwhile men look not to other vices which are as much or more to be condemned. For there is never any ho, when folk begin once to seek new fashions to disguise themselves. This seems to be nothing: but as it comes from an evil root, so tends it also to an evil end. For it is certain that if it were not for ambition and pride, there things should not be seen so common as they be. Insomuch that there are a great sort, that can find in their hearts to endure hunger and thirst and a number of other incommodities in their bodies, only to bestow their money upon things that can serve them to none other end than pomp and vanity.
And why do they so? O, they love well gay apparel: they have a delight to be tooted at and gazed at a great way off. And we see it more nowadays than ever it was seen. This fond curiosity has reigned in all ages among the Frenchmen, and they cannot be reclaimed from it as yet at this day, but they despise God & nature more than ever they did. But we hear what God said by his Prophet Sophony, where he threatens such folk as seek newfangled and strange attires, coveting always new shift. No doubt but he condemns this pompousness and the persons themselves which seek everyday new fashions, that they may be gazed at afar off, and be the more esteemed, and that men may say of them; Such a one has invented a new fashion: such a one is skilful in finding our new attires. Surely such folk are well worthy to be condemned to be tailors. These great lords & brave lads which we need wear tablets at their necks, that is to say sumptuous Jewels for folk to gaze at a great way off ought of reason to be at made tailors, seeing they, have so great pleasure in finding out so diverse sorts of apparel to disguise themselves with.
And by the way let us mark, that in saying our Lord shows us that we must come back to the said use and honesty, and to the rule which he has given us: and if we keep that; let us assure ourselves that it shall be an acceptable service to him. Contrariwise, if we be led with a foolish and inordinate lust, to change every minute of an hour and to disguise ourselves: it is a thing that displease God, though it import none evil at all. And moreover, we see how it proceeds of fond vain glory: and when men are to given to vanity, surely they despise their own souls and newer care for them. Also they be infected with overweening so as they will needs be commended. Now when men deal after that fashion, can it be said that there is no evil in it? No: for whereto do all these disguising and superfluities tend, but to all manner of corruption, and whoredom, and such other like things, besides superfluous expenses? And therefore let us mark, that to keep ourselves from such dangers and from defiling our bodies with lechery, and other infections; we must eschew evil occasions, and not meddle with any thing that may allure us to any wicked lust of lechery or otherwise, but apparel ourselves soberly and necessarily.
Thus you see in effect, how we ought to put this commandment in use.
Now Moses adds, That if a man find birds nest, he may take the young ones, but he must let go the dam, when she broods her eggs or her young ones. At the first sight this seems not worthy to be set down in Gods Law. For were there no greater & necessary things to speak of than young birds? Why does not God say rather that if a man see a mother nursing of her child, he shall not trouble her but rather succor her and help her, and in any wise beware that he touch her not, for that were a hurting of the infant which is a silly innocent soul. Why does not God speak after that manner? What needed it to got say that a man should let a Bird alone when she broods her young? Hereby he meant to express the better, how greatly he abhors all cruelty. For if he cannot bear with it when it extends but to the little birds: a man escape unpunished when he falls to hurting the image of God himself, that is to say when he offers wrong to another man? So then let us mark that in speaking of little birds, GOD has much better declared his meaning, than if he had spoken simply of me. For it is all one as if he had said, Accustom yourselves in such wise to be kind hearted and to do no deed of cruelty, as that even the little birds may feel it. Not only practice you it among yourselves; but also when you see little Bird, consider thus with yourselves: no, our Lord, to inure us the better to uprightness and reason; will have us to give some proof: and witness of it even towards the creatures which cannot complain of us. A young bird has no tong to crave reason at our hands, or to attempt an action against us. Yet notwithstanding, albeit that (to our seeming) there is no account to be made of them, neither is uprightness to be used but among men: yet for all that God will have us willing to frame our affections the better thereby; that when we come to deal: with our neighbors, we may be restrained by it to say, What? It is not lawful for us to be cruel to the Birds: and how may we then be cruel to such as are of our own kind, in whom we see the image of God imprinted? Thus you see what we have to remember in the first place, where our Lord speak so of little Birds.
Now let us come to the pith of this Law. It is said, You shall let the Dam go, and only take the young ones to yourself. When a Hen bird broods her young ones, therein we have an image of a mothers duty towards her children. And the silly birds do sometimes teach us our lesson, when men and women are so brutish, that GOD is fain to send them to school to the beasts. For when as the Prophet Esay said, The Ox knows his Masters stable, and the Ass knows his Crib: thereby he went to put men in mind of their lewdness, and as it were to upbraid them thus, You be worse than the brute beasts, therefore go learn of them. For the Ox in knowing his own Crib or stall, does show you that you ought to know the Lord your GOD. And seeing he vouchsafes to gather you into his flock: and into his Church, and yet you remain worse than the wild beasts: do you not show yourselves to have utterly forgotten the order of nature? Now then, seeing that the birds have such a care of their young ones, surely they may teach men and women their lesson, when they show themselves to have no care of their Children, as we see some riotous folk do, which care not though they let their wives and Children starve at home, without regard thereof, and in the meanwhile go and spend thrive as much at the tavern as would find their whole house. Again there are mothers that have care at all of their children, all their seeking is to rid their hands of them, they cannot find in their hearts to take the pains with them: wherein they show themselves to be utterly void of lovingness and kindness, and to be worse than the brute beasts, which teach us our lesson in this behalf. For although the beasts have no further care of their young, than till they be able o to shift for themselves: yet are men taught their duty and charge thereby, and what they have to do all the time of their life. Why do not the birds take care for their young ones, further forth than till they be able to shift for themselves? Because a bird is not created in the world to be governed by his fire and his dam all the time of his life; He is not bound to that: for he is a reasonless creature. But the case stands not so with men. For even when they become to years of liberty, they must still be guided and governed by counsel, and their fathers and mothers must put them in mind of their duty when they have done amiss.
This needs not in the beasts: but yet do the beasts discharge themselves of their duty so long till their young ones be exempted out of their charge. And since it is so, what shall men do? Let us resort to that which is said here, namely, You shall not catch the dam when she fits upon her young. And why? I see the dam brooding her young ones, and (as we see) she had lever suffer herself to be eaten with vermin, than forsake her young: she sits there as upon a torture, and she passes not for it. For why? She has such a care of her young, that she forgets herself for their sakes: If you demand a reason of it, there is none that we know, but this; it is a natural inclination and moving impressed by God in birds, that when they see their little ones, to their seeming they be dearer to them than their own life.
And although it be a painful thing to them to tarry sitting there in such care: yet go they to it with a cheerful courage. Now when we behold this, is it not all one to us as if we saw a picture wherein God showed us our duty? Let fathers take warning here, to travel earnestly for their children. And as they ought to have a care for the feeding and maintaining of them: so must the mothers also do their diligence in that behalf, assuring themselves that it is an acceptable service to God, when they take such pains in respect that GOD has bound them to that Condition, and that it behoves them to yield thereunto, willingly and with a frank and free goodwill. Seeing then that we see an image of our charge, and God shows as it were with his finger, what duty fathers and mothers do owe to their children: shall we go overthrow it, were not that all one as if a Child should got burn his book? When he has a book bought for him to go to school with, and he tears it in pieces; shall he not be beaten for it? Then if we burn the book which our Lord shows us, and wittingly defeat the order which he has set in nature, by playing the butchers in killing with our own hands the silly bird, brought thereto by constraint of necessity for the discharge of her fatherly and motherly duty: what will become of us? True it is that God has given us the birds for our food, as we know he has made the whole world for us. Yet notwithstanding if we be so cruel that we will not spare the Poor birds, even when they be as it were under Gods tuition, employing themselves in his service: is it not a refusing of the grace which he offers us, in setting before our eyes as in a looking glass, the duty which we owe towards those whom he has committed unto us? Yes verily. In so much that if we bee not besides our wits, and carved with too cruel a rage, we will have pity and compassion upon the poor birds, when we see them yield their life in that sort, to discharge their duty. And indeed, it should seem that men intended to defy
God and nature, when they take the dams so upon their little ones.
For they be so lean, that they be as it were froth or slime. Now our Lord meant to restrain men, and to show them that their lusts are altogether out of order. As if he should say, What will you do? You see there is no substance or strength in them. For during the time that I take them into my on, they be not good for sustenance. Now then if a man bee so cruel towards the birds without having regard hereto: surely he will be cruel to his neighbors also. And he that makes no sticking nor conscience to kill birds in their breeding time, will also cut his neighbors throat if he think he may have any gain by it. Thus we see now why our Lord has told us that he would have the Brood birds to be in safety though their young ones be taken from them. Hereby we be taught so to use Gods creatures, as the use of them may be orderly, and specially that we may inure ourselves to pity and compassion all our lifelong. For to that end is this commandment to be referred. As I said before, GOD stands not upon the birds, to put any great perfection therein: but he meant to teach us by an argument from the lesser to the greater after what matter we ought to behave ourselves towards our neighbors. Therefore if we trouble any man while he is doing his duty, and put him to any vexation under colour that he is busy in discharging himself towards
God and towards those to whom he is bound: we be worthy of double blame. If a man disquiet a nurse or a mother in doing her duty towards her child, surely it is double cruelty. The instruction that we must take here at, is that every of us must strain himself to help his neighbors. When we see them take pains to do the things that God has enjoined them, we must endeavor to succor them, & no man is to be troubled or molested in that behalf. For if it be not lawful to trouble the birds, what may we do towards them that are joined unto us, as our brethren, as has been declared heretofore?
Now it follows, that when a man builds a house, he must make battlements or rails about the roof of it. This served for the houses of Jewry. For there they built their houses with flat roof, and in all the East Countries they have kept the same fashion still to this day. And in that respect our Lord Jesus Christ said, look what you hear now in secret, you shall preach hereafter upon the houses tops. When we read this text, it seems strange to us, if we have an eye to the form of building that is used here in these countries. For how shall a man get up to the house top, to preach there? But their houses were made like
Towers, that a man might walk up and down upon them. Now if those had no battlements or rails, men had been in danger to have fallen down from them. For their children went up to the tops of their houses, whereby many might have been slain through want of heed; sometime a man servant, sometime a chambermaid, and consequently a child might have fallen down, and so all should have been in danger. Now our Lord commands them to provide beforehand for it, by making battlements about their houses. But we must first of all advise ourselves whereunto all the sayings are referred, which are set down here. Following the key which I have given already, which is that there are but ten article whereby to rule our whole life well: we must not go seeks for five legs in one sheep, as they say: but we must always hold us to this point, that God gave us a perfect rule of all righteousness and just dealing, when he comprised his Law in two Tables and in ten commandments. Now whereas here is mention made of building mens houses in such sort as they bring not blood upon them; hereby we see how our Lord has showed us how dear the lives of all men ought to be unto us. Mark that for one point. And so have we the exposition of this commandment, You shall not kill. But is it enough for a man, that he abstain from murdering, from cutting of throats, from beating, and from vexing his neighbour? Truly it would be abhorred, if it were but spoken of in common speech: but God has yet a further respect in forbidding murder. Why is that? Let us come to this reason: that forasmuch as mans life is precious unto him: therefore it follows that we must preserve our neighbors lives to the uttermost of our power. For although we offer them no violence, yet shall we not be discharged.
But every of us must look that he use no annoyance, nor give any cause or occasion of harm or loss to ensue to our neighbour. You see then how our Lord has told us yet better in this text, the thing which he had spoken before when he said, You shall not kill. And so according to my rule, we must come to that fore set down and fore expressed commandment, You shall not kill. Well, God makes there but a single forbidding: but yet must we learn thereby to seek all the means we can to maintain the life of our neighbour, You would not that any man should put you in danger of your life, but rather that he should preserve it, and that you might not be in peril by another mans oversight. Therefore look that you yield the like mind to your neighbour.
Moreover let us mark that here God has under one part comprehended the whole. He speaks of the making of battlements or Rails upon the roofs of mens houses: but it is all one as if he had said, When so ever men build, let them be well ware to build after such a sort, as no inconvenience may ensue thereof. Many be so gross witted, that they make things in their honks as it were of set purpose to entrap them that come in: so as a man had need of good skill where to let his foot, and if he be not very ware and look well to himself, he shall be in danger to break his neck. There are force which be so ill disposed. And God says that he which does so, brings blood upon his house, that is to say, defiles his house with mens blood. Now then, let us look well about us, and let us so seek our own commodities, as our building may be without danger. And why? For otherwise we shall be worthy of blame. But (as has been declared already) we have to gather upon this text, that God does well vouchsafe to lay for the preserving of our lives, & to provide beforehand for all inconveniences , that none of us may fall in danger. For as much then as we see that GOD has such a fatherly care of us: have we not cause to acknowledge his gracious goodness, and to be utterly ravished at it? Therefore although our duty be showed us here, that is to say, although God tell us that every of us ought to provide for the safeguard of his neighbors life: yet have we another good lesson to gather here, namely that GOD descends hither unto us, and shows that he has his eye upon our life, and that he intends to be the defender thereof. Now since we see this, have we not a singular record of his goodness. You see how our bodies are but Carrions: and yet GOD vouchsafes to maintain them, and gives us here a commandment to provide long beforehand for the dangers that may ensue to it, that it may be preserved from them. Ought not the sight of all these things to touch us to the quick, and to make us to magnify the goodness of our God?
And furthermore, when we know this goodness, as in respect of this present life and this world: let us mount up one step higher, and not doubt but he has a far greater care of our souls, as he shows by experience. And therefore let us rest boldly upon him, and not doubt but we shall be preserved if we abide wider his protection, and play not the loose Coultes but come brood ourselves under his wings (as the Scripture says) not doubting but he will keep us safe and sound.
And besides this, let us mark also, that if they, which put their neighbors in peril of their bodies are guilty before GOD: much more than they be accountable to him, which cast any stumbling block in their neighbors ways, whereby they be turned from the way of salvation. If a man shoot at adventure and wound one as he passes by, he is worthy of blame, yea and of punishment too. For why? Men ought to look one to another. Am I to be excused if I shoot at all adventure and kill a poor man that mistrusted no such thing? Nay, I ought to be advised for him beforehand. Even so is it with all other like things. Insomuch that if any neighbour fall into any mishap through my fault or negligence, it is an offence committed against
GOD, and the world also knows such things to be punishable. But I make my neighbour to stumble, not only to the breaking of his arm or of his leg, yea or even of his neck: but also to the destroying of his souls: and what a thing is that? For we see that the stumbling blocks which are cast in mens ways, serve to the utter destruction and casting down of the silly souls that were purchased by the blood of our Lord Jesus Christ. Therefore when men procure troubles & stumbling blocks in the Church, do they not cause the things to go to destruction, which God had begun to build up? And is not that one of the highest points of treason against God? Therefore let us look to ourselves, and seeing that God has such a care of our persons, let every of us follow his example & if we provide beforehand that no hurt may befall to mens bodies, let us have much greater regard of their souls. And moreover, let us mark what is said here concerning every mans house. For if a man give evil example to his household: he not only brings blood upon his house, that is to say, he not only defiles the house wherein he dwells; but also he brings much worse upon it, that is to say, all manner of cursedness, and he provokes
Gods wrath. There is a man which is a despiser of all Religion, he passes not to have GOD dishonored in his hour, nay he never opens his mouth, but to the spewing out of some blasphemy or devilishness: again on the other side his wife is a harlot, or a drunkard, or a fiend of hell, utterly void of the fear of GOD, void of courtesy, void of modesty: and besides all this, there are a great sort of other evil examples to be seen there in diverse manners: and is not the doing of all there things a willful defiling of his own house? And what can come thereof? When a man has goods, and a great household, if in the meanwhile he defile the place that was given him and wherein he dwells, so as all is full of filth, as for example, his children are ill nurtured, his servants are unruly, and instead of giving themselves to the service of God, there is nothing but looseness and cause of offence: what other can come of it than is said in this text, namely that his house is defiled? And therefore let us mark, that after our Lord had declared in this text, that all those are counted for murderers before him, which are not careful to preserve all mens lives: he adds likewise, that every man must so provide for his own household, as no offence may be committed there, and that the poor souls be not destroyed: [as for example,] that the young children be not corrupted and marred by wicked bringing up, nor the servants and household folk see any thing that may mar them: but that the Masters and Mistresses do so behave themselves that GOD be honored and served, to the intent their houses be not defiled and infected with the common filth of the world, but that we may show that God reigns there, so as his blessings may be powered out upon it in all respects, as well of body as of soul.
Now let us fall down before the Majesty of our good God with acknowledgement of our sins, praying him to make us so to feel them more and more, as we may return to him as to the Physician that can heal us of all our diseases: Praying him also, so to call us home to himself, that with all soberness and modesty we may call beforehand to keep ourselves chaste and undefiled for his service; and that therewithal we may everyone of us have a care and regard of our neighbors, being ready to relieve one another, & (as much as is possible) eschewing all annoyance and harm doing: and that by this mean we may with one common accord show ourselves to be true children towards him, and be able to call upon him with full trust.
And for the bringing hereof to pass, it may please him to raise up true and faithful Ministers of his word, & c.
On Wednesday, the 8th of
January 1556 The 127th Sermon, which is the third upon the two & twentieth
Chapter
9 You shall not sow your Vineyard with diverse kinds of seeds, least you defile the increase of the seed which you has sown and the fruit of the Vineyards.
10 You shall not plow with an Ox and an Ass together.
11 You shall not cloth yourself with cloth of diverse sorts, as of woolen and linen together.
12 You shall make you fringes upon the four quarters of your vesture wherewith you covers yourself.
There is no doubt but God in forbidding the Jews to sow their Vineyards with diverse seeds, to cloth themselves with woven garments of diverse stuffs, to plow their ground with an Ox and an Ass, minded to bridle the multitude of inventions which men forge unto themselves, to alter the plain simplicity which we ought to hold us unto, and which nature itself has taught us. For the mind of man is a wonderful storehouse always to devise some one thing or other.
And (as a man by daily experience may see) it keeps therein neither mean nor measure. Now all this while superfluities in all things increase daily. For men give themselves over only to delights and pleasures, to their gorgeous pomps and braveries, and I know not what trimness (as they term it:) so as they have clean forgotten to live after common order, and according to that use and fashion wherewith men ought to content themselves, if they had any staidness or sobriety in them. We see (I say) how men give the bridle to their lusts, and take to themselves such lawless liberty, that there is nothing but a mingle mangle in the whole order of nature. Now our Lord minding to hold his people in some modesty, has spoken in this place more grossly, and under certain particular things meant to show them, how he likes of plain simplicity, to the intent he might restrain such strange devises as daily arise, and that men although their lusts be so ticklish, should not be overcurious, but live and hold themselves in such contention, as to say: Well, that which the Lord has given us ought to suffice us if any reason might content us. And therefore let us not be set upon such wandering fancies as always to devise some thing or other without any ends, neither let every man bring his piece of devise, and travail vainly in martyring themselves to satisfy their inordinate desires: but let us enjoy the benefits which GOD has bestowed upon us, howbeit in such wise as that we remember how his mind is that we should use them soberly. You see then what the meaning of God is which we have to bear in mind touching this place.
Now a man might treat very largely of every sentence, & yet we in the meanwhile should reap small profit thereby because we should not understand the true marks which God here aimed at. We must therefore begin at this point, that is to wit, to know why God forbad the Jews to sow in this sort diverse seed in one vineyard, to cloth themselves with garments of diverse things, and to plow their ground with an ox and an Ass. But let us now return to every of these laws. It is said That a man shall not mingle seeds together: as it is spoken hereof likewise in the 19. Chapter of Leutricus. For God there uses a preface saying, You shall keep my statutes. And he does it because we always allege examples to cloak our faults withal, and bears ourselves in hand, that if others do any thing, all ought to be lawful for us. But God bereaves his people of all such excuses by saying, Know you that I am your governor: follow me, and hold yourselves to my will. And this word is well worth the noting, to the intent we bethink ourselves well that if the Lord have once given us his word to the contrary, we must not presume on the liberty of doing that which is commonly used among others. And why? Since God is so gracious unto us as to guide us , let us stay ourselves on him.
But now he said, You shall not sow diverse seeds, And why? for (said he) so you might sanctify that which you has sown and the fruit also which might come of your vine. Now this term of sanctifying or hallowing betokens as much as is it were said: you shall bereave yourself of your vine, and of the fruit which you should gather thereof. And GOD shows hereby, how his will is that there should be true and plain dealing among the people of Israel, and that if a man sow corn, he should make such lawful merchandise thereof without any mingling, as that a man might say: see here is Wheat, here is Barely, here are Beans, here are Peas, when every grains is several by itself. For if the seed be not pure, what shall come thereof, but that the people shall be deceived? And besides that also there shall not be one simple and natural manner of food as ought to be. Moreover here is mention made of sowing the Vineyards, because that in those countries the vines are very large: for they are bigger than ours, and in fashion like, but they be very large, and the grapes also very great, insomuch that there they must have more room or space for them. In effect we see now how our Lords meaning was, that the ground should be so sown that the vitals which were sold among his people, should be simple & all in their several kinds, and herein he comprises that which we have above touched, namely that men should alter nothing but maintain the order of nature.
But now if the corn be falsely mingled in the garner, is it not all one, yea and more too, than if the corn had been mingled in the field?
Therefore when that which ought to serve for the nourishment of men, is so changed from his own kind, there is no true dealing therein. And yet for all that, we see how subtle men are in this behalf and how they will always have same new fashions, some for their lucre, & other some for some other respect, or to seeds some curious humor of theirs. It were much better we held fast the order which our Lord has appointed. For that is the very rule which we ought to follow. And although there were no great evil in doing otherwise, yet we ought always to hold us hereunto. Seeing God has delivered us this rule, that there should be simplicity or singleness as I may term it among us: let us follow it. But we see farther, that all these medleys which are made in things, proceed either from some crafty wiliness & deceit: or from a certain curiosity & ambition and secondly that they tend unto a wicked gain; namely when men have no regard unto loss of their neighbour, but every man is given overmuch to think on himself, as who would say: O this will serve my turn very well, I shall have the better utterance of it, & the thing will not be so easily espied; or else it will pass well enough with other ware, and it will be nevertheless esteemed; but I shall find upon my reckoning, that it was so much the more to my gains. Therefore since we see that there medleys proceed from so evil a root, and tend to so wicked an end, are they not to be double condemned? Yes verily. But yet here withal let us bear in mind; (as I have told you before) that when GOD would not that the seeds should be mingled in the field, he forbad as well all other mixtures which are made of any wicked purpose. If wine be new brewed in the Hogshead, is it not as ill or rather worse then if one used this mingling in the Vineyard? So then let us have an eye to the meaning of GOD. Let us content ourselves with single simplicity and at a word, let us maintain the order of nature.
Now he adds: You shall not plow your ground with an Ox and an Ass.
Here may be had a double respect, the first is touching the beasts, who if they be not alike coupled, have the more painful travail. The second is touching the caring of the ground, which cannot be done so orderly by this means: nay it cannot be done at all. And here he purposely makes mention of Asses. For they had other manner of Asses in that country that we have here. For they served to bear great burdens as able there unto as Moils, which are fourfold stronger & mightier than the Mules of our country. And therefore is one should couple an Ox and an Ass together, there would be such inequality, that the Ox would be much more grieved then if be were matched with his like, and the Ass in like manner. And why? For they are not in nature matched well together. Now albeit God ordain not like
Laws for all other beasts: yet (as we have seen before) his will is that men should use them so fare forth with gentleness, that they should pity the beasts which they employ to their use and service. For he that will show himself cruel towards his horse or his Ox, will be the same towards his neighbour. And men truly become hard hearted when they deal so cruelly with the beasts which God has given into their hands to do them service. For if they show their cruelty upon the poor beasts which travail to their profit, it is a sure sign that they are of a crabbed nature, & that they would have no more compassion upon reasonable creatures. You see then what regard God had in making this Law. Again (as I have already touched) the ground cannot be so well plowed, if the beasts be not matches: for when there is not observed a just and equal proportion between them, the labor can never proceed orderly. But we must return back always to that which we have touched; namely that Gods will was that his people should not give themselves unto strange inventions, as we may see how men always run this way and are greatly inclined thereunto. By forbidding all manner of mingling, he meet to train us unto this point, that is to wit, that whereas God has ordained all things in this world to our use and profits that we should look to ourselves to keep such a measure therein, that we should not mingle heaven and earth together, nor make an hodgepodge of all things when we employ Gods creatures to our use. And in very deeds whereas he says you shall keep my statutes, it is to teach us that he will have us to repress all such loose liberty of ours. And although he bound the Jews more straightly by this commandment than us at these days; yet this doctrine belongs also unto us, as shall be here anon more largely declared. Let us come now unto the third Law which is set down here. God forbids the Jews to cloth themselves with garments woven of Linen and Woolen. Here we may better understand that which we have already touched: namely, that we ought to keep an order in things, and to content us with that plain simplicity which God allows us, so as we take not over lawless leave to confound all things, but consider to what end every thing is ordained. We have flax and hemp and such like things: well, we must apply every of these things unto our use. Again we have wool to make us garments and diverse other things. When men use staidness in these things, their clothing of themselves with them puts them in mind of Gods providence, in that he has more than a father like care of them. For have we need to be appareled? We have a shirt, we have a coat, we have shoes. We see it; behold, we have leather to shoe us, we have cloth to cover us: and farther for an over plus, we have a shirt. And Lord how you has well provided for all! Hereof are we put in minds. Now if men make a medley of things, surely they become beasts in so doing: and Satan endeavors nothing more, than to blear our eyes, to the intent we should make no account of this orderly difference, which God has set in all parts of the world, that we might behold therein his infinite wisdom which shines in all things, and his sovereign goodness whereby he shows and declares himself our father. Satans whole desire therefore, is that all should be confused, and that men should riotously waste things here below, without any consideration that God has forgotten nothing which might serve for their uses and necessities. Let us therefore mark diligently, that when God forbad the Jews to apparel themselves with woven garments of diverse stuffs; it was to the end they should apply all things to their proper uses, and have this regard of things to say: Why has God given this into our hands? To what purpose must it serve us? So that men should nor be led with any excessive curiosity, but be contented to have the natural use of things, in such sort as God offers them. I have told you heretofore that the bondage which is nowadays, is not such as was under the Law: for we have greater liberty than the people which lined under it, whom God held as little children, as Saint Paul says. Now we know that it is needful that little children should be ordered with a more straight, and as it were slavish government. And why? Because their age will not yet suffer such liberty to be yielded unto them as unto others. Yet never the later, that which men reach little children, is to the intent they should observe and do it when they come to mans state. Their increasing in age delivers them indeed from the rod and such other straightness; but yet must they keep still that honesty and those virtues also wherein they were trained up when they were but children. Even so although our Lord Jesus Christ have delivered us from so straight a bond as were the ceremonies of the law: yet the substance thereof remains always unto us: (and to be short) we must bear in mind that God has spoke those things unto us as well as unto the Jews, although it be after an other manner: for we are now together, that all confusions & medleys displease him. And why? Because his will is that we should use those benefits which he bestows on us, soberly; that we should not wander in our delights, nor maintain any superfluities among us. And therefore let us not busy our heads with devising of new inventions to let all plain dealing aside, to have no other respect but to lay baits for money, as in very deed all there fine devices tend to none other end but to pick mens purses. Oh see here a trim invention (said one,) & by & by fools run after it: and empty their purses by it. If men would content themselves with plain simplicity, every man should spend less, and be contented also with less. But when men go once so astray, there is no ho with them. For he that loves to be talking of this new thing, he must needs be corrupted in other things. And this is an occasion of the enhancing of wars, and to make them more slightly than else they would be, if every man walked simply and roundly in that behalf. And so you see what we have at this day to gather upon this place.
Truly the desires of men are so infinite; and like gulfs and bottomless pities: that it would be a hard matter to gather all that might be laid upon this place: nevertheless it behoves us to be put in mind thereof.
And again, when we shall have heard the things in general which God meant to teach us here: every of us must afterward fall to the putting thereof in paradise and express the same particularly in our deeds, according to the objects (that is to say occasions) which are offered us. We have already said that our Lord meant to restrain us unto a sober & moderate use of his benefits. And therefore I conclude that when men be over lavish and mingle things together to satisfy their lusts, it is a defiling of the benefits of God. It is said: You sanctified, that is to say, you defiles. The fullness of the seed, that is to say, the things which you should gather. For the Hebrews take sometime this word Holy for cursed. Yea and the name of an harlot which they use is derived hence, as a cursed thing which we ought not to touch. For an holy thing and that which is dedicated unto God ought not to be touched. After the same manner, that which is defiled and cursed is called Sanctified, (that is to say such a thing as a man must not touch) although it be in an other respect. And so it is said that we sanctify the fullness or increase of benefit, which God gives us, when we apply them unto an ill use. Let us therefore note, that we unhallowed the pure and natural use of Gods benefits, when we for our lusts sake do make any great mingling of them. Now we are not to seek for this vice only in the fields, when wheat is mingled with oats or with some other grain: but we must also cast our eye upon our tables, where there is used such variety, as would make a man to wonder. Whereby it is to be seen how men are given over unto this vices so as they labor to disguise all things, and they seem to have conspired to alter and change whatsoever is in nature. I pray you is it not a defiling of things, when men do so disguise the order of God? Is it not even a spring of him? And are we worthy to enjoy the benefits which he bestows on us, when we know not how to keep any mean in them? If a man perceive a child to cram himself without measure; to takeaway that vice he will cut his morsels smaller. And if he perceive that he is over lickerish and given to his lusts, he will give him the clean contrary to that which he desires. And why? Because that otherwise he mars him clean. And if he should be loaded still in his delights, he should be undone when he is old . Seeing it is so, If when we come to mans estate, we so abuse the benefits which GOD has distributed unto us in so good order, and we mingle them together, so as no variety can please us; must not our Lord needs see to it, and use a forcible remedy, when he perceives that by our good will we cannot keep any stay? If one demand of me, and say; yea sir, but are all mingling, sin? No. I will not speak so. Yet nevertheless the beginning of them proceeded from a wicked desire. They which invented so many varieties to seed the fond appetites of men, did question less offend God, and we ought to deceit them, notwithstanding that they have been liked of in their times, and that men have said: Oh here is an excellent cook: oh here is a good
Steward. Although they have gained glory by making so many delicate, and by their compounding of so many things to make their fine and new sauces; and I know not what other conceits to seed the humors of such as desire to be entertained over delicately: yet must we deceit such things: and it were to be wished that such men had had their mothers womb for their grace. But now what have we to do, but to repress at superfluity and all that ever makes unto vice? Ought we not to endeavor this with all our might? Yes verily. But what?
Every of us is so far from mending of one, that it seems rather that we intend to plead prescription against God. Whatsoever is told us, we fare not the better by it one whit. And why? Because we have taken it up of custom. Yea, but God will in the end show, that there is no lawful possession, but such as is ruled by his law, and according unto his will. Nay doubt we not but GOD will punish such superfluities by cutting our commons shorter. Indeed our nature is inclined to this wickedness of retchless confounding of things, which God had distinguished: but yet must we therefore feel the tokens of his anger when he shows not himself so liberal a father towards us as he was wont to do. And if we were wise or but well advised, we would not wait for the declaration hereof. That which is said here would suffice us, namely that we ought not to mingle the creatures of God, but always to hold us unto a plain simplicity in our manner of living.
You see then what we are to note touching our meat and drink, namely, that men ought so to content themselves with that which they live, that being nourished of God they may reknowledge it in this sort: Behold, our God has a care to feed us, and we may well see that he is a father towards us, in that he shows himself to hate so great a care of our life. Let men therefore take heed that they be not drunken with their delicacies, and besotted in their varieties, but that they have an eye always unto God. Now the like ought also to be observed in our apparel. It is said in effect that a man shall not cloth himself with diverse sorts. This serves to teach us, that we ought to keep as great sobriety as we can possibly, as well in our apparel as in our meats and drinks. For if men deck themselves with diverse sorts, and use in their attire many fond disguising, whereof proceeds it? surely nature teaches them no such thing. For the heathen men had skill to say, that if every man would so love nature herein, there needed not such varieties of meats or diversities of apparel. Men of themselves do martyr themselves. Look what our lusts do lead us to!
For they busy us in taking pains about this and that, and make us also to trouble others: and so all the world is disquieted. And why is that? If we could be content, we should live much more quietly. But we are still given unto superfluities; and that is the cause why we can have no end of our travails: we are become like the damned souls.
And where is the fault thereof, but in ourselves? So then let us note (as I have touched already) that these diverse sorts of varieties which men long after, serve for so many warrants to prove, that we cannot stay within the true contentation of nature. I grant it were but a mere folly to hold us to the rigor and extreme preciseness of living which some fantastical and brainsick men have used: that wee should be contented with nature, that we must have neither glass nor goblet, but our bare hand only to drink out of: there be follies indeed. Nay, when our Lord uses liberality towards us, let us consider of it. It is said in the 104. psalm, that God has bestowed on men, not only bread and water for the necessity of their life, but also wine to comfort their hearts and to make them merry. When we see that God of his exceeding grace gives us beyond our very necessity that which we needed not, well: let us accept of his liberality, & know that he gives us leave to use it in good conscience with giving of thanks. He could well bring forth corn for our sustenance although no bloom came before it, and he could well enough cause fruit of the trees to increase without either ease or blossom. But we see how our Lord intended to delight all our senses, and meant to present us with his blessings in all sorts, and in all the creatures which he offers unto us to rejoice in. So then this barbarous rigor, that men should be debarred of that which God has bestowed upon them, is not to be spoken of, or admitted. Let us but only restrain our covetous desires
& let us consider well of that which God grants unto us, to go so fair forth, and no further when we once perceive that the thing is not lawful before God.
Now our Lord commands us to keep ourselves unto plain simplicity.
It follows then, that all needless mingling and disguising of things, are always evil. For they are as so many vices which God reproves.
And if this wickedness be evidently seen in meats and drinks, it is yet more apparently known in apparel. I pray you to what excess are we grown herein nowadays? Indeed this wickedness reigned in men long ago: and it is not for naught that the scripture speaks thereof; but yet it is much more nowadays than ever it was. The Prophet Esay speaking of the attire of women because they were so curious in trimming up themselves, and had such a sort of petty trinkets, deciphers them particularly as if he had had some inventory of their Chifts, even from crowns of their head unto the sole of their feet; as their ouches and broaches and such like knacks: And he tells them that God can well skill to make a violent reformation, seeing they were so set upon their bravery and took no care of amending that wickedness. But we may see nowadays more of this than ever was heretofore, and no variety can please men. They are as it were beginning still a fresh to devise some new thing or other, and are never at an end. And what is the cause hereof, but that we show indeed, how we have no care at all of our souls, when we are so busied about our bodies; that we let our souls to rust, when through our foolish desires we seek so many beautiful decking & such strange inventions to make a show of ourselves to the worldward? Let us therefore note that all these curiosities do bewray that men and women despise God: because they cannot hold themselves within the order of nature which is the true rule to live by, and so consequently they defile the use of his creatures. So then we must not stand so much on the threads wherewith our garments are woven, as who would say, God has forbidden us to wear Lincywolcy: but you must understand that our Lords meaning is that we should observe a simple & natural fashion in our apparel, & not use such gay glorious flimflams to disguise things nor to seek after such superfluous decking. For when we do so, it is all one as if a man would come & disorder an whole house. For example sake, there is an household well ordered: now if one would come and overturn the pots and platters, and mingle the sheets with the hand towels and table napkins, and so tumble all things together, what a thing would that be? The like is done when we cannot keep inch measure as to apply unto our use that which God has given; yea which he has given us (as I have told you) on condition that we should eschew all excess, and not mingle things together after our own fantasies. Now if this were well noted we would by effect show that we are a people schooled out of God, and that we have his word which withholds us from intermingling ourselves with the defilements of this world. But if a man would lay forth all the vices which are committed n this behalf, one sermon would not serve. For we see to what maze this wickedness is grown at this day. And that is a great shame. But yet for all that, every man looks to his own profit. When we see that mens fond desires tickle them, then begin we to rear up some new device in our brain: and this will be trim (said one.) I must needs have an other new device and yet an other, & yet a third to that.
There is no talk of the necessity, nor of the use of things: but first of pleasing the desires of men, and secondly always of making our gain, And is money spent upon those superfluities? We must find out more. And in the meanwhile there is nothing else but wickedness among men, And I would to God this were not to found. But we ought to think better hereon that we have done. You see how we are to practice this doctrine, where God having spoken of food, comes to speak of apparel, and says, there shall be no such variety as might serve to paint out men and to pervert all the simplicity which is in nature, And in deed if our sight were not over dim, we should easily discern this matter, and say: this and this is not convenient, But what? Wicked custom has so put us out of right way, that we be as blind herein as Beetles. Why can we not judge, that here is nothing but confusion in our life? Because we are so drunken with the filthy dregs of our superfluities, that we have lost all sense and are become more than blockish. But if we would take unto us such as have lived in plain simplicity, and bring them aside a little to behold how men lead their life, and to see how they have today one thing, tomorrow another, and how they are every day to begin again, and how they are always forging of some new devices, to put that out of use which was in fashion but three days ago, and all to gain money a fresh: and to see how other spend to maintain their shows and their braveries, if (I say) some of these good meaning men which have been brought up in plainness should see this: they would spit at such follies. But yet for all that we are not to be excused. Although our vices blind us, yet the Law of God shall always remain. It shall remain (I say) to our utter confusion, if we advise not ourselves better to reclaim ourselves, and to reform us to that staidness which God has commanded us.
Now it is said moreover, That the Jews should make at the nether parts of their garments, fringes, or borders that is to say, their garments should have a large border, and be plaighted in the edges: as mention is made hereof in the fifteenth Chap. Of the book of Numbers. For there it is said that they shall have fine cords or laces of silk to fold together the borders of their garments. And why? The reason is there expressed. For otherwise this place would be obscure.
It is said here: you shall make you fringes, or borders upon the four nether parts, or quarters of your garment. If there were no words than so, a man might demand why, and nor be answered. But God in that place says that that fashion should serve them for a monument.
You shall think thereby that you are a people dedicated unto God, who has chosen you to himself to be your protector. In so small a thing then God meant to admonish his people to say: see, We are not as the Paynim who walk after their own fancies: for God has delivered unto us his law, to the end to hold us fast, to the keeping thereof. And we have seen the like to this before in the fourth
Chapter. For when God said there, that the Jews ought to exercise themselves always in thinking upon his Law, he said: you shall have some sentence of my Law written upon the posts of the doors when you are at the table you shall have something thereof: yea, you shall bear my Law about you, and deck yourselves therewith. Whereas others have their bracelets and images of gold you shall have some parcel of my Law to put you in mind that your God speaks unto you, and will not that you forget his doctrine: yea he will have you to make fringes and other ornaments thereof. And so whereas others have their gildings which serve to no other end but to pride and worldly vanity; you shall have your garments decked with some sentence or other of my Law: to the intent you may be put in mind to say Behold, it is my Gods will that I should delight myself with his Law, that I should take my whole pleasure therein, and that I should adorn and deck myself there withal. As touching my life, I will show that I have been brought up in his school.. For seeing he has so united himself unto me, his praise and glory ought to shine in me before men that they may know I have not been circumcised in nor received the sign of his covenant for naught, to be coupled unto the Church of God.
According hereunto it is now said, that the Jews must make them fringes on the four quarters of their garments, and put laces thereon.
Now I told you that in so small a thing, God meant to deliver a good and profitable lesson. For when the Jews closed up in this sort the ends and borders of their garments, which were otherwise made than ours are, they were admonished thereby, that God ruled them as if they had been tied by the heel. As who should say: When you walks you must keep yourself in the way of your GOD, and be so hedged in for your whole life time, that you pass not measure. I grant this might serve well for the honesty to tie their clothes so with small cords, or laces, they might cover their whole bodies. For being open
& unsowed on both sides, it would have been an unsightly thing if they should not have been tied. This might then serve well for honest comeliness. But there is in it a higher reason than so, as is expressed in the same place of Numbers, that is to wit, that God meant to betoken thereby, some such admonition as this: see if a man have his legs unbound and at will, he is gadding by and by & leaping: but your God will have you to have these laces tied in this manner to teach you so to measure all thy paces, that the law of your God may ever rule you, & that then must observe it in all points, and never run aside from it. You see then in effect what we to bear in mind upon this place. Now this ceremony is no longer in use, these fringes and there laces are comprised under those shadows which were done away at he coming of Christ. But yet at this day let us note, that Gods will is that we should exercise us in his Law in all respects. And seeing we are out of this bondage which served for young children, let us know we ought to be so much the more earnest in minding the law of God: so as we be warned and advertised by there fringes and laces and other like things, that our Lords will is that his law should serve us for a restraint, to teach us that we have not yet the liberty to do what we list, but that our hands and feet, souls and senses, and all the parts of our bodies and affections of our minds, be held restrained by his biddings and forbidding. And so much the more heedfully ought we to note this, because we see how men have always dallied with God and perverted all sounds doctrine. For the Jews bare themselves in hand, that they had discharged their whole duty, when they made fair large fringes and had written on them goodly sentences of the scripture in great capital letters. This was all their holiness, as our Lord Jesus upbraids the Scribes, the Pharisees, & Priests: who because they would have a more special holiness than the common sort; had great large guards, & upon them sentences of the law written which might be seen afar off. After which manner when the Monks have their Frocks, & their Cowles and all the rest of their baggage upon them, O they are no less than half angels & yet in the mean time, under these holy vestments, they shrewd vile and wicked desires, yea and such outrageous enormities, as show them to be monsters made contrary to all nature. And so was it at that time. And why? For the world thinks to pay God with hypocrisy. We ought therefore so much that more heedfully to note the meaning & the truth of the Law; that is to wit, that our Lord makes no account of this smaller trash, that men should have either fringes, or laces on the skins of their garments; but his will that men should exercise themselves in his doctrine, & apply it to the proper use. Seeing then it is so, let us advise ourselves well, and not abuse the liberty which is given us in the Gospel; but let us be ashamed, if being come to the age, of men, we have no wit in comparison of the fathers which lived under the Law, to frame ourselves unto the will of God. Indeed in respect of ourselves we are but little children; but yet in comparison of the people of old time, we should be old ones, & full & ripe in years. Let us then be ashamed if the Law of God which should serve us for a bond cannot hold us back, but we are carried headlong into all wickedness. Let us bethink us of keeping ourselves in such an estate, as we may show that God has not without good cause schooled us out unto his service, that we will not take such lawless liberty, as the ignorant and unbelieving do, who have no guide nor direction.
Now let us kneel down before the face of our good God with acknowledgement of our faults, praying him that being touched with lively repentance, we may run unto him who had the remedy in his hand to help us: And pray we him that of his goodness and fatherly courtesy he will bear with us until he has clothed us with that fullness of righteousness and holiness whereunto we tend. And let us notwithstanding not cease to bewail ourselves before him, until he have fully delivered us from all those stains which are in us. And so let us say, Almighty God and heavenly Father, & c.
On Thursday, the 16th of
January, 1556 The 130th Sermon which is the first upon the three and twentieth Chapter
None that is hurt by burning, or that is gelded shall enter into the congregation of the Lord.
2 A Bastard shall not enter into the congregation of the Lord, neither shall the tenth generation of him enter in.
3 The Ammonites & Moabites shall not enter into the congregation of the Lord, neither shall their tenth generation for ever enter into the congregation of the Lord.
It might seem a strange case that God in this place shuts out his congregation such as are maimed in their bodies. For men can hardly be persuaded that this hinders any to come near unto God. Nay rather when there is any weakness in them, it makes them more worthy of pity and compassion. And we are assured on the other side; God requires a spiritual pureness, & makes no great account of this outward appearance; as it is expressly written in the fifteenth
Chapter of the first book of Samuel, that he respects not those things which appear to the eye ward, as men do. But we are to note, that when God in the old time under the law required any outward pureness, it was to bring the Jews more forward to consider, that they could not present themselves unto the temple, except they were throughly purified, specially touching their souls. The like is meant in that which we see here. For whereas God in this place condemns that maim which is in the body; it is to betoken, that they which will serve him & desire to approach near unto him, ought to be found both in their bodies and in their souls. For whatsoever was figured in law, was referred unto that spiritual and heavenly patron which Moses saw in the mount: as it is written in the 25. Chapter of Leviticus. And this is well observed both by S. Steven, and by the Apostle to the Hebrews. So then let us note; when God bars those from entering into the sanctuary, which had any maim in their body: he meant to betoken thereby that he would have his servants sound
& pure . Yea and that men should not in behalf rest on that which is seen with the eye of man, but rather seek after the true soundness, which God respects, which is in our hearts and in our minds.
The like is to be said of that which Moses adds touching bastards.
God meant hereby to show first what a privilege he had granted unto the stock of Abraham. And this was done to the intent that his favor should be the better known. Behold how God chose out of all the world one certain people. And why? We have before showed that there was no worthiness at all in them, but this proceeded of his own free bestowed love. Now because men do willingly darken the favor of God or clean forget it, or happily not know it in such sort as they should; God would that the children of Abraham, before they entered into the sanctuary, should learn to reason thus with themselves: What is the cause that we have access & entrance unto our god?
What is the cause why he shows himself so familiar unto us, and receives us when we come unto him? It is because he has chosen the seed of Abraham, howbeit such as are the true seed of Abraham. We see then how god meant to make the which were descended from the stock of Abraham, to perceive that without any desert of theirs, he had chosen them to be the inheritance of the everlasting God. I say he showed this unto them, & exercised then in the remembrance of that benefit, to the intent it might be the better acknowledged among them. That (say I) is the thing which we have to note first of all.
Secondly God by this means held the Jews shorter that they might keep themselves pure & chaste, and there might be no fornication among them; nor any such confusion as men might not know which were right begotten and which were bastard children, when no difference might be had in that behalf. Therefore GOD by ordaining this Law, gave the Jews an occasion to live more chastely, to the end their stock might be holy and not profane, and that he which intended to commit adultery should be moved thus to think and to reason with himself: How now? God chose me before I was born because I am of the children of Abraham: and yet not contented herewith, he has declared that he will be my savior, even to a thousand generations: he accepts my offspring, he has dedicated it unto himself although we be al cursed by nature, yet this grace of adoption exceeds in my stock. And shall go now and raise up a defiled seed; which shall not be of the people of God, which shall not be of the body of his congregation, which shall have no entrance into the sanctuary? Were not that a renouncing of the benefit of my god?
Is it not to shut him far off from me, & to give him no entertainment, or to Phew him no countenance, when he calls me so gently. This (say I) ought to hold back the Jews, or else they were more than blocks. And that had been too lewd an unthankfulness and a forgetting of the benefit which God had grated unto them.
Therefore that we may now apply there two places to put instruction, let us note ; although God regard not nowadays whether there be any blemish in a mans body or no, he respected our parentage yet notwithstanding his will is; this law should serve for us, and that we should apply the truth thereof to ourselves: that is to with, that when we come unto him, we must bring with us an upright fondness, And wherein? Surely not in our bodily members, for we know; his service is spiritual. Therefore let us purify our souls. I grant our bodies ought to be purified also (as S. Paul warns us): but that is not in such wise as there be no maim or fault of sickness in them, but it is meant that we must not defile them with vile and wicked things, as he speaks of Idolatry & fornication, & also as the scripture speaks of briberies & extortions. He which falls down before idols, as much as in him lies defiles his body, which ought to be dedicated unto the lattice of God.
The like is to be said of fornicators, which give themselves over unto such wickedness as God detests. They which spoil & rob another man of his goods, have bloody hands as the Prophet Esay upbraids them.
Thus you see how we ought to endeavor ourselves to purify our bodies. But the chief point is that we have this soundness in our souls, that they be not scarred with any such maim, as may hinder us from being quick and ready to obey our God. We must not (say I) be womanish; but we must have an invincible courage to make battle against Satan & against all temptations, showing ourselves to be me indeed. Likewise we must not be weak in faith, but we must proceed always forward, and enforce ourselves to come unto that mans estate whereof S. Paul speaks to Ephesians, that we waver not with every word but hold us fast to which is good, & abide constant, & stable in truth which we have known. We must not be tottering & wavering too & fro; but we must refill all temptations so as nothing may hinder us to keep on that course whereunto God has called us. Let us therefore strengthen again, weak knees, & let us fortify trembling hands by the power of the holy Ghost. Thus you see whereof we are expressly warned in this place to occasion us to cling unto our God, when we be to withstand any temptations which hinder us from serving him.
And moreover let us note, that seeing God has sanctified us, (yea & that together without whole offspring) we ought to continue in true chastity when we hear his voice at mouth of our God: I will be the savior both of you & of your children also after you. When God is so gracious as to give us children, we ought to provide diligently that the stock be pure & undefiled. And let the faithful take good heed that they intermingle not them with fornications or such other like defilements. And why? Because it is a renouncing of the excellent privilege which God gives them, when he chooses them in such sort unto himself and therewithal chooses their children also although they be not yet begotten. But the chief point is, that we must learn to be the true children of Abraham. Seeing we be graded into his stock through faith let us take heed that we be not cut off from this body by our unbelief. For the Prophets who were true expounders of the law, do well declare what the thing is which God aims at in this place, when they say: Come you of the stock of Abraham? No you are the children of an harlot everyone of you. Get you hence you harlots brats, appear here in your likeness, come forth and let men know you; you children of a strumpet (said the Prophet Esay). And the Prophet Jeremy & Ezechiel speak in like sort: What have you like unto Abraham whole name you bear? Was not your father an Amorite, & your mother a whore? To whom speak they thus? Speak they to children of harlots & unto bastards concerning the flesh? No.
But unto lawful born children. And why then calls he them strumpets children, as if they were begotten in some brothel-house? Because they were corrupted & followed not the faith of Abraham. For the true parentage is spiritual (as S. Paul said). They which descended from the stock of Abraham concerning the flesh, are not therefore accounted the linage of Abraham. And what is the reason? Forsooth because they are grown out of kind. So then let us note that when Moses forbade that bastards should enter into the temple, it was not only for this shameful note which is in respect of the world, when children are not begotten in lawful wedlock: it was rather to show that the Jews were not worthy to have any access unto God, to call upon his name, or to company with his congregation, except they held fast this spiritual kindred of Abraham, that is to say, except they followed his faith, & except they continued in the pure covenant of god. Now this could not be done except they always bare in mind, that god had chosen them to bee an holy people, to be a royal priesthood. Let us now for our part note that albeit we were altogether strangers unto God, although we had no access into his temple, & although (as S. Paul said) we had no covenant with him because the promises were not made unto us; yet notwithstanding we are made household servants with the holy fathers, citizens of the kingdom of heaven, through faith, forasmuch as God has communicated unto us this freedom which was given only unto the stock of Abraham.
Seeing it is so that we which were wild & barren trees, have been besides nature grassed into the good Olive, let us take heed that we use well so excellent a benefit: and let us stick with a steadfast faith unto Abraham our father and as oft as we come unto the church, let us take warning to examine ourselves and to say: Behold God has appointed this order, that we should come together to the intent he may be among us, & we have familiar access unto him: and that is on condition that we become true children of Abraham. And in what sort? Let us consider of that which is said in the first Chapt. of S.
John: for this kindred is there expounded, such as God requires nowadays and allows of. It comes (said he) neither of the will of man, nor of the will of the flesh, nor of blood: but the cause thereof is that we have believed in the only form of God. Seeing then it is so: that when we believe in our Lord Jesus Christ, & be grassed into his body, we are admitted for the sons of God, although we on our part are not worthy of that honor. Let us take heed, that we hold ourselves there, and that we grow not out of kind through unthankfulness, & so cut ourselves off from that body whereunto we were joined through the grace of God and his infinite mercy by mean of faith. You see then what we have to bear in mind upon this place, when it is said expressly, that bastards shall not enter into the congregation of God, even unto the tenth generation.
But let us come now to that which is spoken of, Moabites & the Ammonites. These people were descended from Lot, and so ought to be the kinsmen of the Jews. Yet nevertheless God banishes them out of his Church, and will not that they have any entrance there into, unto the tenth generation, albeit they yielded themselves under the obedience of the law. He adds: They met you not by the way when you came out of Egypt with brad & water, that is to say, they entertained you not as kinsman and friends should have done. Now albeit the Ammonites and the Moabites were severed from the flock of Abraham, as Lot was already gone unto Sodom, and so had not the promise: yet nevertheless they ought to have called to mind their kindred, and that Abraham had brought Lot into the land of promise, & had taken him for his son. The remembrance hereof ought so to have endured, that the Moabites & Ammonites (if they had had any good nature) should have granted passage unto them which were of their own blood. And again we see how God spared them. For we have seen heretofore, how the Israelites were expressly commanded to abstain from all injury and violence, when they paired through their land. Take heed you use not any force of arms, take nothing but what you pay for: keep the high and beaten common way as you pass: buy the water which you drinks, and use no extortion. And why? For they be your brethren. And indeed although god chore not Lot as he did Abraham, yet ceased he not to pity him, & those to have some care of sparing his successors & those which issued from him, albeit those people were begotten by his incestuous coupling with his two daughters. The two fathers which were the first roots of this issue were Ammon & Moab, that is to say, such as were begotten by incest & by shameful and unnatural fornication. Yet nevertheless
God bears with them. But they are so wicked & unthankful that they defy both God and man. God hath companion of them, and therewithal charges the Jews to have a care of them. You see what curtsey the Jews used. They prayed them to let them pass through their country as friends, protesting that they would not molest nor annoy them in any manner of thing. They defied them to grant them passage for their money, that they might come unto the land whereunto God called them. But these cursed creatures would needs hinder the calling of god, & bring to pass, that the people should not enter into the land of promise to take possession thereof. And hereupon they hired Balaam the son of Beor that false Prophet. And why? Because they distrusted their own power, and thought by the means of a false Prophet to conjure God, & that by using such a kind of bewitching, they might curse that people of his. Now because they were so froward, and vouchsafed not to use that benefit which God offered unto them, it was good reason that they should be punished therefore. For albeit the vengeance of God was not by and by executed, yet God registered it in his book & we see here how their punishment for this wickedness was reserved.
Now hereupon we have to note, that if we intend to be accepted of God in the number and company of the faithful, we must procure the welfare of the whole Church as much as lies in us. For those which make any trouble in the church of God, or be any way offensive, are here banished the Church under the person of the Moabites and Ammonites, as if God declared that they are not worthy to come near unto him, or to company with any of them which are dedicated unto him. And nowadays how many are to be seen of this sort? So, we ought not to marvel if the curse of god lie upon so many men. And why? Because that for one which is found to advance the weal of the church, & to edify the people of God, a man may find a dozen which endeavor nothing else, but to bring utter confusion & destruction upon it. How many turmoils see we nowadays in the world to hinder the course of the gospel, & to bring to pass that the Church might fall unto the ground, or be confused & disordered? Now from where proceeds this, but from the wickedness of men? Then like as God sparred the door against the Ammonites and Moabites at that time, because they refused to give way unto his people when they should enter into the land of promise: so let us note that all such as lay stumbling blocks nowadays to turn those aside, and to drive them into wickedness which were in a good way, & all such as breed troubles in the Church of God, are everyone rejected of God. And verily we see that there are nowadays many Ammonites and Moabites in the world. For who are they which seek to pervert all things, and which give so many offences & make such great confusions throughout Gods church? They are such as name themselves faithful, such as are of our company & have one common baptism with us: to that they ought to aid us: they ought to bring us forth bread & water, that is to say, they ought to lend us their hand, that we might follow our calling to come unto that place to the which God calls us: those (I say) which ought to receive us and open the way unto us, even those are they which bare us of entrance, those are they which pull the bridle backward, & which make these hurly-burly among us.
Hereby we are warned, that seeing the people of God was so vexed by their own kindred, we ought nowadays to bear it patiently, if the like befall us. And withal let us be warned (as I have told you) to behave ourselves in such sort as none of us may be condemned of having shut up the way against them which endeavored to come unto God.
But let us aide them as fare as we shall be able, even unto the utmost of our power: If we doe otherwise, the vengeance of God is at hand, and shall light upon us. For God who once condemned the Moabites, will not fail to be our Judge at this day. Although the ceremony be not observed, yet (as I told you) all they which endeavor not to set forward the course of the Gospel, must needs be banished his kingdom. And in very deed we hear the threats which are made by the Prophets against all those which are enemies of the Church, and which trouble it: and that was not for the time of the law only: but they foretold us of the kingdom of our Lord Jesus Christ. Whosoever they be that seek not to aide and succor Jerusalem (said the Prophet
Esay) the Lord will arm himself against them, and they shall feel his strong hand and be destroyed. All they which devise any mischief against you, or relieve yours enemies to strengthen them, shall feel the hand of God contrary & enemy unto them. As much to those same purpose is said in Zachary. And these prophecies and threatening (as I have touched already) served not for the time of the law, but for the state of Christianity. Let us therefore comfort ourselves when we understand that God had such a care of our salvation, that he protests he will be an adversary unto all them which seek to hinder us from coming unto his kingdom, and into that inheritance which he had promised us, and tells them that his hand shall be against them, and that his curse shall fall upon their heads.
Hereby we see how dear our salvation is unto him, and what care he had of it. Moreover let us be afraid (as I told you ) to give occasions of trouble and offence. Let us not be of the number of those naughtipacks, which when they see those Church flourish, seek nothing more busily that to disorder all things therein. The devil had drench them with such a poison, that they cannot abide the weal of the Church, therefore they seek all the means they possibly can, to breed confusion and disorder therein: let us take heed (I say) that we entangle not ourselves among them, knowing that if we do, we shall never escape the curse which is here threatened unto the Moabites and the Ammonites.
But we have yet one point more to note. And that is, that although
God at those first punish not them which molest his people: yet he fails not to keep always some punishment for them in store, notwithstanding that he delays it. And therefore let us not be so hardy as to bear ourselves in hand, that if God bear with us and wink at our faults for a time, we shall still remain unpunished. For we see how it fell out in this case with this people. No doubt but they bare themselves in hand, that it was a matter of nothing when they molested the people of God. And why? Because God listed not to execute his vengeance upon them out of hand, Now in deed they were overthrown. But what for that? They did but wage their head thereat, because they bare themselves in hand that the Jews would not put them to any farther trouble. But God for all that remained their Judge. And so although those Ammonites & Moabites were spared for a time, & God would not that they should be rooted out as those people which he had already before condemned: yet notwithstanding they made never the better match for all that; for you see how like a sort of unhallowed people, they are put besides all entrance into those temple of God, they are rejected with this note of shame; that they are declared enemies unto those people of God. Let us therefore stand in fear since we see this. And although we be not punished out of hand, yet let us know that we shall not escape the vengeance of God; when we have sought to molest his Church, and have set o a bare against our neighbors that they may not enter in as they ought to do. And why? Because although God lingers, yet will he not forget those wickedness of them which shall have sought to molest his Church, or to bring any manner of trouble upon it. You see whereof we ought to be advertised. And if this were printed well in our hearts, we would have another manner of care than we have to edify the Church of God, and we would withal more abhor and detest all offences. But what? We see how headlong men run into this wickedness, even with a mad & brainsick disposition. And why?
Because God is not ready at hand to take vengeance, they bare themselves in hand that the matter comes all to one end, whether they work those Churches weal or woe, & thereupon they welter in their wickedness. But for all that let us look unto ourselves.
And moreover although God utter not his vengeance at the first against them which seek to trouble and to overthrow the building of our faith: yet let us assure ourselves, that God (notwithstanding that he wink at things for a time) yet sleeps not in heaven for all that. And therefore let us patiently wait until he put to his hand. He suffered the wicked sometime to wander at will, and to triumph among us,& we are of opinion that the earth will sink under them; we are astonished & even beside ourselves: we think there is no remedy, we suppose there is no way to succor us, we are of opinion that god is laid down to sleep. But in those end he puts to his hand. And although he chastise some of them lightly, yet others settle in their lees. As for example, a man shall see that when God punishes some wicked persons which have been the occasions and authors of many troubles and offences, yet others shall remain unpunished, by reason whereof they think their own wickedness to be nothing, & so they follow it on farther, because God bears with them. But it is said that the Ammonites and Moabites shall bear this curse through. out ten generations. Therefore since we see that God will punish them which molest us, and which have been occasions of falling among us; howsoever the case go, let us Wait gods leisure, having an eye to that which is set down here, & beholding that which had happened under those Law, until he wreck his vengeance on the wicked.
For we may under this figure which is here given unto us behold the love and father like care which God had for his Church in that it is his pleasure that things should be well ordered therein, and that none should hinder his children whom he had adopted, from coming unto that inheritance which he had promised them. And therefore let us always constantly go on, and overleap those stumbling blocks which are laid in our way. When we see that the wicked advance themselves against us, and invent & devise all that they are able, to destroy us; let us be armed with strong and invincible constancy to fight against such temptations; let us not slack our courage, but let us assure ourselves that God will look to these things in such sort, that by his reaching forth of his hand we shall overcome all those difficulties and encumbrances which men on their part set against us. This being done we shall know that God had reserved an horrible judgment for our enemies, although they persuade themselves that all is forgotten, & that there is no remembrance of their misdeeds. And when they be in full possession of their wickedness, God will even then provide a remedy suddenly & beside those expectation of all men & of the whole world. You see then in effect what we have to bear in mind upon this place.
Now by those way, a man might demand what the cause is why God ordained that the Jews should in no wise seek the peace nor the prosperity of the Ammonites and Moabites. For it seems that he gives here the Jews an occasion to revenge themselves, the which notwithstanding was never lawful. Let us note in a word that God appointed them to execute his judgment. And so his will is that they should punish the Ammonites and Moabites, howbeit with a pure and upright zeal. When God ordained Justice, and puts the sword into the hand of them whom he had called unto that estate, he commands them to put such to death as deserve it, and wills them to punish offences. And that undoubtedly is a kind of revenge: but yet that revenging is lawful; yea it is requisite & necessary. And if he which is armed with the sword of Justice punish not offences, he shall render an account thereof unto God. Now it is very true that magistrates ought to take pity and compassion of them whom they cause to be executed. When they put an evil doer to death, they must have pity on him because he is a man & a reasonable creature. But howsoever the case stand they must execute those vengeance of God, howbeit without spitefulness, and without bitterness. So was it with the Jews touching those Moabites and the Ammonites. God ordained them to execute his judgment. And for this cause he said unto them, You shall not seek neither their prosperity nor their peace: that is to say, let them be as they are. For God will not have you either to company with them, or to relieve them. Now shall it be lawful to help an evil doer, & to favor him? That were to overthrow Justice, and the order which God had appointed, & to be a confederate with him in those same offence. If a man favor those wicked, if he help & aide them; he becomes guilty of the same crime, & entangles himself in their wickedness. And therefore God forbad those Jews to bear any such affection towards those Moabites or Ammonites to help them.
And now we see how revenging was not only grunted unto Jews, but also commanded them: & this revenging was not such as should proceed from a venomous mind or which should be wrought after the lust of those flesh, (for when we hate any man to the death, our affections are always troubled & we are never well ordered) but gods meaning was, that the Jews should work this revenge, of a good zeal, as being taught thus to say: Behold we are appointed by God to execute his vengeance upon those Moabites. Since it is those vengeance of God which we ought to execute, we must not make it ours, that is, we must not be ruled after our own lusts, we must bridle our own wills. Now then let us after those example of those Jews (which were executors of those vengeance of God upon those Ammonites & Moabites) learn to submit ourselves wholly unto those obedience of God. For surely it is an acceptable sacrifice to him, when as we suffer ourselves to be guided by his word, and will not attempt any thing beyond that which he bides or forbids.
Now hereby we be warned, first of all not to give those bridle to our own revengements: and that when we be wronged or injured, we must not be pricked forward through our carnal affections, to enterprise more than God permitted us. For it is written: Vengeance is mine & I will pay it home, as we shall see in the two & thirtieth chapter of this book. Now then, have we bridled ourselves in that behalf? have we not desired revenge against them which have provoked us, & wrought us any despite? Let us therewithal tarry our Lords pleasure for the redress of it, yea and let us have pity on our enemies and seek by all means possible to bring them back into those way of salvation. And if we see that God also takes revenge upon the wicked, let us acknowledge his loving kindness towards us, and let it be a warrant unto us that he had a great care of us, & that he watched while we sleep. Let us therefore learn to fare the better by all the chastisements which God lays upon the enemies of his Church, knowing that thereby he declares that he loves us with a fatherly affection, and is mindful of us and of our salvation, albeit we think not so. This is a thing which ought to make the godly to rejoice, and to confirm them to trust so much the more steadfastly in God, and to run unto him, when the wicked vex them, and when men seek to turn them aside out of the way of their salvation. But as for those which are appointed to execute those vengeance of God, let them do it constantly, & yet without spitefulness, & without bitterness. For if we intermeddle our affections with that which God commands the vengeance is no longer his: but it proceeds from our flesh, that is to say, from our unruly passions. Let them therefore which have the charge of Justice, take diligent heed that they proceed therein withal uprightness and indifference: without being carried away in any manner whatsoever with any wicked desire.
And moreover let us be severed generally from the wicked: and not join ourselves with them; specially when they separate themselves from the Church of God; for if we have any familiarity with them, is it not a conspiring against God & his people as much as lied in us?
Shall we not by that means be confederates with them? Yes, & therefore we must in this behalf forget all kindred: we may not say, he is my friend, he is my gossip, I have used his company this long time. We must lay all these things aside and say; this man had showed himself to be Gods open enemy because he is a let that the faithful agree not as they ought, and because he had laid a stumbling block to stop the increase of the Church. When we behold such things, let us not be led with our doltish affections: for although those Jews were the Moabites kinsmen, yet must they reject them.
And why? Because the Moabites were estranged from the people of God, yea & were become their enemies. You see then what we are to bear in mind. But we put it ill in practice. For who is he which nowadays prefers not kindred and I know not what else before God and his Church? We need nothing to procure ourselves favor. If a man be in office and have a neighbor, he will be his friend. If he have a gossip or a kinsman, he will be his friend, much more. But though we be in no authority, yet we will favor one or other. And why? for every small wandering friendship is enough to win our heart. But in the mean while God is forgotten. We can see his Church destroyed before our faces, we can see men endeavor nothing but to work destruction and confusion in all things, & yet we will be touched therewith never a whit. Are we worthy that God should accept us for his children? We hear the curse which is pronounced in the Psalm against all those which make not Jerusalem the chief of their joy: that is to say, which esteem not more of the common welfare of the Church, than of all the prosperities of this world: like as the faithful ought to endeavor that the Church of God may prosper, that it may be advanced, that it may increase: so when the same comes to pass, they ought to be fare gladder thereof than of all other benefits, commodities, and whatsoever else they enjoy in this world.
And contrariwise when they see any affliction in the Church, they ought to be more sorry for it, than if they suffered all manner of afflictions in their own persons. If they do not thus, they are accursed. But now we can see those Church of God, troubled by the wicked, and we can go and join ourselves with them. We are not contented to let them alone, such as they are: but we will needs favor them, we will needs support and aide them. And is not this a confederating of ourselves with Satan, as I have laid afore? Is it not as much as to make open war both against God & against his people?
Yes verily. And therefore let us learn to have such a regard unto the welfare of the Church of God, as to hold all those for our enemies which lift themselves up against it: and let us wage battle against them to the uttermost of our power, to resist their wicked practices: except we will be guilty of confederacy with them to overthrow all that which God had build.
Moreover, whereas it is said, That they came not out to meet the people; let us note diligently that GOD thinks it not enough for us not to be offensive unto his Church, but his will is that we should also employ ourselves faithfully, always to further the salvation of the faithful, according whereunto it is said: That all they which succor not the Church shall be cursed. After that GOD had threatened them which made ware against the city of Jerusalem, he turns his threatening against them also which hope it not when it was in necessity. For there must be no ventership in this behalf. We must be either friends or enemies. Therefore if mind to escape the vengeance of God, when so ever we see the Church stand in need of our help, let every of us employ himself faithfully, and let us endeavor to advance that which is belonging unto GOD, and to aide them which seek him, and labor to come unto unto him. Let us endeavor ( I say) to assist them and to quicken them up to go on always more forwarder. If we do not so, doubtless we shall be guilty of having been too retch less and negligent in the Churches behalf. But (as I said afore) if we help and favor men when they lay their heads together to destroy all, surely we not only bewray ourselves to be open enemies of God and of his Church, but also we show ourselves to be double enemies, and so it must needs be that double vengeance shall fall upon our heads, as it is in this place declared unto us.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us feel them better than we have done, so as we may be always quickened up more & more to resort unto him, & he so strengthen us to resist the temptations which are bent against us in this world, as we may withstand all the enemies which cease not to molest us: and all the underlings of Satan which raise troubles and offences among us; This good GOD of ours grants us grace not to be discouraged with such things, but that we may continually proceed in the way whereunto God had called us, until he have put us in possession of that salvation which he had promised us in the kingdom of heaven.
That it may please him to grant this grace not only unto us, but also to all people and nations of the earth, & sea.
On Friday the 17th of January,
1556 The 131st Sermon ,which is the
Second upon the three and
twentieth Chapter
3 The Ammonites & sea.
4 Because they met you not with bread and water in the way when you came out of Egypt: and because they hired against you Balaam the son of Beor of Pethor in Mesopotamia, to curse you.
5 Howbeit that those Lord yours God would not hearken unto
Balaam, but the Lord yours God turned his curse into a blessing unto you: because those Lord yours god loved you.
6 You shall not seek their friendship nor their welfare at any time for ever.
We saw yesterday how that although God did not punish those spitefulness and cruelty of the Ammonites and Moabites at the first; yet notwithstanding he did bear it still in mind. Likewise when as he winks at faults, it is not because he had forgotten them, but that every thing shall be reckoned for in his due time. Whereupon I told you, that they which have offended must not flatter themselves, if GOD bear with them and lay not his hand upon them at the first: but that they must consider that he allures them unto repentance when he is so patient, yea, and that he stays to see if men will perceive their own wickedness and be sorry for it. We declared with all, why God commanded the Israelites to execute his vengeance, and in what sort they should do it. It remains now that we see the reason which is contained here which is that the Ammonites & Moabites (though they issued out of the stock of those Jews) did notwithstanding show themselves their mortal enemies by stopping of them from coming into the land of Canaan. It is true that this point had been considered of as concerning those which raise offences to turn Gods children from coming unto the inheritance which is promised them, who are by good reason condemned in the person of the Moabites and Ammonites.
But now we must consider that which Moses touches concerning the curse. He said, That the Moabites hired Balaam the son of Beor to curse the people. Mark here the mean which the Moabites used to root out them whom God had chose, and to spare the door against them, that they might not take possession of the land of Canaan which was promised them. The Moabites saw full well that they could not be the better men if they came to handy strokes, and therefore they hired a false Prophet to curse them. And in at sort? forsooth in the name of God. Now in the first place we see, that they which had no true & pure religion, had yet some seed thereof: yea and that they had this printed in their heart, that God governs the world, that all things are ordered according to his will, that they whom he favors do always prosper, that they to whom he is contrary are unhappy & utterly confounded. That is those cause why the Moabites hired
Balaam in this sort to curse the Israelites in the name of God. For although all this which they did be disallowed, & that they falsely pretended those name of God like treacherous caitiffs as they were, so as this deed of theirs was in them a cursed defilement, yet notwithstanding all this proceeded from a good ground, namely: that they yielded unto God all power of ruling those world, howbeit that they abused it afterward. Now when we see this, if we think to compass those thing which we take in hand, without calling on those name of God, so as one puts his trust in his own pains taking, an other in his wisdom, a third in his strength: we are worse than these blind wretches which never knew one word of the law: and there needs no other witnesses to condemn us before God. This therefore is a point well worth the noting. Seeing God would that such light should remain among those unbelieving, as that they should know that he governs the life of men here below, and that all things are in his hand: (much more) ought we to yield that honor unto him, unless we will be worse than those which were without all true religion.
But let us also take heed that when we have some good seed, we corrupt it not. For those matter consists not altogether in imagining this or that of God: but we must have a sound & pure knowledge of him. For there is nothing more easy than to snarl ourselves, because we are so inclined unto vanity, & the devil also forget us many deceits to entangle our minds withal, so as those truth is by and by turned into a lie, except we stand heedfully upon our guard. And therefore let us learn to call upon God, to the intent that if he open himself unto us, we may not swerve neither to the right hand nor to those left: and that the knowledge which we have received, be not perverted nor abused. For here we see what happened unto them which hired Balaam. They took him as a Prophet: & in very deed
Balak the king of Moab said unto him: I know that they whom you curses shall be cursed, & those whom you blesses shall be blessed.
What is those cause why Balak speaks thus? He saw that Balaam had received from God those gift of prophesying, and of foretelling many things to come. He was therefore of opinion that seeing God had made him such an excellent man, he should be heard. So his intent and purpose was, to bring to pass that God might be favorable unto him & this was good (as I told you) that he thought thus: Behold, if God be on our side all shall go well with us, we shall remain safe & sound: but if his hand be against us, we must needs perish. You see one good thing in Balak and in al the Moabites which were his subjects, for they acknowledged that if God were their adversary party, they could not withstand him, & thereupon they humbled themselves before him, and desired to obtain favor at his hand. Who will not highly esteem of this? yea, but in the mean while they went not the right way to work. As 1 told you afore, it is not enough for men to have some good meaning in generality, but they must come unto God in such sort as he commands, and they must not seek any bypaths. For this is not the way to come unto him, nay rather it keeps us aloof from him,& makes us but to recoil. Therefore albeit the Moabites knew that those true happiness of men is to be in the favor of God, and that they sought to come thereunto: yet notwithstanding they cease not to offend him grievously. And why so? For they take a clean contrary way, when they bear themselves in hand that they shall buy the favor of God for money. And in what manner deft they?
Although those people of Israel was chosen of God, and the land of Canaan was promised unto them; yet the Moabites persuaded themselves that they might conjure God in such wise as he would not accomplish his promise, but shape and unshaped himself according unto their lusts and pleasure. Let us therefore note first of all, that to find the favor of God, we must not harden ourselves in our vices, but be sorry for them: and secondly hope for nothing against his promises. Here be two special points. And it is all ode as if it were said, that to please God, we must be truly repentant. For until we know our faults, and be ashamed of them, doubtless God will always remain our enemy. And therewithal let us ground ourselves upon his promises. For it were a folly to think to obtain any thing in such sort as God in the mean while should be fain to eat his word, and be changed according unto our fancy. Now the Moabites were of this mind. For they continued spiteful still .And how thought they to win
Gods favor? They went about to buy it of Balaam for money. Likewise nowadays among the Papists it is to be seen how they untangle themselves in their sins, and had lever to rote in their own filth, than receive the medicine which God offered them. But in those mean time they think to ransom themselves by their Masses, and by other such means as they have. But they shall gain as much as the Moabites did. And what mean they by these ransoms which they bring, but that they would fain make God partaker of their wickedness? When a man shall have pilled & robbed others, he will bring part of that booty for an offering. A fornicator thinks to clear himself by giving of alms. Now this is all one as if they would set God in their own array, and make him also guilty of the faults as well as themselves: & therefore they do but provoke his vengeance farther upon them, as the Moabites did. So then (as I have told you afore) if we will have access unto God, let us learn to feel his anger: and in feeling of it, condemn ourselves for our sins, and so come and offer ourselves purely unto his service, praying him to change us into new creatures, that we may be acceptable unto him.
And here withal let us come and seek after that ransom by the which we are reconciled unto God, & redeemed from all cursing: which is because our Lord Jesus Christ had shed his precious blood for our salvation. And thus you see how we join the promises of God with repentance. For it is not enough for sinners to feel and acknowledge their faults, & to be ashamed of them: But faith must be joined therewithal. For what do the Moabites in this place? They tell Balaam that those whom he blesses shall be blessed. What proofs have they of this? Was God pinned on Balaams sleeve? Was he bound to him?
You see then how fondly Balak dealt. But the despisers of God deserve well to be so blinded. For they persuade themselves that God will come down from heaven; and transform himself for their pleasure, yea after what manner so ever they seek him. For (as I have told you) there is a rule and manner of seeking God which will never deceive us. And as soon as men turn there, from that, they do but wander from him. Howsoever the case stands then, if we desire in deed to find favor at the hand of God, let us have our eye fixed on his promises. Let us know how and by what means it comes to pass, that he favors us; and hying ourselves thither, let us wholly stay ourselves on that which he tells us. To be short, let faith be our guide, & show us those way. After that manner God will accept of us, when we come unto him; by that mean the gate shall be opened unto us. And so in the example of Balak and those Moabites, we have as it were a looking glass, wherein to behold all those byscapes & all the vagaries which those world makes when they pretend to seek God and yet keep aloof from him. For whatsoever they pretend, there is no alteration of mind in them, neither have they any belief in the promises of God: On the contrary side, we have also to gather how
God will become favorable unto us. And that is if we imagine not to bind him unto us, as though he ought to allow of our vices, and would intermeddle him with our filthiness: but seek to be cleansed from it, and to yield ourselves unto him, and to cleave unto his righteousness. Secondly when we conceive nothing in our brain after our own liking, to say that we must serve God, but how? after this manner: we must win his favor in this sort, after the manner of the lawless liberty which reigns nowadays among those Papists. But if we would ask any thing at the mouth of God: alas, we are not worthy to come near him. And again when we think on his majesty, we must needs be confounded for fear, because there is nothing in us but all manner of corruption, and we must needs be his enemies, even of good right. Yea but we have those promises which cannot deceive us, if so be we doubt nothing at all. Surely God so warrants that which he had spoken, that if we set our minds thoroughly upon his promises and under prop ourselves with them, we may go on with a courage and not doubt but that he will receive us.
Now moreover whereas it is said that the Moabites hired Balaam, and meant that he should serve their turn to curse the people: we have hereby to note, that if we bear ourselves in hand, that God will help us with his favor against those whom he loves; the show will be such as we see the Moabite had thereof. And yet this is in common use, that the wicked think that God ought to be on their side, notwithstanding that they persecute & destroy folk with never so evil conscience. Albeit that they use never so much spitefulness and cruelty, yet are they of opinion that God will help them. As for example nowadays, when princes make war upon covetousness and ambition: they proclaim many solemn processions. But what for that? Surely all that ever they do, is detestable before God. For what stirs them thereto, but that they are blinded with pride, covetousness and such like things? so that they spare no mans blood, nor make any account of confounding heaven and earth together: & yet notwithstanding they call upon the name of God. I allege only this one example, howbeit that every particular person is at the same point. Every of us in those trade which he used, would fain have God on his side. But yet for all that we continue still our deceit & malicious wiliness, our cruelties & extortions, our perjuries and treacherous dealings, & we give ourselves unto all wickedness: and is it possible that God should be matched with our filthy infections?
Should he renounce himself & turn his glory into shame? yet are men so blockish that they daily thus with God, yea & that with such presumptuous boldness, as it is an horrible thing to behold .Since we see that this sickness is over rife; let us learn (as I have told you) that when we will call upon God to defend us & to be adversary unto our enemies, we must take heed that we have a good cause, & that we be warranted in conscience that we attempt nothing but according to his will, that they which persecute us do it wrongfully, that we be desirous as far as lied in us to be at peace with our enemies, & that we have not provoked them with any injury nor given them any cause to molest us. When we can protest this in conscience before God; then we may well call upon him; & fear we not but he will be our defender. But if our cause be evil & that they which persecute us may truly allege that we have provoked them so to do, & have given them the cause thereof; let us not then look for any favor at Gods hand.
For when we abuse his name so falsely, our payment shall not be long after. And how shall we be rewarded? Verily not only our labor shall be lost, but God will also laugh us to scorn for taking part against his children. Therefore if we wage battle with good men, and use extortions & wronging,& other wicked practices, and increase the same with this further, of committing such outrage against God as to intermeddle his name with our wickedness; question less he will wreck his wrath upon us for it. We see what is said in this place. For God pronouncing here those sentence of condemnation upon the Moabites, said that they abused his name in hiring Balaam to curse his people. Let us therefore learn (as I have told & you) not to trouble them which serve God, nor to maintain any quarrel against them, unless we will have God for our adversary. And in so doing let us not think to gain any thing by calling upon him, but rather persuade ourselves that in so doing we shall kindle his vengeance so much the more against us.
Let us come now unto that which Moses adds: God would not hear
Balaam, but turned his curse into a blessing: because the Lord yours
God loved you. This history is handled more largely from the 22
Chap. Of Num. unto the 24. But without making here the whole rehearsal thereof; it shall suffice to have the effect of that which is touched here as by the way. It is said that God would not here
Balaam, but there was yet more than so as Moses in that place rehearsed. For God hindered him, and declared unto him his will.
When Balaam desired leave to go at those request of Balak and of the Moabites: he made the messengers tarry a night, because he would repair aside unto God. Thereupon it was told him: you shall not go.
But yet for all that, the bargained, yea & the desire of gain provoked him to in treat God so long until he said: Go yours way; Howbeit with displeasure; insomuch that God showed him his rebellion & his own ass taught him, as who saw more clearer than he. He could not perceive Angel of the Lord, and yet the brute beast perceived him.
You see then Balaam condemned; in. so much that God gives more reason & discretion to those Ass whereon he sate, than unto him who was a Prophet: yea contrary to all nature those Ass speaks. When we see all this is it not asmuch as if God had expressly set himself on the contrary side, to show that he guarded those people of Israel under his protection? And after this when Balaam is come, what said he? He tells Balak those king thus. I can do nothing. Truly I have enforced myself to do somewhat, but I see that God withstands me: and I cannot open my mouth to speak, but he turns my words clean contrary from my purpose. Hereupon they make many conjurations to hinder God, & make him beholden to them: they rear up seven altars on one side, & seven on another. And whereunto tends all this, but to that which I told you, that the wicked would fain bring God to their part? But they go not those right way to seek him. They fetch their vagaries and go by those ways. And they do nothing but turn tail to him. And if happily they cast an eye towards him, it is but to provoke his anger and to o kindle it so much those more. You see then in what sort Balaam and Balak go forward. Now in the end when God had opened Balaams mouth, he prophesied of the good which should come unto the people of Israel unto the reign of David: Saying, That a stare should come out of Jacob, the brightness whereof should reach unto Israel, and Moab should be subject unto them, and humble himself under their feet. And undoubtedly in the reign of David there was a figure of the kingdom of our Lord Jesus
Christ. You see then how Balaam was constrained to speak in this sort mauger his beard, and again, when Balak reproved him saying, What meanest you? You are come hither at my charges, and comes you to deceive me? for you does clean contrary to that which you did promise me. And what can I do said Balaam? Is God like unto men, that he should change his purpose? If he have once decreed a thing, it must needs be done, it abided forever. For he alters not, nor changed according to the lust of men. Behold how the false prophet speaks in as excellent a style and manner of speech as can be, of Gods unchangeable truth.
Now because the Israelites should not think that Gods doing hereof, was either because yours had deserved something, or because they were better than the Moabites: Moses said afterwards: That this was because God loved the Jews. To the intent therefore that he might be magnified for his free bestowed goodness, and that those Jews might humble themselves knowing that they had obtained favor at his hand by reason he had chosen & elected them of his own good will; he said: yours God had now declared how he love you. Here we have to note first of all that, Balaam was such a false prophet, as notwithstanding had some particular gift of prophesying from God: and these be no contrary things that a man should have the gift of prophesying, and yet for all that abuse the gift of the holy ghost, and turn it to a wicked purpose. We see that also which St. Paul said in his Epistle to the Corinthians; namely, that they which had the gift of tongues, of interpreting, and such like things which were excellent in the Church; had notwithstanding no regard of edifying of the Church: and that many of them were not renewed in such sort by the spirit of God, that they sought to serve him. It may well be therefore that men shall have received excellent gifts to be esteemed, & that they shall bear the marks of the spirit of God, & yet not have the chief and principal thing of all, that is to wit, the spirit regeneration, nor be so confirmed, that they shall give themselves over wholly unto the service of God, & endeavor to make that available unto them which they have received, by applying it unto a good & lawful use, waiting for the salvation which God sets before them. This may well be. And if this fall out in the Church, that is to say, to them which are of the household of faith: what shall we think of Balaam & the like? & so we see there is no inconvenience, that Balaam had the gift of prophecy, & yet for all that had many corruptions therewithal, insomuch that he was an idolater, & used sorceries. But what is the cause that God gave him the knowledge of foretelling things to come? for it might seem that by this means he sets forth his name unto open reproach.
It is true in deed that Balaam & such like, when they thus abuse the gifts of God, do unhallowed that which is holy, & that which they have received of God. Yet notwithstanding there was this respect, that God ment to leave some witness of himself even among the Infidels, to the intent they might have so much those less excuse, & be so much the more convicted, if they would make ignorance their buckler. As for example, the Moabites forasmuch as they had not those law, therefore they had never known anything of God, except their fathers had left them some small remnant thereof. For Lot was not ignorant of it, but being brought up in his uncle Abrahams house, he knew what religion meant. As for the Moabites, they were altogether estranged from it. Howbeit there remained some small print thereof, that they might be convicted at the latter day: that if they had sought after God, they might have attained unto him, but because they were snarled in the multitude of superstitions which they themselves had devised, & were grown clean out of kind, they can seek after no starting holes: for they shall always be condemned for having a malicious wickedness in them, and for turning aside from God, so as they deserved to be blinded in that fashion by those deceits of Satan. And thus you se what is to be noted in the first place touching Balaam.
Now in that Balak believed, that if Balaam once cursed those people, al1 should pass on his side: we see thereby how men can never hold the mean, but even do swerve aside to some extremity or other. It is true in deed that when we are blessed of those prophets of God, the same is a warrant unto us of his blessing. But yet we must always have an eye unto God. For if we tear him in pieces, what shall we win thereby? But when men think to conjure God, it is all one as if they would dismember him. For they intend to sever his justice & uprightness from his truth, & his gracious 5 goodness, from his mighty power. God said that when we be blessed of his prophets, we ought to assure ourselves that he ratified those same in heaven.
When Abraham blessed Isaac, when Isaac blessed Jacob, when Jacob blessed his children, it was no vain blessing, because it had his certain force & effect. And why? Because God had given unto them this office. And what is those reason that we are blessed at his hand, when men bless us with their mouth? His will is that men should bear this reverence unto his word, by those which he declared himself here below unto us, he comes not downs always from heaven in visible manner, he sends not his angels at our pleasure: but those whom he had ordained his messengers, are to declare his will unto us. He will be served by them as by instruments, to the intent he may make his blessings which he sends unto men to profit them. And therefore is we say that being blessed by the Prophets or by the priests, we are assured that God ratified the same in heaven: we shall speak truly. Yea verily, if so be we have an eye unto God, & be conformable unto his will. But if we daily with God, & will have him transform himself at our beck; let us note that he will curse us, yea, that he will curse us double when we use him in that order. For when God ordained that the priests should bless the people, it was to good effect and purpose. For it is expressly said in the sixth Chapter of Numbers: You shall bless my people in my name, and they shall be blessed. There is a promise made. The priests then when they opened their mouth in that name of God, had this truth warranted from heaven, that they might promise the favor of God, and the people were certain that they should prosper when they once had this warrant which was offered unto them. But yet for all that it behooved them to have an eye unto God. For if the wicked should come to seek for a blessing at the priests hands, and the priests on the one side should defy God and make their gain of him; and they on the other side which come unto them, have hired them to bless: what might be thought of it? It were a devilish superstition, and a perverting of the order of God. And yet notwithstanding they do it daily in the Popedome. For you see what our Lord Jesus Christ said unto his disciples. If you forgive sins upon earth, they shall be forgiven in heaven and whatsoever you unbind upon earth, shall be unbound in heaven. You see then how our Lord Jesus Christs will is, that his blessing should be uttered unto us in his name. But what do the papists? Their prelacy forsooth on the one side usurp the office of God, and by their charms and sorceries they would so blear the eyes of the whole world, that men should not seek after God. It is enough (say they) to have a cross on the back, or a sprinkling of holy water, and I know not what. And the world on the other side is soon entreated to receive these dotages. For men fall asleep in their vices, and beat themselves in hand it is enough for them to have discharged all their sins once a year into a priests bosom, and then to have a Mass or two sung, and other like solemnities used after this manner have men purchased blessings not at Gods, but at Balaams hand.
What is then to be done? Because we see men swerve thus aside unto these sinful extremities; let us know , that when Gods will is that his blessing be declared unto us by the mouth of men, it is to the intent we should look up unto him, and receive the blessing at his hand, yea, and that in such sort as we sever it not from his truth or righteousness. On what condition is it that he blesses us? It is to the intent first that we should know, that there is in us nothing but cursedness, and secondly that we should have recourse unto his majesty, and hold ourselves in the right way which he has showed unto us, and therefore let us not disjoin that which is joined together by God least we become guilty of this cruelty of tearing God as it were in pieces, as the Papists do nowadays, and the Moabites did in time past. Now then we see wherein Balac offended, and how we are warned by his fault, which is, that he thought Balaam had this privilege to bless at his pleasure, and that God had laid the bridle on his neck, and that he had resigned over unto him his own office. Let us take heed of so vain and foolish thoughts. And let us understand that when God sends us men to declare unto us his word, it is not because himself would be at rest and sleep in heaven, and in the mean time forsake his church here below, and suffer men to bestow at their pleasure that treasure which he has committed unto them: but it is to the intent that we should be guided unto him according unto our weakness. If we have men to speak unto us in his name; it is not to the end that we should stick unto them, but to the intent they might be our aiders and helpers. And yet notwithstanding if we will come unto God, we must be blessed in his name; yea, and receive with faith and true repentance the good which he offers us. And when we be so blessed, let us know that which men shall have done, is no vain or fruitless thing: because God warrants and ratifies it in heaven: but yet for all that, he himself must govern us, he must always have the chief preeminence, and we must not lean to creatures, but resort unto him and say,: Lord it is of thee that I desire to be blessed. And how? Not by forgiving such imaginations as shall seem good unto us: but though Lord has appointed that we should come unto thee, and sith we have they word, it is enough to assures that our labor shall not be lost: but that the things which thou has pronounced and decreed by thy word and by the doctrine of the Gospel, shall be fulfill: and that although it be done on earth, yet notwithstanding the effect thereof shall be showed in heaven.
Wherefore whensoever we hear the warrant of our salvation preached unto us; it is all one as if we had seen an angel from heaven, or as if god himself had taught us in his own person: and we must do God this honor to receive his word reverently without making any reply against it, at leastwise if we will be hold and accounted for his people. Now herewithal we are also warned, that God by withholding the mouth of Balaam, declared thereby the power of his promise which he had made unto Abraham. Truly he might have used other means: but his intent was to certify the Jews more fully of their adoption. Sometimes God gives the bridle to the wicked to blaspheme with open and full mouth, to pervert all truth, whereupon they take so unruly and lawless leave, as none can be greater, and do nothing else but pluck forward the vengeance of God upon their heads. To be short, all the world grows out of kind by their abuses. God sometimes permits this. And why so? Because men are worthy sometimes of such scourges. Secondly, God means to humble us. And thirdly, he will try the steadfastness of our faith. But in Balaam he used another manner of order, that is to wit, he bridled his tongue so as he could not do what he would, and what he purposed: for god withstood him. And why did he so? Because that people were over tender and nice hearted: they had need of help, and therefore God meant to give them this advantage. So then let us note, that he suffers deceivers sometimes to darken the truth, yea, and to cast forth their lies at full and in the mean while notwithstanding disappoints them of their purpose: or if his will be that they prevail, it is because of mens unthankfulness: for (as S. Paul says) they have well deserved that God should forsake them. But sometimes he will bridle the tongs of the wicked, so as the enemies of the world of God canot speak that which full fain they wou8ld: and we see nowadays many experiences hereof. Indeed a man may see on the one side these hireling villains, these hypocrites and flatterers (I mean) which write nowadays as their knowledge serves them, and as men grease them in the hand like common strumpets of the stews. It is nothing with them to speak evil of God, and to advance themselves against his word. We may see many such Balaams nowadays, which are at the Popes pay, and are of his stinking clergy and be of the number of these horned beasts. But yet we see also how God bridles them, and locks them up in such close ward, that they speak sometimes clean contrary to that they purposed, so as they profit us more by that means, than if they had set themselves purposely to serve god: insomuch that the throat of Popedome is cut by his own underlings, and by all these Balaams which endeavor to bring all to utter destruction and the things which are done by them, do serve us to as good purpose, as if the servants of God had spoken and written.
Therefore when we see this, let us acknowledge the goodness of God, and be confirmed more and more therein. And moreover if he sometimes give such great liberty unto the wicked, that they disguise all things, and falsify the truth by turning of it into a lie: Let us pray him to strengthen us against such temptations, and not suffer the weaklings to quail altogether by that means. Now it is to be noted also that God heard not Balaam, but held him back, notwithstanding that he declared his will unto him, and in the end did suffer him to go. Hereby we are taught not to come with hypocrisy as Balaam did when we desire leave for anything at Gods hand. For we see what leave he had. The like was said unto king Achab. Yea thou shall have the victory. But God mocked him because he would need have leave of him, whether he would or no. Well, God gave him leave, but it was to do him to understand that he was provoked thereby to farther displeasure: so happened it unto Balaam. But how ever it be, let us thus conclude: that forasmuch as Balaan was so stubbornly been therefore his covetousness so blinded him, as he fought only after gain. For as a swain when he has once winded his meat, runs on to swash himself in it, though he see men ready to stick him, because his lust carries him on headlong though it be to his death: so do the wicked which despise God. And why? For their desires blind them, and carry them away headlong, and yet will they needs have Gods leave with them.
But we see what befell of it: namely that God commands him to bless his people, and to curse the Moabites. Forasmuch as we see this, let us know that sith God did put the warrant of his truth in the mouth of a false prophet, [we must assure ourselves that] when he shows us so great favor as to speak unto us by those whom he has appointed shepherds in his church, and by whom he will be served; it is an infallible warrant of his gracious goodness towards us. And seeing that a false prophet was constrained to say that God is not like unto mortal men, what ought we to do? Seeing that a false prophet speaks thus, we ought to be ashamed to call the truth of God in question, especially when he declares it unto us: by such as represent his person. And therefore let every man answer Amen in his heart. Sith we hear every day that God allures us unto himself, that he renews the remembrance of the adoption which he has made us, that he lays before us the benefit of the death and passion of our Lord Jesus
Christ, declaring unto us that we are cleaned by that means, and that we are reconciled unto him: let us rightly seal up the same, to show that when God speaks we are content with that which he says, nothing doubting but that he will fulfill the same in his time.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them more and more, yea, and that knowing how there is nothing in us but all manner of misery and wretchedness and that until he accept of us through his mercy, we must needs be his enemies; it may please him to grant us the grace to seek him, not with fainedness and hypocrisy, but in plain truth, ridding us of all our wicked affections, and of whatsoever we have besides which may binder us from coming unto him purely and in such simplicity as he requires. Let us therefore go unto him with repentance and faith, submitting ourselves wholly unto his word, and embracing his promise which he makes us to feel with their power and effect. And that albeit we hear them not but of mortal men which speaks unto us, yet we may not fail to stick wholly unto the doctrine which is of God, and to the order which he has appointed, knowing that our Lord Jesus Christ will show how it was not for naught that he ordained that his church should be so ordered.
T hat it may please him to grant this grace only unto us, but also and On Wednesday, the 22nd of January 1556 The 132nd Sermon which is the third upon the three and twentieth Chapter
7 Thou shall not abhor an Edomite, because he is thy brother. Thou shall not abhor an Egyptian, because thou wast a stranger in his land.
8 The children which are born to them in the third generation, shall enter into the congregation of the Lord.
9 When thou go out with an host against your enemies, then keep thyself from every wicked thing.
10 If any among you be unclean by that which comes unto him by night, he shall go out of the host and not come into the host again.
11 But at evening he shall wash himself with water and when the Sun is down, he shall come into the host again.
We have already declared whereunto this which Moses treats of hear does tend. Namely to this, that forasmuch as God had served the people of Israel from all other nations of the world, that privilege might be observed: and that was to the intent that those whom he of his free favor had so chosen, might the better understand, how deeply they were bound unto his free bestowed goodness. For as we have before seen, he preferred them not in this manner bfore all the world, either for any worthiness or nobility which was in their persons. You see t hen how the children of Abraham were then adopted, when God gathered them unto himself, to be taken for his children. And therefore they are exhorted not to mingle themselves with the defilements of the infidels, but to continue in all holiness, because God has so dedicated them unto himself: knowing that they ought not to match themselves with such as were removed from God, for that had been an infecting of themselves to pervert the grace of God. Likewise nowadays being assured that God has given us his word, it is to the end we should walk, not as blind men in darkness but as folk that are enlightened and have the sun of righteousness, our Lord Jesus Christ. You see then in effect what Moses treats being elected of God, should keep possession of that grace which was granted unto them.
Now if a man had seen that a state of the children of Israel at that time; he would have scorned the forbidding which is set down here.
For alas poor men they had wandered already in the wilderness forty years; they had not one foot of land of their own; they were hunted out of all places, and yet for all that, as if they had been of some great nobility and in some high dignity, God says unto them make much of the benefit which I have bestowed upon you, receive not the Moabites, for they are your open enemies; but receive the Egyptian and Edomites in the third generation. Yea, but what should the Edomites have gained by coming to such as a wandering and vagabond people and again, as for the Edomites, they were in peaceable possession of their inheritance, no man troubled them, and therefore this might seem superstitious. But let us note that God values more the favor which he bestows on men when he calls them into his church, than if they had all the riches and honors, and all the delicate pleasures in the world. You see then that reason why God forbids the Jews to receive them whom he had cursed and rejected.
For the question is not whether the Moabite, and Egyptians should advantage themselves the more a touching earthly commodities, by joining with the people of God: that comes not into account: but whether it would not benefit them to come unto the inheritance of salvation if they were members of the church of God, if they were partakers of that adoption which God made in the person of Abraham. That was the thing which was to be considered. Therefore albeit we be now despised of the world, yea, and scorned also as we see how this heathenish kind of men are full of pride, and make such triumphs to the worldward that they will scarf vouchsafe to make us their foot stools to tread upon: although (say I) that we see ourselves brought into such contempt: yet notwithstanding let us know, that sith God has bestowed so inestimable a benefit upon us, as to look mercifully upon us, and t draw us to him, and that at this day we are of his household. Surely it surmounts all that ever men do customably esteem of in the world. For that which is said by Esay the Prophet shall always hold namely, that we are more esteemed before him, than are all the great kingdoms of the world. So then let us learn to content ourselves with the favor which God has bestowed upon us, in that it has pleased him to gather us into his house as his own children, and let us bear patiently the want of all other things, and not be over pensive or grieved, though the world make no account of us. For it ought well to content us that our Lord shows himself our father, and that he having adopted us, calls us to our heavenly inheritance, although in this world we be most miserable, and (as it should seem) none in worse estate and condition than we. Let us come now unto that which is said of the Edomites. Gods will is, That in the third generation they should be received yea, even to be accounted of the Church, if they offer themselves thereunto. And he adds, That they are brethren, that is to say kinsmen, of the children of Israel. For we know that Esau from whom the Edomites came, was the eldest son of Isaac: so that by nature he should have been preferred before Jacob, if God of his free bestowed goodness had not made a change therein. Now the Moabites also were kinsmen of the children of Israel by reason of Lot. But we have seen why God did cut them off, to wit, because they enforced themselves to the utmost of their power, to hinder the children of Israel from coming to their inheritance. Those then which should have been near by blood, estranged themselves wholly from the people of God. For they troubled the gracious favor which God had bestowed on his people, or at leastwise it was not long of them, that it was not troubled. For they hired Blaam, and endeavored to annihilate the blessing of God, and to abolish his promise. You see then in them an unpardonable offence. But as touching the Edomites, there was no such reason.
And so, God remembered still, that having made the promise to his servant Abraham, he extended his favor to his whole stock. Yea albeit that Esau was for a time deprived of it; yet notwithstanding he would not have him so far removed from it, as other nations were. Indeed if we consider both these people, as they are, either in his estate, we shall see that to be true which is said by the Prophet Malachie: for God upbraids the children of Israel with their unthankfulness in this behalf that they considered not what a privilege he had given them.
What (says he) have you forgotten the love which I have showed you?
And wherein? There he brings in the children of Israel as wicked folk and such as had cast under foot that which they had received. I pray you (says he) was not Esau Jacobs brother? And yet I loved Jacob your father hated Esau. My will was he should be shut up as it were in the deserts and hills, and I have given you all this country in possession. You see them how God magnifies his goodness towards the stock of Jacob, in comparison of Esau. But here Moses says that if the Edomites would yield themselves into the church of God, they might be received in the third generation, yea and be incorporated thereunto altogether. For he which offered himself to be circumcised, was always received; but he was not yet accounted of the body of the people, until the third generation. Let us therefore diligently note, that here the children of Esau be not made equal unto the stock of Jacob. But it is said that if any of them would renounce his own kindred, he should be accounted in the number of this blessed stock which God had shouled out to serve him, and be received in among them.
Now we are here to call to mind, that when God made his promise, it was unto the whole stock of Abraham; not that all were partakers of the promise of salvation, but that God had certain regard and bare a special favor unto all that house, and unto them which were to issue from it, accordingly also as we see how he says: As concerning
Ismael, I have heard thee. And in very deed, it was not for naught that God commanded that Ismael should be circumcised. We know that circumcision imports: it is a sign of the favor of God. Now seeing it was given unto Ismael, it is great reason that he should approach more near unto God than the Painims which were altogether defiled, and which had no sign that God loved them, I say no particular sign.
For in as much as he makes his sun to shine upon the good and upon the wicked, and in that he nourishes the whole world; thereby he proves himself a father towards all. But here the case is of having some warrant of adoption. Now Ismael had it. But in the end it is said that he shall not be the inheritor of the house. Behold he is cut off and S. Paul also alleges the same similitude, to show that there are many which are called in the church of God, which in the end are driven out again and banished, as not worthy to enjoy so great a benefit. And so was it with Esau: for he was the son Isaac, yea he and his brother Jacob were twins: by reason whereof it might seem there should have been two nations of like condition and estate altogether.
Esau was the elder, and for that cause should have been preferred before his brother, but he was bereaved of his right: God changed the order of nature, to the intent we might have a looking glass (as the holy scripture shows it to be) that it is of mere favor, when we are elected of God: that we must not seek the cause thereof in ourselves, as if we had prevented him, or as if we had deserved anything, and that he had found us more worthy than others. There is none of all this. But if we be small and contemptible, yea and as it were things born out of time; God will magnify his goodness so much the more, by choosing us. You see how Esau is driven out of his fathers house.
And in what manner? Is it that he should be put beside all the commodities of this world? No. For he was rich and wealthy. Yea, it seemed that he was an hundredfold more happy than his brother
Jacob. For whiles Jacob remained a strange still in the land, Esau was well harbored, and his offspring was settled in peace. Yea, he had then the lordship and government in the country of Edom, which country carried his name. And all this whyles poor Jacob is a fugitive in a far country. And when he returns he falls on his knees before him, and desires mercy, so as his life seemed to hang by a slender thread, and that Esau should devour him, like as when a Wolf holds a silly sheep in his chaws. Even so stood the case with him. And in the end when Jacob was come home again, we see he did nothing but wander here and there, so as he had scarce any corner to live in, yea, and that was at the curtsey of another: he had no water to drink, but it cost him dearly: he was hardly entreated and many quarrels were picked unto him for all the things that he had; lastly he was driven from his own home into Egypt by reason of famine, and there to die.
But as for the Edomites, they pained not away after that manner.
And so we see (as I told you) that God meant in this behalf to show the favor which he bestows on men when he vouchsafes to choose them unto himself. And herewithal we see how his goodness was extended to all the stock of Abraham, although they which were children only after the flesh, were not accounted nor avowed to be of the church: yet nevertheless there always remained some remnant of grace among them. Likewise at this day we be far nearer neighbors unto the Papists, than unto the Turks or other Painims. And the reason is, because that albeit they are estranged from the grace of god, and have corrupted all religion, and are so entangled in their abuses and corruptions as it is horrible to behold; yet notwithstanding there remains among them some footstep of the calling of God. For they have baptism which is a visible sign whereby we see that God held them of his house and of his fold. You see t hen how the papists are as it were the Edomites. For they were first called, and should have been partakers of the salvation which was preached unto us by the gospel; they bear yet the mark thereof as touching baptism. But because they have perverted the service of God, yea and as it were taken faith clean away, by the which they should have been called unto the mercy which has been brought unto us by our Lord Jesus Chirst; it is great reason that they should be held for Edomites. But on the other side, we ought notwithstanding to call to mind the brotherhood which they had with us. And therefore let us endeavor as much as is possible for us, to bring them back again, that we may be knit together again? I mean not, that we should turn aside from the pure truth of God, to be at agreement with the Papists, but that they should enter, that is to say, that they should approach near unto God, and so we be reconciled all of us, yielding obedience unto our heavenly father, so as we may have all one head Jesus Christ who will defend us under his wings. When the Papists come and order t themselves thus, we are to receive them with all gentleness, by reason of the brotherhood which God has set between them and us. And we must not only do so; but also must seek them as much as is possible for us to do.
As touching the Egyptians, it is said that they also shall be received into the Church. And why? For thou was a stranger (Says he) in the land of Egypt. Now indeed, true it is that the children of Israel were oppressed with cruel bondage by reason of the cruel tyranny which the Egyptians exercised over them. But yet Gods will is that their benefits should be acknowledged. Albeit they so unjustly oppressed the children of Israel, yet because the children of God had their refuge thither in the time of famine, and were the relieved: God will not have that benefit forgotten. And that is the cause also why God by the Prophet Esay, comparing the captivity of Egypt with the captivity of Assria, says: Indeed my people went to Sojorne in Egypt, and necessity constrained them thereto: and whereas the Egyptians oppressed them, in so doing they did them wrong: but yet they had some color thereof, in that they might say, These men yielded themselves unto us. But as for the Assyrians, they came and vexed them of their own accord, says he. Now then we see that although the children of Israel might justly complain of their evil entreatance of Egypt, and of the manifold injuries which they had endured there; yet nevertheless God commands them to think that they were bound unto the Egyptians for something. For you were harbored in their country (says he). Hereby we are warned to be mindful of the good which we shall have received at anybodys hand: in so much that if we be afterward harmed or overmuch oppressed by him in any thing; yet we must bear it patiently and always bear in mind to say: well, yet for all this, we be still bound unto such a man. Indeed I grant we shall have occasion to be grieved against such: but yet seeing that God has aided and relived us by their mean, that must always prevail with us and we must remain their friends as far as lies in us. And that is a good lesson for us to bear in mind upon this place.
But yet further let us think also of that which I told you, namely, that when God gave an entrance unto the Egyptians, to be received into the congregation in the third generation: it was not to the intent that the people of Israel should defile themselves with the abominations of Egypt, or meddle any whit at all with them: but rather that the Egyptians should not remain in so desperate a case as they were in, but be brought to worship the living God and to dedicate themselves wholly unto him. For if our Lord had not opened the gate both unto the people of Egypt and of Edom, they would have been so much the farther off from coming unto true religion. But if when the gate is opened unto them, they accept not the benefit as God offers, they are to be the more grievously condemned. And so we see the intent and meaning of this law. It was not Gods meaning, that his people should gratify the Egyptians by making a mingled and corrupted religion, that every man might put to his patch and his peace: but that if the Egyptians would forsake all their own corruptions, they might be graphed as an imp is on a tree, they might (I say) be united unto the church of God. And we see how in the 45th Psalm mention is made of the wife of Salomon, and albeit she was a kings daughter, it is said unto her: Hearken O daughter, thou must forget thy fathers house and all thy people, and clean wholly unto thy husband, and then he will love thee. Now we know that the holy ghost in that place has given us as it were a general rule, that all they which before time have been strangers to the word of God, and have not known what the doctrine of salvation means, must upon their calling first of all forget their kindred and their birth, and all their former trade of living, and then submit themselves wholly unto him, which is made their head, and in whose name and person God marries us. For we know that our Lord Jesus Christ makes a spiritual marriage with us, to the intent we should be members of his body. Let us therefore note that Gods opening of the gate into his Church, both to the Edomites and the Egyptians, was not to have them bring in their infections to pervert his service, or to make any medley, but rather that the Edomites and Egyptians should come and agree in all points unto his law, and yield their consent unto the pureness of doctrine which is therein contained. And therefore nowadays, seeing that God has showed himself so gracious unto us, as to make us his church, let us learn so to keep us under his wings, as we may not be drawn aside one way nor other: let us take heed (I say) that we stray not at mens pleasures: but let us hold ourselves unto the pure doctrine which we have received. Let us be ready to receive them which will be reclaimed thereunto, yea let us have our arms stretched out, not only to them which are the children of God, but also to such as are our kinsfolk far off, endeavoring for all that to win and to gain them, howbeit always with this condition, that they remove not us from God, but that they rather be knit again unto him with us.
Now this favor which God had granted both to the Edomites and the Egyptians, and this benefit which he had bestowed on them, was afterward again taken from them by reason of their own willful malice. And that is the cause why it is said in the Psalm, Lord remember the children of Edom. For they said in the day of Jerusalem, Sack it, sack it, raise it down to ground. You see how the Holy Ghost pronounces a new curse upon the Edomites. And yet notwithstanding they were brethren together with the children of Jacob: yea they came of the stock of Abraham, who (as we know) was the father of the Church. Yea and we have seen likewise, that God had such a regard of the Moabites, that he would not have the Israelites to make war against them, but rather to call to mind the ancient brotherhood or kindred which was between them.
Neverthelater when the Moabites had altogether rejected the grace of God, and were so fore poisoned as to hire a false prophet, and to endeavor with all their might to annihilate the promise of God, and that they conspired against the people of God with such devilish rebellion; then was it behoove fully that they should be dubly punished for their churlishness. As much is to be said of the Edomites. For we see how God had a regard unto this promise which he had made unto Abraham (I will be thy God even to a thousand generations) and which was continued towards Isaac. But when the Edomites abused this goodness of his, and not only made no account of it, but would also fain have the people of God rooted out: see you not how it was a kind of bidding battle unto God, and a defying of him openly? For they ought to have called to mind that Esau was put back, that he had lost his birthright, and that this came not to pass but by the decree and appointment of God, as was declared unto
Rebecca when she was great with child. The Edomites should have considered these things. But seeing they were so envenomed against
God, whereas he notwithstanding with long patience forbear them; it was needful that he should curse them again (as we have before alleged)
As much is to be said of the Egyptians. For there are great threatening uttered against them in the holy scripture: they are held for the cursed people of all nations in the world. And why? Because they endeavored with might and main utterly to abolish the service of God, they turned the people from it as much as lay in them to do.
Therefore they not only lost the privilege which was given unto them: but also provoked the vengeance of God upon them: so that they paid full dearly for the favor which he had offered unto them: And hereby we are warned, that if God take pity upon us, and draw near any way unto us, we on our side must not behave ourselves like deaf folks, but receive the favor which he bestows on us, and learn in due time to fare the better by it. For if we be found wild and untamed, so as we will not vouchsafe to come near him, but rather fling with our heels against him when he would keep us under his yoke: his favor must needs be turned into a curse against us. And therefore let us learn so to profit by the favor of God, that assone as it is offered unto us, it may bring forth fruit in us, that he may be glorified thereby, and that we perceiving how far we are bound unto him, may study to apply ourselves wholly unto his service. Thus you see in effect what we have to bear in mind touching that which is said of the Egyptians in this place.
Now Moses adds, That when the people get out unto battle, they must keep themselves from every evil thing. And he adds certain examples, to show what is meant thereby. And here we must mark first of all, that Moses speaks purposely of wars because that men bear themselves in hand that then all things are lawful. When we are in peace and every man keeps his house, it may well seem that then it is a more easy thing to keep good order, and to maintain civil government: for then laws are of force. But when war is once begun, there is much unruliness which men can not remedy, and there is no longer any means to bridle folk: insomuch that although never so much extortion and violence be used, a man may well lie down and cry, but he cannot let it. To be at a word, there is no longer any order among men. For this cause Moses shows, that although men go out to battle, yet for all that they must take heed of all evil things, and not grant themselves a lawless leave to be carried headlong into any wickedness. Albeit men have many allurements and many occasions offered, yet must they hold themselves in such subjection, that God may be served and honored. And in very deed if men were in their right wits, they would walk in greater fear and carefulness in the time of war, than of peace. For when we are at deaths door, when we are threatened with perils on all sides, ought we not to have an eye so much the more unto God? Ought not this to humble us, and to make us to stop? Ought we not to have our whole recourse unto him, and to pray him to be our guide? Yes verily, if we be not over blockish.
And therefore when we are in wars, we should hold us to so much the straighter rule, and remain most peaceable under the obedience of our God, because of the necessity which presses us, and of the dangers also which threaten us on all parts. But what? As I told you afore, we see the clean contrary by experience: namely, that men grant themselves pardon for all things, the drum no sooner sounds, but laws must keep silence, so as there may be no longer any rule of order, no longer any mean or measure, no longer any lessoning or warnings to be hearkened unto. Now because men be so ill disposed, here God puts them in mind of their duty, and says: although this wicked custom reign throughout the world, that they which are soldiers are of opinion that all things are lawful for them to do: yet notwithstanding do not you so: but rather abstain from all wicked things. When you come into the field, and stand there against your enemies, think not that you shall be pardoned any more, than if you were at home in your own houses. For the case stands so, that you must fight under any banner, yea, and you must take me for your captain. And therefore I must not be so dishonored, as to be accused of having lead Russian and dissolute persons in my band. For if it be so, how can my name be called upon over them, and they named after my name? Now we see in effect what is contained here.
And hereupon we have to gather, first that common abuses cannot serve to justice us, but that when our account is to be given up to God it shall be a vain excuse to say: every man does so: the thing is as common as may be among men. If we say so, God will reply readily enough upon us. For is there anything more customable used, than this lawless leave which soldiers take and use? It is grown in manner even to law, that without control all may do so. But our Lord for all that, will not be barred of his right. Therefore he says, Let men take heed of every evil thing. Now then albeit we see a bottomless sea as it were and an universal flood of all vices in the world; so as every man is willfully bent to do evil, and men have taken such possession of sinning, that a man dares not so much as mutter when he beholds such outrageous thins as none can be more out of order: let us not bear ourselves in hand for all that, that we shall be excused before God, but let us always have an eye unto his word. Men do thus and thus: yea but God fails not to be of a contrary judgment. And this is the thing which we have to bear in mind in the first place.
Moreover if we forbidden to do evil although we be provoked thereto by many occasions, notwithstanding to the world-ward it seems that we may be suffered to do it: what shall be thought if we offend when we have no such temptations nor so great? Doubtless we are in double fault. For if it be said that in time of war when the door seems to be set open to all wickedness, yet notwithstanding even then we must stand on our gard: what is to be thought if when we may follow the good rule of conversation, and things be not so far out of order, nor the devilish has such means to draw us into wickedness: yet notwithstanding every of us rushes forth into all unruliness, without remembering our God any whit at all? I pray you does not the fault deserve greater punishment? So then let us note that in all estates we must always take occasion to serve God. Notwithstanding that the world do always seek to turn aside, and to withdraw itself from his service, insomuch that if men be in peace, they become so drunken with their pleasure and delights, that they cannot be held from wandering and from giving themselves over unto many corruptions: and if they be in war, they behave themselves much worse. But we on our part, what ought we to do? When we are in grief and trouble, let us know that God by that means calls us unto himself and will have us to be so much the more careful to serve him, forasmuch as we want his succor and that he must hide us under his wings. If we have time of peace, let us know that he gives us leisure to bethink us what we have to do, and to call upon him in quietness and to consider that better of our duty a great while beforehand, while we have fair and calm weather. For if the weather become troubled with storms and clouds, we see not a stones cast (as they say) from us; but when the sun shines fair and clear, then we can ken a far off. Even so our Lord, when he grants us peace and quietness, would have us use it in such sort as every man should dispose and order his life unto his obedience, that he may enjoy us, and we be far from confusion and disorder, and not draw back when he allures us unto him by gentleness, nor shake off his yoke as though we would not suffer him to govern us any longer. Thus you see in effect what we have to gather upon this place.
As touching the example which is set down here, whereas Moses would That he which is defiled in his body, should be served from the company of others: Let us briefly for a conclusion note two things therein. The one is that God by such ceremonies would have his people to keep themselves altogether purse both of body and soul.
True it is that before god the man which has offended, shall not be absolved for his washing of himself in water. That avails nothing. For none of these corruptible elements pertain anything to the salvation of our souls. Nevertheless because God ordains them, therefore they stand us in steed. As the water of baptism is not like other common water, and the reason is, because God has hallowed it unto a special use, to the intent it should be a warrant unto us, that we are washed by the blood of our Lord Jesus Christ. Now when we have this we must also make our profit of the aid which God has given unto us because of our weakness. The people of old time had many mo, because they were held like little children as S. Paul says, and in comparison of them we are come unto mens estate. Therefore when God ordained that men should wash themselves with water for any bodily defilement; it was to the intent that every man should know (as he himself declares) that to be dedicated unto God we must walk in all pureness, and when there is any corruption among us, it must be purged. You see then whereunto this law serves us, and in what sort we must apply to it unto our instruction. I grant we have not now the old ceremonies of the law, we are not precisely bound to wash ourselves when we are defiled or have any spot in our bodies; but yet we must hold still the truth and substance thereof: which is that seeing God has sanitized us, we must continue in his service, purging us from all corruptions both of body and of mind, as S. Paul also exhorts us in the second of the Corinthians, where he shows that evil must not be nourished among us. For when it is suffered to increase and to infect the whole flock, what will come of it in the end, but that it will grow remediless when the infection has taken hold throughout. And that is the cause why excommunication was ordained in the church: if there were any which behaved themselves amiss, by leading an unruly and lewd kind of life, our Lord Jesus commanded to separate them for a time from the church, to the intent to make them ashamed, that they might humble themselves, and thereupon return unto the flock, and live better than they had done afore, and that others also might thereby be warned, so as wickedness should not have lawless liberty as though all things were lawful and permitted. We see then that although nowadays this figure be no longer in use, yet notwithstanding we may gather a good and profitable instruction from that which was commanded to the ancient people. First of all, we must be fully resolved to offer ourselves unto God in such sort as our bodies and minds be kept undefiled, knowing that we have the like promises that the ancient fathers had, yea and far larger: and therefore we ought to endeavor so much the more, to attain that pureness which I told you of. And therewithal if we see any which corrupt the flock with their infections, let them be removed according unto that order which our Lord Jesus has commanded us, and let them be so removed, that knowing their wickedness and repenting themselves of it, in the end it may serve them for a medicine to purge them, so as the infection grow no further: but that the Church of God be always maintained in such order as men may know that God has not for naught drawn us out and removed us from the rest of the world which is defiled, but to the end that he might govern us by his holy spirit, and we be so wholly his, that we may be true sacrifices unto him both in life and in death.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to touch us with right repentance, that being angry with ourselves for offending him and for being turned away from him, we may endeavor nothing more, than that he may frame us wholly unto his will: and that being rid of all corruptions and infirmities of our flesh, we may be clothed with his righteousness so as his glory may shine in our whole life. And because it cannot otherwise be, but that in this world there shall be always something wherefore he may find fault with us, let us pray him to vouchsafe to bear with us in our imperfections, until he have brought us unto himself into his heavenly kingdom. And so let us say almighty God heavenly father, &c.
On Monday, the 24th of January
1556 The 133rd Sermon which is the
fourth upon the three and
twentieth Chapter
12 Thou shall have a place without the camp, whereunto thou shall go forth.
13 And thou shall have a paddle among the rest of thy tools: and when thou lifted to fit down without, thou shall dig therewith: and when thou has eased thee, thou shall cover that which is come from thee.
14 For the lord thy God walks in the middle of thy camp to deliver thee, and to give thee your enemies before thee. Therefore let your host be holy that he see no filthy thing in thee and turn away from thee.
15 Thou shall not deliver the servant unto his master: which is escaped to thee from his master.
16 He shall dwell with thee even among you, in what place so ever he shall choose in one of thy cities where it likes him best: thou shall not vex him.
17 There shall be no whore among the daughters of Israel, nor any whoremonger among the sons of Israel.
We have already seen heretofore, how God meant to train up the people of old time under the law, in all pureness, even in the smallest things: intending thereby to accustom them to keep themselves holy without any manner of stain or defilement. And this is the principal end whereunto we ought to refer the first sentence of that which we have now read. A man might think it strange at first sight, that God should speak of such a thing as is mentioned here: namely that when men will ease themselves, they must cover their ordure. A man would think that this ought not to be put in t he law of God. For these are such things as are not honestly named. But as we have already touched, it behooved the people to be always lead by the thing which concern the body unto the keeping of themselves in all holiness in the service of God: as for example, whereas in the law mention is made of washings; it was not for that the cleaning of the soul consisted in taking a little water to wash ones hands or to wet his body withal but the people was warned thereby, that they must purify themselves before God, or otherwise they were defiled. If a man happened but to touch the body of one that was dead, he was become unclean. And why? Thereby God gave us to understand, that we can scarcely in all our life move either hand or foot, but we draw upon us some stain or other. For this world is full of occasions unto evil: and we for our part do no sooner take anything in hand but we offend therein: so as we ought always to consider and acknowledge; that if God take us for such as we are, he must needs abhor us. And why? Because we are filthy and unclean. What remains then for us to do? Let us seek the remedy of our uncleanness. Can the water enter as far as the soul to purge us? No. It is but a sign, to betoken that men have need to be washed, and to be made clean: and they ought to be guided thereby unto that which is represented unto them by the water. The like is to be said of all other things. Let us therefore note well, that whereas Moses says here, that if men avoid their excrements, and any stink ensue thereof, or if there by any disorder among them: God is offended at it: nor that he stays on thereof things: for we know that all in one unto him, so our hearts be pure and clean, and our bodies answerable thereunto, so as we be not stirred up to defile ourselves with our wicked lusts and affections.
But yet for all that because men pardon themselves so lightly for many faults, and by giving themselves the bridle are led from one evil unto another: this law (say I) was given to this intent, that men should accustom themselves, even in the smallest things, to take heed of all uncleanness. If a man be of dishonest behavior in his life, doubtless he will become so hardhearted, that he will make no account of filthy things, as we see how beastly some are become in that behalf: when they have once forgotten God and all honesty, they cast off all shame, so as a man may say they have no longer any discretion to know what is good and what is evil: and this comes of evil accustoming of themselves. And therefore our Lord (not without good cause) meant to bridle his people in all these things which pertain unto the body. For it was not lawful for them to make water, (I know not how much I less to ease themselves)but in secret. And why? For if they had been a filthy and unclean people, this filthiness of theirs might have been to their further discredit. As much may be said of us. If we be not ashamed hereof, we give ourselves by and by the bridle in things also concerning God. It is needful therefore that we be restrained and governed with such honesty, as men may say we walk in the presence of our God. And indeed, when we are to receive any honorable gests our house shall be swept and we will take good heed that no sluts corner be left, nor anything else which may offend them. What reverence then ought we to bear unto our God, who always beholds us and we cannot stir a finger but he eyes whatsoever we do in our whole life? Ought we not so to walk before him, as to be well ware everyone of us least we should displease him?
True it is indeed (as I have already touched) that God is not offended with these corruptible things: for he is not subject to our passions, nor to be moved with them. But because of our rawness, and for that we are gross and earthly minded, there is great need that by the things which concern the body, we should be warned to come unto that which is spiritual. So then we have now the meaning of this law, wherein God forbad his people, to lay their filth abroad to be seen.
And he adds also the reason thereof: For I am in the middle of you (Says he) and I will turn away from you if you do otherwise. Hereby he declares that neither the health of the people nor any such lick thing was the matter that he respected in making this law, neither was it any civil policy, as for example it may be well commanded and it is a very good order, that men shall make clean the streets and such other things, for it is for the health of men: and when such things are not observed, it is a filthy thing, and if a man see heaps of filth and mire in a city, he will say, there is no good order seen unto: God had no respect hereunto when he forbade such filthiness: but he aimed at an higher thing, to with, that the children of Israel should be put in mind to say: well, God is so gracious unto us, as to dwell among us, let us therefore learn to walk in such pureness of soul and body, that principally our souls be purified from all wicked thoughts and affections: and secondly that our bodies also be kept in such honesty, that we be not hardened to commit any filthy things before men, and grow past all shame: for that were the next way to make us forget the duty which we owe unto God. We also on our side must take heed of these things, not in that manner as the Jews did, which straightly observed this law and other such like touching the ceremony: but we must keep ourselves unto the truth and substance thereof, which they so much despised, according to the common custom of the world, which is ever wont to busy itself about the formality or show of things, and to make no account of t he substance. Let us therefore learn to know, that whereas the Jews observed this ceremony without any minding at all of that which God required of them, they did but dally and play with God, and their whole observation thereof was but hypocrisy, so as they did nothing else but provoke the anger of God. For when men wrest and pervert his word in such sort, it is such a treachery as he can not suffer. But it is no wonder to see this abuse among men. For they would fain content God with such outward things, it is enough for them so they set a good face on the matter. And being themselves carnal, they measure God by their own ell. But contrariwise let us note that when God commands us small things, it is to lead us to a farther matter; and therefore let us always aim at this mark, and not stay ourselves on things which are of no great importance, according to the rule which our Lord Jesus has delivered unto us in this behalf. You ought indeed (says he0 to do these small things when they are commanded by the law: but yet you must always come unto the chief and principal, point. And we know what God says: namely that he requires mercy and not sacrifice: his will is that there should be faithfulness, and judgment and uprightness among men. And as for sacrifices and washings and such like things, his meaning was that by them men should be trained to put the assurance of their salvation in the favor which he has promised unto them, that they be sorry for their sins when they see them before their eyes, and that they should serve them for witnesses to endite themselves, to the intent that when they offer themselves to God being in such displeasure with their sins, they might attain pardon and mercy of him. Thus you see what we have to bear in mind.
And now seeing figure is passed and done away, we have no need to busy ourselves in the outward observation of this law. What remains then? Is this law needles nowadays in respect of us? Ought not we to read it? Yes: for you see that God meant it should be an instruction for his church even unto the end of the world. It remains then, that letting the figure pass, we gather that which it taught both to the Israelites and to us: namely that in all things we must take heed of staining and defiling ourselves. Now we are not ignorant what the things are which defile a man. It is not that which enters into a man (as our Lord Jesus Christ speaking of meats says) but it is that which comes out of a man. Look how many wicked affections we have so many staining of us have we before god. For from hence comes fornication? Proceeds it not out of the heart of man? From whence comes ambition? From whence come other wicked desires, as covetousness, envy, pride and all the rest? Now when the soul of man is so full of such foul stains, that it is infected before God: it draws the body by and by unto them and if we put wicked thoughts in practice, behold, how our bodies also are wrapped in the same filthiness with our soul, and we become altogether defiled. Let us therefore learn so to dedicate ourselves unto God, as our infections filth be not a cause to drive him away from us. And therewithal let us bear in mind that which S. Paul says: namely that seeing God will dwell within us we must purify both our minds and bodies. And this is the reason which Moses alleges, when he says That God always dwell in the middle of the camp of Israel, to deliver them, and to give up their enemies into their hands.
And afterward he adds, Take heed that the Lord thy God depart not from thee, when he shall find any uncleanness in thee. At this day this favor is bestowed in more ample manner upon us, that it was then upon the ancient people. For we know how God is joined unto us in the person of his only son. Now seeing that the fullness of the godhead does dwell in our Lord Jesus Christ, and that not under a shadow as in the ark of the covenant where the law was enclosed, but is assuredly our God being manifested in the flesh: and seeing it is so that we are members of Jesus Christ, and that he has vouchsafed us so great a benefit, as by coming down from heaven to join himself with us: let us note that at this day God is more near unto us than he was unto that people, yea and he will make us to have more feeling of his virtue and power. For we are always in such sort under his protection, that we need not to fear but that his power is still stretched out to maintain and preserve us. When our Lord Jesus said unto his disciples; I am with you even unto the end of the world, surely he meant to strengthen them in all the conflicts which they were to suffer in preaching of the Gospel and it served likewise to declare unto us also that he will never forsake us as in respect of his power. Seeing it is so then that we are under the government of the son of God, and that although he be ascended up into the heaven, he fails not to fill all, and that he is also our shepherd to the intent that none of them whom his heavenly father has given unto him should be lost: and that we are bone of his bone and flesh of his flesh (as S.
Paul says) and that there is no greater conjunction between the husband and the wife than is between the son of God and us. Seeing it is so I say let such gracious favors as this, provoke us to withdraw ourselves from all filthiness; and let us keep this holy unity which we ought to have with our God.
And moreover let us also diligently note, how precious a thing is that God dwells with us, to give up our enemies into our hands, and to deliver us from all evil. For hereby we are warned that were it is not for his favor, we are set open to ten thousand deaths. And in very deed, let every of us consider his own infirmities thoroughly and we shall find that if our Lord had not a care of us and fought not mightily for our defense, we should perish every minute of an hour.
How is it then we are assured of our salvation? Surely because our Lord who watches over us, is strong enough, and therefore albeit that all the arms of hell were banded against us, yet shall they not prevail anything at all, if God be on our side: insomuch that we shall not only be preserved from the hand of our enemies, but also have the victory over t hem and bring them under our feet, because God dwells among us. You see then on the one side, how men ought to feel what need they have that God should help them, seeing they are themselves over weak and have no help to defend themselves: and also how for all that, they may boldly boast. And why? Because God has received them unto himself and will preserve them and be their safeguard. Behold (I say) what the glory of the faithful is, which notwithstanding proceeds of humbleness. For we can never be safeguarded by our God until we have learned to distrust ourselves, and feel ourselves forlorn considering the weakness which is in us.
But let us also note the threat. Take heed (says he) left thy God, when he shall see any filthy thing in thee, depart from thee. Now the filthy things among us which may offend God, consist not in our bodily sluttishness. For where does God oftener dwell than in poor cottages, which through great need and penury sometimes there is vermine and sometimes sting? There are poor Lazars who have not wherewith to serve their need, and much less wherewith to serve their pleasures a lamentable case to behold. Surely none of all these things, which may seem sluttish unto most men do offend God: but the flith which comes from the heart, and afterwards (as I told you) defiles our bodies. And therefore let us not think that God is like unto mortal men, or that he is lead with such passions, but let us know that being a spirit; his will is that we also should have a spiritual pureness in us: that is, that we should put away far from us the things which may infect us (as I have said afore) namely fornication, envy, hatred, treason, excessive desire of having riches, ambition, and pride. All these things are filthy and displease God, and when our bodies are defiled with them, the wickedness is double. Let us therefore learn to purge ourselves from all such infections, if we will have God to be resident among us. For as he is come near unto us, so will he also withdraw himself from us, if we be not pure temples. For upon one other condition than that, will he dwell among us. Therefore this threat may set our hairs on end on our head where it is said: Take heed that thy Lord depart not from thee. For seeing that our Lord has vouchsafed us this honor to come near unto us, and that he declares that he will have the chief room in our company: it is good reason that every of us should take heed that we give him no repulse, and that there be such public order taken as our infections cause us not to want that presence of our God: wherefore let every of us particularly look unto himself and afterward let us all universally do our endeavor that all honesty may be maintained, so as we may be a people hallowed unto god. For if every of us give over himself to filthy demeanors, so as one takes leave to be an adulterer, another dispenses with himself to play thief, and to use deceits and extortion, respecting only how he may enrich himself by unlawful means, and a third gives himself to wicked practices, to undermine and to overthrow his neighbor: and a fourth is full of arrogance and ambition, and so blasphemousness reigns at will: is it not al lone as if every of us for his part had conspired to banish God out of our company, and to drive him away? Seeing then that vices do so reign, and there is so horrible confusion among us: let us look well to ourselves and let his warning serve us for a bridle to restrain the mischief, or otherwise we shall be guilty of driving God away that he might no more dwell among us to bless us. Thus you see what we have to bear in mind concerning this place.
Now Moses adds: That if a servant, (That is to say a slave as we have expounded it heretofore) which is of the heathen, do run away and desire refuge among the people of Israel, they must suffer him to dwell there, and not deliver him into the hand of his master. This law may seem evil at the first sight, if we consider not well what God meant thereby. For servants were at that time in the same plight and state that a mans Ox or horse is now. Men employed them to marvelous painful and burthensome things, and their masters had power over them both of life and death: so as among the Painims a master went not to make his complaint unto the justice when he would put his servant in prison or set him on the rack, yea or put him to death. Every man might hang and draw in his own house, and that was a very hard case. And moreover (as I have told you heretofore) a mans servants were counted among his moveable goods in like sort as a horse or an oxe. So then if it had not been lawful to withhold from a man any part of his goods, but it had been very ill dealing to have done so: why was it lawful to keep back his servant? It might seem that a man does him wrong and injury to defraud him in this wise of that which is his right and men might persuade themselves that God dispensed here with his people to play the thieves after some indirect manner. But the meaning of the Law is that it was Gods will that there should be some privilege for such servants as were willing to yield themselves unto his service: and that because, as long as they lived under the Paynims, they were not their own men nor had such liberty: and therefore when they turned into the better way, God granted them this exemption by way of privilege. Moreover let us note, that because of the excessive cruelty of the masters, the Laws themselves were to grant some release unto servants. For the masters most cruelly abused the authority which was granted unto them over their servants, insomuch that for every small trifle (as the breaking of a glass [or such other like]) a master would hamper his servant to beat him without pity or mercy. These examples caused m en to let them have some refuge. And the heathen themselves permitted that if the servants could escape unto any temple, they were in safety from masters, not that they were altogether freed, but that they were fold unto some other who peradventure would handle them more gently. Also if they could get hold of the image of an emperor, they had as it were a surety for their safeguard. Our Lord likewise had the same regard in the law which is set down here, that is to say, because the Paynims having no fear of God, did torment their servants with more than tyranny call cruelty: he would that those poor wretches should have some place of refuge that being pressed with anguish and affliction, they might have a mean to be brought unto true religion. For we know that when men are daunted after that manner, then they seek unto God. It is a good preparative to bring us unto the obedience of God, when we are afflicted and can no longer tell what to do. For we see that when we are at hearts case and have our delights, we are so drunken with them, that God is no body with us. That is the very thing whereat this law aims.
Now let us note, that when God gives forth special laws, he gainsays not himself: but we must always refer them unto the general doctrine. As how? If a servant should run away upon deceit, or upon malice, or upon any other such cause, it were a sin in him; and that the every were not good nor allowed of GOD. Therefore when this special law and privilege was given forth, that a servant should be suffered in the Land of Juda, it repeals not that which our Lord had delivered concerning servants afore. And again whereas he says: Thou shall not covet thy neighbors servant, nor his maid; that commandment stands still in full force; so that it was not lawful for t he Jews to hold back another mans servant, for their own profits sake; neither was it lawful for servants to deceive their masters. But when a servant escaped unto them, and desired to dwell among the people of God; this leave was granted unto him: howbeit upon t his condition, that he was oppressed, and that he had just and reasonable cause of running from his master, for being too lewdly and cruelly handled. That was to be presupposed afore. For (as I have told you) the law which is contained in the ten commandments is an infallible rule. When we have that abridgement, we have therein the will of God fully warranted unto us. And we ought to measure every particular law by those ten commandments, That is the true touchstone whereby we must examine how every special never understand things to any purpose, except we refer them all hither.
And why? For perfect righteousness is contained in those ten commandments which God has delivered in the two tables. Seeing it is so, we can never be deceived if we examine things after this manner. Go to here is the law. Pertains the thing unto the service of God, or to the second table; that is to that table wherein God has prescribed how we ought to live with men? It is of the second table.
Well then, let us see now whether it pertain unto the first commandment of honoring father and mother: or to the second, Thou shall do no murder: or to the third, Thou shall not commit adultery: or the fourth, Thou shall not steal: or to the fifth, Thou shall not bear false witness: or lastly to the sixth, Thou shall not covet. When we shall have thus considered of the thing, so as we may say, this belongs unto such a commandment: then shall we have a key which will open us the door unto the right understanding of the thing. If a law concern the service of God, be it of the first commandment, or the second, or the third, or the fourth, we may have the better assurance how this Law ought to be understood. And why? For we shall consider of the end whereunto it tends. If the law be between both (as we say) let it be referred unto the first and the second table, let it be mingled of both, and then we may also judge easily of it. But to return to the present matter: when the Lord granted a place of refuge in the land of Jury unto poor slaves, there is no doubt but he meant nevertheless to leave his law still in his full force. Let us therefore conclude, that he meant in this place to remedy the excessive and outrageous cruelty which masters used, and would that poor afflicted wretches (who as touching the world could find no ease of their grieves) being destitute of all succor, might have liberty to come into the Country of Jury and there to dwell forever.
Now we are warned hereby to help to the uttermost of our power such as are unjustly and wrongfully afflicted. Indeed we must not maintain wicked quarrels; we must not cloak that which is ill. For they which shall use such mercy, shall not be able to justify their case thereby before God. There are many which could be content that all lewd faults might be buried, and they will oftentimes willingly foster wickedness through a fond pity or devotion as they call it. But let us note that Gods will is not to lead us unto that kind of dealing: but that when we see any poor souls tormented, he would have us moved with pity to relieve them as much as in us lies. We hear what is said unto Moab. Moab thou was the harbor of my people, and thou made hue and cry after those which came to shelter themselves under thy shadow. Although the people of Israel were justly punished for their evil deeds, yet as in respect of the world, they had not provoked the infidels to be so cruel unto them. For the Infidels came and made war against them like tyrants as they were, they came like wolves to spoil and devour all. And well, the poor Jews fly into the land of Moab, and our Lord says that he had appointed that Country, as a place of harbor for them. And why? Was there any Prophet which told them so? No. For humanity persuades this of itself, that if we see any poor people which are driven out of their own Countries by wars or by any other violent oppressions, it is all one as if God sent us a message both to receive them and to entertain them as courteously as we are able to do. And so let us bear in mind, that where there are any poor wretches with us whom men have persecuted, and tormented, we are too too unkind if we deliver them into their enemies paws, which seek nothing else but to use all violence and all manner of cruelty against them. That is it which we have to bear in mind upon this place.
Now seeing it is so that we ought to show such gentleness, and to use such compassion towards all that are unjustly oppressed, and whom men torment beyond measure without any cause; how ought we to behave ourselves toward those poor souls which are afflicted for the word of God? By much more reason is it that we should give them refuge, and succor them in their afflictions: and if we do not relieve them, let us also fear that which is said by the Prophet unto the Moabites. For he adds that God will hunt them out of their secret lurking corners. And why? Because they discovered the people which fled unto them, and set them forth for a pray. Therefore if we cause the children of God to be persecuted by tyrants, and join with tyrants in such wickedness, by driving Gods children out from among us, doubtless the Lord will not fail to punish such cruelty. But when our turn comes to be visited after the same manner, (as it must needs come) men shall hunt us also out of our corners, and we shall find no harboring place for ourselves in the whole world, because we have labored to cast them away whom God delivered into our hands. You see then in few words what we have to bear in mind.
And moreover as touching the matter which I have treated of already, we must understand that our Lord commands us to strain ourselves to the uttermost, to bring them unto the knowledge of the truth, which have strayed heretofore in superstition. The servants which offered themselves out of strange Countries were in the end framed unto the service of God. For albeit they were at the first rude and raw, yet was it behooveful that they should accustom themselves unto the Law, and that in the end, they should frame themselves wholly unto it. Seeing then it is so, let us gather upon this place, that God meant to stir us up to seek after the poor wandering sheep, to bring them into the way of salvation, and to gather them into his flock. And so you see what we have to bear in mind as touching this custom.
Moses in the third place says: Let there be no whore in Israel, nor any filthy and infamous fornicator. And whereas he speaks here, of fornicators; it is n to meant of common fornication, but of that outrageous filthiness which is contrary to all nature. And verily it is a dreadful thing to consider that the people which was dedicated unto
God, should be forbidden such wickedness: and especially that they should at that time so exceed in villainous behavior, that they had not only stews for strumpets, where women abandoned themselves unto filthy lusts, but also that men with men were given to such filthiness. Is not this a thing which ought to make every hair of our head stand on end? But hereby we are warned what men of themselves are, except GOD hold them back and govern them by his holy spirit. We must not think that these corruptions never came into the world before this day. They have been in it from all time. For since the time that Adam estranged himself from GOD, it was of necessity, that he should bear the punishment of his sin, and that all his posterity should be abandoned unto wickedness. For the root of all vices, yea of all outrageous crimes does then bud forth when man is forsaken of GOD, and has the bridle laid loose on his neck as it is to be seen here. For we see that natural fornications suffice not, but more than beastly enormities are committed. Common filching thieveries suffice not, but there are robberies and piracies: there are inventions and practices more wicked than all the thieveries in the world. Men are grown so far out of kind, that they are daily inventing of strange fashions, they think it not enough to have put their enemies to death, except they extend their cruelty yet farther. To be short, if we consider well of all that is in man until God govern him; we shall find within him even a sink and gulf of hell. And as every man nourishes in himself much wickedness, so must it needs be that the mischief thereof shall increase, except GOD provide a remedy for it. And whereas among the Paynims themselves there was always kept some honesty; it came so to pass through the wonderful providence of GOD, who meant still to reserve some honesty among mankind. Indeed the Paynims had never this intend of serving GOD, as was reason they should, but yet although none of their works were accounted pure before GOD, he notwithstanding so ruled them, as things might not be utterly confounded. Sith we see this, let us learn that when God shows us any signs of his providence by retaining men in some order and honesty is to make us perceive thereby, that he watches over mankind. And on the other side let us know also, that if he held not out his hand to keep men under some order; we should see such villainous and detestable things, that even the brute beasts should behave themselves more honestly than men. See (I say) what we are to consider of; to the end we may pray God to receive us, and not to suffer us to fall into any such enormities as even ourselves should be constrained to abhor them. And for as much as we see that examples of these things have been given so long time since; and perceive by experience that the world ceases no to grow worse and worse: what would come of it if God should not redress it? What would be the end of it? Questionless were it not for Gods wonderful providence in this behalf, it must needs come to pass that all honesty among men should be clean wiped out. Thus you see what we have to consider upon the forewarning which GOD makes in this place. And moreover let us note that this law of GOD himself could not utterly disappoint the reigning of such abomination even in the people which named themselves holy and elected above all the rest of the world. Insomuch that sometimes the holy Scripture speaking of Kings which were not over diligent in doing their duties, says that there were Stews, yea even against nature, not only of harlots which were there at hire, but also of other shameful filthiness not to be named: and that this wickedness reigned. And where? In Juda. Therefore when we hear this rehearsed unto us, we ought to tremble and walk in fear and wariness, praying GOD to hide us under his wings, and not to suffer such corruptions to happen unto us. And let us note that from the one we step to the other. For when loose behaviors is once permitted, men bear themselves in hand that everything is lawful. When such infamous things are suffered, and lawless liberty of using them is granted in any country; men not only give themselves to lechery like dogs, but also in the end do fall into greater and more outrageous filthiness. Therefore seeing it is so, let us learn in general to have such a care among us, as all infections of whoredom may be removed, and we clean purged from them. For that is the very thing which GOD aims at. Now indeed it is true that this is a civil law: but yet for all that, it belongs unto the third commandment of the second table: where it is said: Thou shall not commit adultery. Why are the people of GOD forbidden to have a stews among them? Because fornication is a detestable thing in his sight: for his will is that we should be wholly dedicated unto him both in our souls, and in our bodies. So then whereas God detests whoredom, what shall we think when open stews are suffered, and no punishment or chastisement appointed for adulterers? What shall we think thereof, but that men in the end will defy God and persuade themselves that whoredom is nothing? We see then whereunto God meant to lead us, namely, that we should know how profitable a thing it is for us to think on the wretchedness of some men, that is to wit, that they fall into so outrageous things that they forget all honesty of nature; and that there would be nothing but beastliness in them, except they were withheld by the hand of God. Let this put us in fear, and quicken us up to pray God to withdraw us from these corruptions whereunto we are overmuch inclined, or rather wholly given over. And let us yield ourselves fully unto him, and not behave ourselves as horses which are broken loose. Let us take heed of seeking occasions of wickedness, or of granting unto ourselves leave of lawless liberty to do wickedly, either in adultery or otherwise: and let us keep ourselves in such pureness, as every of us may be ready to frame himself unto the righteousness of God, and to keep and maintain ourselves in all innocence before him.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us to feel them more and more. And because it has pleased him to call us unto himself, yea and to declare oftentimes that he is our God, and to make us also to perceive the power of his help, not only touching our bodies, but also touching ourselves: let us beseech him that we may be provoked hereby to yield ourselves wholly unto him, and that all of us examining ourselves more narrowly, and perceiving our own defilements, may resort unto the holiness and pureness of our Lord
Jesus Christ, praying him so to purge us by his holy spirit, that our only seeking may be to offer ourselves up unto our God both soul and body, and that therewithal we may learn to live one with another in all uprightness and honesty, so as it may always serve us to mortify our wicked affections, and not hinder us from enjoying those benefits which he daily bestows upon his Church. And that it may please him to impart these things not only to us, but also to all people and nations of the earth, &c.
On Tuesday, the 28th of January
1556 The 134th Sermon which is the
fifth upon the three and
twentieth Chapter
18 Thou shall neither bring the hire of a whore nor the price of a dog into the house of the Lord thy God for any vow: for both these things are alike abominable before the Lord thy God.
19 Thou shall not give upon usury to thy brother, whether it be usury of money or usury of vittayles, or usury of anything which men give to usury.
20 Thou may give upon usury to a stranger, but thou shall not give upon usury to thy brother: that the Lord thy God may bless thee in all that thou sets thy hand unto, in the Land whither thou go to possess it.
We know it was not lawful by the Law to make any offering or sacrifice of unclean things. Insomuch that the beasts which God had declared to be unclean, might not be mingled with thy holy offerings.
The reason was that God meant thereby to hold his people in all pureness. The effect then of all this is, that when we come before GOD, whatsoever we offer must be clean and pure, and without any spot. And now Moses adds that if a man brought the price of a dog, GOD abhorred that likewise, for a dog of himself and in his own nature was an unclean beast (as they say). Now then if one should say he would not offer a dog, because it was not lawful so to do, but that he might offer the price which he had received for selling him: Moses declares that this in like manner was rejected of God as an abominable thing. Whoredom of itself is a wicked thing, and detested of God. Now if one thought likewise to bring the price of whoredom, to agree with God and to be cleared of his fault, it was an abuse. For God will not have his name which is holy, to be mingled with any such filthiness and uncleanness. So this place contains in effect a declaration of the law which I told you of, that we may not offer anything unto God which is not pure and holy. Now to the intent men might know that God admits not any Sophistic or subtleties, as men do when they fetch their by leaps, and bear themselves in hand that they can so countenance their wickedness, as it shall not be condemned before God: Moses tells them that it is nothing worth, and that they must come to that uprightness and fondness thereby if a thing be evil of itself, then all that ever comes thereof is likewise abominable before God.
Now then we see what doctrine we have to gather in this place. The first point is, that all the offerings which we make unto GOD, must be pure and clean. If this was required in the time of the Law: we ought well to practice the same at this day, according unto that which the prophet Malachi says. For after that GOD had reproved the sacrifices which the Jews made unto him, because there was much uncleanness in them: he says, The time shall come when my name shall be called upon throughout the whole world, yea, when I shall be called the great GOD, when I shall be worshipped of all men, and when men shall offer unto me a pure and clean sacrifice. Now because the prophet in that place treats of the estate of the Christian
Church, and shows that God should be exalted throughout the whole world at the coming of that Redeemer which was promised; therefore this appertains unto us. Not that we must now offer sacrifices of Oxen and Sheep or of other brute beasts: for we know that such shadows are done away: but we must offer that reasonable sacrifice (as Saint Paul terms it in the twelfth to the Romans) which Go dislikes of, that is, that every man dedicate himself unto GOD by becoming new both in heart and mind. Therefore whereas we see that God nowadays requires spiritual sacrifice, bidding us to offer unto him our souls and our bodies: it is necessary before all things that we should be purified. For it is too great an abuse, if we think in this sacrifice to bring our own defilements. As much is to be said of all the offerings which God requires which are joined unto his solemn sacrifice of our own persons. For when we pray, it is a kind of sacrifice which GOD nowadays likes, as it is said in the fiftieth Psalm.
Our alms likewise are sacrifices, as it is said in the Epistle to the Hebrews. Forget not to help the poor strangers, and them which are in need and necessity: for they are the true sacrifices which God requires. But now what remains for us to do? Verily we must be pure if we will have God to receive such sacrifices at our hands. For otherwise he disallows of all: as it is said in the Prophet Agree: That that which we touch shall be defiled with our uncleanness. For there the Jews were condemned with all their pompes and ceremonies.
And why? For one was given to robbery, another to whoredom, another to some other wicked dealing, and another was full of cruelty, envy and rancor, and yet for all that they came to make a fair show in the temple, pretending to be wondrous devout men. But what? God says unto them, when a man is unclean in his own person, is not all that whichever he touches defiled also? Yes verily. Now then your sacrifices are full of uncleanness, for your hands are defiled, and yet you come to handle those things which are holy. Therefore you do naught else but provoke me unto farther anger. So then let us learn (as I have already declared) that if we will offer ourselves unto GOD, we must first of all be pure and clean, that is to say, we must be riddle of all our wicked thoughts and affections. For if we be entangled in them, GOD likes not of us, and how fairly so ever we protest that we do all things to please him and to apply us unto his service, doubtless he will disallow all. And again if we desire that our prayers, supplications, and alms should be acceptable unto God: let us take heed that all proceed from a sincere and willing affection.
And so you see what we have to bear in mind in the first place.
Now if one demand how it is possible for a man to be so cleaned, that there should remain no blemish in him: we answer hereunto, That it is most certain we cannot come unto such perfection, but yet we must tend thereunto: for we are not excused, so as we should always abide and settle in our filthiness. Therefore everyone of us knowing that he is full of uncleanness, must enforce himself by the power of Gods spirit to clean himself, and labor to come unto a perfect pureness. When we are so affected, and have this desire in us, then God ceases not to accept our sacrifices although they be not worthy to be accepted. And why? For our Lord Jesus Christ supplies that which is wanting un us, as it is said in an another place to the Hebrews: That it is through him that we offer prayers and thanks giving and sacrifices of praise unto God. You see then in what sort the pureness of our sacrifices shall be esteemed, to wit, if they be watered with the blood of our Lord Jesus Christ, to clean them from all their stains. But in any wise he which endeavors to serve GOD, must examine himself, and knowing his own filthiness and uncleanness, he must enforce himself to be drawn from it. For if we double with GOD, he will dislike of all things that we take in hand.
And although men are of opinion, that we do more than our duty; yet questionless in the sight of God, all shall be held for abominable. And herewithal also let us note, that God reproves all subtle dealing, when we think to paint forth our case in such sort, as to blear the eyes of God, and that by so doing we do but double our fault, as is declared unto us by this text. Therefore, if we bring unto God any sacrifice, and yet our protesting that we will not offer unto him any unclean sacrifices, is but a setting of some fair color on the matter; our Lord says still, The price of the dog, and the dog is all one. The hire of an whore, and the whoredom is alike unto me, as if he said, that we must take away all the appurtenances of evil. For if we retain anything of it, we shall be always condemned. What must we do then? We must walk uprightly. There is nothing which God has so much as a double heart, as the scripture says. Sith it is so, let every man enter into himself, and let us make good trial of ourselves, to the intent we flatter not, ne harden not ourselves in our vain pretences and imaginations. But when we find, that there is any stain of wickedness in us which displeases God, let every of us be in displeasure with himself for it, and let us offer unto God the sacrifice of mortifying ourselves, and say: Alas Lord, I see full well that there are many wicked defilements in me, so that when I approach unto thy majesty, I am utterly confounded. But Lord I come and offer unto thee my heart in sacrifice, which thou know to be heavy because I see myself bespotted with such a vice. When God shall once perceive that with unfained repentance we desire to be rid of our vices; he will receive us, for this repentance is the sacrifice which we owe unto him, and this anguish of heart which we have for being inclined unto any wickedness, and for offending of God, is the true sword wherewith the sacrifices be offered unto God, I mean the reasonable sacrifices.
Now if it be not lawful to bring unto God any fained thing: what will come of it if we intermeddle him with our iniquities? As there are many which give alms. But whereof? Of their spoils: when they have pilled and robbed, they persuade themselves that God will be appeased, if they bestow some part of the booty upon him. But there is no such beastly mocking of God as is this. When one has played the whoremonger, he will make his account to redeem himself before God with some price, and that with a price full of filthiness. And therefore let us diligently note that which Moses says in this place; namely, That all these things are abominable in the sight of God. It is too much that we have so offended already, though we added not a second fault. If one through extortion and wrong dealing scratch unto himself another mans goods: he is already in too too great a fault. But if he think to dally in such sort with God, as to think to ransom himself by paying I know not what par thereof, or by way of alms, or (as men do in Popery) by offering to a block, or by causing f masses to be sung, or by appointing some yearly dirige, or by building of some chapel: if I say men think to content God so with money or monies worth: they double their fault, and do but provoke
God unto farther anger. For that is such a treachery, as we know not how to do God a greater injury, than so to intermeddle him with our filthiness, as if he were a confederate with us in the same wickedness.
You see then in effect how we ought to abstain from all manner of defilements, if we will present ourselves before God with any offering at all on our behalf.
And now Moses having thus spoken, adds, That the Jews shall not bite their brethren by usury, neither of silver, nor of corn, nor of Wine, nor of any other things, and yet notwithstanding whereas among themselves he will have them to abstain from usury, he permits them to use it towards the Paynims. Now we have to note in this place, that albeit this be a civil law, yet it has a respect in part unto conscience, as we have above touched that we must examine all the laws which are contained in Moses by the law of the ten commandments. For that is the perfection of all, and that is the rule of our life. Therefore when we meet with any law, we must consider unto what commandment it ought to be referred: and thereupon conclude, that if it be a civil law, well: touching the order of policy, it was properly belonging unto the Jews, but that substance and ground thereof, remains unto us, that is to say, the equity and the uprightness of it. Now this equity of it (say I) lasts forever, and not for a time only. And where hence proceeds all uprightness, but from the righteousness of God as from his fountain? But that righteousness is everlasting and changes not, therefore it follows that all equity and uprightness is enviable. And although men abuse it, yet in very deed they are sufficiently convicted, that whatsoever God has showed unto them is rightful, and must remain in force for ever.
But let us now come and wey the text. Moses forbids the Jews to exercise usury among themselves. And why? Because they were the people of God. He gives them leave to exercise usury upon the Paynims, with whom they had not acquaintance. But yet nevertheless they were men, and therefore hey had no leave granted unto them, to spoil them of their goods. Some to answer this question, allege this excuse, that God had given them the goods of all the people of the land of Chanaan, as of the amorrhites, the Pheresites, the Hethites and such like, that God (I say) had given their goods unto the Jews for pillage: so that they had leave to spoil them of all, yea and were commanded to put all of them to death: and for that they did not so, they committed a great fault, for which God reproved them, and they were likewise punished for it. But in this place there is no mention made neither of Hethites, nor of Amorrhites, nor of Je busites, nor of Chananies, nor of any other people of that land, but in general of all nations in the world. Egypt is here comprised, and Syria, and all the Isles of the sea, and all they who had intercourse of merchandise with the Jews. Therfore this answer is not so proper to this place. But let us note that God permitted the Jews many things for policies sake, which were not therefore good, as we have already seen: and how did he permit them? For sooth he appointed not punishment for them. And so in this place when it is said, Thou must gnaw such as are strangers with usury: God makes not the thing lawful, but he leaves it unpunished. And yet for all that, that law abides always in his full force: Thou shall not steal. Under this word we are forbidden to exercise any wicked practice, whereby our neighbors may be grieved, we are forbidden to make our gain by the loose of another.
To speak in few words: I grant that before men this shall not be condemned for theft, but yet we must be accountable for it before God. For as for Civil Laws they have respect unto earthly Judges which punish not all offences, nor cannot if they would. Indeed they ought to enforce themselves thereto: but when they have done all, yet must they let pass much wickedness which shall be judged in that great day. And therefore let us note, that when God suffered the Jews to exercise usury, and to handle the Paynims in such sort as it is said in this place; he meant not therefore to prejudice that commandment wherein he had forbidden men to steal. I grant that this thievery which was committed in usury was not punished by men, but yet for all that we must always return unto this point, that the righteousness which is contained in the ten commandments is everlasting, and that men cannot change it. Seeing it is so, we must therefore conclude, that whatsoever brings with it any harm, was forbidden the Jews as well as us. And yet nowadays when they bear themselves in hand, that they have free leave for the practicing of this wickedness, so that among themselves there be no extortion nor other such evil done; they shall perceive that they are so far from being excused hereby, that rather they are in double wise condemned. For they should be joined with us, because God has opened unto us the door into his Church. But they have lost their room, they are shut out, and banished from the kingdom of God, and we in the meanwhile are accounted for the children of Abraham, although touching the flesh we come not from the stock. Therefore albeit in old time the Jews had that privilege, that they might lend upon usury unto the Paynims: yet is it not therefore to be said that they should nowadays grieve and molest the children of God, especially when themselves are cut off from his Church, and are taken for bastards, because of their rebellion and disobedience.
But the chief and principal point is, that we apply this place unto our profit. It was said unto the Jews. You shall not practice usury upon your brethren. And I pray you who are our brethren nowadays? We know that our Lord Jesus came to be our peace, to the intend to reconcile unto God both such as were nigh, and such as were far off.
There has been a common brotherhood among all, since the time that our Lord Jesus declared that we are all adopted, and there is no longer now either Jew or Gentile, as the scripture speaks. Therefore whereas it is said that we are brethren, and that without any difference; let us conclude, that that equity which the Jews were commanded to keep between themselves, we ought nowadays to keep between us. So then it is not lawful for us to bite any creature living with usury. Let that be marked for one point.
Now let us note, that this word usury comes of the verb which is here placed, and signifies, To bite. It is said, Thou shall not gnaw with gnawing. (if we would translate it word for word) or rather, Thou shall not bite with biting. And so the word of Gnawing or of Biting, by a borrowed speech is taken for usury. And why? Because it bites and wastes a poor man which is charged with it. Nevertheless this is the whole effect, that we must not harm our neighbors by taking any profit of them, such profit I mean, as is gotten by their loss. And to the intent that no man rest precisely upon these words, let us note that when Ezechiel in the 16 Chapter condemns usuries, he places not there only this word, Nesech, which is here put, and signifies increase: as if he said, all that which is beside the principal. Now for all this God forbids not all manner of gain, so as a man may not make any profit at all. For were it so, we must lay aside all Merchandise, and we might not lawfully buy and sell one with another. But he forbids the profit or increase which a man gets by delivering out his own goods without his own loss, and yet notwithstanding will such another mans substance: and cares not whether he harm his neighbor or no, so that he may enrich himself. This is the increase which is condemned by the Prophet Ezechiel.
Again we must diligently note the other words which Moses uses in this place. For he says not, Profit of money by usury, but he says of corn, of win, and of all things. Then is it but a mere mock: if I shall say: as for me, I have not taken any profit for my money by usury, but I have taken for my corn, or for my wine, and that was given unto me for a recompense. We would gladly deal so subtly, that when we offend, God should not see our wickedness. But we know that when Adam covered himself with fig leaves, it profited him little. And think we that any of these roving titles which we take to color our wicked practices with all will stand us in better stead than Adams fig leaves did him? Shall we be able to blear the eyes of God, when men themselves, yea even such as are stark staring blind can grope our wickedness? And therefore men are over fondly besotted, if they say that usury is not but in money: for we see how God has extended it to all kinds of profit: so that if we take increase for corn or for wine, we are always usurers. Moreover we must not rest precisely on the term, but consider what is signified thereby. Now that which is hear called biting, is very manifest. And why? For we see what gods meaning is, and the word also itself ought to serve us for an exposition. Seeing
God treats here of that which bites poor men and gnaws them, he meant to give us a proviso, that we should not gnaw any man by any unlawful mean, nor rake unto ourselves other mens goods. This is the thing which we have to bear in mind. But if a man will precisely press a word, and not regard what is significant thereby, he plays but the subtle Sophister with God. If a man think to excuse himself by saying, he calls not a bargain usury: it is but a mere mock. I speak this because there are some which stand only upon the term of usury, and would hereby escape and clear their case: but God for all that quits them not, although they be so subtle and so wilie: nay rather he pronounces that they are as ravening Wolves, to devour other mens goods. But yet in the meanwhile all is one to them, so they may have any color to disguise their matters withal. And that is the very cause why men have found out such divers contracts in the world, to the intent they might set some color upon their wicked practices. I have told you how that some, so they take no money, make account to scape scotfree. And why? One makes this foolish reason, That money does not beget money. And therefore that it is not lawful to receive anything for it. Now as for me, I will take no money, but a man shall give me so much Corn upon a sum of money which I shall lend him.
And is not corn that whereby a poor man is sustained? And shall I go rob him of that wherewith he should be nourished and sustained? He has not anything to eat by reason that I have used such cruelty towards him: and for all that, shall I say that I am no usurer? It had been better that I had taken the money out of his purse, than so to bereave him of that which should sustain him. And therefore let us not deceive ourselves by the word, as men will say in France; this is no usury, or as they call it here in Geneva; this is no renewing. And why? They bring a skin of Parchment and say: see how we covenanted together. But if the sun give so much light unto it that men may see it, shall not the eyes of God see as far? And think we to dim Gods eyes with the shadow of a leaf of paper, or of a sheeps skin, so as he shall not see one white? Men may well use such manner of dealing, as they shall have (as I told you) some fair color to say: O I have not be taken for an usurer. And why? Because things are disguised. But God will condemn us with all our formalities. For (as I have told you) we must come to the very point of the matter. Let us hearken unto the law of God, for that is the rule which cannot deceive us: Whatsoever we do let us examine it thereby: let us consider to what commandment it is to be referred: namely to this, Thou shall not steal. But now what is theft in this commandment?
Forsooth all those means whereby we use to rake unto us other mens goods, whether it be by deceit or by violence. Therefore if we will make our profit by the lose of another, if some will search as much as they can get, if they will abuse their credit, if they will set their foot on the throats of poor men; if they will play the tyrants over them: if others will faun and flatter, and yet in the meanwhile have their nets laid, and sometimes run to and fro, sometimes lie lurking, and so use all the means they may to pill other neighbors; if we (I say) do behave ourselves thus, we are thieves before God. Let us therefore conclude, that usury is an unlawful gain which we take either for the loan of corn or of money, or of anything besides. As for example, if a man lend corn and not money; yet fails he not to be an usurer: for we see that the reason which some now and then alleges is childish; Money begets not money. For if I make loan of corn, and when the corn is worth forty shillings I say unto a man: Well I will have three pound: why do I so? Because I delivered unto him my corn which would have yielded me so much money: yea but I have twenty shillings more than is worth, am I not an usurer before God? And yet men bear themselves in hand that this may be lawful. But such gain taking is thievery. And as I told you, all the subtleties which men use shall not so blear the eyes of God, but he will always condemn all them which use this dealing for thieves and usurers. So then let us take good heed unto ourselves, and whereas it is said, That we ought not to gnaw our neighbor by usury: Let us know that our Lord meant in effect to command us by these words, to use equity and uprightness in all our doings and then especially, when we are to lend unto our neighbors: for loans which are willingly made are for the necessity of him which borrows, he has need of money. Well then, if a man which is thus in need come unto me and I feel his disease, and knowing how he stands in need of ready money, will pinch him and seek some wicked gain by him, it is usury, however my coloring of it make it to be otherwise taken before men. And what though men have sought diligently, and could find no cause of blame in me? What if they have sifted the matter nearly, and not found me faulty? Yet notwithstanding God will not fail to condemn me. And why? For in disguising my covenant, I have sought to make my profit by the loss of another, and that under this color that the man which desires succor at my hand is in need. You see then how there needs no long scanning to find, what the usury is which God condemns.
And herein we may see the hypocrisy of men: for oftentimes they will come to ask counsel of this and that, when their own conscience might satisfy them well enough. It were needful oftentimes that the Preachers should be merchants and skilful in all the trades of the world, that they might be able to answer them which ask counsel in this thing in particular. They then which know themselves so well what is to be done in such affairs, why come they to ask counsel of him who is not trained up in those dealings? For we can say well in general what the thing is. But there are many which have great store of subtleties and shifting policies, which none besides them that are of the same trade do know: and these will go and beguile men, and then bear themselves on hand that they are cleared before God, if it may be said unto them: I find no evil in so doing. No, but he who says so is not acquainted with the wickedness which is hidden, because that as then he handled the doctrine but in general. Let us therefore mark that in effect the point whereunto we must return, is, that when we lend we must not abuse the necessity of our neighbor and say: well, here have I a fit occasion, I may now profit myself.
But now some man will demand, whether all manner of profit be forbidden by lending. And it were a thing worth the discussing. For put the case that a man deals plainly, and delivers his ware at a price and for a time. If the other break day with him and delay him of his money, doubtless he deserves to pay the forfeiture or the profit which he withheld from him who made the loan. And when the interest or gain thereof is set by justice, surely he needs not to make any conscience to take it. There is a man which has taken my commodity whereby I must live: for when I have sold today I buy again tomorrow: and therefore he that hinders me, by withholding from m e the gain of my commodity, from maintaining the trade of my shop, he does no better than cut my throat. For behold, I ground myself upon him, he promised to pay me at such a day, that time is passed, and I can get nothing of him, he cares not though I and my family starve for hunger. Therefore in such case, justice ought to provide for a man: although that nowadays it discharges his duty but slender herein. For it seems that justice nowadays favors the case of cousiners, and that when they have snatched what they can, and he that is bitten comes to recover that which is reason by way of justice; it seems that he comes into the court to have a new fine set upon his head. Verily it is too wicked a mockery, when a man shall be so deceived, and yet can have no remedy for it. So then if a man be in this wise deceived, it is a clear case he may take interest and gain, and not be accused thereof either before God or before men. We may not therefore stand (as I told you) on the term or the Word.
And moreover let us bear in mind that which has been already declared, namely that to be excused by law, is not all that we ought to seek: for there is a law of five in the hundred. And this is a general law because Magistrates cannot set a certain rate for every case: but they appoint that a man may take five in the hundred. And why? For traffic fake, and because this stint might not be passed. Now, may I say therefore that it is lawful to take always five in the hundred? No.
For if a man which is in need come unto me: and I take gain of him, what excuse so ever I bring, I shall be accounted a thief and an usurer before God. For he is in need: my part is to help him, and I do not. You see then what we have likewise to bear in mind.
Now withal also let us note on the contrary side, that when we think to avoid the word of usury or interest, we must beware that we fall not into a greater and more outrageous fault in the sight of God. For it may so be, that I will lend my money without such interest as the law permits me, I will take nothing for it: but I will put into it a tail which shall mar all. A man comes and desires m e to lend him an hundred crowns, well he shall pawn unto me a piece of land which is worth two hundred. It falls out that the bond is forfeited. I will take no more than law awards me for the profit of my money, or I will take nothing at all. But I will force a sale thereof, and he shall withal surrender me his title. And a man will make himself believe, that he may wash his hands as an innocent, when he has done all this. What (says he)? I lent my money, and when it was not paid me again, I bought such a piece of land. And if you will inquire further of the matter, Why it was surrendered unto me. Yea, but was it done of the parties own free accord? When I held the poor man by the throat, and kept him in my paws, till I made him say that word, That he would sell it unto me: and shall not God in the meanwhile be Judge between us? So then (as I have told you) it is not for us to stand altogether on the words, but we must rather have an eye unto the thing, that is to wit, that before God, we be not guilty of any extortion, that we have not more than was lawful for us, nor raked unto ourselves other mens goods. For oftentimes men will take even the most honest titles that be in the world, so as you would think there were nothing but holiness in them, and yet will those pinch a man much more than the gain would which a man might lawfully take. And we see how many inventions are framed in this behalf: and which we cannot at this time handle to the full. And I would to God that the practice of them were not so well known as it is. But what?
All they which know how to make their gain, are great clerks herein: Yea to dally with God, and to find out for themselves shrouding sheets, whereas they will never have an eye unto the chief and principal point. You see then what we have to bear in mind, namely that when it is demanded whether all usuries be lawful, we must not stick simple unto this word Usury, but we must consider what the intent and meaning of God is.
But to know this the better, we must resort unto that equity which is showed unto us in his law. Yea and we hear what our Lord Jesus
Christ tells us, namely, that we must not do unto others, but what we would have them to do unto us. This says he is the whole law and the Prophets. No doubts then, but that this forbidding of usury is comprised also in these words, That we do not unto others but what we would have them to do unto us. Now then instead of asking counsel how to excuse ourselves before God, let every man examine the matter thus: Go to, if I were in this means case, would I have a man pinch me thus with usury? Nay verily would I not: I would say a man did me wrong. And if I durst not say it, yet I would think so in my heart. Now if a man thus condemn himself in his own proper fact, is it not enough? What need we then ask either this or that? And moreover if we observe this equity and uprightness of not doing unto another, that which we would not have a man to do unto us, we shall be absolved before God: yea and so absolved, that this law shall not trouble our wits about the scanning of the form of the words thereof; but we will stand steadfastly upon this ground, that God mean that every man should have his due, and that we should not rob, spoil, and devour other mens goods.
And let us note further that it is not enough for us, not to have raked our neighbors goods unto us by guile: but we must know that we are bound to help and succor him. Therefore so little leave have we to spoil our neighbor of his goods, that if we help him not in his need, we are guilty of theft before God. If I say, Oh I have deceived no man, it shall be replied against me before GOD, that I have. For if I have wherewith to help a man and I will not disburse one penny, but leave my Neighbor in extreme need when I have the mean to succor him: doubtless I am taken for a thief before God.
And again let us note, that usury sometime are more to be condemned in a small profit, than in a great. This I say to the intent that men should not seek foolish cloaking of their faults. For that which I say might seem strange at the first blush. What? And shall, a man think better of a strong thief, than of a small pelting thief? I would have no contention about the word: but I say there is greater wickedness showed sometimes in the reaping of small profit, than in a great gain. And why? For there may be a rich man which is no necessity, but yet notwithstanding he stands in need of ready money, as there are many which have whereon to live, but they would always increase their stock. Such a man would buy a certain piece of Land, which would stand him in good stead; not that necessity constrains him, but for a desire he has to grow still richer and richer. Now one lends him a Thousand crowns, the profit of this sum will be much greater, than the profit of four Florens, which a man lends unto another. Yea but to whom is this latter money lend? To a poor man which has small children, and has not a morsel of bread to pout into their mouths. Now if for the loan of these four Florens, a man will have one, and the poor man must make ready the money at the end of one month or twain, this usury or Return is worse than the other.
For he returns his money over soon. I grant it is a leaving of the old skin still behind: but where shall a man find a new in the mean time?
You see then how this small gain is more damageable than some great gain. For why? It pinches the poor man much more than if he should take a very great gain of another which is able to bear it, and is not inched indeed so to the quick by it.
Now for conclusion, let us know t hat God forbids us in this place to rake unto ourselves other mens goods by any unlawful means, by unjust dealing or by cruelty. And we must not here bring our subtleties to excuse our usuries and our snatching. For our Lord rests always on the substance in that he commands that none should, be pinched, and that the profits which we take should not be taxes and posts to suck the blood of poor men, and to gnaw their substance even to the bones of them. And it is expressly said; To the intent that the Lord thy God may bless thee, and that thou must prosper in the Land whither thou go to possess it. Hereby our Lord meant to withdraw us from all unlawful means of heaping up of riches. As if he should say that his blessing shall avail us more than all the provision which we can make; and that all the pain which we take to enrich ourselves, shall not serve us to so great purpose, as if we were blessed of him. For he will make us to prosper, and he is rich enough to give unto us wherewithal to maintain us. Let us therefore learn, that our Lord meant here to reprove the unbelief of men, in that they so distrust him, and think that the earth shall fail them. And thereupon every man concludes thus: I must use such a mean, I must practice such a feat, I must look unto such a business; or otherwise I shall be behind hand in all things, I shall but pine away, I shall not get half my living, if I proceed not in this manner. Therefore when we have such a distrust, that is the very cause why we use such wicked trades.
We must therefore utterly forsake all such things. If we will have GOD to bless us, let us attempt nothing, but what is agreeable unto his will, and what he permits us. If we do so; let us assure ourselves that God will make us to prosper, and that his blessing shall stand us in better stead than all that ever we are able to get by unlawful means. As we see likewise how his curse is upon all those which give themselves over unto spoiling, and usury, and other such wicked trades. We see into what an horrible confusion they are brought, when they grant unto themselves such lawless liberty, as shall be farther declared hereafter. Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to grant us the grace to be so dedicated unto him by his holy spirit, that when we come to present ourselves unto his service, we may offer unto him pure sacrifices and such as he may accept off. And although there be always many spots and stains in them, that he notwithstanding will not impute them unto us: and that in the meantime he will so correct them, as we may tnd unto that perfection to the which he calls us, and wither we open our mouth to call upon him, or bestow of our goods in way of alms, that we may do it without any sinister affection, and endeavor so to dispose that which he had put into our hands, that we may be found faithful stewards when we shall come at the later day to give up our account unto him, and generally that we may so live one with another, as that there may be an upright brotherly dealing among us, that every one endeavor so to live and so seek after his own profit, as he grieve not his neighbors, but rather that every man may be holpen and succored by us as much as is possible: and that thereby we may learn to show that we are the children of God, and that he is our father when we shall seek in this sort to maintain the brotherhood wherein he has joined us together.
That it may please him to grant this grace, not only unto us, but also unto all people and nations of the earth, &c.
On Wednesday the 29th of
January, 1556 The 135th Sermon, which is the sixth upon the three and twentieth chapter
20 Thou may, & c.
21 When thou vowest a vow unto the Lord thy God, thou shall not slack to perform it: for the Lord thy God will require it of thee, and so there shall be sin in thee.
22 But if thou abstains from vowing, it shall not be any sin unto thee.
23 Thou shall keep and perform that which is gone out of thy lips, as thou has vowed it willingly unto the Lord thy God, and as thou has spoken it with thy mouth.
It was declared briefly yesterday, that if the promise which is here contained were printed well in our hearts, men would be contented to get their living otherwise than by such means as God condemns.
For it is nothing else but our unbelief which provokes us to use deceit and other harm doing. And that is the cause also why God meaning to bridle us, makes mention of this promise: Fear not that I will cast thee off, or that I will forsake thee. And this is it whereunto the Apostle likewise leads us in the Epistle to the Hebrews, where he intends to correct all manner of covetousness. And therefore let us bear well in mind, that if we will live with our neighbors in all unrighteousness and equity, we must always set before our eyes this blessing of God, to wit, that because he claims unto himself the Charge of sustaining us in this world, every of us ought to have an eye unto him, and to depend upon his providence. And therefore when we travel for our living, let us use such means as God has granted unto us. And if we think to enrich ourselves any way we care not how, whether it be by hook or by crook; let us consider on the contrary side, that if God bereave us of his blessing, we may well do what we can; but what will be the issue thereof? Verily all must needs slip away like water, and we must go backward. And albeit God suffer a man for a time to increase his wealth beyond measure; yet shall that be turned in the end to a woe, both for him and for his children.
And therefore let us not be enticed by such baits. When we see that many through pilling and polling of others, do profit themselves greatly and heap together much wealth; let not that move us to envy them. And why? Because the blessing of God is much more worth than all the riches in the world. And that is promised to none but unto them which hold themselves within their bounds, and abstain from all wicked dealings. And in very deed, if we would but open our eyes, we should be sufficiently warned of that which is hear told us.
But what? Every man is carried away so headlong, that we consider not of those things which might teach us plainly every day. Behold there is one which thinks he has swallowed up a great part of the world, and it would abash any man to see how suddenly he is consumed and brought to nothing. God in so doing does show us as it were with his finger, how he curses mens covetousness, extortion, and such like things, and yet we have no regard of them. Many complain and say: Oh behold we had thought to have advanced ourselves, and in the mean time, we be falne behind hand, yea, and that is because they consider not whether they depended still on the goodness of God, or whether they proceeded not any further than he gave them leave.
Therefore let us learn to far the better by all those teachings which God bestows upon us. When we see that he curses such as snatch so to themselves on all sides, which play the ravening wolves, which have nothing in them but craft and wiliness to circumvent, and to snare the simple sort: when we see how God undermines them and consumes them: again when we behold on the other side that he blesses those which walk fondly and uprightly, and that although they have no great abundance, yet he fails not to nourish them and to have a care of their family: when we see this, let us desire much rather to be blessed in this sort of our God, than to have all the means in the world which are so accursed of him. And indeed, the grace and favor of God shines forth much clearer when a man has not much to live upon, than when he has great revenues and a rich trade of Merchandise, and money in his purse and provision of his own, both in his garners and in his sellers. Why so?
For if a man be so well furnished of all things, he makes this reckoning, that God has no longer need to help him. But when a man must live from hand to mouth, or when he has not much to maintain himself withal, and that at least he might consume all that he has in the compass of one y ear: and that yet for all that he goes on without diminishing, and yet knows not whence his wealth proceeds, but that he is certainly persuaded that God has pity of him; when he thus drives away the time, and at the end of the year acknowledges that it was God only which sustained him and his; therein (say I) there is a much more manifest declaration of the goodness of God, and GOD by effect shows unto us how he blesses his, and how much his blessing avails.
Now withal let us bear in mind how it is said here, That God will bless them which use no wicked trades, as usuries, extortions, briberies: yea, that he will bless them in all things which they put their hands unto. God in his place shows, that he will not bless idleness, but that he will have men to do their endeavor by such means as shall be admitted unto them. Let us therefore employ ourselves to do whatsoever our Lord has enabled us; and then may we look for his blessing, But if we will be unprofitable blocks, we may not think it strange if he forsake us. Why so? For we see the condition which he adds when he promises that he will make us to prosper: that is, that every of us should offer himself unto him, and that he requires us to do nothing but what we can. Now I grant that the means are not always in mans hand; but yet we on our part according to our power must seek to employ ourselves to do well, and not privilege ourselves from all carefulness.
As touching the conclusion of this whole matter, it has been declared that when God forbade the Jews all manner of usury among themselves, it was to the end that men at these days should abstain from it, because he has knit together the whole world in one selfsame bond. And sith we have been reconciled by our Lord Jesus Christ, we must lay aside all usuries and such other wicked trades, and not do otherwise unto any in the world than we would that other men should do unto us. For why? We are all neighbors, whether we be of the same country or farther off: and of what condition so ever we be, we fail not to be of that neighborhood which God has established between us. And therefore let us come to that which is said in the fifteenth Psalm, that to be citizens of the Church of GOD, our trading must not be by usury, or such unlawful dealings whereby we spoil others of their goods, and gnaw them whom we ought rather to relieve. Briefly, let that teach us, not to do anything unto others, which we would not have done unto ourselves. For that is in very deed the effect of all, to the intent that men should not use any subtle with GOD by clocking any wicked contracts which might be to the damage and loss of other men. And let us further note diligently that whereof our Lord Jesus warns us; that if we have the true perfectness which is required in all the children of God, we must lend and that without hoping for anything, that is to say, we must not only abstain from all gain and increase, but if there be a poor man which can never be able to quite the good turn we do him with the like, there must our liberty be showed. For why? If we look for recompense, the heathen men do as much. But if we will have our service accepted of god, we must hope after no recompense in this world. Thus you see how men ought to live together. First they must abstain from all manner of harm doing, whether it be by deceit or by extortion; and then they must endeavor to help such as are in need. And so every man must consider of his own ability and as he has the means whereby he may do it, so he must relieve them which be in necessity and require his help. Truly such is the wickedness of men that it requires this matter to be treated of every day, and that men should use exhortations to the same end, yea and that men should repress the cruelty which is in many: but if we were as ready to learn that which our Lord teaches us as we should, we needed not many sermons and huge volumes to instruct us in this doctrine. For (as I have told you) nature itself shows what every mans duty is, but because we be deaf of hearing, and are moreover fore possessed with such unbelief, that we are of opinion we shall never have enough, and that the earth will still fail us: it stands us in hand to be exhorted an d quickened up continually. But we must not wait until men speak unto us, every man must stir up himself in his own behalf, having always recourse to that short lesson which I have told you.
Now Moses adds, That when a man has vowed anything unto God, he must perform it, or else it shall be imputed unto him for sin. But therewithal he says, how that if a man abstain from vowing and vow not at all, he commits no evil; so as God will not bind men thereunto, but it is enough if they accomplish their vows: and that if they will vow nothing,, he will not charge them for it. Now let us note that whereas mention is made here of vows, it is not meant indifferently of anything which a man shall lift to promise at randon and without direction. For it is said, When thou vowest a vow unto the Lord thy
God. We must therefore have an eye unto the party with whom we have to deal in making a vow, that is, unto God. So then let us note that all vows are to be made with such reverence, that men must judge wisely what is good and what is ill. As in very deed if I promise anything unto a man, I will have this consideration with myself, to think whether we will accept of it or no. Will I promise unto a man by way of mockery that which shall not please him, and without knowing he will take it? No, I will bear him so much reverence as to know his will whether he likes of such a thing or no. Therefore if we should enterprise to vow unto God whatsoever we think good, without making further enquiry what he likes of: were it not a diminishing of his authority? Yes verily. For we make lighter account of him than of a mortal creature. So then, that we may fare the better by this doctrine of Moses, we must lay this main ground, namely that when he speaks of vows, he means not whatsoever men shall fancy, but that which is good and lawful to vow, and that which God likes of. And in very deed vows are a part of the service of God. For when we vow anything unto him, it is to honor him and to do him homage.
We must have an eye unto the meaning of a vow. Now the meaning thereof is nothing else, but to put us in mind that we owe all things unto God. And although all of us should enforce ourselves to give him more than is possible for us to do, yet we cannot yield unto him the hundredth part of that which we owe: nevertheless when we give him anything, we witness thereby that we are bound and beholding unto him: and thereupon vows are made whereby a man declares this, that he does offer unto God all that which he has given him, as if he should say: Lord I yield up all unto thee. And this is a reknowledging of his benefits which I make unto him, as when a man is to pay a yearly Rent, he acknowledges thereby that the Land which he holds is his Lord. Even so when a man offers a vow unto God, he does it to acknowledge that all that ever he has he holds of God, which thing he also protests by a visible sign. But now let us consider whether God will be served after the lust of men, or according unto his own will? Doubles he will be served in such wise as he himself commands. For he says that it is as the sin of witchcraft, when men of themselves attempt to do anything, and will needs shroud themselves under the fair title of Devotion. It is no devotion (says he) but it is all one as if you were witches and connivers, and did put your trust in your conjuring and in your charms, and therefore I like of nothing which you do, but I condemn it. Therefore seeing we hear that God will not be served of us, but in such manner as he by his word teaches us. And sith he says in express terms, That obedience is better than sacrifice: Let us keep us within our bounds, that we vow not unto him whatsoever comes into our brain. For why? That is disallowed of him. Therefore this word is well to be weighed, When thou vow unto the Lord thy God.
And secondly we must consider of the end which we have named. For it is not enough that a thing be good, but it must also be done to a good purpose and of an upright and sincere meaning: and so we must consider what the vows are which God allows. The vows which w made in the law, were as solemn thanksgivings. When a man was sick, he vowed that if God would give him his health, he would come into the Temple and offer sacrifice. And why would he do so? Even to confess that he held his health of God, and that he acknowledged him for his father, because he had delivered him from his sickness. When a man went out to war he made one vow or other, and when he was to make any dangerous voyage he did the like. We see the example of Jacob, how he says that he vowed unto GOD, that if he brought him back into the country where he was born, into the Land which he had promised him for an inheritance, he would give him the tenth part of all his goods, he would make him an offering thereof. What meant
Jacob hereby, but to confirm unto himself, that although he went as a poor fugitive person which was chased out of his fathers house to go into a strange and unknown country and had death always before his eyes, he was notwithstanding inheritor of the Land of Channan, and that God would bring him thither again? His meaning was therefore to confirm himself in that thing, because he had already the promise thereof warranted unto him by the blessing of his father
Isaac. But to be the more assured of it in his heart, he added this thanksgiving, as if he had already seen the thing accomplished and even present before his eyes: my God I hope that thoug will bring me home safe and sound. It seems indeed that I am now put off from all things, and that I shall live no longer in this country: Yet my God seeing thou has made me a promise, I will hope that thou will so conduct me, that I shall return again into this land; and therefore I now acknowledge this benefit, and promise to offer unto thee the tenth of all that ever thou shall give unto me. You see how this example does sufficiently declare unto us the intent and meaning of those vows which were made in the time of the Law: that is to wit, that they served for prayers and thanksgivings unto God, and so by this means they were (as I told you) and acknowledging of his benefits, or a kind of homage which was done unto him.
Now hereby we may gather, that those vows which men make without judgment and without advisement taken what pleases God, and what he accepts; are not only vain, but also corrupting of his service everyone of them. For men do falsely abuse the name of God, when they vow they know not how or wherefore. And that is so, experience teaches us by m any examples. But we must hold us unto that reason which has been already alleged, namely that because vows pertain unto the service of God, if we make them at random and without such sobriety as to say we will obey GOD in them, we make a foul and filthy medley of that which we ought to keep pure and clean. There is then a defiling of Gods service, and a kind of robbing of him of his honor committed in so doing. And herein we see how blunt witted he Papists are. For to prove their vows, they take a text all to broken, as if a man would take a clause only of an indenture or such like writing, and cancel all the rest, and were not that a manifest falsehood? The Papists doe no better. When they read this word Vow, O it follows then that we must perform unto GOD all the vows which we have made. Is that true? Nay we must first know whether they be lawful or no? They which should have murdered
Saint Paul and had conspired together by solemn agreement, did not they make a vow? But who will say now that they are bound by their vow, and that God likes of it? They make a solemn vow not to eat nor drink, until they have put Saint Paul to death. Truly this is all one as if they would make God a companion of their murder. See what a devilish agreement is made, and they confirm it by and by with a solemn vow. Yea but if our wits be settled, we will condemn all such vows. Now then we see when vows are to be performed. But Moses said not without cause, When thou doest vow a vow to the Lord thy
God, appointing God in this place for the party which accepts that which shall be presented and offered unto him: for without that, all shall be of no value and of no effect.
But now what do the Papists in their vows? First they take unto themselves some trifling toy or other, and thereupon bind themselves unto God: and they bear themselves in hand, that he is much beholding unto them, and that they deserved some recompense of over plus at his hands. One vows a pilgrimage to such a Saint, another makes a nine days vow, another vows to eat no flesh on such a day, or to fast such a feasts even. Now let us consider whether God likes of any of all these things. Doubtless he does not.
For as for going on pilgrimage, it is not only a kind of Jewishness, but it is also a wicked corruption. And although under the law, it was Gods will to have one Temple to the which men should resort to worship him: yet it is now abolished. Now we if the place which GOD had chosen, which was ordained by his own mouths is no longer in force, but we must call upon God everywhere throughout the whole world, without going either unto Mount Sion, or to any other place which men shall choose: I pray you how may men of their own brain make such holy places? That is to say, how may they according to their own fancy hallow Rome, or Saint James of Compostella, or I know not what? And secondly for eating of flesh on such or such a day, we know it is mere superstition.
Seeing our Lord has ordained that men should feed on all meats soberly without any questioning concerning this meat or that meat; as though one meat were unclean in comparison of another, and that whosoever does otherwise, serves the devil: a man may well allege his devotion, but out of all doubt the devil sets him a work, and he must pay him his wages. As much may be said of all the other pelting baggage, which the Papist use when they fast. And so we see that these things are not vowed unto God, and that although his name be therein pretended, yet he will nevertheless disallow of all. For why?
None of it is ruled by his word. Again the Papists vow that which is not in them to perform, as the Monks and the priests vow perpetual chastity, as they say. Now I grant indeed that all men owe chastity unto God: but this chastity is not an abstaining from marriage: but the leading of an honest life by keeping himself undefiled in the state wherein he is: but among the Papists there is no other chastity, but the abstaining from marriage. They vow this vow unto God, but is it in them to perform it? Nay it is a devilish arrogance. But if a man have the gift of continence, he must use it with all humility, committing himself always into the hand of GOD, knowing that whatsoever God has given unto him today, he must be fain to continue it unto him tomorrow, or else all will slip away like water in a minute of an hour. And further we know not how God will dispose of us in this behalf. Again, it is not all one to abstain from marriage, and to abstain from a thing which God has nor permitted unto us. A man may have excellent virtues, as if he were an Angel of heaven, and yet marry for all that. God calls him thereunto, he has liberty to use marriage for a remedy, therefore let him use it. But howsoever the world go, let us bear in mind that which our Lord Jesus Christ says: namely, that the gift of continence is not given unto all. And S.
Paul as a faithful interpreter of that which is master had said, warns every man to walk accordingly as he is called. Therefore it is a devilish arrogance in a man, to presume that he has in himself and as it were in his own sleeve the power of abstaining from marriage. And if he make a vow thereof, it is all one as if he did openly defy God, and say he passes not for him. We ought to offer unto GOD. But of what? Of the benefits which he has bestowed upon us (as I told you.)
Now we know not whether he will grant unto us the benefit of abstaining from marriage for all our life time, or no. And how then can we promise that unto him, which we have not received? For we must always make account to say: Lord I offer unto thee that which thou has given me. Every man therefore must have an eye unto himself, and to his own ability. Moreover when a Fryer vows poverty, is it not a notable mockery? Some of them vow poverty: but after what manner? Forsooth they will stick to their bag and wallet, they will have a common gathering, they will be as blood hounds to smell out of best collections, they will convey other mens goods unto themselves from all sides. Therefore they mock God even to his face, when they vow poverty, nd that is to do nothing to wax grease and fat at all other mens costs. Others and lurk in a sty, as these monks do, who are well landed and rented, and whereas they be ready to burst with eating and drinking, yet for all that they vow poverty. And does not this poverty please God well think you? Nay, what is to dally plainly with God if this be not? Lastly they vow obedience. And to whom? To an Abbot or to a Prior. But in the meanwhile they will be privileged from all obedience of God and men, I mean from that which appertains to any rule of government. You see how God has put children in subjection under fathers and mothers: but they may shake off this yoke under shadow of begin monkery. God has put men in subjection under Magistrates, and under such as have the sword of justice: and a Monk will exempt himself from all this. It must be lawful for him to break all the bonds and lifts which God has set, under color of forging in his own shop a new obedience whereof
God in no respect likes. We see then how the papists generally and particularly mock God with all vows which they make, and not only mock him, but defy him; and by going so clean cross against hi, do pull his vengeance upon their heads. Therefore it is too gross a beastliness when a man will come and wrest these places of scripture, to prove that all vows must be performed without discretion. For first we must know what we are able to vow unto God, whether he will accept our vows, and whether they shall be pleasing unto him or no? And therewithal (as I told you) the intent and meaning must be looked unto. For if we vow a thing unto GOD which in itself is good: yet if the intent be wicked, the vow is corrupt and naught. For example: We have already alleged how Jacob vowed an offering unto GOD of the tenth part of his goods: a man may do the like and yet do it not as Jacob did: for he is not lead with the same spirit. He does it to merit or for I know not what other imagination which he has conceived, and not of purpose to render thanks unto
God after the example of Jacob. The intent therefore and meaning must here be considered, and we must advise ourselves well, for what purpose and how we vow unto GOD: to wit, that we have not any of these foolish imaginations of meriting and of binding God unto us by doing this or that: but it must be done to move us, to render homage unto GOD, and to protest that we are bound unto him for all the benefits which he has bestowed upon us: And that although we cannot thoroughly discharge ourselves for them, yet at the least we make such open protestation of them. Except these points be purely and simply observed, doubtless all our vows shall be rejected of God, although in outward appearance they have no evil at all in them. Thus you see then how we must understand this place.
Now it is said, When thou vow unto GOD, acquire thyself and perform that which thou shall have pronounced with your own mouth and of your own goodwill. If thou do not vow at all, or forbear to do it, thou shall not sin. Here we see first of all how God would not bind men; ;but left them at liberty, to the intent they should serve him of a more frank and free good will. Saint Paul says that GOD loves him which gives with a cheerful affection, that is to say, with a mind void of constrain, and of a pure devotion as men call it. For if we offer anything unto God of necessity: as if we do an alms being constrained thereto, or full force against our wills: it is rejected of him, as a man shall see these miserable pinchpennies do, who when they give an alms do gnash their teeth at it, and would if it were possible withhold themselves from bestowing of any, and when they open one hand, would hold fast in the other whatsoever escape them.
May such offerings be acceptable unto GOD? Doubtless no. You see then the reason why we say now that God would not tie men in any straight bond, but rather leave them free unto themselves, to the intent he might be served with a sincere and freehearted affection.
And that is the cause why Moses says here expressly. If thou vow not, it shall not be imputed unto thee for sin.
Now if it was so in the time of the law, by greater reason ought we nowadays to be freed there from. For vows were then common among the people, and it behooved the people also to be exercised in such ceremonies according to the weakness of that time, when our Lord Jesus was not yet come into the world. And it was requisite that the faithful should follow those figures and shadows which were in that time. And albeit God held them in, as little children by appointing such ceremonies: Yet notwithstanding in this behalf he laid the bridle on their necks as men say, and meant not to persuade them to vow, or to occasion them to bind themselves; but left the matter to their own choice and liberty. Nowadays then seeing that we are under the Gospel, where there is no longer any such bondage as was in the time of the law; think we that our Lord takes any great pleasure of when men vow, so as they think they be not devout enough, except they vow one thing or other and pass others therein?
But our Lord contrariwise had much rather that men should keep themselves unto that which he has ordained and follow the common rule in which is all our perfection. Moreover let us not, that if any man think to add anything to the law of God by vowing, he is to be condemned for it, although it have no other evil nor vice in it. For we are forbidden to add anything unto that which God has declared unto us. Therefore when we make any vow, it must not be as if we would give God something besides that which he has required; but it must be to keep s always unto his service. When we tend unto this end, we may say: we belong unto God, and all that he has given unto us is his still, and it is good reason that we should make an acknowledging of it. Indeed, we have not any special rule to say: I will offer this thing or I will offer that: God leaves it in our own choice. But howsoever the world goes we must attempt nothing beyond that which he has permitted unto us, and what we know that he requires of us by his word. If men (I say) be not held with such a bridle, questionles whatsoever we vow is unclean and devilish, and God disadvowes all and condemns it. So then it is a point worthy to be observed, when our Lord shows that he will not lay any great bond or bondage upon his, but leaves them their choice whether they will vow or no. But yet for all that, his will is that vows should be performed if they be lawful: for he shows what is required in them. Will we know whether
God like of the vow which we make? We must in the first place consider whether it be agreeable unto his will or no; and secondly whether that which we vow be in our power; and thirdly whether that our intent and meaning be upright and ordered by a good rule. IF all these things are meet together, Gods will is that we should discharge ourselves unto him.
Now if we consider well of things, we shall find that we have a general vow for our whole life, seeing we are called of God to come and offer ourselves unto him in sacrifice. Therefore if a man know what the end of his calling is, he would certainly be persuaded that he ought to vow himself unto God. For he receives us, he entertains us, he adopts us for his children, on this condition that we should serve him in innocence of living. Seeing he takes us on such condition, every one of us must be prepared to offer up himself unto him. Now I grant indeed that we cannot do it expect we be sanctioned by his holy scripture, and the faithful when they present themselves unto God, do it not in any confidence of their own power, they do it not to attempt anything of themselves or upon imagination to attain thereby unto any perfectness, but they do it, grounding themselves first of all upon this, that God accepts of their good will although it be weak and imperfect. And why? Because they have the forgiveness of their sins promised unto them, and this is therein comprised, that God will not impute unto them those things which are faulty in their works. Moreover they have a promise that good will govern them by his holy spirit. So then hereupon every faithful man must vow himself unto God. And now having so vowed ourselves: Let us take heed we perform that which we vow. For there is a threat added which we must observe and fear. It shall be imputed unto thee for sin (says God.) Truly if we were all paynims, that we had never heard so much as one word of the law, or of the Gospel, yet should we not justified therefore, if we served not our God. For he has placed us in this world to the intent he might be glorified in us.
But as for them which are called of him, and which know that they ought to dedicate themselves wholly unto his obedience, and which have promised to do so: they ought to understand that they are doubly bound: and if they break that bond, they are in so much greater fault, and a great way less to be excused. Therefore if we will apply this to our instruction, we must know that the general vow which we have all made unto GOD , is grounded upon our baptism.
Seeing that he has adopted us for his children, let us honor him as our father, and seeing he has choose us unto himself, let us be given indeed unto his service; let all our life be subject unto his obedience, let us (I say) think upon this.
But now touching particular vows; if a man demand whether it be lawful to make them among Christians, the answer is, that we cannot be too well advised in that behalf. And therefore the less we vow; the better it is always for us. Truly we may not condemn all vows: For seeing GOD has left them at liberty, we must always remember this; that therefore it is lawful. But howsoever the world go, let us be contented to walk everyone in his calling, and let us not use vows, I mean, so as to bind ourselves over much: for we see our own weakness, that when we should walk as God has commanded us, albeit the way be showed us, yet we swerve aside so often, that it is pitiful to behold, and we are constrained to cry out with David: Who knows his faults? For why? We never have such wisdom as were requisite, but it befalls us to wander and to turn aside one way or other, so as we sin many a time without thinking on it. Therefore if it be an hard thing for us to keep ourselves in our accustomed way by reason of the weakness t hat is in us; what should we mean to charge ourselves yet further with an harder thing, as if we were well able to surmount them all? You see therefore how we ought to abstain from all vows, and to content us with this plain simplicity, to say: I see what my God has commanded me, I must hold myself thereto without stepping any further. But yet notwithstanding, if we have purposed to acknowledge any benefit towards God, let us take heed that we perform it. For if the promises which we make into men must be kept; what shall be said of that when we call upon the name of God, and direct ourselves unto him, and that he be made a party? In few words therefore, let us bear in mind upon this place, that we must be faithful and trusty towards our God, for he is such a one on his part, and will never break his promise: let us not mistrust that we shall be deceived in waiting for anything from him. And therefore sith he has called us unto him, and would that e should be bound unto him, let everyone of us take heed that we keep ourselves steadfast unto his service, and let us not behave ourselves, as wild horses which are broken loose. And whereas it is declared unto us, that we are redeemed by the blood of our Lord Jesus Christ: Let us know that we are no longer our own, but his who has redeemed us with so dear a price. Therefore let us live and die unto him, endeavoring nothing else, but to yield unto our GOD the obedience which we owe unto him, even by nature itself, and that also which we have promised unto him, so that we may purely call upon his holy name and declare by this means that we are his people indeed.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us to feel them more and more, and that feeling them we may be touched with such repentance, as to come and seek the remedy of them in him alone, that is, that he will pardon our faults which are past, until he has wholly reformed us and clothed us with his own righteousness. And so let us say, Almighty GOD and heavenly father, &c.
On Thursday, the 30th of
January 1556 The 136th Sermon which is the seventh upon the three and twentieth chapter, and the first upon the xxiiii
24 when thou come into thy neighbors vineyard, thou must eat grapes at thy pleasure until thou be satisfied, but thou shall put none into thy vessel.
25 When thou come into thy neighbors corn, thou must pluck the ears with thy hand, but thou shall not put a sickle into thy Neighbors corn.
The four and twentieth Chapter
When a man takes a wife and maries her, if it come to pass that afterwards she find no favor in his eyes, because he has found some ill favored blemish in her: he shall write a bill of divorcement, and put it in her hand, and send her out of his house.
2 And when she is departed out of his house, and being gone her ways does marry with another man: 3 If this other also hate her and write her a letter of divorcement, and put it into her hand, or if this latter man which took her to wife die: 4 Then her first husband which sent her away, may not take her again to be his wife after that she is defiled; for that is an abomination in the sight of the Lord: and thou shall not cause the land to sin which the Lord thy God gives thee to inherit.
Although Gods will was that every man should possess his own, and ordained that none should do wrong unto any, yet he always so moderated his extremity of due right, as the poor should be relieved by the rich. And this gentleness ought always to bear rule among us, that they which have abundance, albeit they may use it as their own, yet must they not devour all themselves, but bestow part of it on such as are in need: and every man according to his measure and ability, must put to his helping hand to relieve their penury. And that which we have now read tends to this purpose. For it is ordained that every man should reap his own Land, and gather in his own grapes, and receive the fruit thereof.
Gods will is not that things should be set forth to open pray as if they were made common: but that every man should possess that which he has, and enjoy it without contorlment. And yet he would not that there should be such cruelty as that the poor should not be any whit at all succored by the rich. And that is the cause why he suffers them which are hired to gather in the vintage, to eat of the grapes; and them which are hired in harvest work, to glean and to gather with their hand the ears of corn, as it were an handful: and not to carry away their basket full of grapes, or to carry away the corn by whole sheaves. For that were a king of theft. When a workman which is hired for the profit of his master, will pilfer away things in such manner unto himself; what upright dealing does he show therein?
Let us note then that where as it is said, he that comes into the vineyard, may eat of the grapes; he that comes into a filed of corn, may gather of the ears with his hand, it is not meant in general of all comers in, and passers by. To eat as many grapes as they would? The vintage would be soon gather in: there should be no need of fix weeks labor, every man would make such a speedy dispatch, that there would be nothing left to gather in. But it is here expressly meant of such as are hired. And indeed it was not lawful to enter into another mans field or vineyard to say: I will go and eat grapes, I will go and fill my belly at another mans cost, and when I am well filled, I will not pay my shot. For if this had been lawful, it would have bred a barbarous confusion. But our Lord (as I told you) speaks here of the vintage and harvest. For herein no man sustained any loss. For after that such a law was made, he which had a vineyard hired men on condition, that they might eat grapes. And if any likewise hired harvest folk, he knew they might glean, so that they took not every man his reaphook to cut him a sheaf. For this had been to take tith of the owner of the field, and he should have sown for another. And therefore there was no reason in such dealing. But when our Lord permits a reaper to take an handful of corn, herein there is no extortion; there is no unruly dealing used.
We see then how in this law the poor and the rich are taught their lesson. For as for the poor, although they see that one has great abundance of corn, that another has great plenty of corn, that another has great plenty of wine: yet ought they not withstanding to bear their penury patiently, and not to run and scratch for other mens goods, as if they were left at six and seven. Yea and that when men give them such access, they must not repine at him which is wealthy, to pilfer anything secretly from him. As if a man being hired to sow a ground, have a sack of corn delivered unto him, and he steal a bagful of it: verily he commits a double theft. It had been better he had cut a purse or filched away some other thing, than so to have deceived one which put him in trust. Again, if the threshers likewise, when a man opens his barn unto them, convey away another part: If a servant which is of some house, steal a thing which he found cast aside in a corner : these filching are as bad almost as open robberies.
For thefts which are committed by such as are household servants, deserve much greater punishment, than those which are committed by strangers. And why? For when a man trusts one so far as to bring him into his house, into his field, or into any other place where his goods are; he ought to show himself twice or thrice as trusty and faithful as he would do otherwise. And if a man do the contrary, he offends grievously both in the sight of GOD and of men. So then let us note, that the poor ought so to behold other mens wealth so, that they be not provoked with any covetous desire to pilfer away or to steal anything. For why? Seeing God has bestowed on them no abundance of wealth, they ought to content themselves with that little which they have, and to know that it is God which has pointed out to everyone his portion in this world, and that he has not without cause ordained that every man should possess that which he has gotten, or that which is come unto him by inheritance, or that which has been given him: in respect whereof his will is that there be a certain order, so as none be deceived of their right. You see then how the poor are taught, That they must not be enticed to do that which is evil, although they stand in need of the goods of this world, For it shall not serve them for an excuse before God if they allege: Why I saw that that man was nothing under foot, and as for myself I was in extreme need. No: Our Lord will not have men to give themselves the bridle so far, but that every man should keep himself within his bonds.
Now by the way the richer sort are warned to exercise gentleness, and not to be such holdfasts and so miserable, as to be grieved if the poor be relieved by their goods. As for themselves they live still in abundance, they want nothing, yea they have more than will serve their turn: And therefore they ought at leastwise to use some small gentleness to the poor; according whereunto it is said in another place, That when a rich man gathered in his harvest, he should not glean afterward; but leave it for the poor people to lease and to gather the scattered ears; like as if chickens should pick up crumbs, after that a man has eaten his fill. You see then how the rich are taught by this law, so to use their abundance, that they defraud not such as are in need: but seek rather to communicate part of their goods with them: not that they should set out the main heap for him to take which has need: but that every man should consider his own ability, and although there be no certain law, to say: Thou shall give so much in alms, yet notwithstanding, all men must know, that they are bound by the world of God, to relieve their neighbors, and to extend their liberality towards them, as far as they are able. Thus you see in effect what we have to bear in mind upon this place.
Now if this doctrine were well observed, things would go better than they do. But we see nowadays poor folk given to such craft and malicious wiliness, as would loath a man to see it: they are become little better than thieves. A man cannot have fields and vineyards in the country abroad, but they are always deceived of some part of them, and that in such wise, as if they were in the Land of their enemies. And why? Because the poor dispense with themselves, and believe that they have some vantage above the rich to pilfer away and to take by stealth, whatsoever they can come by. And what say they?
O it is of the goods of God which we take. Well then seeing it is Gods, it ought to be accounted holy. Therefore thou rob GOD when thou pilfer a way another mans goods: thou go to catch that out of Gods hand, which he had kept in store for another. Again we see what cruelty there is in rich men, how they would fain swallow up the whole world, how nothing can suffice them. And therefore their wealth oftentimes is not blessed of GOD, because it is not in his safeguard, nor kept under his protection. We see how GOD tells us, that we must use such gentleness towards our neighbors, as that every man must employ himself to relieve those which are in need and necessity. If men would do so, doubtless GOD would hold their goods under his protection, and himself would keep them: but because rich men use rather cruelty than bountifulness towards their neighbors, it occasions poor men to pilfer away all that they can get: because the rich abuse their goods in such sort, as men see.
Nevertheless this is not here written in vain. All ought to follow the lesson and the warning which is here used, to wit, that the poor be somewhat relieved, and that they wrong not the rich, that they rob them not of their goods, and that when they are hired, they so employ themselves and bestow their labor in such wise, that it may be to the profit of the master which pays them their hire.
Let us now come unto that which Moses adds touching divorcements. He says, That if a man has married a wife which afterwards displeases him for some blemish which she has, he may cast her off, so that he give her a bill of divorcement. And having so cast her off he may never take her again, if she marry herself again unto another.
Now let us note that this bill which the man gave in this case, was to the credit of the wife, and to the discredit of the husband. For it declared thus much: I have married a wife and she displeases me.
And why? For some blemish which she has in her body, or for some quality which is in her. The husband then declared hereby that he was a faithless and forsworn man. For why? He took a wife on condition to have her company all time of his life, and now he casts her off. See how through his fault, such an holy bond as marriage is broken. Yea but there was something amiss in her. Oh, but thyself would gladly be born withal. And thy wife was committed unto thee on that condition, that she should be a part of your own person: and thou cut thyself as it were in the midst. If your arm be weak, wilt thou cause it to be cut off at the first chop? If there be any contagious disease which might empoison the whole body, surely thou were better lees one member, than thy whole life. But when a singer is ill fashioned, and a man sees something, which I know not how, is not so feat as he could wish, must he therefore mangle his body? Verily it were against nature. Even so an husband was not to be excused, when he delivered in this sort such a bill unto his wife. The thing tended nothing to her discredit, but it served rather to show that she was innocent, and that men should know that she was not put away either for adultery, or for any other lewd deed: but only for the waywardness of the husband being a crooked surly fellow, and such a one as desired to have his lust satisfied. Now it is said in the end, That when the husband has thus divorced his wife, and she be married unto another, her first husband may not take her again. For this mere an abomination before the Lord. In this law we have first of all to note, that when GOD thus permitted divorcements, it was not to dispense with the thing, to make it lawful: but because he meant not (as touching civil order of government) to exercise any rigor against the Jews. For yet for all this, the law of marriage remained in his full force, and (as it has been above handled) civil order of government is not to prejudice the ten commandments or to change anything in them. For in the two Tables GOD has comprised a perfect rule of life, and a certain and infallible rule whereunto we must order ourselves. Now may the rule of civil government change anything in these ten commandments? No. For you see how we ought to live. But the rule of civil government is an aid hereto, not to show us any perfection, but to lead us thereto, to the intent that men might be bridled from overflowing their banks too far, and that the wicked which by their good will would not obey, might be forced by constraint.
You see then whereto the rule of civil government serves. But yet for all that, the law abides in his full force Again, in , and that the wicked which by their good will would not obey, might be forced by constraint.
You see then whereto the rule of civil government serves. But yet for all that, the law abides in his full force Again, in civil order there may well be some expressing of these ten commandments, but that is all, it shows not perfection. And this is a point which we ought always diligently to note. For we see that as the world is shameless, so many think to be justified if they can allege: What? Men charge me with nothing. O they are petty Angels they think. And yet howsoever the world go, they fail not to be devils. Nay some wicked varlet will say: What? I am in office, it may well bear me out. Yea as thou they which had need to correct their own vices, were justified by punishing of others: and as if this might serve them for a shrouding sheet to cloak their wickedness withal, so as they might say they had offended in nothing. And they which speak thus, under color that men dissemble their wickedness, or not punish them, nor lead them to the gallows, nor shut them up in dungeons: they take themselves to be innocent men. And what a vile shamelessness is that? But what for that? The thing is as common as the high way. Again if they which come like swine to the supper of our Lord Jesus Christ alleged to cover their vices: What? I am received to the supper of the Lord, yea but there are many which come thither which yet are unworthy. It is impossible to purge the Church of God so, but there shall still remain much chaff among the good corn. Now if a man be received to the supper of the Lord, because he could not be condemned before men, or happily because men use too great patience towards him: may this serve to lessen his wickedness? Nay contrariwise he increases his sin before God, because he abuses his name so falsely, and defiles the table which was hallowed for the children of God. And ought they which are no better than dogs and swine; to come nigh it? So then let us learn that the order and rule of government both concerning earthly Justice, and also of the church, is not to show what the perfectness is which is required. But we must always return to that trial which is to be made by the law of God.
And this is it which our Lord Jesus Christ has also declared unto us upon this place, as well in the first chapter of S. Matthew, as also in the ninetieth. For there he says expressly: although a man was suffered to divorce his wife, that it was no lawful thing notwithstanding so to do. But is God contrary to himself? No. And herein there is no diversity as I have told you. For in the two tables of the law, God has comprised whatsoever is required to perfect holiness and righteousness. You see then how men ought to govern themselves, and they cannot be deceived. Moreover there is a rule of civil government which serves somewhat to bridle men, but not to lead them unto perfection: but to provide that all things be not brought to utter confusion among them. For the rule of civil order has no such regard of perfection, as the law requires. Yea and God in his law not only forbids us the outward act of wickedness, but even the inward lust and desire thereof, which cannot be punished by magistrates nor earthly judges. For it is not known. God in his law forbids not only the very act of fornication or to lust after another mans wife, and to entice her: but he forbids us also to have any by lusting, although there be no consent, or the will framed thereunto.
So that if a man have but a wanton eye, he is already condemned for a fornicator. If there be in a man any hatred, any rancor, any evil will, it is condemned for murder before God. You see then how the Law of God is spiritual, and that it requires such a true and perfect obedience, that all the fences, all the affections, all the thoughts of a man must be agreeable unto the will of God: and we must be so reformed, that being rid of all the corruptions of our own nature, we may yield ourselves altogether subject unto that which God commands us and which he likes of. You see what the righteousness of the law is. But there is no notice of this inward wickedness unto men, it cannot be judged by them men shall not accuse them, men shall not indite them for it, there are no witnesses in this behalf but the guilty conscience of him which sins,. Which shall prick him and reprove him sufficiently. And this is as much as all the rest: Nay this is all in all, when a man is thus convicted in himself. We see then how civil order and rule of government is diverse indeed from the law of God, but yet for all that, there is no contrary. And therefore this is no excuse for a man to bring; nay rather it is an absurd thing for a man to say: What? God punished not divorcements, it follows then that he gave his consent they should so be done. No: the thing fares otherwise. For marriage must hold always in his full force, both as touching the law of nature, and as touching the will of God, who ordained it, and declared that it ought to remain inviolable. But yet for all that, divorcement is permitted: I mean as touching common order, which is but to bridle men here below, and not to reform them as the children of God ought to be, which are governed by his holy spirit. You see then as touching the first point, that albeit God punished not those divorcements which were made without any reasonable and lawful cause, yet notwithstanding be always condemned this unfaithfulness, and meant that marriage should remain always inviolable.
And so we are warned by this example, not to sleep in our sins.
Although men reprehend us not, although we come not in place of justice to yield account of our doings: yet let us not think that we have escaped the hand of God. For we shall have another reckoning, and a more straighter to make before him. When we shall be summoned to his feat, we shall not be tried guilty by the verdict of men; but the books of register shall be opened, as it is said in Daniel, and the secrets of our hearts (as S. Paul says) shall then be bewared, all shall be laid forth before us. So then let us learn to have always an eye unto this judgment of God: let us learn to first ourselves according unto his law, when we would know whether our life be well ordered or no: and let us note be abused with that which men think or judge of us. Indeed we must obey common order, but this is not all: it is but one part. If a man be a transgressor of civil laws, and so become punishable before earthly judges, he deserves double punishment at the hand of God. For first there is an evil thought, secondly there is a wicked act, and for the third there is an offence and evil example given. Behold three wicked things in him which is punishable by the civil laws. For the first he has offended God in his heart, because there is the root of evil, and again he has done and committed the act itself for the second, and for the third there is given a public offence. Those therefore which offend against the laws, are grievous transgressors against God. But although we walk in such sort, as men can find nothing wherefore to blame us, yet we are not quitted as guiltless for all that, except everyone of us entering into himself have there the witness of his own conscience, and find that as he has committed no evil, so he has had no will thereto, yea and that he was n\n no sort provoked unto it. And albeit a man have withstood his wicked concupiscence and lusts: yet nevertheless he must always condemn himself before GOD, and confess with humility that he should be culpable, except God used mercy towards him. For it is not lonely said: Thou shall not commit adultery, nor theft, nor murder, but: Thou shall have no wicked desire. Now this surmounts all the abilities which are in us. It follows then, that we have no other remedy, but to humble ourselves before God, and although he grant us grace to fight against our wicked affections, yet to confess that they proceed from the weakness of our own nature, and that it is through his goodness that we are absolved, and not through our own merits. Thus you see what is to be born in mind touching this point.
But now let us treat of the matter of divorcement. As touching civil order, a man was permitted to put away his wife, but so, as he gave her a bill for a witness of her honesty, to the intent that the wife through the cruelty or waywardness of her husband, might not be defamed: but that men should be given to understand, that she for her part ordered herself honestly, and that she was not put away for any fault of hers. You see what is to be noted in respect of civil order.
Now if a man demand whether such manner of divorcements be nowadays permitted? Let us consider of that which our Lord Jesus
Christ says concerning this matter. Was it not forbidden you (says he,) because of the hardness of your hearts? Now then although such a permission were granted unto the Jews, yet notwithstanding, the like is not given us nowadays. For the having of more wives than one was permitted them likewise, as we have seen heretofore, because it was not punished: and should we therefore look nowadays to have the like liberty in that behalf? No. For we see that because God has revealed his will more fully unto us, than unto the Jews, it is good reason that we have a straighter bridle than they had: yea and the liberty which is given unto us, ought to bind us so much the more in this behalf, than were the Jews. For as concerning ceremonies, and other such like things, the Jews were under as straight bondage as none might be greater. They were loaded with such a burden, as made them to bend and to sigh under it. And for this cause it is said, that the law brings not else but fear. Now we are freed from this so heavy yoke, I mean in respect of the ceremonies.; but as for the rest, we are a great deal more bound to walk according unto the will of our God. So that all these divorcements are this having of more wives than on, ought nowadays to be abhorred among Christians, although among the Jews there was liberty granted for these things, and they remained unpunished. Let this be noted touching the rule of civil order.
But the principal point is for us to understand what is lawful for us, and from thence every one may gather what his office and duty is towards his wife. And the wives also are to be exhorted to discharge themselves the more faithfully towards their husbands, when they shall know upon what condition they are joined together. Now as touching the husbands, our Lord Jesus Christ says, that if any man forsake his wife, except it be for fornication, he is an adulterer, and he makes his wife an adulteress also: he excepts fornication. Now when he says that the man is an adulterer, it is because he has broken wedlock. For if he separate himself from his wife although he play not the adulterer otherwise, yet seeing he has falsified the faith which he once plighted, he is convicted of adultery. The reason is, because it is the law of marriage that when a man joins himself unto a wife, he takes her for his companion to live and to dye withal. If the nature of wedlock be such that the man and the wife be contracted together to the end to live and to dye together, and that the man should be the head, and the woman the body: the man has now but the half part of his own person, and can no more separate himself from his wife, than cut himself into two pieces. And that were (as I told you) against nature. Now he makes his wife also an adulteress: for although the wife have liberty to take unto her a new pair according unto civil order, yet as touching God, she ought to take no other, but to remain a widow. For if she go and marry herself again, she is an adulteress: and that is the cause why S. Paul also says expressly: that if a woman be separated from her husband, not for adultery (for he means not so but because the husband cannot brook his wife, she shall remain a widow, or reconcile herself (says he) unto her husband. You see what the remedy is which Saint Paul gives. And it is now new remedy which appertains to Christians as touching conscience, it has ever been. For S. Paul adds nothing unto the law of God, nor to that rule which is common unto all the children of God. But although the Jews had that custom because of the hardness of their hearts; yet nevertheless if a woman be put away from her husband, she ought rather to remain a widow, or to reconcile herself unto her husband, than to marry again. For otherwise she fails not to be defiled, as we see by this place. And that were an abomination before GOD. and if she had patiently waited to enter into favor, and to he coupled again to her first husband, she had not been an adulteress. Now as touching the man, he commits double adultery by divorcing his wife in this order. For, for his own part, seeing he has broken wedlock he is an adulterer: and again he casts off his wife as if he would put her into the stews, he makes her an harlot by giving of her leave to take a new make: for that is against
GODs institution, it is against the order of marriage which ought to be kept without any gainsaying.
Now hereby we are taught, that men ought to bear with their wives; and although they have some vices and some stains in them, notwithstanding when they seek to correct them, they ought to use all gentleness. For why? It is not enough for a man to keep his wife in his house and say: Well, I cannot drive thee out, tarry here therefore, and in the meantime he groin at her, he spurn her, he beats her, he vexes her, and he vouchsafes not to do the office and duty of an husband towards her. If a man keep his wife by him in such order, it were much better he were divorced from her, and that she lived in peace in some little corner or other, where she should not so languish and pine away in sorrow all the days of her life. And we see in what sort our Lord speaks hereof by his Prophet Malachi, when he treats of the matter of having more wives than one. If thy wife please thee not, put her away rather, than join thyself with many. Not that he gave a man leave to put away his wife, than to keep her so, with grief and sorrow. And he makes a comparison betwixt two evils, of which a man ought to shun the worst. You, shall have some man keep his poor wife, but it shall be for no other end but to brawl with her, and to molest and vex her with all the disquieting in the world. Now there is no reason to the contrary, but that a poor creature should at the least have peace and quietness. So then (as I have told you) let this place of the Prophet serve to show us whereunto we are bound, that is, that a man put not away his wife by divorcing of her. But when we are commanded every man to keep his wife (except it be for adultery) it is all one as if it were said, that a man must be gentle towards his wife; and love her as his own flesh, as Saint Paul warns us in another place in the fifth to the Ephesians: and if there be vices in her, he must bear with them in such sort, as t here may be peace and concord maintained in the household. If men understood that they are such debtors unto their wives, that is to say, that marriage requires a peaceable kind of life between man and wife, so as if there be anything amiss, yet they ought not to be over forward therefore, but quiet and patient: we should see another manner of blessing in all houses and families than we do now see. But nowadays the most part of husbands and wives are like Dogs and Cats. For they have no such regard of their duty, that if a man be vexed of his wife, he will call upon God and desire his holy spirit to repress his affect ions, but he falls rather into worse and worse. If a man espy any spot of wickedness, he defies his wife by and by thereupon, and casts her off.
The devil is a stickler between both, and like a wily Pye in this behalf, he knows well enough how to find occasions and means to sever that asunder, which God has coupled together: but nevertheless we see what a lesson is given us by our Lord Jesus Christ, to wit, that because the husband is not at liberty to put away his wife for any cause, but for fornication; he must moderate himself. And that albeit his wife be not altogether perfect, but have her infirmities, yet he must seek to amend them by gentleness and howsoever he far, he must take heed that he show himself gentle, and nourish peace and concord with his wife.
And hereupon let woman on their part bethink themselves to acknowledge the favor which God shows them, and to magnify him for it. Seeing GOD has vouchsafed them such honor, as to join them to their husbands who are their heads, let them not perk up above them: but let them enforce themselves so much the more to take pains in the things which are appointed them to serve their husbands in: and let them have this consideration to say: behold the husband is as it were the head of mankind, and women are as it were the body.
Now sit God has joined me unto an husband to be his aid and companion, I must endeavor to please my husband in such wise, that he have no cause to be grieved by me. He is to bear with me as God has commanded him: and seeing God has such a care of me, ought I not to have the more heedful eye to govern myself so, as I be not a torment and vexation unto my husband? And if there be in me any evil quality, let me be the first myself to correct it, and to fight so against it, that I be not forced and constrained otherwise to reform myself: but let me of my own goodwill seek to please my husband, that there may be peace and quietness among us, and not brawling and fighting as it were between devils. You see in what sort every man ought to have an eye unto his duty when our GOD speaks of the pure conjunction which ought to be in marriage, and shows that as touching men, it is by no means to be broken.
But now let us pass farther in this matter, pursuing that which our Lord Jesus Christ says when he was asked: And why then did Moses permit that bill of divorcement? He did it says he because of the hardness of your hearts: but it was not so in the beginning. This is rehearsed in the ninetieth chapter of Saint Matthew. Now note for one point that our Lord upbraids the Jews with the hardness of their hearts: and that is to the intent we should learn to condemn ourselves, if civil order be not so perfect among us as it ought to be.
When we see that the Church of God may be found faulty in many things, when we are not reformed according to the to the order and practice of the Apostles, when we keep not that pureness which was in the primitive Church, when we see how we offend in these points, let everyone of us sigh for sorrow, and examining ourselves say: Alas we ought to have that, but we are far from having of them. We see what order has been heretofore. First as touching the alms of the Church, there were Deacons in that behalf. We see how liberal every man showed himself, so as there was no necessity: there was but one mind and one affection, so as the faithful were but one. We see also touching the supper of our Lord Jesus Christ, that it was administered in such wise, that if there were any man of a loose and dissolute life he was put from it. And excommunication was of another force than it is, and men used it after another fashion than they do nowadays. And likewise as touching Baptism, it was ministered with such reverence, that every man was attentive unto it, the congregation was assembled together, as if one were to receive an holy freedomship, as in very deed it is. But among us none of these are so, as they should be. After the state of civil government, faults are not half punished therein. And if there be any punishments, they are but plays and pastimes as a man may say. What ought we to call to mind hereupon, when we see that both generally and particularly, things are not so well ordered as they ought to be? Surely every man ought to consider and to say: alas it is because of the hardness of our hearts, that we can have no such order as ought to be among the children of God, that things are so wasted, and that no remedy can be had in this behalf. What is the cause hereof? To whom must the fault hereof be imputed? To all of us. For we have an hard heart. Whereas if we were to pliable to be taught, as that we could suffer ourselves to be governed according to that which God commands us, Laws should be better observed, Magistrates should not be so hindered, nor find it such an hardness to do their duty: we should see especially the Church of God (wherein now many shameful things are) better ordered. And therefore instead of this, that hypocrites cloak themselves with this shrouding sheet to say: What? Men find no fault with me, and do any think that I am culpable before God? In place of this (Say I) let us learn to confess, that ourselves are the cause why things are not so well ordered as they should be, it proceeds from the hardness of our heart, which can be made pliable by no means.
Now we must farther note how our Lord Jesus Christ leads us to the first institution of GOD, to show what is the true nature and condition of marriage. It was not so (says he) in the beginning.
Hereby he declares that as GOD created man and woman and was himself the author of marriage, so he delivered a Law wherein nothing must be changed: and as soon as men swerve from it, what excuse so ever they take, what color so ever they have as touching men, yet fail they not to forge a thing contrary unto the institution of GOD, which ought to suffice us. And therefore if husbands and wives will discharge themselves of their duty, they must look farther than that which is before their eyes. For things are too confusedly disordered in this world. Therefore if men hang altogether upon examples, every man will draw his neighbor unto utter destruction.
But let them have an eye unto that which GOD has ordained. He said: It is not good for man to be alone, let us make him an help like unto himself. Seeing it is so, let us note that all those which are called unto marriage, that is to say, such as are note privileged to be without it, and which feel that God has not given them the gift of continency to abstain from marriage; let all those know, that of a truth GOD calls them and as it were, leads them by the hand unto this estate. And if they be well persuaded of this, doubtless they will go with a frank and free goodwill; every husband will endeavor to discharge himself of his duty with all diligence, when he shall know how he is bound, not only unto his wife, but also unto GOD. The wife also on her part will consider, that seeing she ought to be an aid unto her husband, she must not be as a devil to hinder and to trouble him.
For that were a perverting of the order of nature. But she will thus bethink herself: Behold, GOD with his own holy mouth pronounced, when he spoke of creating the woman: Let us make an help for man.
He said not, Let us make a woman for him; but an help. Now seeing that the woman ought to be an help and aid unto her husband, it is greater reason that thee employ herself to do her duty therein: yea and that of a frank and free goodwill; knowing that it is not unto her husband that she is bound but unto God who ordained such a construction in the beginning. Thus you see what we have to observe.
And again note we that when it is said, That a man shall forsake father and mother and cleave unto his wife; it is to magnify so much the more that holy bond which was ordained by GOD. For can a man renounce his father and mother? Doubtless no. Now much less may he renounce his wife. If it be not lawful for a child to renounce his father and mother, as husband shall be less to be excused for separating himself from his wife. For why? God has so pronounced that albeit a child be specially bound to his father and mother: yet there is a straighter bond of the husband towards the wife. Therefore if a husband bethink himself of this, he shall not be so easily tempted to forsake his wife, as a child to exempt himself from the subjection of his father. And the wife likewise on her part shall know to say: behold my husband is my head, he has authority over me, and God has bound me to him, and shall I then separate myself from, either through an heady will, or affection, or through some other forwardness? You see how a wife shall be kept in the obedience of her husband when she shall think thus: seeing God has allotted unto me such a condition that I must be subject to my husband, I must not hoist up my head like a wild hind and shake off the yoke. For I shall not disobey a mortal man, I shall not offend him only; in as much as I break the faith wherein I promised to be subject and obedient unto him, and do altogether the clean contrary: but I shall offend him which has put me in subjection under him, to wit God, who gave me into the hands of my husband, and will that I be more subject unto him than unto father and mother. You see how this beginning ought to be as a bridle to hold us back, that we presume not to change anything the institution and order of God. And secondly let us extend this unto all other things knowing that the Law of God is not as mans law is. If there be an old law, it may be forgotten and buried, men will not think on it, and a man shall not be condemned for having transgressed such a law. If a man say it was three hundred years since it was published, there is no remembrance of it now: if a man offend against it, it skills not, the law is no longer in force. But the matter is otherwise in the law of God. For we can make no prescription of time against him, we cannot lie and sape ourselves in our vices, and say: I have not been warned, I remember the law of God no longer, the world transgresses beyond all measure against it: men make but a game of it: we may not (I say) cover our faults with any of these excuses: for they are vain and of no value.
But we cannot handle this whole matter at this time: we will keep it in store therefore tomorrow, with that exception of fornication.
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them better, yea in such sort, that being cast down in ourselves, we may lament and be sorry that we have so greatly offended him. And seeing it has pleased him to remedy our faults, and to declare unto us that they are forgiven in the name, and by the means of our Lord
Jesus Christ, pray we him, that he will likewise hereafter give us the grace by the power of his holy spirit, to overcome all the temptations against which we are daily to fight, until he has given us victory in all our conflicts, when he shall have withdrawn us to himself, to make us partakers of his glory in the kingdom of heaven. That it will please him to grant this grace not only unto us also unto us, but also unto all people and nations of the earth, &c.
On Friday, the last of January
1556 The 137th Sermon, which is the
second upon the four and
twentieth Chapter
1.2.3.4 When a man takes a wife, & c.
5 When a man takes a new wife, he shall not go to war, neither shall he be charged with any business, but shall be free at home one year, and rejoice with his wife which he has taken.
6 No man shall take the nether nor the upper millstone for a pledge: for this gage is living.
I have declared already at large, how men ought to live in agreement with their wives, and how the bond of marriage is such as cannot be broken. It remains now, that we come to the exception which our Lord Jesus Christ makes; to wit that for the cause of adultery, it shall be lawful for a man to put away his wife. The reason is, for that the man on his part breaks not the faith which he plighted, but the wife having played the harlot does as much as her is, undo the marriage altogether, and so defiles it, as there remains no longer any holiness in it. For on what other condition is the husband joined unto the wife, but that they should live chastely one with another? But the party which commits adultery, breaks this condition, and therefore the bond of marriage is then untied. So then if a man knowing his wife to be a whore, and having likewise proved her such a one, forsake her: he violates not the instruction of God, neither transgresses he this law. They shall be two in one flesh: but he is quit, and set free, because the wife has swerved aside from the order of God and of nature. Let us therefore note well, that when our Lord
Jesus Christ allows the divorcement which is made for the cause of adultery, it is not to grant a man leave to change anything in the instruction of God. For it must ever hold true, That man may in no wise under those whom God has joined together. But because the woman has broken the condition of marriage, the husband is freed from it. The thing then which we have to bear in mind is that the exception which we here have rehearsed, serves not in any way to lessen the force of the law of God. That conjunction which God has ordained must always remain firm and steadfast. But she that plays the harlot, is no longer a wife, she is no longer to be taken and deemed for such a one. Now if a man demand on the other side, whether the woman for her part has like liberty, we hear what Saint
Paul says, that like as the husband is not master of his own body, no more also is the wife of her. You see what an equality of like right the holy ghost sets down: that like as the woman when she is married, is not mistress of her own body, so on the contrary side a man after that he has plighted his faith to his wife is bound in such wise, that if he abandon himself otherwise unto lust, his fault is alike with the adultery which the wife commits. So then if we will hold ourselves unto that which God has commanded, we see that the rule is most evident and clear, namely, that the man must not only content himself with the wife which he has taken, that is to say, he must not only keep her for a companion, but also bear with her: because the marriage imports a true and perfect union of two persons, and that as hearty as any may be. Which union is not possible to be maintained, except the husband do bear with his wife and with those frailties which are in her: and the wife also for her part endeavor to please her husband, and to be obedient unto him. This we see(I say) on the one side: and again we see that if the wife be so loose in life, as to give over herself to fornication, she breaks wedlock, whereby she does as it were war with God, perverting all honesty, which ought to be holy and inviolable. Now if when the woman offends so on her part, then husband likewise step aside in his duty, and overshoot himself so far as to break the faith which he has plighted unto his wife; he is condemned of God. For why? The bond is mutual and of like force touching them both.
And in this case, there is no doubt, but that a man may marry again, if he is this sort put away, his wife because of adultery: and men show an over gross abuse when they weight not the words of our Lord Jesus Christ: That if a man forsake his wife, except it be for adultery, and marry another, he is an adulterer, and that he causes her whom he has forsaken to commit adultery also. Now when Christ excepts the cause of adultery, it is to set the man in the case at free choice and liberty to marry again. For what a thing were it to bar a man from a new match; if he have observed his promise faithfully, and lived in the fear of God, and not been unfaithful towards his wife? If he be constrained to put her away, must he be punished for the offence of another? What reason were in that? Should he not have open wrong done him? Especially considering that our Lord
Jesus Christ in that text adds, That all have not the gift of continency, and that such as have not received it, have the remedy of marriage, and that they ought to use it. When our Lord Jesus Christ pronounces this, think we that his meaning was that the poor wretched man, who has lived blameless with an harlot, should be left in despair? Nay: if he see filthiness in his house, he must, whether he will yea or no, cast forth such uncleanness, except he will infect himself therewith and be accounted a party in such wickedness. Now if a man discharge his duty in this behalf, think we that God bares him of all right, and that he leaves him in such trouble and anguish, as he may not know where to become, but must remain unprovided of all remedy? It was therefore an over gross folly in men not to know that our Lord Jesus Christ leaves a man in free liberty to marry again, when his make has violated the faith of marriage. As much is to be said in the behalf of the woman, seeing the right in this case is equal and mutual, as I have showed afore. And so you see what we have at this day to observe: namely, that every man ought to consider, that the vocation which he has of God, is such a yoke as he may not seek to shake off. For it is the cheese and principal service which we can render unto God all our whole lifetime, to have an eye unto that which he requires of us: and when he has set us in some estate and calling; to do that which belongs unto our duty; and that everyone yield himself obedient in all humbleness to say: has God called me unto this end? I must frame myself thereunto without any rely or gainsaying. Therefore when we be of a mild and gentle disposition, submitting ourselves unto the will of our God; therein (say I) consists the principal service which he likes and desires. And without this all our virtues are not else in his sight but doung and filthiness. Now seeing it is so, let us consider, as touching marriage, what the calling of God is, and what manner of Law, or what yoke he lays on the neck of man: to wit, that he live quietly with his wife, bearing with those infirmities which are in her, and be a companion to live and to die with her: and that the wife likewise submit herself with all humbleness unto her husband, so as they nourish and maintain peace one with the other. Thus you see how God may be honored and how his grace also and his blessing may dwell and abide in a family. And if a woman be so wicked as to prostitute herself, the husband according unto the will of God, may not only put her away, but is in perfect and full liberty to leave her, and to marry himself unto another. As for the woman, there is indeed another respect touching her than for the man. For the wife shall not be so dishonored by the adultery of her husband, nor be put to so great shame, as the husband shall be by the wives. But yet if the husband be an whoremonger, and wastes his goods and substance upon harlots, so as his wife is shut out of doors, or be kept in with all manner of cruelty like a wretched slave; if this mischief hold on still: then to leave a wretched woman in such bondage, were against all reason and right: especially considering that which was yesterday alleged out of the prophet Malachi, That it were better that a man should put away his wife, than to have more than one. And what shall be said then in this case, when a man shall keep an ordinary stews, and that no man is able to correct this vice of his: is not the wife then set at greater liberty? This is the thing which we have to bear in mind upon this place.
Now sith our Lords will is that marriage should be so indissoluble and inviolable, yea, and that through the virtue of this sentence which our Lord has pronounced with his own mouth, That there shall be two in one flesh: let us note that it is much greater reason that the spiritual union which we have with our Lord Jesus Christ, ought to be diligently kept and maintained: For his will is to contract marriage with us, and daily he does so, or at leastwise ratifies it by the preaching of the Gospel. And on what condition is it? It is (as Sait
Paul says) to the end we should be as chast women, not turning our minds aside unto false doctrines. For he compares all errors and all corruptions of the pure simplicity of faith, to fornications. As if a wife hearken unto a bawd, behold she is already won, and begins forthwith to break the faith of Marriage. Even so is it with us, if we abide not in the obedience of our Lord Jesus Christ, holding ourselves wholly unto his doctrine, we are like unto a advotrous women. And therefore sith that GOD has joined us unto his only son, and that our whole felicity and glory consists therein, let us learn not to decline from it in any manner of wife.
Now it is said, That the man which shall have so put away his Wife, shall not, (if she marry otherwise) ever take her again, because she is already defiled. Hereby GOD meant for to show that albeit he did not punish such divorcements as were made without any good ground; yet he leaves not to condemn them: for there was herein a remedy, that a man being grieved with his wife, might in continuance of time being better advised take her again: and if the wife were married again, because he had set her forth unto fornication, and because that (as much as in him lay) he had broken all order of nature, he might not take her again. Now in that God ordained such punishment, although he permitted divorcements, I mean as in respect of humane policy: it showed sufficiently that he allowed not of them. ANs so the Jews excused themselves but in vain, as if they had put away their wives by the authority of the Law. For this text sufficiently declares, that this manner of putting of them away was wicked, and that it could bring nothing else but all manner of evil and mischief; yea and farther, that it was not possible for the man to amend the fault which he had committed, after that the wife had taken a new husband. When the law declares thus much, is it not a condemning of the Jews? How can this serve them for a shrouding sheer to say: The law permitted us this thing, our Lord would not punish such a sin by any earthly judgment? Yea but for all this, has he declared that he allows of it? Has he said that such a fact is lawful? Nay but all the contrary. For the things which of themselves are good have always a good end and issue, but when there follows any wretched mishap in anything, especially such a one as can be by no means recovered, it is a sign that the thing displeases God. So then let us diligently note that God meant in this place to discover the reason of his counfaile, why he punished not divorcements. In effect he meant to give the Jews to understand that it was for the hardness of their heart (as our Lord Jesus Christ thereof speaks) and that they must needs be convicted to acknowledge that the cause why
God established no perfectness of civil government among them was, for that they were not capable of it. But they considered little of this.
Nay the bare themselves in hand rather that all things were lawful for them, seeing they were not punished by earthly judgment, and they thought that by this means they were also privileged from the judgment of God.
Hereby we be warned of that which was more fully handled yesterday, to wit, not to run at rovers, but to make a perfect trial of those things which we take in hand, by having our eye always on the Law wherein our Lord has comprised the effect and abridgement of his will, and that is also the true touchstone whereby we ought to try all our words, yea and all our thoughts. Seeing it is so, let us return thither, and although we be not punished by men, yet let us not cease to dislike of ourselves for our vices, knowing that they must elsewhere be accounted for, albeit GOD has spared us in this life.
And yet there are now and then some bypunishments Laid on us in that respect, insomuch that although God call us not solemnly unto the bar, ne stand an inditement precisely against us: yet nevertheless he uses some kind of chastisement, to admonish us of our faults, as we see that this having of many wives was not punished, and yet our Lord ceased not to show that it was s detestable thing in his sight, as whereby the order of marriage was broken and violated. Let us therefore consider of all the corrections which GOD sends, to the intent we may prevent his anger, and not abuse his patience although he for a long time bears with us.
Briefly, let us take heed that we attempt not anything against the rule which is given unto us: let us always return back unto this point; It was not so in the beginning: For if we allege custom, it shall not serve to exempt us from condemnation: if we say: it has been in use this long time, we have an infinite number of examples for it: all this shall little avail us. For why? This one only word shall cut off all such excuses, where it is said, that what GOD has once established; it must be always observed, although men be changeable, although they be rebellious, and so through their venterousness, and their rashness, make a confusion of all things, and enterprise whatsoever their lust fancies, and thereupon carry themselves headlong into all wickedness, yea and one follow another; all this shall be nothing before God, but a more grievous condemnation to aggravate, and to increase the heinousness of their wickedness. And why so? For it ought to suffice us that god has declared unto us his will which cannot vary, and from the which also it is not lawful for us to swerve.
Now moreover let us note well that which God adds: Least they should make the land to sin which he had given the Jews to inherit.
Moses has heretofore used the self same manner of speaking: but seeing it is in this place rehearsed, we ought to call mind that which has been already above declared: that is to wit, that if a vice reign, and men still let it slip: they make the whole land to sin, that it is to provoke the anger of God and to nourish it, and that all are made guilty thereof. God says not, that he which shall so take his wife again shall sin before God and not abide unpunished; and that the woman likewise commits abomination; but he says, The land shall sin. And how the land? It may chance that there shall not be past a three or four divorcements, and yet that there may be a million of people in the land: and why shall the fault be so far and so largely extended? It seems that none besides him which makes the divorce, ought to be accused. But God knows well how he ought to judge. And it is not for us to teach him his lesson. Let us therefore hold us unto this decree of his which he has here pronounced: and let us know that the whole land is defiled, when sins reign therein, without any bridle, and the cause is manifest. For t here Justice cannot be without blame, where is no bridle of restraint. Where men have not this consideration to say: Behold God is offended, this is a detestable thing, but are altogether careless of it, there justice is idle. And so forasmuch as the magistrates execute not their office faithfully, you see how the sin becomes public, and so the whole people is as it were consenting unto it. And moreover, when wickedness is so permitted, every man is of opinion that all things are lawful: for of custom men always make a law. And a mans eye may be witness, how on the one side men put away all shame, and on the other side stand in no fear. And doubtless the fear we have of punishment, and the shame which we have of doing evil, are two bridles to restrain us. When these two things are laid aside, so that men set brazen faces on the matter, and take leave to do what they lift: there is no remedy but that all mischief must proceed thereof when sins have so full scope. And that is the cause why S. Paul upbraids the whole Church of Corinth, with the incest which was committed, although one man alone had taken to wife his mother in law. You boast yourselves (says he,) but what a shame is it that you nourish such villain and filthiness among you?
So then let us wisely consider that as often as the scripture speaks in this wise, it is to admonish us both publicly and particularly of our duty: that first of all such as have public charge, dissemble not the wickedness which is committed, but seek to correct it; that the Pastors which have the charge of teaching, do open their mouths wide with all liberty, and that when they see that mischief increases and is augmented, they cry out at it, condemn it, and reprove, and repress it as much as lays in them; that so much the more severe punishment be used IN THE Church: that the magistrates who have the sword in their hand take heed, that they employ themselves to do for their part what God has commanded them; and besides, that every man privately and particularly enforce himself by exhortation and admonitions to purge his house from all filthiness, and to eschew and avoid all wicked company: that we may at the leastwise show that the wickedness displeases us, and that we will not at any hand be partakers thereof, following that which S. Paul says, That by not consenting unto the works of darkness, we must reprove them.
Behold (I say) what the thing is whereof we are admonished, when God declares that the land is guilty of sin, if an offence remain unpunished. And if we be not able to remedy the mischief thereof, let us bewail ourselves, knowing that if God would deal rigorously with us, we were worthy to be plunged for with into the deepest dungeon of hell. As for example, if blasphemies and fornications and other unruly behaviors, lewd and wicked practices, wrongful deceits and cruelties reign in any place, and there be no end of the; let us know that when God gives Satan such liberty, as to continue such an outrageous disorder in all things, it is a sign that he is angry with us, and that we want his kingdom. Knowing this let us be sorry, and walk in the greater heedfulness, praying him to use mercy towards us, and with fatherly gentleness to correct that wickedness of ours whereby we deserved to be razed and rooted out of the land of the living, even out of hand, if God would deal with us according unto our offences.
You see in effect what we have to bear in mind concerning this place.
And now Moses adds two Laws; whereof the one tends to the favoring of such as are new married: and the other serves to bare them which lend money, from being over cruel, and from being so greedy in taking of pawns and gages, as to destroy their neighbors, and to take from them the means whereby they might live. You see in effect what the two points be, which are contained here. Now as touching the first, there is no doubt, but Moses had an eye therein unto the common profit of all. For at the first sight a man might find it strange what the cause should be why he dispensed thus with new married folks, that they should keep themselves at home, that they should not be compelled to go unto war, that they should have none of those charges laid upon them which might turn them from their family. For to what end and purpose was this, but that God in commanding such an order by his servant Moses, had an eye unto that which might follow by the contrary? For when a man takes a wife it is good and requisite that he form and fashion her, that is to say, that he teach and accustom her so to live as they may agree both together all the time of their life. Now if a man take a woman to wife, and at the end of three days leave her while the wife knows not yet the manners and conditions of her husband, and while the husband likewise is unacquainted with the disposition of his wife it may be a cause that they shall not agree together all their life long. And again we know what young householders are, until they be by longer time inured to know by use and experience, how to set their household in order. Now if a man be led away the first day, and forsake his wife; the young woman not knowing what belongs to the ordering of an house, and remaining alone may fall into many inconveniences. And though there were none other than this which we have alleged; yet were it enough and too much, namely that the husband returning after some time shall be as one utterly unacquainted with his wife, and the wife in like sort shall be as strange to him, which thing might be an occasion that they should never agree one with another. God then had respect unto this: And therefore let us not imagine that this Law was made for pleasures sake, t say that a man should sport himself with his wife which he has taken. I grant that Moses uses this word: but that is because he would therein comprise all the profit which comes by this means of the husbands joining and uniting of himself unto his wife, whereby there grows a conformity manners between them, so as the one is well known to the other, and they are brought to this point that they can bear each with other: but yet nevertheless God has in this place an eye unto the common profit and welfare of all.
Now it is very true that this law respects in such sort the policy and rule of government among the Israelites, that we are not bound thereunto: but yet for all that (as I have declared afore) we must gather some doctrine from that which God had ordained for the people of old time. We must ever have an eye unto the end which God aims at, and from thence gather the substance of the law which appertains unto us, and is belonging as common unto us together with the Jews. Now in effect it is hear declared unto us, that men ought to avoid all occasions which serve to estranging of them from their wives, and to the disordering of their house. We are already of ourselves over frail and weak, and though no farther occasion be offered, we see how many swerve aside from their duties, and are so ticklish that they cannot hold themselves quiet and still in their vocation. But now if there be some other temptation and that men wander willfully and trust to their own constancy, and presume upon marvelous things in themselves, and in the meantime keep not themselves under the bridle of God: what other thing may fall out in the end, but extreme confusion? Let us therefore learn not to tempt
God through over great boldness and presumption: but let everyone take heed he hold himself within his bounds, to the end he may be more enabled to discharge himself of his duty. For even when we would use all the means we can possibly to do that well which God has ordained, yet our flesh has always such whot boiling, that we are often times as headstrong horses which are broken loose. We have need therefore to be held back by divers and sundry means. And therefore let us look unto ourselves as our Lord warns us. And again on the other side we have also to bear in mind that which Saint Paul declares in the seventh of the first to the Corinthians, to wit, that they which are married are entangled in many cares, the which according unto rigor might be imputed for sin, except God did use such gentleness towards us, yea, and that such fatherly gentleness, as to wink at our faults: and this ought to be well considered. For when a man enters into marriage, if he think upon the multitude of troubles and incommodities which it has, it will breed such a fear in him, that he will wish to withdraw himself from it. And besides that, the devil has endeavored as much as is possible, to dissame marriage, to the intent men should so become as brute beasts, in defiling themselves with fornication; yea and that under color of avoiding that bondage which in respect of marriage seems to be over hard and grievous: as the disciples also said: If it be so it were good for a man not to touch a woman. Yea says our Lord Jesus Christ, if so be he were at his own choice. But now, least when we consider of the commodities and troubles which are in marriage, we should be wholly discouraged: let us return unto that which is declared unto us in this place. For it was a good thing that the people of God, being set upon, and assaulted, should go forth to war to employ themselves in the defense of the whole country and body of their people, and also furnish our such other charges an offices as served to maintain the Church of God. Now when God gives unto them which were new married, such a dispensation, as to bear with them in these things, he shows in general, that although they which are married cannot escape free, but that they must needs be given over to many cares and carkings, and be snarled in many and sundry incommodities, yet notwithstanding he bears with them, and that of especial favor, and that this he does in the favor of marriage. Therefore let the faithful comfort themselves, seeing that God has pity on them, and that although marriage brings with it such a number of troubles, whereby men seem as it were to be held bound in this world, yet notwithstanding God for all this, does not cast them off. And why?
Because he has ordained marriage, and knowing the troubles it has, he vouchsafes to use a remedy by forbearing and pardoning many faults which are in it.
But herewithal let us also note, that this may not serve to rock us asleep, let not married folks, under color that God deals so gently and pitifully with them, behave themselves so loosely as if all things were permitted them: but let them have the wit to say: Go to: Had we never so small a care which might withhold us from coming unto
God; yet should we be to blame. But we see many over forward, we see in other much impatience, and many other things: again we see much vanity committed; insomuch that some man loving his wife too well, will exceed measure therein, and likewise too well will exceed measure therein, and likewise in his children, so unruly always are our passions. If there be in us but one small vice, we are already culpable before God: and if there be an infinite number, behold we are then plunged as it were into a bottomless pit. And shall we then under the covert and cloke of marriage, settle ourselves in our dregs, and flatter ourselves in our wicked doings? What reason were in that? Nay rather let men quicken up themselves, and know that the goodness of God serves not to lead and allure them unto wickedness: but contrariwise to make them to feel their faults, and having felt them to return unto God, and to pray him that he will more and more cut off the superfluities which are in our affections. You see them what we have to bear in mind concerning this place, namely that the faithful have wherewith to comfort themselves, seeing that God bears with them as long as they live in this world, and that albeit they cannot be as angles to walk in all heavenly perfectness: they are not for all that rejected of God. For in the favor of marriage which he has ordained, he used patience and gentleness in bearing with them.
But on the contrary side also, seeing the infections where with they are on all sides enclosed, they must not only condemn themselves, but sigh continually, and endeavor to correct themselves, and to approach more nearer and nearer unto God, and to unfold themselves out of the temptations, which are a let and hindrance unto them. You see then what the doctrine is which we have to gather from this law. Now it is certain that God meant in this place to show as in a looking glass, that marriage, although it be in itself honorable, brings many incommodities with it, insomuch that a man is made more unapt to apply himself freely unto that which he ought, than he would be if he were not married. Not that this proceeds from the nature of marriage: for if our father Adam had remained in that integrity and perfectness wherein he was first created, doubtless marriage, like as God gave it for an aid, had been a perfect and angelical life. But because we are corrupted, and because we have so m any vices in us as is pity to behold, we turn that which was good, into evil: and that which God had ordained for our glory, we turn oftentimes to our reproach and shame. That is the root then, from whence all the incommodities which are in marriage proceed. And therefore to the intent we accuse not God, who is the author thereof, and lay all the fault upon him; let us know that whatsoever a man may complain of in marriage, is as it were accidently, that is to say, proceeds from elsewhere, than from marriage itself, to wit, from the corruption of sin. Nevertheless we may see (as I have already told you)n and we may in this place behold as if the thing were painted forth before our eyes, that if a man enter into marriage he entangles himself in m any things, which shall stay him from doing of his duty.
And that is the cause why Saint Paul also said, That if a man and woman could live without it (considering how short a time we have, at such times as our Lord oppresses his Church with so many afflictions, that we see nothing but miseries in the world)n it were good to run with all the hast we might here below, and not be stayed or hindered by any means whatsoever from finishing our course. So then when we enter into marriage, let us know that we are straight way so snarled, that we cannot make such quick speed as we should, to discharge our duty: and let this cause us to call on God so much the more and to desire him to be merciful unto us, and not to impute unto us any of all those offences which we daily commit.
Moreover let us enter also into this general confession, that seeing we are so sinful as to mar everything that is good, we ought to detest the sin which dwells in us, or rather which reigns us, until our Lord have transformed us. For if we be left in our first nature, what shall we be? Not only we shall be clean contrary unto the will of God and his righteousness; but also whatsoever is in itself good, holy, and honorable, and which God had ordained for our welfare, we cannot but turn and convert it into our harm and hindrance. Whereof we have a notable example in this place.
But we are yet farther admonished, that although through the corruption of sin, we alter that which God had ordained for our welfare, and turn it to evil, yet we may not for all that forsake and take our leave of the good ordinances, and decrees of God. And not to seek any farther, let us take marriage for an example in this case. We see (as I have already told you) how many troubles and incommodities it has, and that not only in respect of the body, so that when a man is married he has many hindrances which turn him now to one thing, and then to another, so as he is fain to cark and care how to nourish his children, and to watch for his profit when he should sleep: but also marriage brings with it more than this. For a man shall not be so free and at such liberty to employ himself in the service of God: and yet all this must not stay him from this calling.
For they truly which stand in need of marriage, must submit themselves unto this order of God, and use no excuse as many do, and as we see likewise what is happened among the Papists, how the devil has sharpened the venomous tongues of those hypocrites the Friars, and Monks, and such like, who have forbidden marriage under color that there are these and these faults in it. But all those things which are confused and disordered, let not but that marriage remains always good and profitable for t hem which use it well, although it draw after it diverse inconveniences, howbeit not of itself, but by reason of the sins of men, because we cannot now use unto our welfare this order which God has ordained, in such sort as is requisite, except we reverence marriage. And we see that the cause of these horrible confusions which are happened in the world is this, that men have despised marriage, and that the devil has wrought so far as to make men trample that holy institution under foot, insomuch that when even the filthiest varlets of all have perfumed on their ability of abstaining from it, and of living here as chast a life as the Angels of heaven: we see such unruliness in conversation as ought to make every hair of our head stand on end. For if we would behold nowadays what he popish chastity of the Priests and Monks, and of all the rest of this pestilent vermin is, we shall find it a bottomless pit and an infernal gulf of all beastliness. But let us on our side consider how to walk in the fear of God, and to keep ourselves under his bridle. For the doing whereof (as I have told you) let us have our recourse unto our calling and say: Whether unto does God call me? Thither must I follow him without making of any reply.
There follows in the second place the other law which forbids a man to take the upper or the nether milestone for a gage. When mention is made here of two milestones and then of the upper most, it is all one as if our Lord said, that a man shall not take both the milestones which serve to grind, no nor one of them. For why? A man were as good take all, as one part. For there must be two milestones to grind: I will leave the lower, but he can do nothing without a fellow. So then if I bereave a man of the profit of his tools, what greater harm may I work him? For he can no longer gain his living. Now indeed expressly God speaks n this place of Milestones: but under one kind he has comprised the whole. As it is a common thing in the Law so to do, as we have already declared that this rule must be kept for a key to open unto us the sense and meaning of many places. And in very deed the reason which Moses adds, gives a good and easy declaration of this place. For he says, Thou take his life to pledge: that is to say, thou cut a poor mans throat, when thou take from him those necessarily took with which he gets his living. Let us therefore note in this place, that although it be here spoken of milestones, yet we are generally warned that if when we lend money we take a pawn for it, we must not bereave a man of those means by the which he gets his living. As you see how the Farrour or locksmith has an anuel, a hammer; a pair of pinsers, and other tools: Now if a man take any of these things from him because he has lent him money: you see how the poor man shall dye for hunger, and it had been better that he had lend him nothing (for that he had some means to get his living by, and albeit he had pined away, yet he had gotten some small morsel of bread to eat though it could have flaked but half his hunger) than so to bereave him of the means which he has to live by. Now although a man take not away all his instruments from him; but leave him his Anduell, and in the meanwhile keeps from him, his hammer and his pinser, and such like thing, it is all one. And if he excuse himself and say: I have but a part of them. No, but the other part will stand him in small stead, except he had the rest. If a man do the like unto any handicrafts man and man of occupation, we know that all their revenues consist in getting their living by the labor of their hands, they have neither lands, nor quarter rents coming in. Now seeing that God has put their living in their hand, that is to say, in their labor, if a man bereave them of those necessary means by that which they get their living, it is all one as if he had cut their throat: I say that their living, consists in their labor, not that man by his travail can win anything but through the blessing of God: For we must return back always unto this point: That God gives rest and quietness unto them whom he loves. While others take great pain, go late to bed, and rise early, eat brown bread, and drink the water of tribulation, and yet profit nothing, but instead of thriving, go backward; the children of God prosper in all their dealings. It is then the only free bestowed blessing of God which nourishes men, as we have seen heretofore how Moses says: Thou shall not think in thine heart, that is it the travel or labor of thine own hands, which has nourished and sustained thee: but know thou that it is thy god which works with thee, and that except he looked unto thee, thou should be unprovided of all things. We must (I say) resolve ourselves thoroughly as touching this point. But withal, we see how God has an eye unto the travail of men, in that when he speaks of their living, he has a respect unto the order which he has established: to wit, that when a man employs himself unto the travel of his hands, he has made this promise: I will bless the labor of thy hands, if thou do that which belongs unto thy duty. Therefore albeit that we receive our food and nourishment from the hand of God, yet has he ordained that we should travel for it. Now is a mans travel taken from him?
No, for then his life falls to the ground: and therefore it is an over wicked cruelty to constrain poor men to deliver in pawn their tools wherewith they should serve their turn in their craft and occupation.
So in effect our Lords will is, that no man should exercise any cruelty under color of lending: whereby to set his feet upon poor folks throats, but that we should rather aid and succor them, knowing that their borrowing is for need and necessity. Now if one bereave a man of his life under color of lending him a piece of money, it were better that he should leave him in that necessity in which he found him, than so to take from him those means by the which he maintains his life. We see then that God would not that loans should be lines to snare poor men withal which are in necessity; to which purpose men have at all times used them, and nowadays do more than ever heretofore. For men have no other devises than how to deceive to circumvent, to beguile, and to suck the blood of poor men. They draw them dry not only of their substance but of their blood too, when they espy them to be in need and penury. This (say I) is the fashion of men nowadays. But for all that, let us consider what the will of God is in this behalf, to wit, that we must not only use no cruelty towards our neighbors under color of any lending unto them: but also seek to relieve the present need of all those which are in necessity, to the intent that they may always go forward and maintain themselves in their estate.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, yea in such wise as we may return unto him, seeking nothing else but to abide always under his obedience, and to cleave unto his word without swerving form it in any wise: and that we may so walk every man in his vocation, as we may testify thereby that we have God for our master and father, and that we are of his family, living according to the order which he has commanded us: and that we may live in such wise one with another, as may be to the maintaining of love and honesty among us, and that such uprightness may reign in us, as we have not an eye unto that which men permit us, but look ever at this mark, how we may serve one another turn in upright brotherhood, to the end we may be confirmed always more and more that God is our father, and that we may call upon him, as such a one.
That it may please him to grant his grace not only unto us, but also to all people and nations of the earth, &c.
On Saturday, the 1st of February
1556 The 138th Sermon, which is the
third upon the four and
twentieth Chapter
7 If a man be found which has stolen any of his brethren of the children of Israel, and he has misused him or sold him: this thief shall die: and thou shall put evil away from among you.
8 Take heed of the plague of leprosy, that thou make it diligently, and do according unto all that which the Priests the Levites shall teach you, take heed you do as I have commanded them.
9 Remember what the Lord thy God did unto Mary by the way, after that you were come out of Egypt.
The first thing that God declares in this place is, that if any stole away a man of Israel and sold him, the offence which he committed in this behalf, was to be punished by death. And hereby he gives us to understand how dearly he loved that people which he had chosen unto himself. For we know how God appoints punishments accordingly as he esteems of the greatness of the sin which is committed. So then whereas he punishes that man by death which had stolen away his brother, thereby we see t hat the life of the children of Israel was precious unto him. And no marvail. For if a father have lost one of his children, especially if he be stolen from him, and he knows not what is become of hi, we know he would have been better contented to have lost his goods, than his child. Now seeing that God had adopted the stock of Abraham, he accounted those which descent from it, to be of his own household, and named himself their father, and in very deed circumcision was a mark to separate that people from other nations. Therefore whosoever sold any one of the stocks of Abraham, he did wrong and injury not only to the person itself, but also unto God. Again a man being sold unto another people, was in danger of being constrained by force to commit idolatry. Indeed he were better suffer death; than do so: but like as many are frail and weak in this case, so might they also be seduced, and turned aside from the law, and from the service of God: and therefore by this means ensued not only the destruction of a mans body, but also of his soul. We see then now that this law was grounded on great reason. And moreover we know likewise that God had so redeemed this people, that they were called to royal priesthood. And therefore if this honor should be abolished, it were all one as if a man should rent in pieces the privilege which a price had given: and likes as God is greater than mortal men, so such an outrage committed against his majesty, were more heinous and intolerable. But we must now return unto ourselves. For albeit there be not nowadays any certain people which God has chosen, and should out from the rest of the world; yet are we come by succession into the room and place of the Jews. For God has received us into his Church, and we are at this day in the same degree of honor which the children of Abraham were in. Seeing it is so, he which steals away a man nowadays, to cut him off from the Church of God, is in as great fault as he who in old time sold any one of the Israelites. And although earthly justice has established no law against it, yet does it not cease to be a grievous sin still in the sight of God. Let us therefore acknowledge the honor which God vouchsafes us, when he makes us of the number of his household, and takes and allows us for his children. Now forasmuch as much as this is an inestimable benefit, we must endeavor to the utmost of our power to preserve and keep it: and that not everyone for himself only; but for his neighbors also.
Therefore when we see that God has assembled and gathered together any company of people to himself, let us seek to keep them so together, as none of them may go astray. And if we be a cause and occasion that the congregation of God be diminished, and that he which was sometime of it, be estranged from it by our means; we see that punishment the law has ordained. As touching the outward policy and civil order, it remains not, yet nevertheless God has declared that such lewdness shall not abide unpunished. For he will at the least have as great regard unto his house, as every of us would have unto our own houses. And therefore let us learn by all means possible to keep them still which are of Gods flock, and to stay men as much as we can from departing from the same. You and we know how we be commanded not only to nourish them which are already begotten the children of God, but also to do our endeavor to win them which are strangers: what wickedness then were it to turn them out, which already received unto the church of God? I mean those which in very deed do show and declare themselves to be the children of god. For we know that there is a regard to be had, that all tag and rag be not received into the church. For there are many which seek after Christ to have their bodily ease, and there are many deceivers: and if there be no discretion in receiving them in, it were altogether a mocking of god; as we have too many examples in this case. Therefore we have need of wisdom in this behalf. Nevertheless if we throw a cruelty, or wickedness, do diminish the church of god, we must render an account thereof, and that not as for some small fault, but for so weighty crime as we see God accounts it, and as the pain which he ordained under the law of Moses, declares it to be.
Yet notwithstanding we find many who for their own profits sake do in this sort dissever their neighbors and cut them off from the Church of God. We see what merchandise of souls is made by them which seeks (as it seems) nothing else but to rent the world: and many are not contented to steal their neighbors away, but they steal themselves too. For all they who for their temporal and transitory profit, do turn aside and withdraw themselves from the service of God, commit they not I beseech you this theft whereof I now speak?
There is one which belongs unto the body of the church, God has vouchsafed him the grace to call him unto the knowledge of his truth; and what does he? Because that nowadays he which is known to be a faithful man is persecuted in the world, it were better to shroud himself in a corner, than to make a show and countenance of anything: he reasons thus with himself: what? Shall I take in hand so hard a thing? And is there any other likelihood but that in the end I shall be put beside my living and my life? O this were too heavy a burden for me to bear. Now he bears himself in hand that he is so excused. And thus men steal themselves away, both from god and from his church. They make merchandise and sale of their own souls, as it were for a mess of potage, as it is said of Esau: that is to say, for earthly food they sell themselves and become the bond slaves of Satan. And so we see that this law is nowadays very ill kept: and therefore we ought so much the more to note the intent and meaning of God, to the end that every man after that god has vouchsafed him the grace to gather him into the number of his people, may keep himself among them: and the better to maintain the liberty which we have, let us consider (as S. Paul says) how dearly it has cost the son of God: let us not enter again into the bondage of Satan and of sin, seeing we are freed thence by the blood of the only son of God: but let us walk according unto that privilege which god has given unto us, and hold fast the possession thereof as long as we live. And when every of us shall have had such a regard of himself, let us do the like towards all our brethren, that they whom God has joined unto us depart not out of his house: but let us so employ our pains as every of us may keep his estate, that none be diminished, that none wander nor go astray. And farther let us be afraid to make merchandise of those souls which have been redeemed by our Lord Jesus Christ with so dear a price, and let us not seek after our own commodity in that behalf, as we see how retchlesly many give themselves over in this point,, and so they may find the fatter far, they care not one whit whether they remain in the Church of God or no. Even in this city without seeking any farther, we have examples hereof, namely that men have been sold for ready money: in so much that for the pleasure of a drunkard or I know not of whom, one has been sold as an open merchandise, to the same wickedness: such lewdness has been seen here at Geneva. But let us not take this example for a two or three: but let us know that God meant in this place to give a general rule and instruction, that we ought as much as lies in us to seek and procure, that they which are of the body of the Church may remain therein even unto the end. You see in effect what we have to bear in mind. And if the liberty of the bodies was held so dear of God in the time of the law, let us at this day make far greater account of the freedom which our souls have obtained, by the blood of our Lord
Jesus Christ.
Let us come now unto the second law which is mentioned in this place. It is said: That men shall diligently judge of the leprosy, and take heed thereof, observing all the things which were commanded in the law: and that the priests of the stock of L** shall be judges and that the people shall stand to the judgment which they shall give: which they shall give I say, not as they lust themselves, but as we may see in Leviticus from the thirteenth chapter to the fifteenth, where it is fully treated of. Moses in this place speaks of it as by the way, and says that they shall keep all that order. And for more ample confirmation he adds: Remember what Go did unto Mary by the way when you came out of Egypt. For because Mary and Aaron murmured against their brother Moses for his wives sake who was an Ethiopian; they bare themselves in hand that they ought to be advanced in as high a degree as he: in so much that Mary became so arrogant and presumptuous: that she would need be a Prophecies in equal degree with Moses. But God punishes her for such presumption: Aaron is born withal although he had in like sort deserved to be chastised. Mary therefore was stricken with the leprosy, and was shut up by the space of seven days. And there she had been like a rotten carrion all her life long but that Moses prayed for her, and her sin was pardoned. Nevertheless he adds there; If her father had spit on her face, she ought to have hidden herself for having offended him: and therefore she must depart (says he) from among the people, that men may know the offence which se has committed, and at the end of seven days let her return into the camp.
Now God declares by this example, that such as were stricken with this disease, were shut up.
Now let us first of all note, that the leprosy whereof Moses speaks in this place, and which the law treats of, is not that which we call the leprosy nowadays: but as far diverse thing from it. For this leprosy was not only in the bodies of men and women, but also in house. And although we find that other countries and nations were touched sometimes with this disease, as we see how Naaman the Syrian was, yet was it nevertheless as a particular disease belonging only to the Jews: and that was a notable vengeance of God upon them, to declare his anger and wrath by sending forth this leprosy as a visible sign and token thereof. You see then what we have to bear in mind in the first place. And that verily which among the Papists men call the disease of S. Mayn or the scurf, which was a kind of this leprosy.
There were indeed many sorts of this disease, as a man may see by the place which I have alleged. And I speak no more of them in this place, than is expedient for the understanding of the text, and not to make thereof any great lesson. But yet nevertheless it is needful for us to observe that which I have touched as it shall be anon more fully declared. Now then we see what the leprosy was: to wit, a certain scurf or sometimes a spot in the body which had no outward appearance of scurf upon it: but was a certain hid and inward disease, as it were a certain scab within the flesh, wherein appeared some whiteness. Seeing that the leprosy was after that sort, we see now that God had a regard of the instructing of his people, when he would have them which were touched with this disease, set apart from the rest. And why? Even to the end that men should be in greater fear of that punishment, which was known to proceed from the hand of God. If this chastisement had slip away without any account made thereof, it could not have profited so much. God therefore to the intent he might make his chastisement more notorious, straightly commanded that he which was stricken with the leprosy, should be shut up, and that he should serve for a looking glass for others to look in, that they might be afraid at the sight of it
& say, Alas, see you this poor wretch which is stricken with the leprosy? And what sign is it? It is god that has wrought it, his hand has done it; Alas, every one of us has deserved as much, and therefore let us not tempt the patience of our God: if he spare us, let us for our part cease to provoke him to anger. You see then the admonition and warning which was given unto all men when they saw a man thus shut up. And this order was observed even as far as unto the king himself, as we have an example thereof in Ozias, who being not content with the kingdom, would be a priest and usurp spiritual regiment of the Church, and therefore God strake him with the leprosy, and deposed him from royal dignity, and he was according unto the law shut up all the time of his life. There was yet a second reason of this shutting up. For this disease might be contagious. And therefore Gods will was that the infection thereof should be removed from the people, to the intent that all should not be infected with it. But the principal cause was, to the end that people might be put in mind, that they ought to be removed from uncleanness, and from all manner of defilements. And that is the cause also why the judging of the leprosy was given unto t he priests, who were of t he stocks of Levy. God appointed not the physicians nor surgeons judges, but he would have the priests take a notice of the leprosy. And if any were spotted there with, they had authority to reject them: and if any were healed thereof, he was likewise received by them. For albeit that this disease was hardly and seldom cured, yet was it not incurable. Therefore if so be that any were healed, the priests were judges of it, and when they which were healed presented themselves, and had done certain solemnities which were required in that behalf, they came and offered their present in the temple, acknowledging what a singular benefit God had bestowed on them.
For when a man was healed of that disease, it was very behoovefully that he should make a solemn acknowledgement of so great a benefit, and say: Lord thou has raised me as it were from the dead: for I was a wretched and miserable carrion; thou had thrust me out of all company, and now behold Lord thou has made me whole and found, thou has restored me unto my former estate: therefore I acknowledge Lord, that I have received a kind of resurrection, considering what weakness and frailty was in me. It was (I say) behooveful that such a solemn acknowledgement should be made.
But (as I have told you) the priests were judges of this disease. And why? Because it appertained unto the ceremonies of the law.
Now here we have to gather a good instruction, that is, that first although this order of excluding those from our company which are stricken with any evil disease be not observed nowadays, yet notwithstanding we must not cease to have an eye unto the hand of God, that we may fare the better by all the chastisements which he lays upon men; neither must any of us wait till he feel the blows himself, but he must make his profit by the corrections which our Lord shows us afar off. And therefore when we see any of our neighbors afflicted, let us take a view of ourselves, before that God judges us. And thereupon being sorry for our sins, let us hasten to draw ourselves out of them, and not stay until God visit us in the like manner. This is the thing which we have to note as touching the first point. And for as much as we see that God meant to wake the Jews to the intent they should be better know how to benefit themselves by this chastisement of the leprosy, let us nowadays in all diseases, not only in this or that sickness, but in all one as if he gave us a warning not to sleep in our sins, and not to abuse his patience. Lo what we have to bear in mind.
Now as touching the ceremony it has been very fondly and foolishly abused in the Popedome, and the abuse thereof reigns in the synagogue yet still to this day. First, for that hearing the name of leprosy, they supposed it was the scurf, and so have taken the one for the other. And thereupon what have they done? Forsooth their officers must judge of this disease, whether any be touched with it or no. And by what knowledge? They send to the barbers and to the physicians, and when they have judged thereof, then they themselves afterward give their verdict. And by what right? Because god ordained the priests to be judges of the leprosy. That is true. But the priests, whom God orned were of the stock of Levy. Now since the coming of our Lord Jesus Christ, this priesthood has been transferred unto him: as the Apostle says in the Epistle to the Hebrews. I know the Papists are so shameless that they stick not to mock God openly, in saying that it came from Levy unto the Pope.
But the Apostle expressly declares, that it belongs unto him, who by a solemn oath was appointed according unto the order of Melchisedech. And because our Lord Jesus Christ being now risen from the dead dies no more; the priesthood likewise must remain unto him in hi own person, and he has no successor. The Papists therefore rob Christ of his dignity, when they snatch in such wise unto themselves, that which is belonging unto him, And moreover let us note (as I have already touched) that they play the beasts over grossly in this point: for god spoke of the leprosy which was a disease which he sent upon the people of Israel, and they transfer it to the scurf, a thing far different from it. But for all this, they have not left to rear up another tyranny: for they say that this is ceremonial law: I grant it. Therefore it imports a figure. All this is true. We must come then now unto the truth and substance which is correspondent thereunto. They say that sin is the leprosy. Well let all this be granted unto them. It must be purged therefore (say they) and the priests must be judges of it. Yea but let them enter into the place of Jesus
Christ, and then shall they be taken for judges: but until that Jesus
Christ be deposed from his priestly dignity, with God his father gave him, it appertains not unto any living creature in the whole world.
We must therefore conclude, that the Papists are treacherous traitors in that they bear us in hand that they are succeeded in the room of Jesus Christ, to judge the spiritual leprosy. And hereupon they have ordained the law of Christ. That is the very ground of their confession or shrift. For there is not one word for it in the holy scripture: but they use this subtle caviling: Sin is the leprosy and the priests must be judges of it, but we are priests, therefore the judging is ours. But we have already showed that by usurping the priesthood, they are thieves and treacherous traitors, and that they lift themselves against the son of God. Take that for one more. But let us proceed farther. A man cannot judge (say they) without he know the cause; and the cause cannot be known, without there be a confession of the sin; and therefore it follows that everyone is bound to confess his sins once a year. For all are stained with this spiritual leprosy, because all are sinners. As touching that which they say, that no man can judge except he know the cause, it is true: but he must not judge by conjectures and upon uncertainty, as they do. For I pray you, judge they upon knowledge, when they cannot skill to discern whether they which confess themselves their ears dissemble, with them or speak the truth? Behold, a man comes to confession, and who knows what his mind or will is? Who knows any of these things, whether he mock the priest or no; whether he speaks anything by constraint, whether he keep anything close for shame that he has of it? What know they of all these things? And therefore these Popish
Priests cannot judge upon knowledge of the cause. Again it is well known how great clerks they be: insomuch that when a thing is told them; they can hardly discern either the thing itself or the end or quality thereof. And though they could, yet were not what enough: Men know what manner of judges and how competent they be. And in very deed they say well, that in confession there must be some degree of knowledge: but a little after they say, that is skills not greatly whether there be any or no; for authority abides still, albeit that knowledge be wanting: they gainsay themselves manifestly, for first they say that there must be a degree of knowledge, and afterwards, they say that it is not so necessary, but that they may forbear it. And a mans eye may be witness, how they discharge themselves herein. It follows then that they cannot have knowledge of the cause, at leastwise such a lawful knowledge, as may suffice them to give their verdict and judgment thereupon. But to speak in a word, these abuses of theirs are over vain and childish when they seek after such sottish reasons as to say: We are judges: for we are the successors of the priests of the law. But this succession (as I have told you appertains to none but unto our Lord Jesus Christ. And in very deed the priesthood of Levy was ordained to continue until his appearance in this world. And for that cause Abraham also who was the father of the church, paid tithes to him in the person of Melchisedech. For when he offered the tents to Melchisedech, he offered them as it were unto his superior, But Levy was yet in the lowness of Abraham (as the Apostle says): whereby we see that the priesthood of Levy was inferior unto the priesthood of Jesus Christ, or rather, was nothing in comparison of it, and that the priesthood of Melchisedech must return again in truth.
But now having declared this so gross abuse which reigns in the Popedome, let us return unto the right and pure instruction which God meant to give unto us in this law. We have already briefly declares how he meant to warn the faithful, that they ought to purge away all manner of defilements from among them. We have not at this day the outward ceremony: but the substance and truth thereof remains in his full force. Let us therefore look diligently unto ourselves, and remove from us all uncleanness, to the intent we be not stained with it: For thereunto had God respect in this Law. And to this end serves excommunication nowadays: for God will have some discipline in his Church. And this is not ordained by men: but the holy Ghost has delivered a rule for it. If we have this order, it is grounded on God, we have the truth of the ceremonial Law. And we have no need to seek farther after the pelting trash of the Papists, whereby they make themselves a laughingstock to the world: but farther besides this order of excommunication, we are warned in general not to intermeddle ourselves with any filthy defilements: for we shall soon be stained by them. We see what frailty is in us, so that although every of us keep good watch and ward, yet can we not live in the world among so many defilements and corruptions; but we shall draw some spotting from them: iniquities which reign, are as deadly poisons to infect us, except we withdraw ourselves far from such filthiness, that we be not stained by them. And that is the cause why it is purposely repeated in this place. Take heed, look narrowly unto it, observe it diligently. It seems that many words are bestowed upon a thing of no great importance. But God tends unto this end which we have said, that men should not thorow their little heed taking, be as it were limed with the defilements of this world. And by this outward order, he meant to inure them to a more diligent watching everyone over himself. Let us therefore give diligent heed hereunto, and when we perceive that we are in danger of being depraved and corrupted by any mans company, let us fly far from it: for albeit I go not and welter in wickedness with him; yet shall I have enough and too much too in myself. And what a thing were it for me to tempt God? I see well that I cannot be but the worse by this or by that mans company, and yet for all that, I will not shun them; but I will go welter and wallow in the mire with them: and what a notable wickedness were this? Am not I worthy to be infected with their filthiness and uncleanness? Yes verily. And therefore let us in general know, that all wicked examples, and all offences, are to be removed and raked out of the Church of God, and that the discipline which God has ordained, and which we see that the Apostles used, must be practiced, that is, excommunication must reign and bear rule. And moreover let every of us in his own behalf, take heed, we haunt no wicked company, but (as S. Paul warns us) observed and note them which are stained with any evil blot, and withdraw ourselves from them: that it may not only put them to greater shame, but also, that the infection break not out upon all, and that the mischief being of itself contagious, go not so far, as to infect them who before were pure and clear, and so fall on the whole flock of God. And this is it which we have to bear in mind in this place.
And now Moses for a more ample confirmation (as we have already touched) alleges in this place the example of his sister. And hereby we are done to understand, that he spares not his own stock and kindred. For it was to his won infamy and reproach, that his sister had been thus chastised of God. But what? Both in his and in all other things, we see, that he would not cover the shame and filthiness s of his own linage. For why? He was a true and faithful servant of god. And therefore he always condemns wickedness with great liberty, although some shame redounded thereby, both to himself, and also to his parentage. Therefore in this place he sets forth his own sister for an example. And hereby we are warned, not to be won to bear with wickedness in favor either of blood, or of kindred; as we are accustomably wont do it. For we had rather have the wickedness increase, than to grieve any of our kinsmen or friends. And thereof it comes that all right is perverted, and that the truth is turned into a lie, because that wickedness is born withal. But we have in this place an example to the contrary, that is, that Moses to serve God the more faithfully, has no respect of persons, he has no eye to any worldly considerations: in so much that even when his own sister might serve for the instruction of the people, he spares her not. Let this be noted for one point.
Now by the way we may behold in the example of Aaron and of Mary, how God meant thereby that better to confirm the calling of Moses.
For Aaron envies him for it. That which before fell out in the case of Core, Dathan, and Abiram, and the rest of the tribes, when every man fought to obtain the priesthood, was no such strange or notorious a thing as is this, when his own born brother rises against him on the one side, and his sister on the other, and murmur against him: whereby we may see that there was no compact made for the advancing of the dignity of his own house: and therefore served the better to authorize the calling of Moses. And in very deed God showed that it was he who conducted and defended him. That is to be noted for one point.
Again, what a merciful dealing was it, that the children of Aaron were suffered to succeed still in the priesthood? For although Moses was much more great and excellent than Aaron was (as it is declared in the 12 Chapter of the book of numbers): yet his children were of the common order of the Levites which served the high priest, and were kept far from that dignity. And what was the reason hereof? If Moses had promoted his own children, it would have been said by and by, that he had brought this to pass through his crafty wiliness, and that he had pretended the name of God only for to advance the dignity and honor of his own house: but in that his own children are in this wise displaced, and the children of Aaron are preferred: we see it is Gods work, and that it proceeds from his government, so as the mouth of wicked men must needs be stopped, and that all must confess that the law and whatsoever it contains, is not forged nor counterfeited by men, or subtly devised: but that God is the author thereof. As touching Moses it is said in that place of Numbers. If I speak unto my servants the Prophets, I will speak unto them by dreams or by visions: because that Aaron and Mary said: What? dwells not the spirit of god in us as well as in Moses? And must he lonely bear rule? And are we no body? Well (says God) if you were the greatest Prophets that ever were, yet keep I one measure towards my Prophets. I speak unto them by dreams and by visions. But I speak unto Moses as unto my familiar friend; I speak unto him as a man would speak unto his fellow and companion. And so Moses was advanced to an higher degree, and God meant to magnify his grace and favor in that man. Therefore we see how he disgraced both Mary and Aaron, because they murmured in that sort: but yet for all that, you see that the children of Aaron succeeded in the priesthood, although their father was unworthy of that honor, and deserved rather to be degraded, than to enjoy it. What befell to Core, Dathan and Abiram? The earth swallowed them up all alive. And why?
Because of their murmuring. And had not Aaron committed the like fault? And yet not withstanding God pardoned him that sin. And when we hear that the children of Ely were deposed from the priesthood, and that the dignity thereof was bestowed upon Samuel, because they behaved themselves so evilly in their office: that is also a like example. And why then does not God the like unto the stock of Aaron? Let us (as I told you) acknowledge in this case a marvelous mercy of God. Yea, and again when it seems good unto him, he punishes faults rigorously. If he will pardon them: it is at his choice.
Therefore we must not bind God to any Law, to have him to punish sins according unto our lusting: he will do it when he shall find it good. And moreover if it please him to use mercy, such sins as are committed shall, be wiped out; at leastwise, they shall not be so hardly nor so grievously punished. That is to be noted for one point.
But let us now return to apply the example of the present mater which is treated, to the end we may know the intent and meaning of god. Remember (says he) what was done unto Mary by way when you came out of Egypt, as if he had said, my mind is that who is stricken with the leprosy, shall be separated and removed from the people, to the intent he may serve for a looking glass for others, that they which see him may be put in mind to say: see here a plague which God has sent, behold a testimony that God is judge. Seeing this is his appointment, let us fare the better by such examples. So we see that which I declared more plainly afore, to wit, that God meant that this withdrawing and rejecting of such as were leprous, should serve for a common instruction and lesson unto the rest of the people, to occasion them to walk in their duties in all fear and heedfulness. And here first of all Mary was taught to humble herself before God. For if she would not know her fault and be ashamed of it, and confess it, she deserved to be clean cut of without any remission.
And God had begun to work so violent a correction, that she seemed but a carrion and rottenness, and was changed in a moment in such sort that a man would think she could not but fall in pieces through such an infectious filth and rottenness. And therefore it stood her in hand to know her own case. And hereby we are warned, that when any of us are visited by the hand of God, it is high time to humble ourselves, and to know that it is all one, as if God did spit in our face.
When a father spits in his childs face, it is sign (as it is said there) that he detests him. Now if so be we be afflicted by the hand of God, we have great occasion to look unto ourselves, and to be beaten down and to feel our own filthiness, and not to feel it only in heart: but also frankly to confess it before men, to the end that God may be glorified. That is one thing which we have to do according to the exhortation which we have in this place. And secondly let us be willing to serve other for an example. If when we have offended God, he chastise us; let us bear it patiently, and not be grieved with it, if so be that all may turn unto the glory of God and the welfare of our neighbors. Let us be contented with it, as good reason is we should be. For we may not be more privileged than the sister of Moses, and if we be rubbed on the gall (as we say) we may not grieve at it, seeing that Moses spared not his own sister. For when God takes on him the office of a Judge, and gives men commission to denounce his wrath or other like things by his word, it is good reason that they should discharge their duties in that behalf. As for them which think thus; We ourselves shall be hindered thereby, let them know that it shall profit them nothing to seek to avoid it in that wise: for if they Break the ordinance of God, they shall be confounded., Therefore sith we see so notable an example in the person of Mary, let us know that God meant to warn us, that we ought not to take it in evil part to be chastised at his hand: but rather to know our faults and to be sorry for them, and thereupon to endeavor that the punishment which we have suffered, may serve all other for an example.
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us to feel them better than we have done, and that we may endeavor with all our might not only to keep ourselves in that holy union which he has made with us, but also to win them which are yet estranged, and to confirm those which are already called with us into his Church: and that other withal we may not suffer the name of our God to be unhallowed, but endeavor to remove ourselves from all filths and defilements, that seeing it has pleased him to sanctify us for himself, we may remain temples of his holy spirit, and sacred vessels to be applied unto any use whereunto he has appointed us, that is, that his righteousness may shine in us, so as we may never desire any other thing than to frame ourselves in all points unto the obeying of his holy law. That it will please him to grant this grace not only unto us but also unto all people and Nation of &c.
On Wednesday, the 5th of
February 1556 The 139th Sermon, which is the fourth upon the four and twentieth Chapter
10 When thou lends anything unto thy neighbor, thou shall not enter in to his house to take his pledge.
11 But thou shall abide without, and the man which borrows of thee, shall bring the pledge out of the doors unto thee.
12 And if the man be poor, thou shall not sleep with his pledge: 13 But shall restore him the pledge when the sun goes down, that he may sleep in his raiment and bless thee, and it shall be righteousness unto thee before the Lord thy God.
We must call him to mind in this place, the sentence of the Prophet which our Lord Jesus Christ also alleges: Mercy is more worth than sacrifices. For if we think to pay God by offering him this or that which we have spoiled from our neighbors, he will detest and abhor both us and our offerings also. For why? God will not change his nature according unto our lust: and there is nothing more properly belonging unto him than kindness and goodness. For he indeed is the very fountain and root of it. And therefore seeing it is so, must he not either transfigure himself, or detest us, when he shall see us as cruel as wild beasts, so as every of us endeavors not else but to devour the substance and goods of his brother? Yes verily. For he cannot like of cruelty as long as he abides like unto himself. Let us therefore diligently note, that except we be pitiful, except we have compassion on them which stand in need of our aide to succor them, except we use gentleness and humanity towards our brethren, we can have no access unto our God, but all the offerings we can present him withal, shall stink in his sight, and he will refuse them. And that is the cause why the Prophet expressly says: That mercy is better than all the sacrifices in the world. True it is indeed that God sets more by his own honor than he does by the life of men: as reason good he should so. But here the case stands to know whether we serve God truly or hypocritically. For if I love God, doubtless I will declare this love of mine towards them which bear his image: and we must have recourse unto that which Saint John says: That if when we dwell with men and live together with them, we bear them no love, is it not plain mockery to protest that we love GOD, whom we see not? Therefore all such as vaunt themselves, that they love God, and yet are so full of cruelty that they will spoil poor folks of whatsoever they can possibly catch from them, without all pity or compassion; are no better than hypocrites and shameless liars. And so we see the reason of this sentence, and why God, albeit he praises his honor highly, has said notwithstanding, that he will not esteem so much of all the sacrifices which men make unto him: as he will do of the mercy which men show one unto another. For indeed our alms deeds are those sweet smelling sacrifices, which God accepts: as the Apostle says in the Epistle to the Hebrews. And thereupon is that law of God which we have now heard, grounded; where it is said: That if we lend money unto a poor man, we must not go and ransack his house to find out a pledge for our own liking, but that he must bring that which he has.
And then we may keep the pledge without doing of him any wrong.
And why so? For God permits us so to do: If not, he will have them carry back again the gage which the poor man brought, as for example: if it be his bed whereon he sleeps, or his coverlet, or his coat, or his gown, so that he remains naked and unclothed, God will not have us to keep such a pledge. For when we have confessed that we ought indeed to be pitiful, and that we are far from being of the number of the children of God if we use no brotherly love one towards another: when we have said all this: yet we know not what the thing means, when we should come unto the practice of it. For if any stand in need of our help, we have forgotten this general doctrine: We are always good divines to speak in the air. If a man set us down a doctrine which presses us not, every man is ready to yield his consent thereunto, but the practice thereof shows that we be very loath to accord unto it. And although we confess that God has well spoken; yet we will not put that in practice which is told us, if it prejudice our gain and commodity; and therefore God is fain to specify things unto us more particularly. When he has once declared that there is nothing more acceptable unto him, than the pity which we have on our neighbors to succor and relive them, he must point forth some special kinds thereof with his finger: and when he has taught us to be merciful, he must show us how and in what manner and so condemn our cruelty, which we (if it were possible) would excuse. As for example, if this so special a declaration should not be made, the sentence of the Prophet would be received without any gainsaying, That mercy is better than sacrifices: but none for all that will come to this point, and to this reason, that a man must not take such a pledge of a poor man, as he shall account necessary for his own use. For men will say: Is this any cruelty? He comes to borrow of me, and I may deny him if I lifted: but if I do him such a pleasure as to lend him my money: I will have some assurance for it. And so a man will not acknowledge it to be cruelty to take any mans coat or covering to gage. It will be always said, Why? I may lawfully do it.
For I lend him my money, and it may be gainful unto him: I leave him the whole profit of it, I desire but to save myself harmless, and not to lose the principal. I deceive him not of a farthing: I take no usury for my money, nor anything at all: and why then should I be condemned? Thus men would excuse themselves. But what? God will be the Judge of our dealings. You see then the cause (as I have told you) why God presses us to a special point: because the general doctrine is over coldly taken of us, and would not lead us so far as were requisite. Let us therefore bear in mind that which is here declared. First it is said: That a man shall not go and ransack his neighbors house to take a pledge from thence, when he would lend him a piece of money. Now the cause why this is spoken, is not only (as some have thought) for that it were a putting of poor men to shame, to go and see how naked their whole house is: God had no regard of any such thing: but he meant rather to bridle the covetous desires of the rich. For we know how covetous our eyes are to draw things away, and every man is very sharp sighted for his own profit.
IF I enter into an house, I will have an eye by and by on all the fairest things: and when I have requested to have this and that corner showed me; if I see anything which likes me, I begin to say: This is good household stuff; yea this will stand me in steed. I will have it (say I); and the poor man cannot tell what to answer: for he is at my mercy. If he deny it; O (Say I) there is no dealing with you: go your ways: it is no pity to help you. And thus a poor man shall be held as it were upon the rack. You see then the meaning of his law, when our Lord forbad a man to enter into his neighbors house to ransack it for a pledge. For why? He which enters cannot judge what the poor man, which desires to be succored might best spare: but lucre (as I told you) blinds us; and when we be once forepossessed with such desire, we judge no longer what is rightful, because every of us will conclude: O I must ask this. And why? Because it will be good for me.
We see then now the reason of this first part.
But if a man be at his own free choice to bring what pledge he will, so as he be pressed: he may then withdraw himself aside and beware that he be not trodden under foot, nor pinched beyond measure: he may bethink himself what is to be done, he may advise himself by his own counsel, there is no man to control him, or to disturb the stuff of his house: and then a man may take the pledge to assure his money.
Now because there may be sometimes such urgent necessity, that a man will sometime shift himself to his shirt to have somewhat to eat: our Lord provides farther in this case to remedy it, and therefore he commanded the pledge to be restored again, when a man shall perceive, that a poor man cannot miss it. For in such a case a man must be touched with greater compassion, for two causes: the one is, because that when a man puts himself beside his bedding and his clothing, it is easy to judge and to gather, that he is come to great extremity, and to the farthest degree of poverty. That is one point to be noted. The other is in considering of this point, what difference there is, whether a man dye for hunger or for cold. This is but to change his torment: this is not to succor him.
I lend a man money, and he buys bread therewith to eat, and in the meantime, he is frozen to death through me, and do I relieve him then? So then we ought in such a case to be moved with compassion, or else there is no humanity in us. So then for this cause God will have the pledge restored again, when we see that the thing we take is necessary for the preserving of a mans life: as is his cote, his doublet, his bed, his covering, or such like things. I grant that according unto the rigor of civil justice, this is not observed: and God also has not given it in this place for a civil order: but he meant to prescribe a rule for every man to follow of his own free will. As many things are permitted us before men, of which notwithstanding we shall be accountable before God, although we escape the hands of earthly judges. There is no man will let me from using the utmost rigor I can, towards him which owes me anything: and yet when I see he is behind hand with me, and that there is no guile nor malice in him, if I for all that do cause him to be cast into prison, if I rid him of all that he has, if I leave and forsake him, doubtless I do him wrong in the sight of God. Now we civil justice can set down not other order, but that all must be done as I will have it. Yea, but (as it has been declared heretofore) when we shall have been excused before men, it is not to be said therefore, that we shall not be culpable before God.
For the law requires a far other perfection than earthly and common justice does.
So then let us note, that although it was lawful for the Jews as touching earthly justice, to take any gage they lifted; yet does God condemn it for intolerable cruelty. And if this were in the time of the law; how much greater reason is t here for the practicing of it nowadays, when we have more occasion of exercising such humanity and gentleness one towards other? For we must return unto this principle and ground that Gods will is that we should resemble him, because he has adopted u s for his children, and showed himself to be our father. God has indeed showed himself to be our father. God has indeed always showed himself such a one: but at this day in the person of our Lord Jesus Christ, he has displayed and shown forth the bowels of his mercy, as the scripture speaks: for it cannot sufficiently express the infinite bounty and goodness, which God has showed unto us in our Lord Jesus Christ. Sith it is so that God has made us to feel more than ever heretofore his inestimable love, so much the more ought we to enforce ourselves on our side, to follow him, and to conform ourselves unto his example. Therefore if we be so cruel as to let them dye for want and need, which desire and seek after our help: or if we spoil them of that which they cannot forbear and live; there is so much the less excuse for us, and our sin is double and far more heinous nowadays. And therefore let us know that God speak not only unto the Jews for the time of the law, but that this rule must abide in full force, until the end of the world: and that as this sentence was alleged by our Lord Jesus Christ: That mercy is better than sacrifice: to show that it appertains unto the Christian
Church, so all the kinds of mercy which are dependent upon it, are belonging unto us: and we must exercise mercy, not according unto our own fancy, but as God shows us, according to the declaration thereof which we have in this place. For what else is this law which Moses has here set down in writing, but an exposition of that sentence which the Prophet has more generally set down? You see then in effect what we have to bear in mind.
And hereby we are taught likewise not to over grieve such as for their needs do come to seek relief at our hands. Every man must has an eye unto his own ability what he may do, and not trample his neighbor beyond measure under foot. The very thing wherein we ought to hold ourselves straight, is that every of us having an eye to his own ability, must do this endeavor to the uttermost without sparing of himself. For we must exact of ourselves that which our Lord has commanded us, and we must strain ourselves in that behalf to the uttermost of our power. We must succor those whom we see in the necessity, and not tarry until men constrain us thereunto. For (as I told you) God will peradventure lay the bridle on our neck as touching civil order, howbeit that shall be but to tire our charity the better. If men restrain us from being cruel, and from using such outrageous liberty as otherwise we would use: it is a sign that we bear no reverence unto God, and that the service which we yield unto him is not of good will, but of compulsion. But if men let us alone, so as we may do the worst we can, in tormenting and vexing poor needy wretches, and yet we are lead through a courteous and gentle affection, not only to vex and harm them beyond all measure, but to deal indifferently with them, and (in few words) not to deal otherwise with them than we would have others to deal with us in the like case: our so doing and our succoring of them, when no man drives us thereunto, is a sign that there is found charity in us, and that in loving God we do also show and prove indeed that we are his children, and that we live in good brotherhood, and mutual agreement with our neighbors.
Now to the intent we should be the easier led hereunto, Moses alleges in this place two reasons the better to persuade us. First he says: That he unto whom we shall restore and bring the pledge again, shall bless us. And secondly he adds: That it shall be righteousness unto us before the Lord our God. Now these two reasons are not superfluous, considering what holdfasts we are, and how everyone will safely provide for himself. We think that the whole earth will fail us; and when we lend, it is with an heavy heart: when the money is once escaped out of our hands, we think ourselves so much impaired, and we fetch deep sighs for it. God therefore seeing men so given unto their own lucre, and that they have no free hearted liberty, or at leastwise are not so much inclined unto it as were requisite, uses first persuasion and says: That the poor shall bless us, that is to say, he shall pray for us.
Now I know, that the wealthy, and these great devourers, and these seagulls which seek not else but to swallow up all, will make none account of this blessing. Tushe (say they) he is but a poor beggarly knave, and what care I whether he pray for me or no. See I pray you what these despisers of God, and these heathenish folk say. But let us note well, that it is not without cause tht God declares in this place, that it is a singular benefit to have a poor man pray for us. For if a poor man cry (as it is said) he shall be heard. He needs neither man of law, nor Proctor to handle his cause before God with any great
Rhetoric. If a poor man be unjustly born down by men, and I have wrought him any oppression or violence, or have spoiled him of that which was his, or if I have grieved and troubled him in any sort, although he utter not a word, but only sighs to himself: yet may not I think t hat I shall escape the hand of GOD. There shall need neither witnesses nor writings, nor great inquest to cast me; for one alone sigh of the poor man, shall kindle such a fire of Gods vengeance upon me, as shall never be quenched. For the complaining which the poor make against them which have molested them, are heard of God; they pierce through the clouds, and come into heaven.
Also on the contrary side when a poor man having received release of any man, shall say: Blessed be he which took pity on me. This word is as if an Angel of heaven had made suite for him. Now seeing God says it is so, let us not think that it is in vain, or by way of mockery.
And therefore let us learn to esteem more than we are wont to do, of the prayers which the poor make that are relieved and succored by us. For although we bear ourselves in hand that they are nothing, yet has God declared of what force they are, and commends them unto us in this place for a singular thing.
Now this ought to teach us, not to despise the poor, nor to disdain to hear them, or to give them a good look: for God says that he hears them, and that they are such as have ready access unto him. They are heard both in their complaints and in their prayers and petitions. For God does more for them by an hundredth part than we which are but worms of earth, will vouchsafe to do. The thing then which we have to bear in mind is, that if a poor man come and desire help of us, and we think we shall but loose that which we bestow upon him, because he is not of ability to recompense us, and that although he should live an hundred years after his death, yet he should not require us the good turn and pleasure he received of us. We ought to bethink ourselves thus: Well: indeed as touching the world he cannot benefit me, he can neither cool me nor heat me: but before God such a blessing as proceeds from him, shall be heard. If we consider this: is not the recompense which we shall have in the kingdom, better than all that which might be bestowed upon us in this frail and transitory life? Yes verily, if we have any faith; if we have any assurance of the heavenly life, and are not altogether beastly besotted with this present world.
And although a poor man become unthankful, yet shall not we therefore fail to be blessed of God. For the heat which he shall have received by us, when we have given him his coat or his covering, shall bless us. And if he be so wicked as to forget it, as many are, with whom it is grown as it were unto a common custom, that when they are relieved they will not vouchsafe to acknowledge the good which is done unto them: but rather there is nowadays such pride in some of them that they will think a man is the more bound unto them for that he has done them all the pleasure in the world; insomuch that some will say, what has he done unto me, but he was bound to do more?
And what is this in respect of all that which he owes me? Such is the unthankfulness which you shall see some poor folk to use. But, as I have said; although they be dumb and speak not a word: yet the good turn which we have done them shall serve us for a blessing before God. As on the contrary side men are wont to say: When a man shall hold his peace and suffer himself to pain away in his misery, and yet men will not vouchsafe to take pity on him, let him remain quiet and patient in his adversity as long as he will. (Thou I say such examples are wondrous rare: for we shall hear nothing but complaints and murmurings although there be no great cause why) But let us grant that some man were so quiet, that he will not utter one word, though he be not relieved at his need: Shall we for all that be quit before God, although there be no cry made against us, to endite us? No, no: for we see what is said concerning Abel. After he was murdered, did he cry for vengeance at Gods hands? No, but his blood cried. And therefore the necessity which a poor man endures, cries loud and shrill enough in Gods ears, so that he needs not to make any complaint and to say: one has grieved me in this or in that sort: but if he dye for cold because we keep his coat or his covering from him, there shall need no other thing to condemn us before God. So then let us learn, that albeit the poor discharge their duty very ill, and that being succored they bless us not; we may not therefore cease to do that which God commanded us, knowing that the alms which proceeds from us, shall serve us well enough for a blessing, although t hey whom we have relieved hold their peace. As on the contrary side, we must be afraid least the cruelty which we use may accuse us before God, although no man do open his mouth to speak.
There is also in this place an instruction for the poor: that because
God has made them subject to that state that they must be fain to desire succor and help of their neighbors, they must be so much the more humble, and lay aside the arrogance and presumption which is in many of them. Some when they ask an alms, think they require nothing but their own: insomuch that to their seeming they have wrong if they be made to wait for it, and that men prevent not their necessity: they would that a man should put off his cap and desire them to receive an alms: there are some which be full of this presumption. But God contrarily declares, that he will have him which receives a good turn, to acknowledge it, and to bless him by whom he is relieved. And in very deed, if a man be holpen in his need, and he forget it, and seeks not at leastwise to God to require it, when himself according to the world has no means to do it, he is a thief: and pretend he never so fairly, that a man gave him such a thing: yet because he abuses the liberty which was used towards him, he is a thief. A man helps me, and on what condition? God binds me to pray for the prosperity of him which has in such wise succored me, and to protest at least, that I am bound unto him: and when I am able to recompense him I must do it. But if I cannot, I must have God for my witness, that I acknowledge myself bound unto him for his courtesy: if I do it not, verily it is theft, as I told you, so then as the rich are caught in this place, and as God shows them that they ought to be contented when they whom they have holpen do bless them: so on the other side, the poor are taught to know, that if they borrow, or have anything given them, it is to the intent they should be moved to pray for their neighbors, for so much as they have succored and relieved them, that charity may by that means be maintained. For the true bond thereof is, that they which have of themselves no ability should know that God calls them unto himself, and that they ought to do that which belongs to them to do, namely, resort unto prayer, because they are able to do no other thing. You see then in effect what we have to bear in mind. And so let us note that when we can discharge our duties towards our neighbors no otherwise, we must have recourse unto that remedy which is set down here, that is, to prayer.
It follows afterward: that it shall be reputed unto us for righteousness before God, and this is according unto that which I have to note already, namely, that mercy is better than sacrifice. For Moses meant to declare that if we use no such humanity towards our neighbors, we may well bear a countenance of serving God, we may have great appearance of virtue in the sight of men, we may well be honored and esteemed of them: but yet nevertheless God will condemn us for wicked men, when we be so cruel. Briefly Moses has in this place declared, that there is no righteousness acceptable before God, except there be such humanity in us, that we live so with our neighbors as every of us enforce himself to succor the poor and needy to the utmost of his power. You see then the intent and meaning of Moses when he says, That it shall be reputed unto us for righteousness before God. And this is a word which ought well to be weighed. For we see how men think to discharge their duties notwithstanding that they be set altogether on pilling and spoiling.
And in what order trow you? Look me among the Papists: if a man have erected a chapel, if he have taken order that so many Masses shall be sung, or if he have done some such like things; then has he his hands clean; or at leastwise thinks them to be clean: and yet in the meanwhile, extortion, deceit, and other lewd and wicked practices have their full sway with him, and no pity has any place in his heart. Now, the man which shall show such a fair appearance shall be accounted a just and holy person. But you see how God in the meanwhile pronounces the clean contrary, that all this is but dung and filthiness in his sight, and that there is no righteousness where there is no humanity and gentleness. When a man has no compassion on his neighbors, when he torments them, when he troubles them, when he spoils them, when he has no pity nor mercy with him, whatsoever he is able to do besides, is but abominable before God: he rejects all besides, and will none of it, except a man be so kindhearted as to take pity of them which are in need, and to relieve their necessity. Behold (I say) in what sort we ought to fare the better by this place. For (as I have said) men would always think to discharge their duties towards God and yet give them no alms.
We see also as touching alms giving, that there is in many men much hypocrisy and no little rashness: in so much that men never deal uprightly with God in that behalf. What is the cause why our Lord
Jesus Christ forbids men to blow the trumpet, and to make such great and open shows when they give their alms, but because many are lead with ambition, and when they deal their doale, there must be a great pomp of it at their gate? Such as have pilled and polled all their life long, and have done nothing else but eaten and devoured the poor, think to bury their sins and to wipe them clean out, by bestowing a piece of money at their decease. For why? They blear the eyes of men thereby: and they bear themselves in hand that they are able to deceive God too. But they abuse themselves too grossly. So then it stands us in hand the more diligently to note this sentence, wherein we are taught, that if without all vanity of show, we have pity on them which seek for refuge at our hands, and help them without grieving them at all: it shall be reckoned unto us for righteousness.
And before whom? Before the Lord our God. We are in this place summoned before the heavenly throne, to the intent we seek not for our reward before men. For that also is another thing whereunto our Lord Jesus leads us when he says that we must not blow with the trumpet when we give our alms; but that we must rather hide ourselves, and not let our left hand know what our right hand does; nor be desirous of many witness by whom we may vaunt ourselves: And in very deed if it suffice us no that God likes of us, and that he accepts the service which we do unto him in bestowing of our alms, we seek for our payment here below: and therefore we are then recompensed when men praise us and say: O this man is a great giver of alms: O he discharges his duty faithfully in this behalf. If we have once gotten such a report, and that the same do please us, verily we have our reward. Let us not think that God will set it any more in his book of account: for so should we be twice paid; I say if we seek through ambition to be seen of all men. For although when we give our alms, we may sometimes make it known: yet nevertheless we must take heed that we be not led away with a vain desire, to be esteemed of in this world: but whatsoever we give, let us convey it as it were into the bosom of God. And forasmuch as the good which we have done, shall be received esteemed of him: let us seek no other thing but that everyone be edified thereby, and that everyone for his part enforce himself to relieve the necessity of his neighbors. But however the world go, ,seeing it is God unto whom we ought to lend the alms which we bestow upon a poor man, and that he receives it; this consideration ought to ravish us, that we should not desire to lean unto the world, nor to any of the fair praises which we may receive, nor to the reputation which we may get by it. God says, that when we give unto a poor man, we lend unto him himself. Behold here a manner of speech which might seem strange at the first sight, to say, that we lend unto God. But yet nevertheless he uses this manner of speech, and that not without cause, and says that he is well able to pay us usury and gain for our money, so as we need not fear that we shall lose anything by our long tarriance for it, for he will recompense us to the utmost. Seeing that God has once declared that he becomes deter unto us, and that he puts all those items into his books of accounts, as though he had borrowed them at our hands; I pray you are n to we over blockish if we for all that seek for praise here below and hang wholly upon us? Now therefore let us learn to fare the better by that which is said here: namely, That is shall be accounted for righteousness unto us before God. It is in effect all one as if Moses had said: Deceive not yourselves by thinking to please
God after the common order and fashion of men, who make many fair shows of divers things: they will need offer sacrifices, they will come unto the temple, they will set a good countenance on all things, yea, they will make men believe that they have all the virtue in the world, and that nothings is wanting in them: but you are deceived if that you think to discharge your duty towards God by such means.
For there is no righteousness in you which pleases God, and which he likes of, except you be so gentle and kind hearted as to have pity on the poor, and to relive them in their need: that is to be noted for one point. Again, for the other he says thus: Go to, you are of opinion that all is lost which you give unto a poor man; and that because he has not wherewith to recompense you, or because he is unthankful, as we see many are. But hold yourselves contented with this, that before God it shall be because he makes a trial of your charity by this means, and will know how you love him by your helping of those which he offers unto you in his own name: if you receive them which fly unto you for succor: Let it suffice you that God accepts both of you and of that which you have accounted unto you for righteousness: fear you not seeing that God accepts that which you offer unto him.
Cease to regard men. This ought to suffice you: Yea, put the case that one render unto you evil for the good which you have done, yet notwithstanding y our God will not reject your prayers and requests; but will acknowledge that wherein you have served him. And bestowed on him which fought unto you. That is in effect the thing which we have to bear in mind in this place.
But here a man may demand a question, and ask what it means that Moses says a mans alms shall be accounted unto him for righteousness? For it seems therefore that ourselves obtain righteousness before God, and that we deserve reward by our good works. And this were against chief and principal article of our salvation, where it is said, That we are justified by faith. And what else imports this word Faith, but that we are accepted of God for his own mercys fake, without bringing any merit or desert of our own? If we be justified by faith, why does Moses say that we are justified by our works, as by our alms deeds? Let us note that when the scripture speaks in this wise, it presupposes that God has already received us so to mercy, that he pardons us all our sins: yea, and that albeit there be some imperfection in our works, he regards it not, but accepts that which we offer unto him, as though it were worthy to be accepted. But for as much as this matter cannot be handled at large as now: therefore let us note, that where as it is said that faith was reckoned unto Abraham for righteousness: it is to give us to understand, that men when they come before God, are all of them to be condemned: yea, the most perfect of them. For if a man will seek for virtue and holiness in the world, it may be found in the person of Abraham: for he is as excellent a man as ever was: but yet if God would have judged him with rigor, he might have condemned him with all the rest. For what is there in Abraham to make God to be beholding unto him? So then we are all confounded in ourselves. And therefore there is no other remedy left us, but to believe in the free promises which he has made unto us, embracing his mercy and fatherly love, and hanging thereon the assurance of our salvation.
The cause (say I) why we are justified by faith, is that in our works there is no righteousness which may answer for us before God, but we are all to be condemned. But now God has so received us with this condition that he forgives us all our sins; and that not only for a day, but for all the time of our life: not that we should sin under color that God will be merciful unto us (let us take heed of that) but because we are frail and weak, God will always continue his goodness towards us. And farther when we do any good, there is yet some evil even in that good which we do. For we never give any alms with such perfectness as were requisite, but God may always find some fault or other in it. It is with our works as men use to say of wine, that there is still some fault or other in it. It is good wine will one say, but it has taken wind, it is too sharp, it is musty, or there is I know not what in it; it is turned: and so the wine is nothing worth. Even so is it with our works, there is always some spot or other in them: so that God shall have just cause to reject them. Seeing it is so, we had need to be born withal at his hand, as a child is born withal by his father. And in very deed he has made us such an express promise by his Prophet
Malachi, That he will spare us even as a father spares his child, who perceiving his child to be willing to do that which he commands him, although he do not his work so perfectly as were requisite he should, will not deal rigorously with him, if so be he go about it with a willing and cheerful mind. So then you see why it is said that we are justified by faith.
But whereas it is said on the contrary side, that our works shall be reckoned unto us for righteousness; it is because God accepts them.
And why? Is it because they are worthy to be accepted, or for that they have any merit in them? No. But because of the covenant and agreement which he has made with us: that seeing we are member of our Lord Jesus Christ, he bares with us, he pardons us our sins, and accepts that which we offer unto him: although it be worth nothing, yet is it enough that he accepts of it. According unto this reason, it is said in t his place, that he alms deed which we do for Gods sake, shall be accepted at his hand for righteousness. And this lets not but that we be justified alone by faith: for when righteousness is referred unto his fountain, from whence proceeds it? From the free mercy of God in that he forgives us our sins. Now, sith it is grounded upon that; we must not imagine that there is any contradiction in these places. And therefore let us briefly note, that when our Lord says, that the alms which we bestow shall be reckoned to us for righteousness; it is to encourage us the more, to the intent we should not fear that either our pain or our money is lost, when we have relieved the necessity of the poor. And when we have this lesson, we will not come and lay the foundation of our salvation upon our works: but we will always build the assurance of our salvation on the only mercy of God, and upon the death and passion of our Lord Jesus Christ; by whose obedience all our sins and iniquities are done away. This (say I) is the means to assure us of our salvation. And thus when we have settled our trust and confidence in the only mercy and goodness of God, we will have no mind to stand upon our works: but it will suffice us that being accepted by the free mercy of God without any merit or deservable worthiness of our works, he will give us will, strength, and power to serve him, to serve him I say, not after our own fantasy, but accordingly as he commands us.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to take them away, and therewithal so to reform us by his holy spirit, as our whole endeavor may be to please him, and to obey his holy will, as he has declared it unto us in his law. And because we cannot come unto such perfection as were requisite we should; pray we him to reach us out his hand always to supply our wants, and to strengthen our infirmities, until he has clean rid us of them. And so let us say, Almighty God and heavenly father, &c.
On Monday, the 10th of
February 1556 The 140th Sermon which is the fifth upon the four and twentieth Chapter
14 Thou shall not defraud the hired servant which is needy and poor, neither of thy brethren, nor of the stranger which is in thy land within thy gates.
15 Thou shall live him his hire for his day, before the sun goes down: for he is poor, and therewith sustains he his life. Least he cry against thee unto the Lord, and it be sin unto thee.
16 The fathers shall not be put to death for the children, neither shall the children die for the fathers, but every man shall be put to death for his own sin.
17 Thou shall not wrest the right of the stranger, nor of the fatherless: neither shall thou take the widows raiment to pledge.
18 But thou shall remember that though was a servant in Egypt, and that the Lord thy God delivered thee thence. Therefore I commanded thee to do this thing.
If there were not great wickedness cruelty in men, it were needless to set down any such law as is here contained, to wit, That we withhold not from a poor man the wages which he has earned. For we know that it is as it were his blood, according as it is written: In the sweat of thy face shall thou eat thy bread. Therefore when a man bestows himself in our service, we ought at least wise to guide him that wherewith all he is sustained and nourished. And therefore I told you that if we had but one drop of kindness in us we needed not to be taught this doctrine. For nature teaches us that what is right and indifferent. Let us therefore conclude when we read that which is written here, that we are accused before God of being as brute beasts towards our neighbors. For God would suffer us to follow on our own course, if he saw that every of us did discharge himself of his duty.
But for a much as men are so perverse and wicked, that the rich seek nothing but to deceive the poor, and to devour their sustenance and the labor of their hands; it was needful that he should provide some remedy against them. And this is the way for us to fare the better by that which appertains to the ordering of our life. Oftentimes when we read of any admonition in the holy scripture, we are of opinion that it is superfluous. For why? We have no consideration of the cause which moved God to command this or that, to wit, that forasmuch as he sees the vices which are lurking in us, he means to correct them.
We must therefore examine ourselves; and that will teach us, that God exhorts us not in vain to do that which is our duty. For albeit we know well enough what men say unto us, and every of us can confess that the things which are said are true: yet is it not enough for us to have the reasonableness and rightfulness of the thing proved unto us, unless we be also enforced to follow that which we know to be just and acceptable unto God.
Now whereas it is said that a man shall not withhold the hire of a poor man, it is all one as it if God in general did show, that men ought to deal uprightly, and by all kind of courtesy with those which are poor, and employ themselves to do us service. And he speaks expressly of the poor, because there is no pity in this case towards the rich man: for if we owe him anything, he may tarry for it, he is not so hasty to have his money paid him from day to day, a man shall not be so soudainly pressed to give him his payment. Indeed, we ought not to tarry till we be plucked by the ears, to pay that which we owe. That is always to be condemned: and we excuse ourselves vainly, if we say: this man is beforehand, he has no great need: I may therefore withhold that which is his. But I speak of the precise hour of payment, when a man is contented that I shall defer the payment of my debt from this day until tomorrow. If I offer to pay him, he will answer me, I shall have it time enough. And why? He knows that I am ready to pay him any day: and as for himself he has no such hast but he can well stay. But a poor man having travelled the whole day, has nothing to eat but what he gets by his labor: what cruelty then were it if I (when I have had a man sweat, and labor) will for all that withhold from him his days hire? And therefore this reason is expressly added: for he sustains his soul therewith, or he eases his soul thereby. For that word which Moses uses may be so expounded: that is, that a poor man has an eye always unto his labor. Like as the rich man which is well furnished with all plenty, and has his garners and his sellers full, rests himself thereon so a poor man which has neither revenues nor inheritance turns his soul, that is to say, his heart unto that which he makes reckoning to get: and says, well I have travelled, I shall have at leastwise as much as will find me today: tomorrow I will return again to my labor, and I will get more towards my meat and drink. The poor folk have their minds set upon that: not that we must have such an eye to our own travel and labor, as if it were that alone whereby we are sustained, and not rather the blessing of God: for we have seen what God has said to the contrary in the eight chapter of this book: namely that we must take heed that we darken not the grace and favor of God by persuading ourselves that we have done this or that. Men therefore must attribute nothing unto themselves. Howbeit, Moses in this place has meant no other thing, but that the means whereby poor folk are sustained in their travel, all their goods, rents, and lands is the labor of their hands.
Seeing it is so that they have no farther abundance, and that God has as it were locked them up in such necessity, is it reason that a man should deprive them of the fruit of their labor. If one spoil a mans corn field, if he move down the grass of his meadow, or if he make an havoc of all the whole world will cry out upon him for a murderer: And yet it is a more heinous crime to have deceived a poor man of the labor of his hands. For he has (as I told you) no other lands nor inheritance: and besides that, he spares neither his labor, nor his blood to get this living. This reason therefore ought to way well with us in this case of rendering hire unto them which have served us.
And let us note by the way, that God meant here to command generally all manner of kindness towards poor man to labor for me, and I will pay him but by halves; doubtless I defraud him of his labor. If I covenant with one to serve me; well [says he] you shall pay me thus much for my days work: but in the end I cut his hire so short, that the poor man after he has done all he was able, shall not have wherewith to feed himself. For why? I will see: This man here must needs labor, he has not else whereon to live, and he must needs pass through my hands, therefore I will have him for what I lift. After that manner do the rich behave themselves often times in this behalf, they espy some occasions or other, to the intent they may cut off the one half of the poor mans wages, when he knows not what to set himself about. The poor folk offer themselves to labor, they desire but to get their living if they could tell where. Hereupon you shall have a rich man say: this fellow is out of money and out of work, I may hire him now for a morsel of bread. For he must yield unto me spite of his teeth, I will give him but half wages, and he shall be glad and fain of that: therefore when we use such rigor, although we have not withheld their hire: yet is it a point of cruelty, and we have defrauded the poor: and this cloke of paining the money the same day, will stand us in no steed before God. For it is to be known whether the poor man be contented or no. When a rich man has wares to sell and one comes unto him for them, he will say, you shall not have them for any less: And why? His wares diminish not in his shop. But if there be a poor man which lives from hand to mouth, and has neither penny nor half penny in his purse, he shall be forced to sell his ware for nought. If one buy them at that price, and knows the necessity which the poor man is driven unto, he is a manifest oppressor: and we can skill to say in common proverb: it is a holding of our foot upon a poor mans throat: it is a kind of robbery. We have skill (say I) to speak thus by them which buy such penny worth of them that are in need, and are so far pinched, that they can be at no other choice but to do what they will have them. Let us note well then, that God in this place not only commands us to pay them without driving off from day to day, which have labored or taken pains for us: but also would have us to have a due regard of every mans need, and that when we let a poor man a work about our business, we should pay him his days hire: yea and that every man should set a price of his own wares, so as if we come to drive a bargain, the seller should not be fain to say to us, make what price you yourself list: And again, that when a poor man has traversed for us, [we should not deal so unconsciously] as to make no further account of him than to have the fruit of his labor: but rather enter into just trial with ourselves, whether if we were in his case which pines away and has no other means to sustain himself but this, we ourselves would be contented to be so handled. We would have men to use gentleness towards us and relieve and succor us: let us therefore do the like or else we shall be accused before God. For it is said, That it shall sin unto us when a poor man shall so cry out against us. And yet for all this we hear every day the cries and clamors which the poor cease not in lamentable wise to make, and think we that God is deaf all this while, and that he hears not their complaints? I grant that the poor indeed are sometimes unthankful and spiteful, so as there is no dealing with them, and they would as it were rake unto themselves other mens goods; and when they are requested to lend their hand to some work, they would have a double and treble recompense, and they will have great wages. You shall see some so stout and presumptuous, that they will not bestow pains in anything, except they be greatly entreated: and yet they are so lazy, that they will scarcely put forth one hand to do their work aright: and for all this there is such a do to please them, that they will have their full payment, yea and double the price of their days work. This is to be seen. But yet for all that, there are many (as I told you) which are pinched. And therefore their cries must needs ascend up into heaven: and let us not imagine that we shall be found guiltiness before God.
For whereas it is said that it shall be sin unto us, it is to show that albeit men sue us not ne commence any action against us for it in this world: yet notwithstanding we shall not fail to be culpable before God: yea although the poor should not cry at all, as it has been declared heretofore. The thing then in effect which we have to bear in mind, is that we ought to have an eye unto every mans need, and not to oppress him which is in necessity, thinking that we have an occasion of making our own profit by another mans loss, when we see that he cannot be without us. Let us beware that we be not so cruel. For although he make no complaint against us in this world, yet before God we are culpable: and that ought to quicken us up so much the more in our duty, considering that God reproves us of cruelty in such wise.
Now Moses adds a second law: That the fathers should not be put to death the children, nor the children for the fathers, but that every man should bear the punishment of his own sin. This Law was ordained because of a wicked and beastly custom which then reigned among the men of the East country, who made it a matter of no conscience to put the children to death for the fathers offences, and so to shed the blood of the innocent. God therefore meant to withhold his people from following such barbarous dealing of the Paynims and Infidels. And it is a point which we must diligently note. For we might muse why it is said, that the father shall not be killed for the child, nor the child for the father. It seems that it is needless to forbid this thing, because we know that where sin is found, there the punishment ought to be laid without seeking any farther. Now therefore forasmuch as we are given to understand, that men have been so blockish as to put him to death who was in no fault, so as the father has sometimes been drawn to death with the child; we perceive thereby that God has not without cause established this law. It is true indeed that this is spoken unto judges and unto such as bear the sword in their hand: that the children should not be put to death for the sin of the fathers, nor the fathers for the sin of the children: but yet notwithstanding God is general warns us also, that we ought not to hate the children for their fathers sakes. Whensoever we see a wicked man, forasmuch as he is a reasonable creature, we ought to pity him, and not to hate him, although we must always detest the vice, and punish the person for his misdeeds. But if we hate the father for the sons sake, or the son because of the father, albeit we have not the sword in our hand, yet nevertheless this wicked affection which we have, is all one as if we did put the father to death for the child. And so let us note well, that this law appertains unto us all. And although we be not armed with power and authority to punish whom we lift. Yet notwithstanding
God puts us in mind not without just cause, that he which has offended must bear his own punishment, and not any other guiltless person besides.
Here a man might demand a question: what is the cause then why
God threatens that he will punish the wickedness of fathers upon their children, and cast it as it were into their bosom? This is said, because that God is at liberty to curse not one man alone, but his whole race and posterity also. For what are we, if it please not him to behold us with pity? If he once turn his mercy from us, we cannot but go into utter destruction. And therefore let us learn, that when God leaves us such as we are, it is a kind of punishment which he lays upon us. You see then how he punishes the wickedness of the fathers upon the children, and yet does wrong unto none. Let us mind that.
And in very deed we ought to observe what difference there is between God and men. An earthly Judge punishes the faults which are known unto him: but before God it is not so, for we are all of us guilty. He which before men is faultless, and can be charged with nothing, let him come before God, and there he shall find himself short. Again we see not the cause why God punishes young children, even such as are yet in their mothers womb: but he knows a reason why he does so: and we must with all humbleness of mind reverence his judgments, when a thing seems strange unto us, and we be tempted to reason against him; we must submit ourselves, and know that we are too raw and too weak to comprehend the judgments of God, which are so high. And therefore let us not measure God by men, to bind him to do that which earthly judges are commanded to do: for he is not subject unto the same law, and the reason why we have declared. And indeed the protests also by his prophet Ezekiel, that he will not punish the children for the fathers sake. For it was now grown to a common proverb in Israel, that they which were troubled with war, famine and other calamities, would say, What?
We are not so wicked that God should handle us with such rigor, for we have served him, we have done the best that we could. Therefore we must needs say that God punishes us now for the faults which were committed an hundred years ago, and should now have been buried. Thus men complained of God. As indeed we see how men are too much inclined to justify themselves by condemning of God.
Hereupon our Lord answers them: no no, this proverb shall be no longer used in Israel, That the fathers have eaten sour grapes and the childrens teeth are set on edge: for he which sins shall bear his own burden, and the chastisement of his offence. We see then that God does so punish the sins of the fathers upon the children, that notwithstanding all are culpable, and there is not one which has a sufficient excuse to ask a reason why God punishes him. And if any allege that he corrected Davids fault by causing the child to die which was begotten by him, it is answered (as I have already touched) that God will sometimes punish the children for the fault of their fathers, but this is after his own manner which is incomprehensible unto us, that is to say, that he does nothing but justly and uprightly. We shall not always see the cause why he does it, for we have already declared that our wits are over gross and dull to enter into the bottomless gulf of Gods judgments; But howsoever the case stand, we must vouchsafe him so much honor as to confess, that when he punishes the iniquity of the fathers upon the children, he does it on good right.
And how? Will we say: it is not for us to enquire beyond our measure: Let us content ourselves with this, that Gods goodness is an unblamable justice, and in the meanwhile let us walk as he has commanded us. Let us not say: he does this, and why may not we do the like? Yea: but what are we? For GOD knows his rule full well; bit we for our part had need to be held in awe and under subjection: and if we would be at liberty to do what seemed good to ourselves, there would be too great confusion. You see t hen what we have to bear in mind, when it is said in this place, that the father shall not be punished for the childs fault, nor the child for the fathers; but that he which offends shall bear the punishment of his offence himself. Now we are warned also by the way, not to entangle ourselves in the condemnation of those which have offended. For many are of opinion that they discharge not their duty, except they maintain another mans wickedness, Oh [I say they] he that has done this offence is my neighbor, or my cousin, or I know not what. If I hold him not up by the chin, if I seek not to violate and corrupt justice, I shall not be thought to have dealt with him like a kinsman, like a friend or like a neighbor. But we see what is said to the contrary: namely, that he which has offended, shall bear his own sin. Therefore when we see any one to offend, let it grieve us, let us endeavor to the utmost of our power to bring him into the way again: but yet for all that, let us beware that we wrap not ourselves in this condemnation, seeing God has exempted us out of it. And that is a thing which we have to remember yet further upon this place.
The third law which Moses adds in this place is, That they shall not pervert the judgment and right of the stranger, that they shall not tread the fatherless under foot, that they shall not wring a pledge from the widow. And why? Remember (says he) that thou was a servant in the Land of Egypt, and that the Lord thy God has drawn thee out from thence, to the intent that thou should pity them which are afflicted, and that thou should not grieve them. We have already seen heretofore, that as men are of less credit and countenance touching the world, so are they more specially recommended unto our care by God. For they which have means to help themselves, seek not willingly either to this or to that man for help. For why? They can help themselves well enough. He that has good friends, and is of credit carries his privilege, to get him favor himself: a rich man likewise and he that has policy and courage in his dealings. For men are afraid to deal with them, they dare not offer to tread them under foot, because they see they are able to work their own revenge. And that is the cause why God makes no mention of such persons. It is true indeed that generally he always appoints us this rule, Not to do unto others otherwise than we would have done unto ourselves; and that we must abstain from all wrong, deceits, and violence. He says this indeed to all in general, but he says not: Take heed of injuring and oppressing a rich man and one which is in credit and authority.
For why? We are withheld from offering of such a one any wrong, because we are afraid of the like. But God says: Let not any man grieve the poor man, let none afflict the stranger, let none trouble the fatherless, let none molest the widows. And why speaks he thus of them? Because when we see that they are not defended by men, we think that they are set forth unto us, for an open pray. And that is the cause why we be so venterous beyond all reason and conscience, to snatch from them whatsoever we can take hold of. Let us therefore note well, that God in this place (as he has done before) declares, that he is the protector and defender f all such as are destitute of mans aid, and are not under propped in this world. And herein there are two points which we ought to note: the one is that if we do good unto a stranger, unto a poor man which is forsaken of all men, or unto the fatherless, we shall not lose our labor. For why? God acknowledges and accepts it for a service done unto himself. If a man being acquainted with such as are rich and well friended, do for them; he makes always this account, well, he is able to requite me for my pains: and again he has good friends, and as he sees that a man does for him, so will he seek to show him the like courtesy. We will always consider whether men be able to make us recompense. But when a poor man comes unto us, he shall hardly speak with us or find any favor at our hands. For why? We think that we must do him good for gramercy, because he is not able to recompense us. That is the cause why God puts forth himself, and protests that he is bound unto us, and that if we think we profit ourselves nothing at all by helping them which be in necessity, we are deceived: for he accepts of the thing, as if it were done unto himself. This is to be noted for one point. For the second let us note, that he threatens on the contrary side, that if we molest a poor man, if we vex and trouble the widow or the fatherless, if we be cruel towards the stranger, although as touching the world this wickedness of ours be not punished, yet shall we render an account of it before him. And why? For we have set light by his protection. Like as princes and other great states will give protections unto them which are hated, and whom they see to be in danger: so god gives his protection unto the fatherless, to the windows, to the poor, and to the strangers. And why? Because they have no means to the worldward to defend themselves withal, he supplies this want of theirs, and declares that he will not have men to tread those under fore whom he has received unto himself, telling us that he is their protector. If one for all this, do enterprise anything against them, is it not as much as to do him wrong, and as it were spitefully to despise him? So then let us note well, that as often as mention is made unto us of the poor, of the strangers, and of the widows; we have to deal with God, and wage battle against him, if we use not all equity and right towards them, and if be not so gentle and kindhearted as to relieve and to succor them. You see then now what the cause is, why t is said in this place, Thou shall not pervert the right of the stranger.
Now to pervert the right is, to scorn a man when he has a just and good cause. And this is at all times to be seen. Indeed in the courts of justice there will sometimes such regard be had, that a stranger shall have the more speedy dispatch of his matters: and men will say that they must proceed more quickly in giving of sentence when a stranger comes to demand justice, and not suffer him to linger in this suit as those which are at home at their ease and may go about their business: these may better be delayed, but as touching a stranger which comes from as far place to require justice, men by nature ought to be moved not to make him linger, but to make a quick dispatch with him. But this notwithstanding when the thing is to be practiced in places of justice, you shall see the clean contrary. Let a stranger, whose case is as clear as the sun, come to demand his right, and he shall be put off until eight days, and yet from that time he shall be further delayed. And then in the end, when he is well wearied, he shall new to begin again: and if he will follow on this suite, it shall grow worse and worse. This is at all times to be seen, and men make but a sport and game of it. The poor stranger knows not to whom to make his mone: if he meet by chance with a lawyer he laments and says: what a thing is this? I thought to have found some justice, but there is nothing but confusion: I see that all things are ruled by favor. Such cries (I say) and complains a man shall hear every day: and yet for all that, men care not for them, but pass on still: but yet these things must come to a reckoning before God. And why? It is not said, Thou shall not pervert the right of your own countryman or Citizen. For why? Ti is sufficient that there is this general rule for it. Thou shall not pervert any mans right. But let us know that strangers are to be more specially maintained, and that God takes not on himself the defense of them without just cause: insomuch that whosoever offers them any outrage or wrong, shall be called to plead his cause before him. When we hear this, let us look more narrowly unto ourselves, and not think to dally with such a master as God is. But let us learn to use such rightfulness towards men, that if a stranger come before us, he may have as much right done for hi, as if he had all the favor of the whole world, or as if he were well known unto us, and as if we did fear least some reproach should come unto us by the contrary, and as if he were able to seek further to make us punished for our evil dealing. Let us on our part do that which our Lord commands us: especially seeing that besides the promise which he makes, he also threatens us. On the one side he seeks to win us by mildness and gentleness, saying: hearken to me: you shall not lose your labor when you do good unto strangers and such as are unknown unto you. And again on the other side as I t old you) he threatens us, to the intent we should not think that we are escaped although men complain not of us. Yet notwithstanding thereby be many with whom this warning bears no sway at all. The Law of God has always been: and yet what justice has been showed unto strangers? Men have done the worst they could unto them, and the fault is nothing accounted of. And why? For if I be to do justice, and I see that in doing the stranger right I shall offend him whom I know: O I will not do it. And verily I know not through what madness it comes to pass, that all folk although they know that it is ill done, cease not for all that, to procure the bolstering and bearing out of their own countrymen and citizens, and of such as are of the same place that they themselves be of. And why? O will one say, our acquaintance must not be injured. That is the common speech. But in the meanwhile we pull the wrath of God upon the whole town and country, and yet we think not of it. If men be asked in this case; what? Will you be at defiance with God/ They will say: No. We must do justice, we must execute punishments. Again if a man speak of the oppression which has been used towards a stranger, every man will be a judge in the case and say: there is no reason that one which is in credit and estimation should be born withal, and a stranger trodden underfoot, but that he to whom the right of the matter belongs should have it. And yet for all this, when the thing comes to the proof, there is nothing but favor and corruption; The poor strangers are left and forsaken, and there is no justice to be had for them. You see how this Law of God has been evil practiced in all times. But this is no excuse for us. Let us therefore bethink ourselves to pity such as are despised of the world, knowing that if we vex and grieve them, we offer God the injury. And if we help them, God will accept of such service. As much is to be said concerning the widows and fatherless.
The fatherless are sometimes devoured. And why? They seem to be left for a pray. The case is like as touching widows. But God opposes himself against this wickedness of men, and shows that he has a care of them. Let us therefore walk in such sort in the presence of God, that we respect not the world to say: O I fear that if I do not well I shall hear of it. But let us always mind this point, that nothing can be hidden from the sight of God: and although men bear with us and we stand still in their favor, yet if the curse of God light upon our heads, all the friendships in the world shall stand us in no stead. Let us mind this; and in minding thereof, let us be moved thereby to abstain from all wrong doing, although we be persuade that in respect of men we may well and lawfully do it. Now God purposely alleges: That the people ought to remember how they were sometimes servants in the Land of Egypt, and that God brought them from thence even to the intent that they should walk as he appointed them. Willingly ought we to have compassion on another mans misery, when we for our part have been pinched with the like. For t he which never knew what misery meant, has not pity on them which are distressed. But when we ourselves have tasted of many miseries and afflictions, it ought to make us the more pitiful to relieve those which are in the like estate, which are presently afflicted as well as we have been. And that is the cause why God in this place puts the Jews in mind, that they had been servants in the Land of Egypt. For one which is born in a rich house, which has been daintily brought up, which has been always crouched unto, which never had a crooked word given him to grieve him withal, such a one when he sees a poor man thinks that he is one of another kind than himself is of, and he vouchsafes not to look upon him as on his neighbor. But if a man have endured much trouble, when he sees anyone to be grieved and trodden under foot, he bethinks himself thus: Alas I myself was sometimes thus tramped on, and now albeit GOD has exempted me from the like misery, yet must I not forget that which I have tasted of heretofore. And hereupon he calls to mind all the afflictions which he has suffered.
What? I was grieved at the very heart when such wrong was done me: therefore I must now show that I pity his case, who is presently so oppressed. This affection is in us by nature. God therefore leads us unto this consideration. Here we be warned how greatly every man is addicted to himself. For if our affections were so well ruled as they should be, there would be greater kindness in us to take pity of them which endure afflictions. For there is not that man in the world, which ought not to be a looking glass for us, to behold our own nature in him, because that God has joined us all together. So when one endures grief and misery, we should open our bowels (as I may say) upon him, and suffer part of his grief with him. But what? We are far enough from doing of any such thing. For every of us is too well contented to be at his own ease and rest, that if we see others in misery, we leave them in the same case; may we shut our eyes, and will not look upon them. Now for this cause it is needful that God should bring us home to ourselves, to teach us to say: Look on thyself: what if thou wert in the same state? It is a sign then that we are too much wedded to our won profit, when we have so little compassion on them which are in misery; and that we are worse than the brute beasts, when we are no otherwise moved in that behalf. Yet nevertheless it is not for nought that God leads us in this wise unto the minding of our own condition, to show what wickedness and corruption is in our nature. And seeing we know it, let us learn to use such pricks as these are, to quicken us up to the discharge of our duties, that when we see any man molested, we may endeavor to help him according unto our ability. And why? Because he is a creature made unto the Image of God, because he is our brother, because the like misery may betide us, or has already happened unto us, at which time we also desired to be relieved. Let every man therefore quicken up himself by this means, as with a goad which we see God uses to prick us forward: and when we fore flow to do our duty, let every man accuse himself and say, What? It seems that thou art become a beast in that thou take no pity on him which endures misery: If thou wert in his place thou would have all the world run to relieve thee: and cant thou any longer number thyself in the array of men, when thou take no greater care of a creature which is made unto the Image and likeness of God? Thus a man ought to quicken himself up in his duty. Now if we be exhorted to have such pity on them which are in any kind of misery, how much less may it be lawful for us to come and lift up ourselves against them like wild beasts, and to tread them under foot, which are destitute of all aid and help? God commands us to relieve and to succor them, and what wickedness were it then for us to come to molest and trouble them? So then let us learn, first of all to abstain from all injury and harm doing: and yet let us not bear ourselves in hand, that we are so discharged, when we have done no harm: but let us furthermore endeavor to relive the oppressed, by helping them, and by bringing to pass that they may find a way to be delivered out of their misery: let every man employ himself hereunto. And if we think that in respect of men our labor is but lost, let us know that such service of ours is acceptable unto God, and that we shall not fail of his blessing: and let this stir us up, according as we are warned in this place.
Now let us kneel down in the presence of our good God with acknowledging of our faults, praying him to make us feel them better than hither unto we have done: and that above all, (seeing he has joined us together as brethren, adopting us all into the number of his children) we may so serve and honor him, as we may therewithal live in brotherly love one with another, succoring one another in all our necessities, and abstaining from all malice, and deceits, in such sort as our conversation in this world be a true testimony unto us that our God governs us by his spirit, and has given unto us the mark of that inheritance whereunto we labor to come. That it may please him to grant this grace, not only unto us, but also to all people and nations of the earth, &c.
On Tuesday, The 11th of
February 1556 The 141st Sermon which is the sixth upon the four and twentieth Chapter
19 When thou cuts down your harvest in thy field, and has forgotten a sheaf in the field, thou shall not return back again to fetch it: but it shall be for the stranger, for the fatherless, and for the widow, that the Lord thy God may bless thee in all the works of thy hands.
20 When thou gather your Olives, thou shall not return again to seek over the branches, but it shall be for the stranger, for the fatherless, and for the widow.
21 When thou gather thy vineyard, thou shall not gather the grapes which thou happen to leave behind thee: but they shall be for the stranger, for the fatherless, and for the widow.
22 Remember that thou was a servant in the land of Egypt, therefore
I command thee to do this thing.
We have seen heretofore how God ordained, that in gathering in of the harvest, and of the grapes of the vineyard, they which were hired, might while they were reaping and gathering of the grapes, eat their fill. And this permission he gave unto them, to show, that the rich must not so swallow up all things, but that they must always bestow some portion on the poor; every man according unto the plenty and abundance which he has. For see here with what condition God leaves his goods in rich mens hands; namely, to the intent that having the ability, they should also take occasion to relieve their neighbors which are in necessity. And so this kindness and gentleness ought to be among us, that he which has wherewithal to be liberal, should bestow some part of his abundance upon his neighbors. And although none be rated touching his liberality, by way of tax or sessement, yet nevertheless every man ought to think that God has given him plenty of corn and wine upon condition, that he should bestow some part thereof on them which are in need and necessity. That which we have now recited, tends to the same effect.
For God ordains that when a man cuts down his harvest, gathers his grapes; or beats his Olive trees, (as we with us do our walnuts) he should not be so covetous as to rake in the utmost ear of corn, to look for the last grape, or to seek after query Olive: but that he which gathers in the corn of his field, should leave somewhat after him for the poor to glean, as for the fatherless, for the widows, and for the strangers which have no lands nor possessions of their own. You see what a reasonable law God sets us down in this place, to the intent we should know, that if God has given us abundance of goods beyond our own use, we ought not to be over niggish of them: but that they which stand in need, must be some way relieved and succored by us.
There is also a promise added to correct that distrust which is in men. For God says that when men shall so do, he will increase their wealth which have been liberal to help the poor and needy. And besides this, he puts the Jews in mind, that it is he by whom they were brought into that land which they possessed, and that they held it at his hand. As if the chief Lord of the fee should say unto them which hold of his tenure: What? The land you have is mine, and I have granted it unto you with condition that I shall receive at leastwise the rents and services. God therefore is token of a kind of homage, reserves unto himself, the gleaning and other things for the poor that come after to gather the grapes and the olives which are left behind. God says that these are royalties which belong unto him, and that he gives and bestows them on such as have need: and therefore, that the rich men ought not to be grieved therewith, as if they had lost anything, or as if their own goods were taken from them: for God says, all is mine. You see then in effect what is here contained. Now let us note well, that God means not that the poor should be in such wise relived, ads that the rich should be spoiled of that which they possess. For what a confusion and disorder would that breed? We must therefore note, that God leaves unto every man whatsoever he possess, either by way of inheritance, or by buying, or by any other just and lawful title. And hereby the poor are warned, not to ransack or make havoc of whatsoever comes in their way, as many do, which think they may snatch away anything by good right, so they be not punished by law, nor have any to witness against them. What? I have great need says one. Yea, but what need so ever a man stands in, yet God will not have the civil order broken, and all right perverted. If the rich discharge not their duties, but be so cruel as to suffer the poor to die in their need, they shall render an account thereof, but that shall be before the heavenly judge. But in the meanwhile the poor ought to take things patiently, they must abstain from all malice, from all ravine, from all pilling and spoiling. This then ought to be diligently observed in the first place. For our Lord says not in this place: he which has need of corn in harvest time, let him take a reaphook, and go and cut his neighbors corn to carry it to the mill: but he speaks only of leasing after the harvest in. But a man shall see perilous gleaners nowadays. For if a man set not diligent watch over his possessions, everybody will take his share; men are grown to such unruliness, that there is no upright dealing used: men have no regard to think that God has distributed the goods of this world according unto his own good pleasure, and that his will is, that he which is richest should possess that which he holds, and that no man should do him any wrong for it: no not although he be one of the insatiable gulfs, which think they have never enough. Yet for all that God will not have any man to touch their goods or to do them any wrong. But this is little regarded. And so although God directs his talk in this place expressly to the rich; yet nevertheless he gives the poor a lesson also, and means to bridle them from going into another mans field to convey away secretly what they can catch, and from entering into their neighbors vineyard to gather grapes at their pleasure. Nay, he will have them to abstain from other mens goods, until such time as they may glean after the harvest, and gather the grapes which remain after the vintage. For this leave is granted them, so they come not to spoil like thieves, but to take that which God has reserved for them.
And in very deed we suffer dogs to eat the crumbs and other scraps which fall under the tables: and shall we not suffer our brethren, which are made to the image and likeness of God? Ought not they to have part of our abundance, so as they might come and have at leastwise some little pittance to lick up? What great matter is it to gather the grapes which are left when the vintage is gathered? What great matter is it to glean after the harvest? Verily it is but a small thing. And therefore it were too excessive cruelty in men, if they which have lands and possessions, after they have gathered in the fruit of them, will yet be such niggards as not to permit the poor to have that which they might gather after them. But because men are so distrustful, that they think the whole earth will fail them, God to make this doctrine more available says: I will make thee to prosper, thou shall be increased and multiplied though my blessing and favor, when should so. There is no doubt but God meant in this place to correct the unbelief which reigns overmuch in us, in that every of us thinks that he shall never have enough: O says one, such misfortune may betide me. I must provide for such a hard time. And this is the cause why men snatches and scratch to themselves on all sides and cannot be satisfied, but the more they have the more is their covetous desire inflamed, as he which is sick of the dropsy, the more he drinks the more he thirsts. And what is the cause hereof? Even our devilish unbelief and distrustfulness in that we consider not that it is Gods own office to nourish us. And whereas we ask of him everyday our daily bread, there is not one among an hundred which understands what is meant by that word: for we desire to be fed at Gods hands.
The rich use this forum of prayer as well as the poor; and confess thereby that they so possess their goods, as if God gave them a portion every day for their nourishment, and that whatsoever they have in their garner, they do receive it at his hand. But none thinks hereon. And that is the cause why men are so insatiable, and burn with such covetousness, that they are always raking to themselves, and making up huge heaps of wealth, and are never contented. Will we then live contentedly? Let us have our recourse unto God, knowing that if he bless us, we shall have sufficient wherewithal to be sustained and nourished. To this intent therefore is this promise set down here, that God will bless them which are no such niggards towards the poor, but that they suffer and permit them to be someway relieved by gleaning and gathering the small fruit which is left behind. And so as often as we are moved to do any alms, let us call this warning to mind and correct our niggardliness thereby, which proceeds (as I told you) from this distrust of ours, that we consider not that it is God which must provide for us.
Now it is true indeed, that when we give an alms, we are not constrained to rid ourselves clean of all that we have. For Saint Paul shows that God spares us herein. I say not (says he) that the poor must take that which the rich have, but that at leastwise of your abundance, you must succor such as are in need, and see them somewhat relieved by you, as who would say: It is not enough that I have for mine own use, and that God show himself to liberal towards me so as I want nothing; but forasmuch as I see my neighbors pain away through need, they must have some portion of that which is mine, and they must at leastwise feel somewhat of the blessing of God, when I am at mine ease. That is the thing whereunto Saint Paul leads us. So then let us profit ourselves by this place where it is said: Thou shall gather in the fruit of thy vineyard, thou shall cut down the harvest of thy field, thou shall beat thy olive trees, knowing that it is a special privilege, which God gives unto men, and which we ought to esteem well of, when every man possess his own without gainsaying, so as he which has a field, gathers the corn to maintain himself and his family, and he which has a vineyard, reaps the commodity of the wine. Seeing the Lord grants this unto us, let us acknowledge his fatherly goodness towards us: and let it stir us up to relieve and succor them which are in need and distress: and when we see the poor languishing in their miseries, and oppressed with necessity, let us be moved with some pity towards them; let their case touch us to the quick: and albeit in respect of men we may say: This is mine; yet notwithstanding, let us have an eye unto GOD, who has bestowed it on us under condition that we should not keep all of it in our own hands, but distribute it in such wise as we see agreeable on the one side to our own ability, and on the other, to the need and necessity of our neighbors.
But let us return to the promise. For as I told you, a man might say: Well, I have wherewith to find me this year: but what shall I have for the year which follows? A man must not assure himself of that which he has: For the corn which he has in his garners may be consumed: God can soon cause it to vanish. And it must not be in way of hypocrisy that we must say, Give us this day our daily or ordinary bread For thereby we confess, that they which have never so much, have nothing at all, except God make it available to their use. So then let every man have consideration to say: What may this boot me?
Although I be stored and furnished with all things; yet God may bereave me of all: he has the heavens in his hand to shut them up, and he says that he will make the heavens as hard as iron, and the earth shall be hardened like brass, so that we shall not wring out of it one drop of sustenance for us. Will we then that the Lord who has hitherto fed us, and been our foster father, even unto this present time, shall continue to do the like unto the end Let us take heed that we distrust not his goodness, and thereby be hindered to be kindhearted towards them which have need of our help. Let us therefore help them, yea, even without staying upon any other thing than this present promise, That the blessing of God shall be upon us.
Let us be inclined unto pity and compassion, to relieve them which stand in need of our help, knowing that when God has given us one good year, if we be gentle and kindhearted to succor our neighbors, he will always increase his benefits and blessings more and more upon us: as Saint Paul also shows in the second Epistle to the Corinthians, where he handles this matter at large. Let us therefore have this always before our eyes, as the very point whereunto the scripture leads us: namely that we must be fully assured, and thoroughly resolved, that our Lord will never forget us. When we are once thoroughly persuaded of this, doubtless we will esteem more of the only blessing of God, than of all that ever we might have gathered and heaped up together. Though we have all the provision in the world: it would not suffice us so well as this only contentment will do, to say: I have my God which has promised not to forget me, but to continue his bountifulness always unto me: I have ever found him liberal towards me even until this day, and he will do yet more for me, if I commit myself wholly unto him and to his providence. You see then what we are to learn as touching this promise.
Let us come now unto that which God adds, that is: That the Jews were servants in Egypt, and that he brought them out from thence: (as we saw yesterday) But he repeats the same thing again, and that not without good cause. For as it was yesterday touched, if men be wealthy, there is much crouching unto them because of their riches, they separate themselves as it were from mankind, and they bear themselves in hand that they are a degree above them, and the poor may not touch anything of theirs. To be short, if God would have believed them, he should have made a several world for them: for to their seeming, the poor are not worthy to have any dwelling with them. And that is because they are not touched with other mens afflictions, to say: Alas behold he is my flesh, how wretched so ever he be, as the prophet Esaie says, who leads us to the minding of his point, when he would have us inclined to pity and compassion, so as our bowels should yearn at the afflictions of our brethren, as the scripture speaks. But there is not one which thinks hereon. God therefore perceiving that riches do blind men in such wise, and that their eyes are ready to burst, (for that is the similitude which David uses in the 73 Psalm) say: Remember that thou was a servant in the land of Egypt. And so whereas the Jews are exhorted in this wise, it is to the intent they should not be puffed up with pride through their abundance, or that being fat and well fed, they should not become like resty Jades as it is said in the song: but that they should always bethink themselves thus: We were sometimes in bondage, and that in such cruel bondage, as none could be greater, we were in thralldom like poor flaws, but God has delivered us. The remembrance of this one thing ought to abate all the pride of the Jews, and moreover to lead them to pitiful compassion to help those which were poor and needy among them.
As for example, if there were strangers which had neither vineyards nor other possessions: if there were widows and fatherless among them, they ought to think: Alas, when our fathers were cruelly afflicted in the land of Egypt, they would fain have been somewhat relieved: is it not reason then that we now should do the like? This (say I) is the meaning of God, when he speaks of the bondage of Egypt. Moreover, he warns the Jews (as we have declared afore) that they possess not the land of Channan for their inheritance by any other title than because it was given them by GOD. It is therefore all one as if the chief Lord should require his royalties, his homage, and his other right, which are due unto him. For God seems thus to say. I have given you the land of Chanaan: but I have reserved the gleaning and such like things for myself. And therefore deceive me not of that which is mine. Behold, I appoint the poor in my behalf to go and gather up these things.
Now as for us, it is true indeed that we dwell not in the land of Chanaan, as did the Jews, we have no such order of government as they had, neither are we of the stock of Abraham, there are no such portions of land allotted us as are written of in Josua; and yet nevertheless this ought always to be in force among us; that he which is of wealth, is bound according to his measure and abundance, to relieve them which are in need. Saint Paul speaks not unto the Jews, he speaks not for the time of the figures under the law, but he sets forth this doctrine and this rule unto all the faithful in general, and will have men observe it until the end of the world. Therefore let us note that whensoever through our niggardliness we withdraw ourselves from helping our neighbors as we ought, we are reproved by this word: What? Whatsoever thou has, thou has it from the hand of God. And under what condition? For see I pray you, how men discharge themselves with slightness; What? Says one. Is not this mine? Yes, but yet ought thou to be kindhearted towards such as are in need. For art thou rich? It is not because of thy fair eyes [as they say.] Indeed God has given more to thee than to many others: but for all that, has he reserved nothing for himself? Has he given all over unto thee to make havoc of it? Although every man enjoy his own field, and his own vineyard, although every man eat of his own corn and drink of his own wine, much charity therefore cease and be laid aside? Must it be diminished? IS it not in degree above all the civil orders and laws in the world? Is it not the bond of perfection? So then they which are by nature such miserable pinchpennies and such niggards, they which whine so they should give an alms, and are as willing to do it as a Bear to go to the stake * let them fight against that vice of theirs, in such wise as our Lord shows us in this place, and let them say: How now? That which thou has is none of yours, saving that thy God has given it thee. Consider now what covenant he has made with thee. It is not that thou should be a gulf to devour and swallow up all, but to the intent that thy brethren should be somewhat relieved by thee, and he vouchsafes thee the honor to be the disposer of his goods. If God gave me no more than I needed, yea, if I had not a crumb of bread more than would feed me: yet were that very much: and could I ever discharge myself of my duty to magnify him sufficiently for that his bountifulness and goodness towards me?
No verily. But when as he gives a man more than he needs, he appoints him after a sort to represent his own person, as if he should say, Whereas it is my property to do good: for all good things proceed from me: It is I which make the earth to yield fruit: it is I which do give it strength to bring forth her fruits: I do as it were give him mine own office, and assign him to be as it were my lieutenant: and how great an honor is that? All the rich therefore which have wherewith to do good, are doubtless as it were the officers of God to exercise that which is properly belonging unto him, to wit, to help their neighbors to live. Therefore sith God vouchsafes us such honor; are not we too shamefully malicious and more beastly than the beasts themselves, if we be not moved with pity and compassion towards the poor? So then let us remember this word when it is said, that God gave the land of Chanaan unto his people on condition, that the rich should pity the poor: and at this day let us apply this doctrine unto ourselves, according unto that for alleged warning which Saint Paul gives us.
Now we are likewise warned in general, to acknowledge the miseries wherein we were when God reached out his hand unto us, to the intent we may be so much the more servant to serve and honor him, and to yield ourselves wholly unto his obedience. And that extends very far: for in general when God means to press us more nearly to discharge our duties towards him, and that everyone should dedicate himself wholly unto his service; he puts us in mind that he has drawn us from out of the deepest dungeon of death, and that we were sometimes the bound slaves of Satan, that we were held fast bound under eternal damnation, and (to be short) that we were as good as plunged in hell. Loc what inheritance we have by our birth, until GOD cast his eye upon us, and of his mercy draws us out of the horrible confusion wherein we are and which we bring with us. But now let us look unto our first birth of all: Our Lord created us after his own image and likeness. It is true: but that was wholly defaced and wiped out in us by the sin of Adam: we are accursed, we are by nature shut out from all hope of life: but behold our God has redeemed us by the blood of his son, and has opened unto us the gate of heaven. How much therefore are we bound unto him, if we consider our first state, and what we were before he advanced us unto this dignity? And this is not yet all, we were also wretched unbelievers. For albeit that Jesus Christ was the redeemer of the whole world, yet had we as much as lay in us, renounced that benefit, nay we had falsified our baptism, whereby God from our infancy had marked us, to say that we should be of his house and of his Church.
And how have we lived all the time that we were idolaters? We have annihilated Gods grace, whereby he had called us to him, at leastwise as much as lay in us: but the goodness of God always surmounted, and his truth was so firm and sure, that it has overcome all the wickedness of men: in so much that though they have been unfaithful, yet notwithstanding GOD continues still to show himself faithful, so that the baptism which we had defaced, remains still in his full force: but it is not long of us; for as I said afore: we were plunged in all uncleanness and filthiness: and were so defiled both in body and soul with all manner of defilements, that we could not be but estranged wholly from God. But yet has he plucked us back again; and as now we be become citizens of the kingdom of heaven, and are reconciled unto him, and are adopted for his children, and yet we are unthankful unto him, yea, and we grow proud against him; insomuch that diverse presume wonderously of themselves, and yet know not that they are beholding unto God for all the good which they have. You see then how we be moved to humble ourselves, and that in acknowledging the benefits and gifts which we have received of God, we ought to endeavor to use them so, as all may be referred unto his honor, that he may be served of us, and every of us apply himself, first unto his obedience, and then to have compassion of our neighbors.
When we behold the wretched unbelievers in the Popedom, which are still carried away so headlong in ignorance and in the damnable superstitions of Popistry: alas we ought to think that we were like unto them, until God delivered us from thence: and that we are forgetful hereof through contempt, as we see that many disdain the Papists and mock them, and have no pity of them. And why? Because they consider not what they themselves have been; ne magnify the grace of God to say: what had become of us? We had remained in our destruction, wherewith we had been overwhelmed. Let us therefore think hereupon when we behold them which are yet as it were rejected and forsaken of God: let us know that our case and theirs was alike: and let it move us to humility, that all pride may be cast down, and we endeavor to win them, as much as lies in us ,which are yet wandering form the way of salvation: let us acknowledge that we had once need of such help and succor, and that God was not niggardly towards us, to the intent that we for our part should not be negligent to employ ourselves likewise for our neighbor, and by that means show that we are his children, seeing it has pleased him to show himself a father towards us. Now I grant that there are many which are wonderfully grieved when a man puts them in mind what they have been in time past. If a man be become rich and is advanced to honor, he would have no man to remember him what he was afore: but he is carried away with such an headless overweening, that he surely thinks that he is fallen from the clouds, and would gladly so blind the eyes of the whole world, that men should consider nothing but his present excellence. But our Lord, not without cause, brings us back again. And why? For (as I told you) men are subject to this forgetting of themselves when God has once exalted them, and thereupon they disdain their neighbors, and pride engenders cruelty: (as it is said in the sixteenth Chapter of Ezechiel,) where Sodom is set down for an example thereof. God says that the pride which was found in Sodom, provoked his wrath and vengeance against that city.
For when they had once abundance of all things, and were grown fat, when they had meat and drink at will: then began they (says he) to be puffed up in pride, and afterward withdrew their hands from the poor, and thought that it was enough, so that they themselves were furnished. Let us therefore know, that our Lord perceiving the vice whereunto we are overmuch inclined and given, meant to provide such remedy for it, as he knew to be fit and convenient for our salvation. So then if we bethink ourselves well, we shall always find just reason to move us unto kindness towards our neighbors. There is yet another thing which ought to induce us hereunto, namely if we consider thus with ourselves: even that I am a man, and that I am induced with some special quality above others, it is of God; I am beholden to him for it, it is he that has given me that prerogative. But howsoever I fare, I cannot cut myself off from mankind: I am descended from the stock of Adam which is wholly accursed: and as for that knowledge which I have of Gods truth, it is a special gift which he has given me: I have it not by nature: and farther I am subject to all the miseries and wretchedness in the world: if I be today in honor, tomorrow God may put me to infamy and shame: if I be in health, God may cast me into sickness. We see how Kings and Princes themselves have been eaten up sometimes with vermin and with rottenness, and have been so stinking, that they have loathed even themselves; whereby a man might perceive the hand of God visibly upon them. Therefore when we see such examples, it ought to humble us. And shall not t his humility breed a brotherly kindheartedness in us to help our neighbors, or at leastwise to bewail and to pity the misery wherein they are, seeking as much as lies in us to relieve and succor them? So then let us always think on this: Thou was a servant in the land of Egypt, and therefore I command thee to do thus.
Now when our Lord says, I command thee to do so, he takes that as granted, which I have already touched, to wit, that because he is the Redeemer of this people, therefore they are bound unto him. You owe all things unto me (says he): and seeing it is so, I will have you pay such a tribute in way of reknowledging of those goods and lands, which you hold of me and I require nothing but that which is mine.
Now when we have well considered hereupon, let us take the exposition hereof as Saint Paul delivers it unto us in the fourteenth
Chapter of his Epistle to the Romans: and we shall see how profitable this doctrine is for us. For, for this cause (says he) Jesus Christ died and rose again, to the intent that we should be hi, both while we live and when we die. Behold here a bond which we cannot escape, and woe be unto him which seeks to exempt himself from it: to wit, to dedicate both our life an death un to his service, who has so loved us and held us so dear, that he has n to spared his own life, to win us unto himself and unto God his father. Seeing then that he has so redeemed us, that we are his inheritance, and that he declares that we are wholly his, and that we belong properly unto him, it is good reason that whensoever he commanded us anything, we should lay our hand on our mouth, and receive without any gainsaying whatsoever he puts unto us. For seeing he is our Redeemer and that we hold of him whatsoever we have, are we not over blockish, if we submit not ourselves unto him and rest altogether on his will? And that is the cause also why God uses this preface in his law: I am the ever living thy God which have brought thee out of the land of Egypt.
Before that God sets down any commandment to rule the life of his people by, he says: Know you that I have already purchased you to serve me. I grant we have not been brought out of the land of Egypt; but yet the redemption which has been wrought for us is much more precious: for we are delivered from the bottomless pit of hell. For as much therefore as we of our own nature are so flow to serve God, or rather so restie, that we draw clean backward from his will: because we receive not the yoke quietly, but are as young untamed and unhandled heifers, or rather as stiff-necked bulls. For we see how some are so headstrong and brainsick, that a man can by no means rule them; and others are spiteful and forward, full of rebellion, and unreclaimable / Sith we see it is so hard a matter to bring us in subjection under God; let us quicken up ourselves in this sort and say: How now? Know thou not who it is that speaks? Is it not he who has redeemed us? And seeing that we are his, must he have so much a do to win us unto himself? Shall we so resist him? Must he be fain to fight with us when he would frame us to his will? Do not we show ourselves monsters in so doing? And are we not to beholden for detestable persons? Verily if we look well to ourselves, we shall find that this is not the only cause whereby we are bound unto God: he might upbraid us with his creating of us. And if we be his creatures, is it not good reason that he should quietly have the mastery of us?
And what creatures are we? He shall be served of the Oxen and Asses, he shall be served of the earth which is without all sense and feeling, and of corn and of wine and of all other senseless things: for we see how God employs them as it seems good unto him. But he has created us after his own image and likeness. Was he bound to make us reasonable creatures, and o give us such Excellency and diginity?
Nay verily. Let us know then that it ought to move us to yield ourselves wholly unto his obedience, forasmuch as we see that he has preferred us before afles, horses, dogs, and other beasts, and before stones and other dead and senseless creatures. But there is yet more (as I have said) to wit, the redemption which God has wrought for us; which deserves that we should suffer ourselves to be gove3rned by him: and that whensoever he speaks, it is to be presupposed that he has all authority over us, and that he borrows it not anywhere else, but has it dew unto him, as unto our sovereign King.
But let us farther note, that God means not to wrest from us any servile or forcible subjection, but would have us of our own good will quietly to yield unto that which he says. Why uses he these words: Thou was a servant, but I have now set thee at liberty? There is no doubt that he meant to win us unto himself by this mildness. As if he had said: Go to, I might indeed constrain you to serve me: but I will have you to serve me with a free heart: I will have you like a child which takes pleasure in obeying and pleasing of his father: I will not hold you as slaves and bondmen, but I would have you offer yourselves up unto me as it were in sacrifice. Now we know that the sacrifices which we offer unto God must be offered with a free good will and all that ever he requires of us, he calls sacrifices. And therefore let us note, that by his receiving of us unto himself, after he has redeemed us, he gives us to understand that he means not to hale us to him by force, nor to hamper us with cords and chains, nor to wrest I know not what from us, neither comes he like a sheriff of bay life to levy anything of us; but exhorts us mildly: and shows us that sith he has redeemed us, it is good reason that we should be his and also all that ever he has put into our hands: And that seeing we hold all of him, and by those things he testifies his fatherly goodness towards us: therefore we ought to be so much the more moved and inclined to do whatsoever it shall please him to command us. And that is the cause also why the holy scripture uses such amiable speeches as these: I exhort you: I pray you. When Saint Paul spoke, he might have used the authority of God. For when we bring the law, when we reprehend vices, when we exhort unto that which is commanded us; surely it is God that speaks: and we take it from him whatsoever we utter with our mouths. But yet God in the person of Saint Paul prays us: and therefore we ought to be ashamed, if we yield not thereunto, ne be meekened therewith, what hardness so ever be in us. So then let every of us learn to quicken up himself when we see such looseness in ourselves, and that we are so flow that we rather recoil backward than set ourselves forward to any good thing. Consider O wretched creature after what sort thy God directs his speech unto thee: he commits familiarly unto thee: he says not, Behold I am your king: I have all rule and superiority over you, and therefore I must handle you roughly: he speaks not after that manner: but he says; I am come nigh unto you. And for what cause else but to be your savior? And this he does not for his own profit, but for our salvation: therefore sith we see that our Lord uses such gentleness and mildness towards us, we ought to fare the better by it everyone of us, and to take occasion thereby to quicken up ourselves the better in our duties.
And let us note also how God says: I command thee to do so. And why? To the intent we should listen unto his mouth, and depend wholly thereupon: and not every man order himself after his own fancy and say: O I do this in the honor of God, and is it not enough?
Every man must not bring his own opinion before God, to say: We must do this or that because we think it to be good: but God will have men simply to hearken and to follow without any exception, whatsoever he calls them unto. And when he lads us in this wise unto his own will, it is all one as if he had cut off all those excuses to say: And when I do thus, will it not do well if I use such a mean? God (Say
I) will not have us to take such advantage of him, that everyone should order himself according to his own pleasure: but he will have his word hearkened unto, and obeyed without any gainsaying. So then will we have a certain rule? Will we not wander in our life as wild and savage beasts? Let us hear God speak; and having heard him, let us hold ourselves unto that which he says: and let us not presume to bring in our replies and say: yea and this would do well, and that were not amiss. But let us bethink ourselves thus: Does God command us to do so? It is not enough to put the whole world to silence, and to bridle not only our tongues, but also our hearts, so as we presume not to go against him, but yield him the honor which he requires, and say: Lord we are here: And then if we will speak; it must be but to say, Amen Lord. And therefore when he commands us anything, let us know that we must yield our consents unto it, and that not by force or constraint, but willingly; and we must obey it, not by halves, but fully and wholly, and not usurp any such liberty, as to do whatsoever we think good, but suffer him to govern us and to bear rule over our thoughts and works, that we may altogether be his.
Now let us kneel down in the presence of our good god, with acknowledgement of our sins, praying him to make us to feel them more and more. And because he has bestowed all things upon us, and shows himself so liberal a father towards us, let us for our part endeavor to show ourselves his children, enforcing ourselves to do well, and to relieve and succor them which are in need. And forasmuch as we feel ourselves so far indebted unto our God, let us be stirred up the more to acknowledge this inestimable benefit that he has done for us when it pleased him to draw us out of the gulf of hell, and has called us to the hope of everlasting life, in the which he maintains and preserves us daily by his word: and pray we him to confirm us therein better and better, until he has brought us into the full possession and enjoying of that everlasting inheritance which he has promised unto us, and which he has purchased for us by the blood of our Lord Jesus Christ. That it may please him to grant this grace, not only unto us, but also unto all people and Nations of the earth, & c.
On Wednesday the 12th of
February 1556 The 142nd Sermon which is the first upon the five and twentieth
Chapter
When there is any strife between men, they shall come unto
Judgment: and they shall have Justice done them, by declaring him just which is just, and by pronouncing him wicked which is wicked.
2 And if the wicked be found worthy of beating, the Judge shall cause him to be laid down and to be beaten before his face, according to his trespass, unto a certain number of stripes.
3 Forty stripes shall he cause him to have, and not above: least if he should be beaten above this number of stripes, thy brother should appear despised in thy sight.
4 Thou shall not mussel the ox his mouth which treads you the corn.
Our Lord in this place shows them which have the charge of justice, what they ought to do when any man has wronged his neighbor. For we know that civil order is ordained on earth, to the end that every man might live quietly, so as the weaker be not born to the ground by the stronger, but that right and equity might bear rule. If this were not, men were better to be beasts to range in the wild forests: for the beasts yet can maintain and keep themselves on with another. But we know that men are of so perverse and crooked a nature, that everyone would scratch out his neighbors eyes, if there were no bridle to hold them in. Seeing then it is so that God has ordained magistrates to repress the lewd behaviors of men, and not to suffer any injurious and wrongful dealings to escape unpunished: it is not without cause that our Lord commanded here, that if a man be unjustly molested, and complain of it, he shall have justice done him.
And although it be here expressly spoken of such injuries as men complain of; yet means he not, that if any wickedness be committed and not complained of, the magistrates should wink at it, and dissemble it. For when a man is offended an d seeks thereupon for justice, he shall have peradventure some reasonable amends. But in the mean time you shall see God offended, you shall see a crime committed not against one man only, but against all; and yet no plainetise found in this case; for we know that such zeal is not to be found in the world; nay we are faln now into those times of which the prophet Elias spoke: That there is not one which stands up to maintain the quarrel of God: and except we see that either we ourselves are like to sustain loss, or may make the matter gainful unto us; we withdraw ourselves, our mouths are hut up. And therefore we magistrates may not think themselves excused, although they have no alarms rung in their ears, nor complaints made unto them: for they ought to be watchful to punish such faults as are committed: they ought to enquire after them although they be not first made privy unto them. Nevertheless God will have them to hear the cries of those which are oppressed, and to reach out their hands unto them. And in very deed it is said that God will be on their side which are wrongfully entreated, and will defend them. The holy scripture pronounces oftentimes that their cries are heard up into heaven. Now God having first declared that; appoints such here below as shall execute justice in his name. Seeing he hears them which complain unto him, from the heavens; if earthly judges play the deaf men, shall they escape for it? Doubtless nay. The register books shall one day be opened and God will show that there were these and these outrages and violence committed, and no redress of them. Let us therefore note well, that God meant in this place to declare, that he will call those which bear the sword of justice to their account and reckoning, if they wittingly permit any man to be injured and trodden under foot. And in very deed nature has taught us that. The paynims hich had not the law of Moses knew full well that every man ought to have right, and that he which was oppressed, if he had desired it, ought to have justice done him; or else that too great disorder and cruelty should be showed. And yet for all that we see how careless men are in this behalf, and how that if a man be but a little favored, this fault, shall be winked at, and he which is beaten or otherwise ill entreated, shall be sent away with some flout or other, and he which offered him the wrong shall escape. This is common to be seen. And therefore our Lord had need to declare what interest himself has in this matter, to put magistrates in mind that if they discharge not their duties faithfully, they have a sovereign judge, and that if there be no place of justice to appeal unto in this world, he will in the end hold his assizes , and hear those cause handled, which have been cast aside and buried As we see that the judges are oftentimes deaf in a poor mans suite, so as if he come to demand justice, indeed there is not any that will be so bold as to say: Get thee hence for thou shall have no justice here: there is none that will speak so impudently. But some will say: well, put up your bill: and at eight days end, you shall have one give him a flirt with this singer to do him to wit thereby, that he does but gravel himself in vain. For there shall be so many shifts, and so many delays used, that he shall be at his wits end, and not know what to do: nay you shall have one or other come and whisper in his ear and say: Alas poor fellow why does thou trouble thyself? Thou feest here is no help for thee: Nay thou shall be made believe that thou began the quarrel and that thou wert the author of the riot, and so thou shall be punished thyself. And therefore thou were best to put up the blows which thou has without farther pursuing of thy cause. The judges all this while will not say a word, they will show some good countenance like Idols, but yet notwithstanding they give their consent unto such wrongful dealing, and they are partakers of such treachery, that he which is molested and afflicted, after he has spent his money and taken great pains, goes away and is mocked. Behold in what estate we are. And this wickedness is ordinarily practiced. And therefore we see that this law wherein our Lord declares that he will have him which complains, heard, and his case tried, is not superfluous.
And he adds afterwards: That he which is just, must be declared such a one, and he which has offended must be condemned. We see that God is not contented to have the ceremony only used, and that men should receive the inditement, or bill or supplication which is put up; but he will have the judge to proceed to definitive sentence. For this long differing of sentence, serves to no other end, but to hinder all right and to weary the party whose cause is just, and thereby to make him give over his suite. That is the very end of it. Indeed this is ill dealing: but yet is it commonly used. So then for this cause God having first commanded that mens complaints should be heard, adds that they must proceed unto sentence. As if he had said; that the Judges must deal simply and uprightly, and not think that they have discharged their duty, when they have made men believe that they have done somewhat: but they must make a riddance of such causes as come before them, they must condemn him which has done wrong, and maintain the just man, they must declare themselves to be protectors of good causes. Thus we see in effect what Gods meaning is in this place. And hereby we may gather how far we are from following the rule which is given us. For a man may see oftentimes the clean contrary. But yet for all that, this doctrine ought to be received, and although corruptions be overcame in the world, yet seeing God has vouchsafed to teach them with his own mouth which suite in the seat of justice, let them think so much the better on their duty, let them rake the bit in their mouths as we say, and suffer themselves to be ruled by GOD, and let them know that if they abuse their estate and calling, it is not for noght that GOD has spoken. And therefore let them be the better instructed to their salvation. But if they make no account hereof, they shall perceive that GOD dallies not in pronouncing his vengeance against them: but that he will speedily execute it, if they be so negligent in doing that which he commands. And in very deed men are too blockish, (I mean those which were placed in the feat of justice) in that the honor which GOD vouchsafes them, moves them not to do their duties. Is it a small thing to maintain right, and to condemn that which is evil?
Nay verily: For it belongs unto God. It is GOD that is the fountain of all Justice, and of all truth: it is he which is the maintainer of it.
Therefore when we see that God has exalted mortal creatures so much and advanced them to so high degree, as to maintain his own cause to say: This is right, and this is wrong; when God (I say) has given men such authority, is there not in them an over wicked or rather an over beastly unthankfulness, if they be not moved hereby with some zeal to discharge their duty?
But here a man might demand, whether he which is wrongfully hurt may complain or no. For we are commanded to be patient: and we know the exhortation of our Lord Jesus Christ: If one strike thee on the check, receive two blows rather than seek to revenge thyself of him which did thee wrong. Now then, if we must be patient in injuries as we are commanded: how is it lawful to make our complaint before a judge? This matter shall be handled more at large anon. Nevertheless let us note here, first that when God ordains a form of civil order, he treat not always what is lawful for every party out he shows what is the office of Magistrates. hat is to be noted for one point. Secondly let us note, that God meant to arm the magistrates to defend every mans right and to see that no man be wronged either in his body or in his goods: and his so doing is to this intent, that we should use this benefit of his: but yet no otherwise than according to his will. Now then albeit the magistrates ought to consider that they have authority to punish evil doers, so as every man may live in peace and not be oppressed by any other which is stronger than himself: yet notwithstanding, this lets not but that we may suffer those injuries which are done unto us, even as God commands us, and not be led with any desire of revenge. A man will infer thereupon, that then it is not lawful to complain. Nay, that follows not. For when our Lord Jesus Christ forbids all his to revenge themselves, it is no let but that they may procure the punishment of outrages as much as lies in them, so it be done without all malice and heart burning. Indeed I grant that this is a rare case and very hard to be found. For as soon as a man is injured, he is kindled straightway, and thereupon he conceives rancor, he frets and sums, and when he comes before the judge, he spews forth his poison in such sort, that any man may easily perceive his he art and mind is envenomed. You see then where the whose mischief lies, to wit in this, that we are set upon revenge, we maintain our own private quarrel, so that in effect we desire nothing else but that he which has done us harm, may have his payment, and we by that means be revenged. But if a man desire to live at peace, and when any wrong is done unto him, he is ready to procure the welfare of his enemy, then, so his heart be still clear, let him not forbear to complain unto some magistrate that the offender may be punished. And why? To the end that the evil may be repressed and practiced no more; for it is a kind of granting of liberty to do evil, when evil doing be winked at and scape unpunished. But yet for all this, let us beware that we shroud not ourselves vainly under this pretence of saying that we may have recourse unto the law, so we conceive no wicked desire nor enemity: let us not (say I) make this our buckler, as though we were escaped from the hand of God. If there be any hypocrisy in us, let every man have an eye unto himself, and if we breed any rancor in us, so as we desire his harm and loss which has wronged us; let us condemn ourselves before God. Although justice be ordained to maintain us, yet we deceive ourselves if we bring thither any unruly passion of our own, and follow not this rule of rendering good for evil, and of praying for them which curse us, and of doing good unto them which persecute us. If we follow not this rule, we shall be always condemned before GOD. we may well protest, I seek not to revenge myself with mine own hands, I attempt nothing but that which I may do: but yet for all that, we abuse Justice, when we proceed not with such uprightness and simplicity as God commands us. Let us therefore note well, that although it be said in this place, that the judges shall hear the plaintiffs and judge there cause: yet is it not lawful for any man to accuse his neighbor, if he do it thorough enmity and evil will. And this lets not but that we ought always to be patient for those injuries which men do unto us. For what does patience import? Not that we should not only not be set upon revenge; but also that we should seek to do them good which persecute us, and that we should pray for them which curse us. This is the thing which we are commanded, and therefore let us follow it; and then it shall be lawful for us to flee for refuge unto them, which are armed with authority to maintain the good and to punish the wicked, and to repress all wrongful and outrageous dealings: we may then I say have our recourse unto them.
Now it follows: That the wicked man shall be condemned according to his desert. There is here no mention of such offences as were to be punished by death. For if there were murder committed, or adultery, or such like thing; they were punished by death. We have seen how
God commanded that all such kinds of wickedness should be utterly rooted out: but here he speaks but of such injuries as deserve some other chastisement. And that is the cause why it is said, That the malefactor shall be punished according to his desert, yet so has he shall not have above forty stripes. For they used a whip made of an oxe hide, to chastise them which dealt wrongfully and outrageously with their neighbor, always provided that the offence deserved not death. It is said: That they shall not pass the number of forty strips.
And why? To the intent that the man should not be mangled or disfigured in his body, but remain whole and found. You see then in effect what is here declared, to wit, first that the sentence must not be given in vain: and secondly that some moderation must be used, so as the rigor be not excessive. First I say the sentence must not be in vain, but it must be put in execution. For sometimes you shall see judges make a countenance of thundering at a man: howbeit, that shall be but for some policy. When they are minded to let an offender escape they will condemn him to double and treble punishment.
What? [say they] This wicked fellow is not worthy to live. A man would marvel to hear them: but when the thing should be put in execution, it falls out to a mockery. But our Lord shows that they may not dally so with him: and that seeing the magistrates bear not the sword in vain nor are armed with authority in way of dalliance; they must use their power, and when they have pronounced sentence, they must afterwards do justice in executing of it. And that is the very cause why they are called the souls of the Law. For a law without magistrates, is a body which has neither sense nor moving.
And when the body is idle and fires not, it is a sign that the soul is ltogether blockish. And therefore when there are good laws, and some outward form of Justice, and yet for all that there is no execution thereof; Insomuch that it shall be said: Thus it must be, and yet the Statutes shall be disobeyed; yea and sentence shall be given, and yet slip away unexecuted: Surely it is a token of too gross blockishness in those which should give strength to the law, that it might not be unprofitable. That there is the thing which God declares in the first place. For speaking of the executing of sentence, he says: Let the just be declared for such a one, and let him which has done wrong be condemned; let him be punished according to his deserts.
Now hereby he gives us to understand that we must not let any such faults scape as ought to be punished; neither behooves it us alone to show our zeal in punishing of great enormities: but also to consider that smaller faults draw on the greater when they are let alone as buried. God therefore pronounces expressly that the malefactor shall be punished. And when? Not only when he has offended so grievously that his fault is unpardonable: but if the fault be little, he will have the punishment and correction answerable thereunto: he will not have men to say: O it is a small fault: let it pass. Well, the matter is no great, he may escape the better cheap. No: how small so ever his offence be, he will have him smart for it, and be an example unto others. Let us therefore weigh this word well, yea, let us weigh it so much the better because we see that the practice nowadays runs clean contrary: for men seek nothing else but to lessen their faults.
Indeed a man shall not be altogether excused when he has offended: but yet nevertheless he which does the wrong shall find always some advocate to plead for him, yea even without bearing the name of it.
He ought to be as a judge in the case; and yet he will so mitigate the fault as it shall not be punishable, fair glozes shall still be found to color the matter withal: O sir will one say: There is such a circumstance, there is this and that to be considered in the case: and so the tenth part of mens faults shall not be punished. For why? They be not found for grievous and heinous as they be indeed. No, but yet for all that, if the fault be small, God will have the chastisement answerable thereunto; and if it be great, he will have the punishment the more severe and grievous. Thus you see in effect what we have to bear in mind.
Now whereas God speaks thus unto earthly judges, let us know that for his part he might well punish us by his justice, and that not for petty faults, but for notorious transgressions. Who is so jus and innocent among us, that he finds not himself faulty before God, yea and that in many offences? Moreover how many faults do we commit through unadvisedness, when we think not on them? And therefore if God used no great mercy towards us, he should lift up his hand against us, and drown us in the pit of destruction every minute of an hour. So then whereas we live still and are preserved; let us acknowledge that it is through the infinite goodness of our God. For if as touching earthly justice he commands the least faults to be punished; he might himself by greater reason lay his hand upon us, even to root us out of the earth, especially considering the infinite number of faults whereof we be guilty before him. And if it be alleged; Well then, seeing God is so merciful, ought not men also to be merciful, and so to follow him? It is easily answered: That God has this liberty to forgive, whom he will: besides this, he has also his latter judgment which he reserves unto himself. We see indeed, that he bears with the contemnors of his majesty, and with those which are most hard hearted, and unamendable, he winks at them, he makes no reckoning to punish them: but the time which he gives them shall cost them very dear. They may well use that devilish proverb of theirs: That the time is worth a mans money: but it had been better for them that they had been reformed at first, than so to have nourished the vengeance of God against themselves. For after that they have defied him to the utmost, they shall in the end feel that they abused his goodness overmuch, which waited their leisure so long and allured them unto repentance. God then reserves unto himself a judgment which appears not yet unto men. But as for mortal men which are judges, they must do their duty, they have heir rule and their lesson delivered unto them, let them stick to that, and discharge themselves. So then let us learn to understand, that our Lord shows himself very gentle and pitiful towards us, in that we live still in this world and are nourished still at his hands, and in that he bears so mercifully with us. For why? Our faults towards him are innumerable, and we should be killed with stripes if he used not this inestimable goodness which I have spoken of.
Moreover secondly in this place here is mention made of moderating the chastisements which are used. For the judges ought always to consider that they fit in justice in the behalf of God, and therefore into that seat which is holy and dedicated to the doing of right, they may not bring their own passions, to feed their own choler, and to deal crossly and overwartly as they themselves lift. God therefore in saying, that there shall be a certain number of stripes, declares expressly that there must be a reasonable measure used in punishing. Verily when a man is not to be clean rooted out, but to live still in the world, God will not have him maimed that he should become unprofitable as touching h is body. For what a thing were it if a man should be so rigorously handled as to be made a cripple so as he can no more help himself? It were better he had been put to death at the first, than to be left to pine away in this world, and to be as a block. Now therefore when a man is to be left alive still, GOD will have the judges to ave a regard that he be not beaten of scourged in such wise as he disfigured or made unable to help himself. That is the very thing which God will have men to look unto. And for the same cause he sets down here the number of stripes, to wit, forty strips, and that at the most. Now the Jews being full of Ceremonies took away one strip: and it is the manner of men to add always somewhat to the law of God, as though all perfection were not contained in it.
Truly God had said unto them, You shall not add, nor diminish anything from that which I have spoken: but mens affections are ever boiling, and men will always be wiser than it is lawful for them to be.
And that is the very cause of the inventing so many rules and observations; of the which sort there are a number of things in the Popedome. And why? it is good to do so (say they): a man cannot do too much. Indeed a man cannot do too much in conforming himself to the will of God. For how great so ever our care be in that behalf, yet our weakness will not suffer us to be linked thereunto in such sort as were requisite. But to add anything unto that which GOD commands, is always an overweening and presumption worthy to be condemned. Yet nevertheless it was the manner of the Jews to give thirty and nine stripes. And why? They thought thus with themselves: Oh it is to be doubted least when a man had given forty stripes he could not withhold himself from giving one more, and so by that means should go beyond the Law. You say well: but our lord had no respect of such small trifles. He ordained only that there should be a moderation in all the chastisements, which were made: I mean always when the offence deserved not death, as we have declared afore. But as touching this observation, it has been a long time among the Jews it is yet in use among them at this day. Saint
Paul shows it where he reports that he was five times whipped. For albeit that at that time the Jews had no injurisdiction nor rule in their own hands, yet some kind of chastisement was left unto them in their Synagogues: so that when any offended among them, if the crime touched not the public estate, they had authority to correct him after the manner of their country. And Saint Paul says that he was beaten in this wise five times. And I received (says he) forty strips save one. When he says save one, he gives us to understand, that the Jews never tormented him but with extreme rigor: I mean as far as their power stretched. For if they could have killed him and eaten him up, they would have done it: they fought nothing else but to tear Saint Paul in pieces as far as their rage and fury draw them.
But because it was not lawful for them to pass any farther, they scourged him unto thirty and nine strips, according as it was said, that the punishment must be made according to the desert. But a man could find no such desert in Saint Paul: for it was for the name of our Lord Jesus Christ that he inferred such punishment. But we see the cruelty of the Jews who could not be satisfied without they had used the utmost extremity that they could against Saint Paul.
Behold how hypocrites would observe the law of God in using of some formality: but in the meantime they miss always in the substance. So much the more therefore ought we to be warned to have an eye unto Gods meaning: and when we see what it pleases him to command us, let us hold ourselves unto it, let every man stay himself thereupon, let us not turn aside from it neither unto the right hand nor unto the left, and in so doing we cannot err. And that is the thing in effect which we have to bear in mind upon this place. Now if such chastisement must be used for the smaller injury, where a man cannot complain of any great matter, as that his arm is cut off, or such a wound is given him as will stick by him all the time of his life, but only that one has hurt him either in his good name or in his body: if God (I say) will have such a fault so punished, and that the malefactor shall not escape: what shall be done to those faults which are more heinous? Shall the judges be held excused if they let them scape? Doubtless nay. And therefore let us conclude, that seeing God will have the rigor of justice used, (howbeit with such moderation as it behooves,) even where the violence that has been done is not of any great importance. Surely it is a much more likelihood in reason, that if there be any greater trespass committed, (as if a man be maimed in his members) the offender shall not in that behalf be spared, (as we have seen in another place) that an eye shall be given for an eye, an arm for an arm, a foot for a foot. Insomuch that if a man have offended in such a case, it is not for men to show mercy; but the malefactor must pass under the edge of the sword, and be made an example for all others, to the intent that every man by that means may be occasioned to hold himself short from presuming to offer any such like outrage unto his neighbors. Thus you see in effect what we have to bear in mind.
And farther, if it be expressly said: that no one man shall be suffered to have wrong, but that he which does it shall be chastised and punished according to his desert, let us note that if any man pass his bounds so far, as to set himself against a whole state, as it were in defiance both of God and the world, he must be the more grievously punished: and that if the judges and Magistrates suffer such wickedness unpunished, there is no excuse for them. And why? For if there be a poor man, a man of no account, such a one as men might bob out his eyes, and he complain, God will have him heard, yea and he will have right done unto him. How much more then, if there be as it were a water flood, that overflows all, wherein every man has interest, and the whole state of a people stands in hazard by dissention? If that be not repressed, we must not look that some one man alone will cry out unto GOD, but the air must need ring loud without crys: in so much that all the confusions and disorders which we shall have suffered will be as outcries and complaining unto GOD against them which have not used the authority and power which was committed unto them. Thus you see in effect what we have to bear in mind upon this place.
Now it is said by and by after: That the Oxe which treads out the Corn shall not be muscled, and that we must not bind his chaps together, so as he should not open them to feed. No doubt but that in this place God meant to persuade men unto gentleness and humanity: as before he forbad us to keep back the wages of the hireling, which has bestowed himself in our service. And why?
Because he sustains his life by his labor. It were therefore an over great cruelty to defraud him of his labor when he has done his work.
And so in this place it is expressly spoken of the ox which labors: as if our Lord had said, that uprightness and equity ought to be ministered even unto the brute beasts. The Ox cannot complain though he be defrauded of his food when he has done his work: but God takes pity of him, because he is creature; and he will not have us to abuse the beasts beyond measure, but to nourish them and to have care of them. And that is the cause why Salomon says in the 12
Chapter of his proverbs; That the just man has a care of his beast. If a man spare neither his horse, nor his Ox, nor his Ass, therein he bewares the wickedness of his nature. And if he say: tush I care not, for it is but a brute beast: [I answer again]: Yea but it is a creature of God. It is said that the goodness and mercy of God extends to all the beasts of the earth. It is not said only of men whom God has made after his own image and likeness: but the beasts also are comprised t herein as well as they. If God vouchsafe to consider of beasts, if he vouchsafe to have a care of them; what ought we to do which are but poor worms of the earth, which are nothing but rottenness? We think it were much against our honor to take care of beasts: but when God gave them us in subjection for our use, it was under no other condition, but that employing them to our labor, we should also use kindness and gentleness towards them. And Salomon says, not only that the just man has a care of his beast, but he says also that the bowels of the wicked man are cruel: as if he had said, a forward and churlish man has no pity nor compassion in him, no not even towards his like; he torments his brethren, he tramples on one under his feet, he oppresses another, he would suck the marrow out of a poor mans bones if he might possibly do it, he would eat his flesh, he would drink his blood: to be short, there is nothing but cruelty in him which is of a malicious nature. But if there be any equity and uprightness in us, we will show it not only towards our next neighbors and such as are of the same brotherhood with us, but even unto the brute beasts also: because God has formed and created them; and because he vouchsafes to preserve them through his providence, and provides them of food, and (at a word) cares for them: and lastly because that when he did put them in subjection unto us, he did it with condition that we should handle them gently: that as we deal rightfully with men, so we should use the like duty even towards the brute beasts, which have no reason, nor understanding, nor cannot complain of the injuries which are done unto them.
But yet nevertheless God has not in this place respected simply the brute beasts: as S. Paul also shows in the ninth Chapter of the first
Epistle to the Corinthians. Has God care of Oxen, (says he?) S. Paul means not by these words, that God cares not for the beasts which he has created, as we have already declared: for then should he gainsay all the holy Scripture: and experience also shows us that God must needs have a care to provide for the beasts. For the earth yields not fruit of itself; but as hit has virtue given unto it from above. When w see herbs and such like thins to grow we are given to understand thereby, that God is the purveyor for the whole world, even for the beasts of the earth, and for the birds, and for all things. He provides them of food to nourish them withal. By this (I say) we see, that God has a care of oxen: but S Paul means that his principal care is not for them. He treats purposely of the ministers maintenance, and says, that they ought to be fed and sustained, and not scanted of their living: and he shows that seeing they are appointed of God to deliver forth food for mens souls, it were an over great wickedness and cruelty to abridge them of such wages as is due unto them. And herewithal to make them the more ashamed which would play the niggards in this behalf, he says unto them: What? God has not only ordained that the man which labors should be fed and maintained, but he speaks of oxen also. Is it because he has a care of them? That is to say, is it because that oxen are in the highest and most sovereign degree? No. For we know that the oxen were created for mess sakes.
Let us cast our eye on all things whether they be above or beneath, in heaven or in earth; and we shall see that all is for our use and profit.
When God created the sun, it was not to lighten himself, but to give light unto us. As much is to be said of the Moon and of the stars: hey are ordained to serve us, as it has been elsewhere already declared.
Again, although the earth bring forth herbs for the brute beasts, yet nevertheless all is referred unto men, and God would have us to acknowledge therein his fatherly goodness, and the great love which he uses towards us. Seeing then it is so that GOD has neither created nor sustained the bruit beasts, but only in respect of referring all unto the use of men: Let us know that when he says we must not defraud the beasts which have travelled for us, but nourish and sustain them: it is to the intent that we should learn to exercise all manner of kindness, and that when men have spent both their sweat and blood in our service, it stands much more with reason that we should not deal niggardly with them by withholding from them their due wages, but rather that we should sustain them, not only by paying them their daily wages and by giving them sustenance and food, but also by giving them wherewith to maintain them: for there are some which could be contented at three days end to have a poor man killed, when he has served them; for all is one with them, so they may reap any profit by him. But contrariwise God shows us that we ought to deal so friendly with those which labor for us, that we grieve them not beyond measure, but that they may continue and be occasioned to give GOD thanks in their travel. For there is no doubt but God meant in this place, to correct the cruelty which is in the rich who employ poor folks in their service, and yet recompense them not for their pains.
On the other side, he shows also that he which is idle and unprofitable deserves not to be nourished or regarded. For we see that God has commanded even the beasts to labor that they may be nourished. Seeing it is so, what shall be said of men who ought to consider for what end they are created. A beast indeed has his natural inclination: but he has no discretion to say: There is a God which has created me. There is no such thing in a beast. And yet God puts beasts in subjection unto men, to the intent that they should not be unprofitable. Therefore if a man who has reason and ought to think thus: Gods will is that I should labor; and it is a general law for all of us, that we must eat our bread in the sweat of our brows; if that man for all this, will be unprofitable, and not vouchsafe to put his fingers to any work; he is not worthy (as Saint Paul says) to be nourished and sustained. So then on the one side let us note that God meant to persuade every man to use equity and rightfulness towards men, and not to tread them under our feet which serve us, nor to defraud them of that which appertains unto them: for that were cruelty. And on the other side let us note, that those which have not wherewith to find themselves, must take heed that they labor diligently everyone in his vocation, so as they be not condemned by the example of the oxen. For if they do not, the brute beasts must rise up in judgment to condemn such as be idle and employ themselves to nothing, seeing God has called them to serve their neighbors.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, in such sort that returning unto him, we may crave pardon and mercy at his hands: to the intent that being governed by his holy spirit, he may guide us in all things according to his holy will, until that having drawn us unto himself, and rid us of our infirmities and vices, he close us fully with his righteousness.
And so let us all say: Almighty God and heavenly father, &c.
On Thursday, the 13th of
February 1556 The 143rd Sermon, which is the second upon the five and twentieth Chapter
5 If there be two brethren dwelling together, and the one of them die without children: the wife of the dead shall not marry abroad to a stranger, but her brother in law shall come into her, and take her to wife, and marry himself with her.
6 And the first born which she shall bear, shall succeed in the name of his brother which is dead, that his name be not put out of Israel.
7 And if the man will not take his sister in law, then his sister in law shall go up to the gate unto the elders, and say, my husbands brother refuses to raise up unto his brother a name in Israel, and he will not marry with me.
8 Then the Elders of the city shall call him, and speak unto him if he stand in it and say: I will not take her: 9 Then shall his sister in law come unto him, before the elders, and loose his shoe from his foot, and spit in his face, and answer and say: So shall it be done unto the man that will not build up his brothers house.
10 And his name shall be called in Israel: The house of him, whose shoe is plucked off.
11 When men strive together one against another, if the wife of the one come near to rid her husband out of the hands of him that smits him and put forth her hand and take him by the privities, 12 Then shall thou cut off her hand: and thine ye shall not pity her We have here a law which might seem altogether superfluous among us: for as it is at this day out of use, so the reason also of it remains no longer. And therefore we must take it patiently, if all the things which are declared here do not wholly belong unto us, or else if they be not so fully understood of us, as we meet: and yet for all that we will assay to gather some profitable doctrine out of it. For indeed, God has left nothing in his law, but we may fare the better by it, if he give us the wisdom to know how to use it. First we see how Gods will was that the houses should be maintained in Israel. And this was not for any such respect as men have commonly in the world; for noble men would be spoken of after their death, and therefore they would build up a kind of immortality here on earth. God meant not to food this folly among men. And verily if we were so wise as we should be, we would consider, that like as our life passes, and glides, and vanishes away out of hand; so GOD would not have our hearts settled here below, to desire to be renowned upon earth: but that as our inheritance is in heaven, so we should consider that it ought to suffice us that we have our names written in the book of life. This is it wherein our rejoicing ought to be, as our Lord Jesus Christ tells his disciples. So then we have to note, that GOD meant not to rock men asleep in this foolish ambition, whereunto they are overmuch given; to wit, to be of fame and renown here: he had another respect than so. And that was, that because the parting of the land of Chanaan was made according to his will, he would have this order maintained and no change made to the contrary, ,so as the inheritances should return always to the same they were at the first, as we know they did in the year of Jubily. In respect whereof when a man deceased without children, to the intent there should be some stock of him, and that the kindred should always continue, and that the inheritances should not go out of the name; it is said, that one of the kinsmen should take the widow to wife: although in truth, before the people were come into the land of Chanaan, we see that this law or custom was used throughout the cast country, to wit, that a woman when she took an husband out of any house, bound herself, (in case that she had no child, but her husband departed without issuer) to take another husband of the same house: which thing we see to be true in the example of Thamar when she married Judas son: and we must not imagine that this served but for one house only, but that it was rather a general law grown upon custom (as we say): It was therefore a straight bond or rather bondage for the women. For if a woman married in any family, it was under this condition: Is my husband dead? I must take another of the same house, yea if he offer himself I must take him, and he must have children of me, and that to raise up a stock unto him, who is already dead. For the first child that she brought forth, bore not his name that begat it, but his who was already dead.
Now when the Paynims brought up this custom, no doubt but they were lead thereunto through this worldly vanity whereof I spoke.
And hereby we see, that there be many things like, which notwithstanding are not of one selfsame quality. And why? Because their end is diverse. There are which would have a feed and stock raised unto one which is dead: and why would they so? To the intent that their name should not perish, or be clean put out. So you see that pride drives them unto that thing. But I have already told you that we must hasten to finish the course of this life, knowing that God calls us unto an ever during estate, and therefore we ought to forget this world: and that if we be held back by this vain glory, of being here in honor and estimation, it is a shutting of the gate of heaven against us. Let us therefore take heed how we wed ourselves unto this foolish desire, that men should speak of us after our death: and let us know, that God will have us to be of no account in this world, that we may be restored unto our heavenly inheritance. But let us note in the mean time that God has contrary respect: for when he gave the land of Chanaan to his people to inherit, he ordained that if a man which had taken a wife and done his part to leave issue behind him, departed without issue, another of his kinsmen should supply that default, that he might have as it were an adoptive child after his death. And why did God this? To the intent that the order which he had established by the hand of Iosua, should not perish, and that the partitions of the Land should continue as they were first made. We see then what the intent and meaning of this law is: the effect whereof was not to nuzzle men in that foolish desire which we have condemned. And moreover God meant to show the privilege which he had given to the stock of Abraham, even for his sake who was the chief of it. For when God choose Abraham he sanctized all those which were to come of his race, he had chosen them for his Church: he would therefore have the Jews stirred up to magnify him for vouchsafing of them such honor as to choose them above all the world; he would have them to know how much worth this adoption was. Indeed it is true that they abused this goodness of his, as well as others. For they were puffed up with exceeding pride, as who would say: We are the holy stock, we are the royal priesthood: but yet for all that, they minded not this point, that whatsoever they had, they enjoyed it through the mere goodness and favor of GOD: and therefore that they ought not to be proud of it; but rather to acknowledge themselves so much the more bound unto him. You see how the Jews perverted the grace and favor of God which he bestowed on them: and yet he exercised them in as sundry; sorts, as he might to cause them to acknowledge the privilege which he gave them in choosing them for his Church, and as it were for his own children. As if nowadays we would only make a buckler of baptism, and of the Lords supper, and of the other gifts and benefits of God, and yet continue an heathenish kind of people, dissolute in life, and given over to all wickedness: it were a point of notable treachery in us. For GOD meant not that those gifts which he bestows on us should be but as vain pictures: his will is, that they should be profitable unto us. Therefore when we speak of the holy supper, when we speak of the order of the church, it stands us in hand to have an eye unto the use of those things, for which God has ordained them among us. Yet notwithstanding it behooves us to acknowledge it to be a singular yea and an inestimable benefit which God bestows upon us, in that we have liberty to assemble ourselves together in his name, to call upon him, to make confession of our faith, to be taught at his mouth, and to be more and more confirmed in the truth of the law and of the Gospel: we ought (I say) to esteem this treasure, and to exercise ourselves therein. Now then for as much as God had chosen the stock of Abraham, he would have the Jews to acknowledge it for an excellent dignity, that they were blessed in such wise above the rest of all the world. But let us note that (as I have told you) this was in favor of their chief head. For it was not said, in thy seeds shall the blessing be; but, in thy seed. Now this seed betokens not all those which were descended from the stock of Abraham: for Ismail was cut off from it, although he was Abrahams son according to the flesh: and so was Esau also. Therefore when a stock is named, we must understand a body, and a body presupposes an head. So then let us note, that this dignity which was in the person of Abraham had his root and foundation in our Lord Jesus Christ.
And therefore whereas it was GODs will that the families and kindreds should be maintained; it was not to the intent the Jews should place their whole nobility in this world, to busy themselves there: but he meant rather to turn their minds unto him who was promised to be their redeemer, and to make them know that because he should come of their race and their linage, they ought by great reason to be partakers of that benefit which he brought unto them.
And so this Law served to direct the Jews unto our Lord Jesus Christ, and they were put in mind hereby, that GOD had a care to keep them in this bond of one body, because of the head which he had ordained.
Thus we see that albeit the order which was used in old time under the Law, be no longer nowadays is use; yet notwithstanding we may gather some profit by it, because we are given to understand thereby, that before our Lord Jesus Christ was manifested in the flesh, God ordained that law in favor of him. Let us therefore acknowledge, that we in these days ought to be stirred up by this place to maintain ourselves by raising up spiritual seed in Israel, not in the visible
Israel, or that which is according to nature: for we know that the Church of God has his reach throughout all the world: we know that nowadays the children must not be born of flesh and blood, as it is said in the first chapter of S. John: but of the will of God and of his only grace. Therefore let us take pains and enforce ourselves to the utmost of our power, to raise up this spiritual seed unto God, that the Church may be persuaded and increased more and more. Thus you see in effect what we have to bear in mind.
Now by the way we see what uprightness ought to be used in bonds.
For because the women for their part were bound in such wise, it was requisite that there should be a mutual bond also on the mens sides.
There is no reason that the one party should be bound, and the other left in full liberty. You see then how we be warned in this place, that if two parties do contract or covenant together, the one must not be grieved, and the other born with all: for that were unjust and against all reason.
And we ought to apply this unto all contracts, covenants and bargains which we be to deal in. Therefore if in bargaining with a man I stand altogether upon mine own advantage and be over straightly laced: in so doing I am wicked. And if I say: let him lock to his own profit if he will: well, but yet should a man have so much honesty in him, as not to pinch the party too much; though he be able to compass him. We think all is lawful to a man yield to that which we would have him. Oh (say we) seeing it was his own will to bind himself so, what wrong do I to him? Yea, but his agreeing to all thy demands was by compulsion. And again the poor man was so over pressed, that he perceived not the domage which he ran into.
Indeed he agreed to all that was demanded of him; howbeit, that was because he was in need, and wist not how to scape **wise. Let us look to it therefore that we bear such an even hand, as one man be not trodden under foot by another. And when there passes any bond between man and man; let it be indifferent for both parties, so as either of them may feel himself relieved. Thus you see one point more which we have to bear in mind upon this place.
Now here a man might demand how it comes to pass that GOD would have the brother whomsoever lived to take the wife of him that was dead, seeing that such marriage was not lawful, as we see in the eighteenth chapter of Leviticus. 1Seeing it was incest for one to take his brother wife after his death how happens it that GOD not only permits, but also enjoys it? The Jews in the first degree, that is, of born brothers as we call them, but rather of such as were further off of kin; and the very word itself also does properly extended no further than to such as might contract marriage together. Indeed in the example which we have afore alleged, the brethren which were of the first degree took Thamar to wife, and GOD rooted them out for their filthiness; but the Law was not yet made. And in the East
Country they had no great regard of honesty, but behaved themselves like beasts in marrying, in so much that they made no conscience to couple the brother and sister together like dogs and bitches. There was (I say) such wickedness used in that Country, yea even among the kings and Princes. Indeed they be the person which take unto themselves greatest leave and liberty in this behalf: but the common sort (as I told you) did the like too. And according to this common custom Juda (after the death of his eldest son) gave his second son also unto Thamar. And herein we see the rather, what it is to be carried away by custom. When we have no other consideration than to do according to the custom which has been maintained afore times among men, we fall into horrible confusion: and when one follows anothers fashion after that sort, there is no rule. But whatsoever men do, let us learn to behave ourselves according unto the will of God, and not turn either to this side or that side, but abide stable and constant in that which God likes of. That is the thing which we must bear in mind, when we see that things have been so far out of square throughout the world and that the fathers of old time have been blemished with them: for when we dwell in a lawless
Country where every man has the bridle laid on his neck and may do what he likes, we be then as in a tempest or in a whirl wind, a man cannot stay himself but that the wind will drive him to and fro. The like force has evil custom; and therefore we ought the more as it were to imprison ourselves under the obedience of God.
Let us now return unto this present law. It is said that the next brother shall take the wife of his brother deceased, without Children.
When we hear the word Brother, according as the Hebrew also take it, we may not restrain it unto his first degree of born brother, but of cousins both in the first and second degree, as we call them which are brothers and sisters children. For the Jews do use this word
Brother generally, and not as we do: and therefore one law must be conferred with another. For when it is said: Let the brother take the wife of him which is dead: it is to be understood so far forth, as it is lawfully and permitted, and so far forth as GOD has established be never committed. Now we have the meaning of the law.
And it is said expressly: If the brethren dwell together. For that a woman when she takes an husband in an house, should bind herself in bondage generally unto all the kindred, were against reason: and bonds as well as all other like things, ought to be bounded within some measure. Where things are set down without limitation, there follows confusion by and by. If a man should by his last will appoint so many heirs as could not be numbered; and therewithal would have his will to endure unto the end of the world; what a confused thing were that? As much is to be said of other like things. And therefore if a woman should be bound to marry in a house till the whole kindred had refused her: in what a strange case were she? But here it is spoken of those kinsmen which are nigh at hand, even of such as dwell together, that they may be known. For if a woman should be bound she wotts not unto whom, and constrained to take one which she never saw: she should be kept under too cruel bondage, and there were no reason in it. And therefore our Lord meant to limit this law within certain bonds.
It follows, That the woman shall make her request to be provided for.
Not that she was to begin to seek her an husband; for it pertained unto the next of the kin to come and demand her for his wife. But in this place the case concerns the setting of the woman at liberty. For if none of the kin would have her, she was to take her leave after this manner, by offering herself to accept the condition which God had ordained her. For when a man is bound unto any condition, and is desirous to be rid of it, and to set himself free; he must offer himself to do his duty so as men may understand that it was not long of him, that the former bond stood not still enforce. The thing then which God has ordained in this place is, That the woman shall come unto the Elders of the City, that for as much as none of the kin would take her, they might see she was ready to do her duty, and that thereupon she might provide for herself, where GOD would appoint her. And therefore she was to come before the Judges and to cause the next of the kin, (that is to say, him which might lawfully take her to wife,) to be called: and the Judges were to do what they could to persuade him.
For our Lord meant not to compel men to take those women, although he might justly enough have done it: But he had this consideration; That forced and constrained marriages, never come to good end. Indeed God might have precisely set down and commanded, that the next kinsman should have been bound to marry the wife of him that was deceased without heirs: God might have so commanded. Why does he then permit that a man might to his shame refuse her? Verily because that if the husband and the wife does not agree and love together, it is an unhallowing of marriage, or rather (to speak properly) no marriage at all. For the good will is the chief bond: in so much that it behooves the husband to acknowledge his wife to be as his own body, and the one half of himself. She is bone of my bone (says Adam) being inspired of God. Wherein he gives a common rule unto all men: for it was not spoken in respect of Eue only, but of that which must be kept and observed for a rule unto the end of the world. Seeing then that this mutual agreement is required in marriage: let us note that our Lord meant not precisely to constrain kinsmen to marry those woman which were widows and without children: but he was contented to release them somewhat in this behalf. And hereof we are to gather this instruction; that when a man is to take a wife and to marry her, he must take her of his own mind and good will, knowing that where there is no true and found love: there can be nothing but confusion, and we may not look that GOD will prosper such marriages. For the issue of them cannot be but ill, when both parties seek not first to love together in the name of GOD; that they may live together in quietness of the conscience.
And let fathers also have this regard. For what a thing were it for mortal men to take more upon them, than God himself would do?
And yet he is the chief and sovereign father of all: nevertheless he will not force any to take such a one to wife as he likes or not. Indeed
GOD is grieved and agry with him which will not take her, and sets on him a mark of reproach and shame. But yet for all this, he which has infinite power, he which has all sovereignty over us in all things without exception, even he (I say) does use a measure, he stops unto us, and he bears with us, that we may see he would press and overcharge no man. And what then shall we think of a man who is less than nothing, if he will needs marry his son or his daughter at his own lust and pleasure? It is verily contrary to the whole order of nature: nay it is a blasphemy against God for a mortal creature, and a worm of the earth, to presume so far as to take more upon him, than GOD himself has taken upon him. So then such as have children, let them take diligent heed when they intend to marry them, that they observe this reasonableness and rightfulness, so as they do not compel them to marry.
Now moreover it is said in this place: That the judges may persuade the man, and if they see him to stand stiff in his opinion, then the woman shall pluck off his shoe from his foot, and spit in his face, as by way of reproach: and she shall say, GOD do so unto all them which will not raise up a stock in Israel. Now here we have farther to note, that God would have the Judges speak unto the man to persuade him as far as they were able. And if the man would not consent unto them, they should content themselves with this kind of punishment. Whereby we see that the Magistrates and other
Justicers ought to abstain from using any force and violence in that thing which they cannot simply command. As for example: if there be a thing which is good, and yet there is no law for it: and I being of power and authority would constrain a man to do what I think good; were there any reason in it? For the law constrains him not to do it, and I ought not to pass those bounds. Let us therefore note well, that such as are armed with the sword, must contain themselves any
Lawless liberty to say: What? I command nothing but that which is good, and therefore you must do it. No: For there is no constraining, where there is no Law. When there is a Law a man must hold himself to the rule thereof: but yet in the end the point that must be come unto, is to presume to bring men into no further subjection than the Law binds them unto. You see then what we are farther to bear in mind upon this place.
Now as touching the shame that was done in plucking off of their shoes, and in spitting in their faces, it served to provoke men to discharge their duties the better. Yet nevertheless if a man had rather sustain this reproach, than to take wife against his will, he was discharged thereof. And herein we see (as I have already told you) that GOD shows the authority of a Father in being grieved when the families was not maintained in Israel: and yet was he contented to bear with such as could not find in their hearts to stop to that yoke, because it was so hard. Therefore if any had rather to suffer such shame, than to take a wife after that manner, he came to declare it publicly.
But we must now return unto that which I said in the beginning, namely that there is not now any carnal kindred privileged as the race and Image of Abraham was. For God adopts us nowadays under condition, that we be engrossed by faith into his Church: and so made the children of Abraham. For so much therefore as the kindred which we have at this day is spiritual, the order of raising up issue to succeed [in the inheritance of] houses, lands, or meadows, is no longer in force. And why? For it behooved that the stock of Abraham should be maintained until the coming of our Lord Jesus Christ. And that was the cause why the land of Canaan was given in possession unto the people. Nowadays the whole earth is the dwelling place of the children of God: and although they be dispersed throughout the whole world, yet are they knit in one body by agreeing in one consent of faith to call upon GOD; and although they do it in diverse tongues, yet it skills not seeing that oneself same spirit governs them, and that they have all one hope of the everlasting salvation which is promised unto them. Those are the things wherein they are all knit and conjoined together. Seeing it is so, let us note that GOD will have every of us nowadays for his own part to do his endeavor, to multiple the church. And the seed of Abraham is no longer begotten according to the flesh through carnal marriage, but it is begotten of the incorruptible seed of God vouchsafes us his grace to win any man, and to bring him into his flock, then are we as spiritual Fathers. And that also is the very cause why the Ministers of the world be called
Fathers: and likewise the Church has generally the name and title of Mother because she conceives the children of God. Now albeit that all have not that office of Preaching the word of God, yet a private person being a member of the Church, may beget spiritual children unto God, if he have occasion and ability to win a poor soul and to enlighten him with the faith of the Gospel. Let us then bestow our pains to this end, knowing that if the carnal marriage was so precious under the law in the sight of God: Surely the mean whereby we made members of our Lord Jesus Christ, is a thing now far dear and of greater estimation with him,. And therefore let every man employ himself hat way to the uttermost of his poor. For here is no forcing of us to marry against our wills, but of the winning of wives unto our Lord Jesus Christ, that by the multiplying of the Church, we may always be the more firmly linked unto him. Seeing then that our condition is more gentle and sweet than that which was under the law, we ought to be stirred up so much the more to the discharging of that duty, and we shall have so much the less excuse if we be careless, and negligent therein. Thus you see what we have to bear in mind in effect as touching this Law. And now we see that although it be no longer in use, yet may we gather some profit from it to be edified thereby: For of all the things which the holy Ghost has vouchsafed to leave unto us, there is none unprofitable, if we have the wisdom (as I told you) and the discretion to apply it well unto our use. It follows, That if two men be at strife, an done of their wives come to deliver her husband, and take his adversary by the privities, her hand shall be cut off. This law betokens in effect that honesty is to be kept continually: And that if a woman forgo shamefastenss, it is a wicked and intolerable thing, and therefore ought to be punished to the intent honest sobriety and staidness in conversation may be maintained among the people of God, and no lawless liberty of shameful beastliness suffered. That is the thing in effect whereat God aimed in this law. And so let us note that under one example, he meant to give ;us a general instruction as touching all things which we ought to take heed of. Now as concerning the special case which is set down here, we see how the woman might have somewhat for her excuse, when she comes to help her husband; she might allege, that she took not great heed, and that she was astonished or amazed: but God holds her not excused for all that. Now then if even in trouble, if when no necessity presses us, when nothing constrains us, when we are in no such fury as that we allege: I was affrighted, I knew not what I did: Yet even then if we be given over to lewdness and commit heathenish and dissolute deeds, ought that to be tolerable among the people of God? No verily. And therefore let us not stand so much upon the present example, as regard the whole intent and meaning of our God: to wit, that he will have us honest in all our behaviors and in all our conversation, and not dissolute and shameless. For if it come once to that point, we by and by open the gap unto all wickedness, and one wickedness will draw on another. Therefore like as fornication is forbidden us, even so consequently all that which may lead us thereto is likewise forbidden us. As for example, what else is filthy and lewd talk than a kind of bawdry? And therefore
Saint Paul says that they are able to infect good manners. Now when one spews out as filthy speeches as any may be, yet will he say that he meant no harm, and that he does it innocently: For when folk sing their vile and bawdy songs, their common saying is: I meant no harm. Such folk would make God a liar. Now if they be not in any wise to be born with when they commit evil through oversight: what is to be said to them, when they do it of set purpose? Albeit they say: I meant it not: yet (as you see) their spuing out of such lewd speeches breeds corruption of manners and yet they cease not to do evil still.
What confusion then must the breed when we know that they do it of a set and willful malice? Therefore if there were a good and godly reformation among us, such lewd speeches should not have their swing. And seeing that they serve but to infect all, so as nothing may remain found and holy in our conversation, are they to be excused which corrupt good manners after that fashion? You see what the thing is, whereunto God had an eye in this Law. And at this day this civil order might be well observed. And whensoever such a case befell; although there be no written law for it in any certain place, yet ought we always to consider that we cannot elsewhere have better counsel than at the mouth of God. Indeed we are not bound unto the order of the Jews through any precise necessity; Nevertheless we must in the end resolve ourselves on this point, that God ordained nothing for his people, but that which is just, and that we are bound at this day (in case that such a thing should happen) not to suffer it or to leave it unpunished: and that to do otherwise were not good, or to be like of. But the principal thing is that we must receive from general instruction by it. And verily it were a soul and shameful thing to see any woman so bold as this example imports. And to say the truth, GOD meant not to punish that which was committed through some oversight, or amazedness: but he considered that if a woman should have so small regard of shame and honest reverence as to come running upon a man after that sort, and touch that part of him from which should ought to flee back; if she should be suffered in such shameless dealing, it were a kind of dispensing with all lewdness and looseness behavior, so as no honesty should be kept any more. What is then to be done? We must note here briefly two points. The first is, that God requires such modesty in women as that they must always consider what their sex will allow them to do, and that they become not like launce knights, as we see some are, which will handle an Harquebus as boldly as any man, and march with ensign displayed as courageously. It is so monstrous a sight to behold such wicked women, that a man ought, not only to spit at them, but also to take up dart and cast at such impudent creatures, when they are so bold to pervert the order of nature. Thus you see what God requires of women in the first place, namely such a modesty as may hold them within the bonds of honesty. For if a woman have all the virtues in the world, yet if she be such a Virago that she will counterfeit the man, all the rest is but dung and filthiness. For we have seen heretofore how God did straightly forbid women to disguise themselves: And that tended to this purpose. Let woman therefore learn here their lesson, to be modest, and to have always that virtue which is proper unto them, to wit, shame fastness, that they attempt no such things as may show them to be past shame. In the second place we have a common rule for us all (as I told you that is, that we must not only abstain from all fornication, but also be honest in our whole conversation, and behave ourselves according as God commands: so as neither in our deeds nor in our words there be any such thing as is contrary unto the honesty of nature, and that which God commands, or which may lead us to evil. Thus you see in effect what we have to bear in mind upon this place. And therefore although this order was made for the people of old time, yet the instruction and substance of the law abides forever, and we may gather from it a profitable lesson for ourselves. Let us then apply this to our benefit which is contained here, as we may show that forasmuch as God has adopted us, and made us holy as he himself is holy, and forasmuch as Jesus Christ also has gathered us into his body to the intent we should live in all holiness; let the same be declared indeed both in all our talk and in all our conversation, so as there is not any part or member of our body, which is not answerable unto that honesty.
Now lest us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, that acknowledging the wretchedness which is in us and in our nature, we may labor to draw ourselves out of it, by fighting against all our carnal affections, and by ridding ourselves wholly of that which we hold of our father Adam, until this good God has clothed us with his own righteousness, and that we be made new creatures in our Lord Jesus Christ, to come unto that glory which he has purchased for us. And pray we him that while we be enclosed with our infirmities, it may please him to bear with us, until he has clean delivered us from them, and to give us grace in the mean time, to do our endeavor that is Church may be multiplied, so as we may enjoy that blessing to see his name glorified throughout the world, and that when we have company our minds may ever be the more stirred up thereby to follow that holy vocation whereunto he has called us. For the doing whereof it may please him to raise up true and faithful ministers of his word, &c.
On Friday the 14th of February,
1556 The 144th Sermon which is the
third upon the five and
twentieth Chapter
13 You shall not have two manner of weights in your bag, a great and a little.
14 You shall not have two manner of Ephas in thy house a great & a little.
15 But you shall have a just and a right weight, you shall have a perfect & a just Epha, that your days may be prolonged in the land which the Lord your God gives you.
16 For all they which do such things, and all they which deal unrighteously are an abomination before the Lord your God.
17 Remember what Amalee did unto you by the way after your coming out of Egypt.
18 How he came against you in the way, and in the hindmost of your train strake all the weak which followed you when you was faint and weary: and he feared not God.
19 Therefore when the Lord your God that have given you rest from all your enemies which are round about you in the land which the Lord your God gives you to possess, then shall you put out the remembrance of Amalee from under heaven: forget it not.
There are two things especially wherein we offend our neighbours, to wit, deceit and open violence. For some are given to deceit and malicious wiliness, to deceive and beguile men: other use open wronging and injuries. In privy deceit the most mischievous mean of beguiling that any can use, is the falsifying of weights and measures.
For the use of them is the only way for men to buy and sell by, without strife or variance. If we had not money wherewith to buy things; what a disorder should we have? And wares also are commonly sold by weight and measure. Now then if there be deceit either in money or in weights or in measures, the bond of that intercommoning which men have together among themselves is broken: so as they become like dogs and Cats, and there is no means for them to deal one with another. And therefore no marvel though our Lord do greatly make the falsifying of weights and measures, and tell us that it is the worst and detestable robbery that can be. If a thief purpose with himself to take a bootie, he will set on a man, and from one he will go to another. But we are sure there is no thief can pass his bounds so far, as to spoil and rob the whole worlds. But he which uses false weights and false measures, has no regards at all, when he robs; but does wrong unto all in general: and that is the next way to pervert all civil order, so as no humanity or common honesty may remain any longer among men. What shall Laws do? Or to what purpose shall justice serve, when there is no more any plain nor upright dealing in those things which should help men to maintain their estate? We have therefore a very necessary law in this place, where mention is made of weights and measures. It is said: You shall not have diverse stones in your bag. And that is because in old time they were wont to make their weights of stone. And this imports as much as if it were said: You shall have a just weight and a just measure. Moreover let us bear in mind always that which has been said before, namely that GOD oftentimes under one special kind, gives a general doctrine. And so it is all one as if we were commanded generally in all buying and selling, to use reasonable and upright dealing without any falsehood. For when a man sells one kind of ware for another, it is all one as if he falsified his weights or his measures. A simple man comes to a shop and asks for cloth: he knows it not, but trusts the Merchant, and the Merchant says unto him, here is cloth of such a place: and he knows well that he lies: now this is all one, as if he had given him half a yard or three quarters of a yard, for a whole yard. So then we see how GOD ordains in general that our trading should be after such a sort as that he which buys do bring lawful, and that he which sells do deliver his wares at a reasonable price and use no falsehood, neither in weight nor in measure, at leastwise if it be such wares as are wont to be measured by the yard or else, weighed in scales or balances, but that on either part there be true and just dealing used.
And since we see so many laws tending all to this end, that no man should be deceived, but that every man should have his right; let us always remember this saying, That GOD will have mercy, judgment and justice. And therefore let us have companion on them which are in necessity, to relieve and succour them. And second he let us not only yield to every man his right, but also when we see any man wrong his neighbour, let us not suffer it, nor be contenting unto it in any case. Look wherein we exercise ourselves if we will order our life according to the will of GOD. For except we do so, what fair countenance so ever we set upon things, you all shall be but detestable hypocrisy in the sight of GOD, until we have learned to live charitable with our Neighbours, and to observe this uprightness which nature has taught us, of not doing otherwise unto others than we would have done unto ourselves. Here withal also we be made to know our own naughtiness. For it were enough to have warned us in one word, if we were disposed to do well, and had not such a rebelliousness within us, that we ever draw backward from that which is good. Then if men were inclined of themselves to do right and to exercise humanity: it were enough to make but a sign unto them, and to say: You see what your duty is: But now God is fain to make often repetitions, he is fain to strengthen the laws which he has given, he is fain to expound them, he is fain to heap commandment upon commandment. And what is the cause hereof, but that we are over hard to be ruled, and that our desires are as fell and furious beasts: so that one bond is not strong enough to bind us, but we must be hampered with many cords, nay we must have chains and fetters laid on us? So then let us know that our wills and minds are far from being disposed to obey God. And therefore let every man quicken up and enforce himself the more, considering how it is not without cause that God makes so often rehearsal of that which serves to bring us to brotherly faithfulness and friendship; for as much as we draw clean backward from that which he commands as I have told you before. Moreover let us bear in mind, that the more a thing makes to the common benefit of all, the better is it always to be observed. Now
I have told you how there would be extreme confusion, if there were no weights nor measures: and therefore if weights and measures should be falsified, there would scarce remain any civil order in the world. Therefore seeing the thing is so requisite and necessary, that without it we could not live together, but should be as wild and savage beasts; let us know that who so breaks any part of this order, offends GOD most grievously: and as the fault is punishable by earthly justice: so let us assure ourselves, that such offenders when they shall come to render an account before the heavenly Judge, shall not escape the hand of God: For it was not long of them that all uprightness was not clean abolished. Wherefore let us stand in fear of that which is told us here, and let every man deal uprightly with his Neighbours; Let those which use any trade of Merchandise have a just balance and a just measure, and lawful wares, and let them take heed that they use no deceit. Let both the buyers and the sellers use such truth: dealing, as it may appear that they have a Law which bears rule in their hearts: and although we had neither threats nor punishments; yet let it suffice us that God has declared his will unto us. Let that be of force and power with us, to guide and govern us.
And moreover whereas it is said. That all those which do such things, are an abomination unto GOD: it is spoken to the intent that men should not deceive themselves by subtlety or Sophistry: as we are always seeking for some starting holes: Such as are desirous to wind in their neighbours with craftiness, have always some colour to paint their case withal. But although men hold us excused, it is nothing seeing we must come before the heavenly judge. For Moses said, That such a thing is an abomination before GOD. Therefore let not men beguile themselves any more with any of the trifling excuses wherewith many men do shroud themselves, but rather let them think thus: Beholds it is our GOD that speaks, it will not boot us to disguise our matters. For he will not suffer himself to be mocked: and it is before him that we must answer. And therefore let us walk in such wise as our own conscience may bear us good witness, and as we may protest not only with our mouth but also within with our heart, we have lived uprightly with our neighbours, that there is no secret wickedness within us, and that we have not made our own gain by another mans loss. Look (I say) what we have to bear in mind upon this place.
And whereas Moses adds: Whosoever does unrighteous: it is to confirm that which I said in the beginning: that is, that albeit GOD expresses here but two kinds, to wit, Weight and Measure: yet notwithstanding, it serves to put us in mind generally, how men ought to live with their neighbours without hurting of them. For if GOD leave no kind of wickedness unpunished, whether we pluck other mens goods unto us by force or use deceit to beguile the simple; if GOD call all such things to account: what will become of us when we shall have committed more outrageous crimes, so as we shall have perverted all common order, by playing the robbers & thieves in taking to ourselves whatsoever we could come by, as those do which use false weights and false measures? For certain it is, that under pretence of buying and selling, such folks do play the ranck thieves, and are worse than those which rob in the woods. And therefore let us know that whereas God pronounces himself a judge to punish all manner of wickedness, he shows that by greater reason, vengeance shall fall on them which make no conscience or remorse, to take other mens goods unto themselves without discretion, or rather which have given their lusts so large scope, that they rush forth into all evil, and all men both great and small are fain to pass their paws. Thus you see in effect what the thing is which Moses meant to declare unto us in this place. Now if at that time it was behooveful and necessary, that GOD should repress such deceits as were committed in weights and measures, how much more needful is it that he should do the like now? For certainly there is now no such upright dealing in the worlds as was at that time: but corruptions are still increased: and nd therefore so much the more ought we to exercise ourselves in this law. And let us not think that we may excuse ourselves by the great number of deceivers and pullers which are nowadays: but let us know that the law of GOD is everlasting: and that if we will be taken for the children of GOD, we must keep that uprightness whereof Moses here speaks, notwithstanding all the wickedness that is committed in the world. And that is the cause also why he thinks it not enough to say: Those which do such things are an abomination in the sight of the Creator: but he adds also: Before you God. And therefore we must always return unto this point, that because GOD has adopted us for his children we must not be carried away with evil customs. Though this man misbehave himself and that man be offensive through his evil life; yet must we still abide constant in obeying our GOD, seeing that he has chosen us, and keeps us for his own. Thus you see what we have further to bear in mind concerning this place.
Now this law needs not any long exposition. For there is no man which of himself knows not what confusion there would be in the world, if the mean of buying and selling were taken away. Yet nevertheless you see how GOD does further open his mouth to teach us. Have we then his law in three worries? It ought to suffice us: but yet the practice of it is very rare. Yea verily: and therefore we ought not to busy ourselves so much in saying over the words, which are set down here, as to mind them thoroughly, and to bethink of them rarely and late, and to say, Go to, GOD has commanded that we should have just weights and equal measures, that we might deal uprightly one with another. When we shall have refreshed our minds, with the remembrance hereof, it will serve to persuade us to order our life in such wise as it behoves us to do.
Moreover let us note that under false weights and deceitful measures, all accepting of persons are condemned by GOD. For if it be not lawful to falsify a weight or balance, if it be not lawful to falsify a measure or yard; what shall we say of falsifying of justice? If in a garner, if in a Cellar, if in a shop, God will have men to use upright dealing among themselves: what is to be thought when it comes to the judging of a case in Law? If a man should swerve aside to the favouring of any person, what a dealing were that? As I have already touched, we must return unto this general commandment of walking in uprightness with men, so as we never swerve aside but hold on right forth as God has commanded us. And if in Merchandise which are transitory things God will have us to observe such dealing, what ought we to do in the case where God is to be settled; we see how men shape and unshaped themselves, and make laws after their own fancies, now one way and now another. But let us note that GOD bows not any way at our pleasure, but when he once gives a law, which is unchangeable, every man must frame himself thereafter.
And let us not bear ourselves in hand that we shall be our own judges: for we are not competent enough, but let us always abide that which God has commanded.
Now let us come unto that which Moses adds concerning Amalee. A man might at first blush, think it an hard case, that it should be lawful for the Jews to revenge themselves upon the Amalekites, and that when they were at rest from their enemies, they should then root them clean out. Remember Amalee also, because he would have cut you off by the way, and made an assault on your hindermost people, and fought to make havoc of you. Forget it not, but pursue it with fire and sword. This is a very severe and sharp condemnation.
But we have to note that the Amalekites had provoked the vengeance of God against themselves and were entangled in the condemnation which was already given upon the people of the land of Chanaan, as upon the Amorites, the Pheresites and such like. We have before showed that we may not account this sentence of GOD any way cruel, when he ordained that all these people should be rooted out of the world. For he had spared them now by the space of four hundred years and more. And although they had then deserved to have been utterly overwhelmed with destruction; yet was it said that their wickedness was not then come unto full measure. But amended they in all that time wherein GOD waited for their repentance with so great patience? No, but of bad they became worse. And therefore it behoved that clean riddance should be made of them, seeing they were such a stubborn and unamendable people. The like reason was of Amalee also. And hereby we see what it is to be entangled among the wicked, when they are altogether forsaken of GOD. It is all one as if a man would cast himself into the midst of an hot burning fire, where he must needs be consumed since the wood. Let us mark well then that under the example of the Amalekites, GOD has warned us in this place to take heed, that when we see men given over unto all wickedness and hardened in their sins, we come not near them, nor have anything to do with them. And why? For it is the next way to bind up ourselves in the same bundle with them, and then must we needs perish together. Wherefore let us keep ourselves aloof from folk when we see them so perverse, and that they be despisers of GOD, & are become as brutish as beasts in their wickedness. Let us I say, flee far from them, unless we will have their condemnation to take hold of us also, and be carried away in the same tempest with them. And that is the cause also wherefore Esay the Prophets ries with a loud voice, Fly far from them. He is not contented to say: withdraw yourselves from them, but fly, fly. And yet he repeats the same again and said: separate yourselves far from them. And why?
We see how he meant it of such as Moses speaks of in this place. Let that therefore be noted for one point.
Now here withal we must consider farther, that the Amalekites refilled GOD to the uttermost of their power, and would have hindered the Jews from coming into that inheritance which he had already appointed our for them. Indeed they thought they had waged battle with men: but in very deed GOD was their adversary party. For the Jews came not thither through their own power, but God had called them to possess the Land of Chanaan for their inheritance.
Therefore when the Amalekites banded themselves in multitudes against them, it was as if they had bidden battle unto God. And therefore we may not marvel that their condemnation was so grievous, seeing they flung forth into so great rage [even against God himself.] I grant they knew not certainly that the Jews had any such promise made them: and yet for all that, they were not altogether ignorant of it: It sufficed for their condemnation, that they ought to have known by certain signs that it was a power exceeding mans power, and thereupon should have been feared from ruining so venturously and at random against those which were governed by the hand of God. And therefore we are warned, when we take anything in hand, to beware that we have not God our enemy and adversary party. Now he has declared, that forasmuch as the Church is in his protection, if we attempt anything against the faithful, whether it be generally or particularly, it is all one as if we came to war against
God. And what shall we get by that? It is not for naught that he has said, That he keeps us as the apple of his eye. And therefore let us learn to abstain from all doing of wrong, and consider well that if we provoke the fitting God to anger, it must needs be to our great confusion in the end.
Now as this doctrine ought to serve us for a bridle, to make us to abstain from all outrageous and wrongful dealings: So we see on the other side what a comfort it is unto the faithful when they know that God has such a care over them, the will take their part and be their defender, and that if any man harm them he declares that the injury is done unto himself. Therefore since we see that God sets himself expressly on our part, ought we not to take courage unto us, and to rest ourselves wholly upon his promises? Yet notwithstanding there are but few which can taste of this doctrine. For what is the cause that we be so kindled with desire of revenge as soon as any man molests or troubles us? It is because we know nor that God watches over us, and has his hands stretched out to maintain us, and that he will not suffer any outrage to be done unto us, but he will redress it and send us help and succour in time convenient? Were we thoroughly persuaded hereof, we would be as meek and quiet as lambs, we would be patient in our wrongs, we would tarry till he redressed them. But what? Because we have no trust in him, every of us shifts for himself by right or by wrong, we regard not what is lawful for us to do; nay we think we should deceive ourselves if we should stay upon the promises of God. And therefore let us learn to consider more deeply of this doctrine, where it is said: You shall not forget what Amalee did unto you by the way. For God shows that although we pass it over and make no matter of it when we have been unjustly vexed, but forget that any such thing was done unto us: yet will he remember it. We are tender enough in our own injuries; but yet God shows, that he takes them more to heart than we do, and that he will punish them which have vexed us and dealt over rigorously with us, so as he will call to remembrance all the evil which they have done unto us. You see then what we have to bear in mind as touching this place: to wit that we must take heeds of doing any violence to our neighbours; for God will take their cause in hand and we must needs have him for our adversary party. That is the first point to be noted, Secondly let us walk in all simplicity and gentleness, knowing that if we will be as sheep, we shall have a good shepherd which will keep us from the wolves, insomuch that although we seem to be even in their chaps and ready to be devoured; yet God will provide a remedy for all, if we can put our trust in him and feed our souls with patience, as our Lord Jesus
Christ declares.
But now we must also call to remembrance that which we have treated of before, to wit, that God is then specially moved unto anger, when his people are troubled and hindered from taking possession of their inheritance. And if he have declared such sign of anger against the Amalekites, because they would have withheld the Jews from entering into the Land of Chanaan: what will he do, if we nowadays do turn away the faithful from entering, (not into the Land of Chanaan, but) into the kingdoms of heaven? For nowadays God calls us not to possess the Land of Chanaan: but to the immortal and incorruptible life. And therefore we must keep on our way and labour to come thither. Now then, if any come to trouble us: they which shall have call such stumbling blocks in our way, that is to say which shall have held us back from serving our GOD; shall be driven to feel a double curse in comparison of the curse that lighted upon Amalee.
Now let us consider how many there are nowadays which seek to turn the children of GOD out of their right way, some by cruelty and persecutions, others by lewd and wicked examples: :to be short, we cannot set one foot forward in this way, but we are troubled, and Satan devises still know not what to hinder us; and ever he finds ministers fit for the purpose. What is the cause that all
Churches are not so well ordered, as that God may be served with one common accord, or that we have not such love and agreement among us as may show in very deed that we call upon GOD as our Father? It is because we are mingled among Amalekites. Wherefore let us take heed that they hinder us not: and let us also on our parts beware that we trouble not the children of GOD, but rather let every of us take his companion by the hand as the Prophet Esay speaks, and say, Come, let us go and mount up into the hill of the Lord, that he may show us his ways, and guide us in his righteousness. Now then if we will not be coupled with them whom GOD has here ordained to destruction, let every of us take pain to guide his neighbour and to further him in the good way and let none of us stay or hinder them which are already on their way to go whether God has called them.
Now it is said: When GOD has given you rest from all your enemies in the land of whether you goes to possess it, ten remember the Amalekites. By these words we are given to understand first of all, that the people to the end they might be the more encouraged to execute that which Moses had in GODS name commanded them; are certified in this place, that in the end they should have the victory over all their enemies. For it had been a matter of laughter, if Moses had said, Remember Amalee, and when you has made a dispatch of all the rest, root him out also. For the Jews might have answered: What are we to room him out? Why? We are yet Wanderers; we live as it were at the courtesy of another man; we know not what will betide us. Indeed God promised unto us, the land of Chanaan, but has he not led us up and down in the wilderness, as if we were worthy to be altogether deprived and defeated of the possession of that land which he promised us? Why? We are yet to enter into it.
And what are we then able to do unto Amalee, seeing we have so many and so strong enemies? For this cause Moses sets down this promise, When the Lord your God has given you rest from all your enemies, (said he). Now hereby we are warned, that when God commands us anything which seems hard, yea or altogether impossible, we ought to have an eye unto his power: for otherwise our courage cannot but fail us. And they which of themselves presume to execute whatsoever GOD teaches by his word, do break their necks in the end through their foolish presumption. Seeing then it is so, let us humbly and earnestly desire of GOD, so to strengthen us as we may be able to obey him. For the doing whereof let us have an eye unto his promises. For when GOD said unto us, Do thus: he adds, care not though men withstand you: if you cannot accomplish that which I command you, I have power sufficient in me to supply your weakness: I will uphold you: and when it shall see that you are fallen down, I have means wherewith to help you up again: and if the thing be more than you can do, I will bring it to pass for you. Let us therefore arm ourselves with there promises, and thereupon take courage to march forward in our way; and what threats so ever we hear, or what stumbling blocks so ever are laid in our way; let us yet keep on our course still. And why? Because GOD will take care of all, and we cannot be deceived by waiting for his help. Indeed if we have not the word from his mouth, we may not trust upon our own opinion and say: I hope GOD will help me. We may not be so presumptuous, but we must assure ourselves upon the warrant which he gives us; as we see in this place: Your GOD will give you rest from all your enemies. And therefore Moses said not simply, When you has conquered the Country, when you has the victory over your enemies; but he refers all unto GOD. Whereby he declares (as I have already touched) that men may not ground themselves, upon their own power and ability: but we must have our recourse always unto GOD, and acknowledge that it is in him only to make us invincible against all our enemies. And if it was needful that GOD should work in such wise to make the children of Israel to overthrow the Chananites, Pheresites, Jebusites and the like it is much more needful that he should work nowadays with a greater power in us, because we are to encounter with more mighty enemies. For (as Saint Paul says) our combat is not against flesh and blood, that is to say, mortal creatures only but also against the Princes of the air. In so much that if we compare the power which we ourselves have to resist, with the advantage which Satan has but us; alas, he is the prince of the world, and besides that, he is above our heads, so as he might overwhelm us out of hand. And therefore GOD must put to his helping hand and sight for us, or else we should be a hundred thousand times vanquished. So then, when so ever we are to adventure upon anything, let us learn to have an eye always unto the power of GOD, assuring ourselves the same is mighty enough to strengthen us. And thereupon taking courage, let us boldly defy all the forces of our enemies be they never dreadful: and let us know that they are nothing in comparison of the help and succour which God has promised unto us, and which he is ready to show in very deed. Thus you see in effect what we have to bear in mind upon this place.
Now it is expressly said: That the Jews shall be revenged upon Amalee when they have the land in possession, which was promised unto them. And it serves to show that we ought to be as quiet as may be in executing GODS vengeance. For when men revenge themselves of their enemies, we see they are altogether troubled with those bickering which they have with them and they are set all on fire by their passions. And that is the cause why revenging are forbidden us, when they proceed not from GOD, but that men thrust themselves so into them without any measure or discretion. Will we then justify any revenge of ours? We must be at peace within ourselves: that is to say, we must not have an eye to our own loss or gain; we must not be moved with any excessive passion; to be short, we must have a stayed and settled mind; and above all, the zeal of God: must abide in us and govern us. Never the later, we may not under this colour that GOD said unto his people, Remember the Amalekites, for I will have them rooted out of the world; we may not (I say) take occasion thereupon to revenge ourselves after our own lust and liking. And why? For God said not the bridle on his peoples neck, to say, Do what you think good, you shall have leave to do what you list: but he would have the revenge to proceed from himself: whereupon we have to note two things. The one is that we must be appointed of God, or otherwise it shall not be lawful for us to lift up so much as a finger to punish any offences. The other is that although we have this calling, and that God puts the sword in our hands, yet nevertheless we must not bring with us our own affections which always drive us on forward and overmaster us: but we must behave ourselves so simply and plainly in this vocation of ours, that the spirit of GOD may govern both our hearts and our hands. As touching the first point, I told you that he which has no express commandment of God to that purpose, may not punish offences. If I see a man offend, although I ought to let myself against him to the utmost of my power, and to withstand his wickedness: yet because I am a private person, I may not attempt to punish the offender any way. For GOD has charged we with no such thing: and men may not on their own heads, take upon them any such charge. For although at the first sight a man would take it for a great virtue if I should fall upon a wicked man and apprehend him: insomuch that if he beat or abuse a poor man, & I come and maintain the good cause, it would be taken for a good deed: yet in very deed I pass my bounds, and take more upon me than God has commanded me; and this deed of mine may not be accounted for a virtue. You see then what staidness the faithful ought to keep in their living, to wit, that they attempt not anything but what God has given them in charge to do. That is to be noted for one point. Now for the second, we must note that under colour that God has armed them with authority to punish vices, men must not fall into heater through their carnal affections and passions, to revenge their own guards, but must do that which they know GOD likes of, and yet to no other end or meaning than he has appointed.
And here withal let us note, that they which are ordained and appointed of God to execute justice, ought to keep themselves in the high beaten way, wherein God wills them to go without taking unto themselves any new lesson. For it is not for earthly judges to make laws at their pleasure, and to say every day: I will do thus, and I will do otherwise: but they must have a careful eye to their office and duty. Behold it is GOD which speaks, we must execute that which he commands; and therefore let men hold themselves thereunto, and not presume to alter his commandment in any wise: for otherwise a man may pretend goodly excuses, but God likes better of the obedience which men yield unto him, than of all that ever they can allege in reason, although it have never so great likelihood. Moreover (as I have already touched) when we hear concerning Amalee, that GOD would have him clean rooted out: a man might reply and say: What if a man should handle this people gently and spare them?
Were it not a reasonable thing? Should a man deal so extremely with them? Surely when the people of Israel left it undone, their showing of mercy was a kind of despising GOD; and it is certain that their so doing turned to their own confusion, according whereunto we see how it was said, You have not executed the vengeance of your GOD, and therefore those whom you have suffered to live must be as thorns in your sides to prick and to punch you; or rather to put out your eyes: you shall surely find it so because you have not done as GOD commanded you. This serves then to show us that every man must follow that which is appointed him, and when he once knows what his office and calling requires, he must simply obey God.
And moreover let us always have recourse to this point, that seeing
God shows himself a friend to our friends and an enemy to our enemies; we must put our whole trust & confidence in him; & hiding ourselves under his wings, we must not doubt but that he will show in the end what care he has had of our welfare. For he says, I am moved with jealousy, I am inflamed with choler, because of the injuries which my people has suffered. Indeed God is not subject to any passions, he is not moved after the manner of men: nevertheless, to show how dearly he accounts of our welfare, and because we conceive it not except he do (as you would say) transfigure himself and utter himself unto us in such wise as we mayconceive some passions in him: that is the very cause why he says that he is moved with choler, and inflamed with a jealousy to defend his people. Let us therefore settle our trust thereupon: and although he do not by and by lift up his hand and thunder upon our enemies, let us not think therefore that he has forgotten us, but let us be patient and sorrowful, and let us desire him to accomplish his promises. And if we so do, he will raise up some men as we thought to have been against us; and they shall spend themselves in our defence, and we shall be armed in such wise against all our enemies, that we shall bear away the victory; and as it is here declared that he was the defender of his people in old time; so he will nowadays do much more for us, because he is come nearer unto us in the person of his only son.
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, and to receive us unto mercy although we be altogether unworthy of it, and that in the mean time he will so govern us by his holy spirit, that we may apply both our hands and our eyes, and our feet to his service, and not attempt anything without his word, but that whatsoever we do, we may do it with such a zeal, as he may be glorified and our life may be in all points referred unto his will, without turning of ourselves aside either to the right hand or to the left, and that we may learn to rest ourselves wholly upon him, and not be tempted to injury any man, but that whatsoever wickedness we see in the world, we may always walk uprightly and roundly, to the intent that when we be unjustly and wrongfully tormented, he may show himself our defender. That it may please him to grant this grace not only to us but also to all people & 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 truth: And that for this purpose it would please him to raise up true Ministers of his word, On Wednesday the 19th of February, 1556 The 145th Sermon which is the first upon the six and twentieth
Chapter,
When you comes into the land which the Lord to our GOD gives you for an inheritance, and possess it an dwells therein, 2 Then shall you take of the first of all the fruit of the earth, which the Lord your GOD gives you, and put there fruits which you brings out of you land, in a basket, and go unto the place which the Lord your God shall choose, to place his name there.
3 And you shall come unto the Priest which shall be in those days, and shall say unto him; I acknowledge this day unto the Lord your God, that I am come into the land which the Lord swear unto our fathers for to give us.
4 Then the Priest shall take the Basket out of your hand, and shall let it down before the Aultar of the Lord your God.
5 And you shall speak and say before the Lord your GOD: My father was a Syrian, a poor man, and he went down into Egypt, and sojourned there with a small company, and grew there unto a Nation great, mighty, and full of people.
6 And the Egyptians vexed us, and troubled us, and loaded us with hard bondage.
We have in this place the Law of first fruits which was made for this end, the Jews, should thereby acknowledge unto GOD, that the land of Chanaan of his mere and only gift: as when a Lord grants any
Land is held of him. So likewise GOD meant to have a certain memorial among the Jews, whereby they should be put in minds to serve him, for so much as he nourished them, and that whatsoever they had in possession, they held it of his free bestowed goodness.
Indeed GOD did it not after the manner of mortal men: for those which are Lords of any land, be they never so rich, have need of Rents and revenues: for the maintenance of their estate. But GOD who stands in need of nothing, ordained this Law, only for the profit and welfare of his people. For the first fruits were not brought unto the Temple as though GOD were to receive some commodity of them to himself: but the bringing of them was to this intent, that the people should be the better stirred up by that means, to discharge themselves of their duty towards GOD. For the first fruits went not for full payment, but they served only for a solemn protestation, thereby to show that the people was much more bound unto GOD.
And let us note that GOD by appointing this Law, meant to give us to understand what great unthankfulness there is in men, when there must be such means devised to quicken them up co acknowledge and confess his goodness. For if there were but one drop of reason and understanding in us, needed we any exhortation to magnify and extollons GOD, for enjoying so great benefits as he has bestowed upon us? He shows himself so liberal towards us that his blessings do even (as you would say) stop our eyes. And is there not great reason then that this bountifulness of his should waken us, to declare that we have not been forgetful of those benefits, which he has bestowed upon us? Yes verily. But what? We must be spurred forward in this behalf like Asses: whereby we see what unthankfulness and unfaithfulness is in us: for that is the cause why GOD ordained this ceremony among the Jews, that they should offer every year the firstlings of their fruits. Before they should presume to eat bread of new Corn, or cast any other thing, they were enjoined to offer their first fruits unto the Priest. And through this oblation all the fruits of the earth were as it were hallowed, I mean in such wise, that then they might lawfully use them.
Indeed whatsoever the earth brings forth, is of his own nature pure and clean, nevertheless we ourselves are so defiled, that we corrupt whatsoever we touch, until GOD send his blessing upon his creatures, that by that means they may be sanctified again to our use.
And that is the cause why Saint Paul says, that thorough faith and prayer, the meats which we receive are hallowed: not that there is any uncleanness either in the bread, or in any other meats themselves, but because we are not worthy to be partakers of them, until GOD give us leave to use them as to his Children. And this we obtain through faith, and by calling upon the name of GOD, because it pleases him to show himself our foster-father. You see then how the first fruits served to make all the fruits of the year pure and clean, that men might lawfully use them, and be made partakers of them, receiving them as it were from the hand of GOD. And whosoever they be which without making this confession, and without yielding this homage unto GOD, do glut themselves with meats, although they may say it is of their own goods and living, yet notwithstanding they play the thieves with GOD: and they are not worthy to keep any longer those things which he bestows on them: as he which deceive his Lord of his land, and will yet receive profit by it, is worthy to be thrust out of all the living which he holds of him. So then we see for what purpose this Law was ordained.
But before we proceed any further, it shall be good first to consider of that which is contained in this text, and then we will gather up altogether, and apply it unto our instruction. It is said, You shall take every year of the new fruits which you receive out of your ground, and bring them in a basket unto the place which the Lord your GOD shall appoint to place his name there. In that it is spoken of every year, thereby we do the better understand the thing which we have already touched, to wit, that it is not enough for men to be taught their duty once for all but GOD must pull them often by the ears, and put them often in minds of that which he has once told them. For that which we should bear away, we forget by and by: but if we have once learned any trifling toy, or I know not what thing else, which serves for no other end but to mar us; that shall be thoroughly imprinted and engraved in our memory. But When we have known the will of God and have heard his promises, and he have commanded us anything that slips soon out of our remembrance; except every man for this part do diligently mind the thing which he has learned: You see then what the cause is why God thinks it not enough for men to make this acknowledgement once in their life time, or at the year of Jubilee only, because that then the possessions were renewed, and there was good opportunities to use this acknowledging in such a change. GOD could have contented himself with it, were is not that men (as I told you) have so short memory, when the case concerns their duty towards God.
And this may profit us, not only to teach us to condemn that vice, which is over great and too too wicked in us: but also to lead us to the quickening up of ourselves. For in as much as we perceive what slothfulness is in us, and that there is nothing more easy than to go so array, as we shall never think on God; every of us ought to be so much the more watchful to say: What shall become of me, if I withdraw not myself out of this way and call to mind the will of God which he has already declared unto me? Surely I shall by and by become a very beast. We must therefore take occasion to quicken up ourselves seeing God for his part stirs us up & wakes us in such sort, which thing he does because he cannot otherwise compass us. Let this be noted for one point.
Now to the intent that the people should here have nothing to plead, not seek any starting holes to shift themselves from doing their duty: it is expressly said, When you comes into the land which the Lord your GOD gives you to inherit, and possess it, and does dwell therein.
For it is all one as if GOD did here vouch his title; as when a fine is set, and any chief age required, it is to be laid forth and declared, that he which is to receive the fine is the chief Lord, and owner thereof, & that his granting of it at the first was with such condition. Such is the case here. For God shows that the Jews enjoyed that land either by right of conquest as gotten by their own force & power, or by inheritance, or by purchase, or by gift of man: to be short he declares that they can make no title unto it by any inferior mean, but that they must look up unto GOD above, and say: Our Lord has vouchsafed to plant us in this land which was none of ours: we cannot say that it belonged unto us, our fathers had no right unto it: whence then do we receive this benefit but of the free gift of our GOD? It behooves us therefore, at least wise to acknowledge this benefit; and to confess how greatly we are bound and indebted unto God.
Men ought in deed of their own mere motion to consider the goodness of GOD when it is uttered unto them by effect: but yet we have need to be put in mind of it, and GOD must be fain to go to law for his own right and to defend it. And the reason is, because we are too wicked and seek by all means as much as we can possibly, to darken the grace and favor of GOD, except he himself be a witness thereof, and show that he will not have it misbestowed. Therefore albeit this be spoken unto the Jews, yet notwithstanding let us note, that GOD meant to upbraid all mankind with the wickedness which we feel to be in us, that is, that he himself is fain to speak and show how much we are beholding unto him. For except he did so, there is not one of us which would not privilege himself from the obedience and subjection which he owes unto him.
Now it is expressly said, That they shall come unto the place which GOD will choose to put his name there. This was expressly commanded to the intent that the Jews should be reigned the shorter, as in deed men must be so used, or else there is no dealing with them. We see how every man draws back with might and main, as if he would exempt himself from the service which he owes unto
GOD. True it is indeed, that when we do anything being forced and constrained thereunto, GOD will none of it but rejects and refuses such service: nevertheless he ceases not to give us the spur, when he sees us on our side to be lazy, and that is to bring us unto willing obedience to make us to go to it with a free courage. But we must needs be driven forward at the first, or else we will never be brought to yield ourselves unto him. But we must also note that which has been declared before, to wit, that GOD by ordaining a certain place wherein he would be worshipped and have sacrifice done unto him, had an eye unto the weakness and rawness of men. True it is that GOD passes not for there outward things, neither does any holiness consist therein: but ceremonies are ordained for our sakes. If we were Angels, we shall need no such helps, but because we be entangled with our flesh and be so lumpish and earthly as we are, God is fain to stoop unto us, that he may lift us up unto himself. God therefore under the Law chose a certain place wherein he would be worshipped. And why? Because the people coming thither, and having the Sanctuary there; had a witness of the presence of GOD, which was in the ark. Again the Altar for sacrifices was there, and all the rest, as it was seen in heavenly patron whereof mention is made in Exodus. In that place therefore there was as if were a looking glass whereby a man might direct his eye higher. For like as when a man has a weak & dim sight, he must use spectacles to help his sight: even so because men are over gross, and cannot see far, it was requisite that GOD should give the Jews a kind of spectacles whereby they might be the better etter enabled to seek him, yea even in such manner as behoved them. And that is the cause why no mention is made here but only of the name of God. For there was danger least the people would stand too much on the corruptible elements. For this cause God said not, I will dwell in this temple, as the Jews sometimes imagined that he did: and therefore it was requisite that they should be upbraided with that imagination by the Prophet, saying: What house will you build me? And in another place it is said, that the ever-living God dwells not in any temple made with mans hand. But he said, I will put my name there: that is to say, I will give you a certain sign and mark, that I am near unto you, if you worship me after a spiritual manner, and entangle not yourselves in your superstitions, ne transform me at your own pleasure, as men will needs be always forging of idols: but know you that I come near unto you, to the intent that you might come the more familiarly unto me: and for the leading of you thereunto, you shall have my words preached and sacrifices offered among you. And he said further, before the Lord your God, or in the presence of the Lord your God.
For why? The ceremonies must profit us, or otherwise they shall be no better unto us than childrens toys. If in baptism we had nothing but the water, ne knew what the use and virtue thereof is; it were but a contemptible thing. But forasmuch as we know that the water is a certain warrant that we are washed with the blood of our Lord Jesus
Christ, and that it lively represents unto us the spirit of God, by the which we are regenerated and born a new: we see that baptism is a certain warrant unto us, that we are clothed with the righteousness of our Lord Jesus Christ, and that by this means we are reconciled unto GOD as being cleansed and washed with his blood, so as we be made new creatures by his holy spirit. All this we see there. In the supper of the Lord, when we hear Jesus Christ say unto us, This is my body which is delivered for you, we know that it is not for naught that a morsel of bread is given unto us: we know it is not for the nourishment of our bodies, but to lead us to the food of our souls.
You see (I say) in what sort we may feel the presence of God, not (as I have already said) that he is enclosed in these corruptible elements, and that we must seek him there: but that these visible signs must lead us up on high. We could not mount so high of ourselves, were it not that God reaches us forth his hands. He reaches us his hands by those means which he has ordained, as himself knows most fit and convenient for our weakness and rawness. Let us therefore bear in mind that where as God in this place commands the Jews to offer their first fruits in the Sanctuary, he did it to this end, that men should exercise themselves in such ceremonies as are convenient for them, and that they should know that they serve to draw them unto
God, and that they stand in need of them, even because their nature is earthly. Moreover, by this saying that God will put his name there, men are warned to worship God spiritually, and that the having of ceremonies serves not to lie religion and holiness to them: but to make them got further, and to mount up higher, namely to do them to understand that therefore GOD ought to be worshipped in spirit and in truth, as it is said in the sowerth of John.
Also there is this saying; That God will choose the place: And that serves to bereave the people of all liberty of inventing anything at their own lust and pleasure. For we know how venterously men presume on such liberty, insomuch that when God is to be served, every man forges some private devotion to himself, saying it is better for me to do thus; and then must I do that: And why? For to my seeming it is good; I wean so. Every man grounds himself upon his own fancy. And by this means the worshipping of God is utterly corrupted. And even that also has been the very cause of the bringing in of such confusion throughout all Christendom, as we may yet perceive to be among the Papists. What is it which they terms the service of God? Even that which has been forged by men. For they cannot show one syllable in the holy Scripture to warrant that which they do. And therefore God likes not of it, but rejects and refuses it by good right. For he will have men to hold themselves altogether unto his will without swerving aside one way or other. Yea, he will have them to wait for the word from his mouth, and he tells us that he utterly mislikes all that ever men do bring of their own, and that it is not only vain but stinking and abominable in his sight.
Nevertheless it is an ordinary matter in Popery, to forge such pelting trifles and gewgaws without number. Yea, and it is a common proverb among them, That whatsoever is done of a good intent, is well done: yea but God says the clean contrary. So then let us note that as the people is in this place warned that they have no liberty granted unto them to choose what place every man listed, as who should say, we will serve God in this place, and he will accept well of it: but that they must come unto the place, which he himself had appointed, and not attempt anything upon their own heads, but only follow the said rule of resorting to the place which God had marked forth. Whereby we see that when the case concerns the serving of him, we may not attempt anything of ourselves, but hold us unto that which he has ordained. Now in deed it is true that at this day there is no such peculiar place appointed wherein God will be worshipped, or wherein he will have sacrifices made as was the temple of Jerusalem: yet not under one particular we have here a general instruction, that it is not lawful for s to do what we think good to worship God withal, but that we must have an eye unto that which he requires and likes of, and never pass beyond those bounds.
Let us come now unto this saying, That the man shall offer himself unto the Priest and say: Behold, I protest here that my father was a Syrian, a very beggar, and came into this land like a poor hunger starved soul, and was afterward driven into Egypt, from whence at length God brought him back again, and gave unto us this Land, wherein we dwell now through his favor. Now by this manner of protestation, the Jews were done to understand that they ought to come unto GOD without compulsion, as if it were said, I look not to be thrust forward, I look not to be called up by process, as one that minded nor to do his duty but by force: but I protest, that is to say, I offer myself here of mine own good will, I come beforehand. In deed
God had appointed this law, & (as I have already told you) it was to reprove the people of their unthankfulness: but yet for all that, his intent was that the people should come their own good will: and that is the thing which have already touched. It might seem at the first blush, that GOD constrains us; but yet he means not to stand upon this point: it is but to inure us to an unfeigned and freehearted obedience. At the first we be like the young Heifers which cannot skill to beam the yoke. For when a man sets a young Heifer first to the plow; he turns away his head, he struggles, strives, and chases, and instead of going forwards, he draws backward, until he be tamed. In like case is it with a horse there is much a do with him at the first before he can be broken. God uses us in the same manner; howbeit but to make us tractable, that when we be once brought to subjection, then we may come with a free & frank will to yield ourselves obedience unto him. Let us not therefore abide still in this slavish fear: but let us know that God is our father, and that we ought to take pleasure in framing ourselves according to his will. Let every man therefore enforce and set forward himself herein, that we may truly say, Behold I protest that I am bound unto my God.
Now it is said afterwards: My father was a Syrian. No doubt but this is meant of Jacob: not that he was born in Syria; for he was born in the land of Chanaan; and his father was a stranger there, and had not one foot of ground to dwell on, he had only a burying place which he bought for his money: and they were fain to remove often out of one place into another, as men drove them out. They were like birds upon a bough. Besides this Jacob was banished out of his fathers house, and forced to get him away, because his brother Esau threatened to kill him. By reason whereof he abode a long time in the land of Syria: he dwelled there fourteen year to get him those wives which he had, namely, Lea and Rachel, and after that he served his father in Law
Laban for sheep, because he would not depart home altogether naked. You see then how Jacob was first a poor wanderer; and had soon forgotten the land of Chanaan when he was gone out of it.
Indeed God always kept him in sure trust of the promise which was made unto him, concerning that land: and that was the cause why he made that vow of his, when he went out of the land which was given unto him: yet nevertheless he was old before he went out of Syria.
Behold, being a man broken with age, and stricken far in years, he enters again into the land of Chanaan, that as a Syrian: for he is altogether new, he comes thither as one that had never been there before: and although he had then some wealth, yet were all his miseries there brought new again to his mind: My father, a Syrian, was in the very way of destruction. For how was he afflicted when he was constrained to leave his fathers house? He has the knife held as it were to his throat, for behold, Esau his brother seeks to put him to death: Esau is possessed as it were with a devilish spirit to persecute his brother Jacob. And when Jacob meant to return into the land of Chanaan; behold, that cruel beast, namely Laban devours him, not only fleecing the wool from his back, but also oppressing him after a tyrannous manner. In the end he must yet appease his brother Esau: in which misery of his he is as it were half dead, and makes no other account, but to be utterly cast away; he thinks never to save his family: Nevertheless he divides it into four bands, that if the one might not be saved, the other might escape. Behold to what shift he is put, and how he devises with himself; well, if there be no remedy but that you must die, well, yet some one of your children may escape: and although I cannot save all; yet God will keep some one alive to perform his promise in him. Such was the coming home of Jacob. So then it is not said without cause in this place that he was at the point to be destroyed: yet did God succour him as it is said here.
Never the later, Jacob is yet farther constrained to fly into Egypt by reason of famine, wherewith he is so pinched, that he goes to seek food in a strange country, and for a time forsakes the inheritance which was promised him. Afterward he remains there in cruel bondage, and his offspring is after a sort drowned in Egypt. They were not only pun to great taxes and tallages, but also oppressed as bond slaves: yea and in the end commandment was given that all their male children should be destroyed, so as that people might never be spoken of any more. Thus you see in what horrible bondage they were, and a man would think that the children of Abraham dwelt in Egypt as in a grave, so as all was now past hope of recovery.
But it is said, we cried unto the God of our Fathers and he heard us, and has given us this land in possession. And therefore I protest this day that I held it of him. Here we see first of all, how men are led to acknowledge the state and condition wherein they were, when God first took pity on them. For as soon as we are once at our ease, we bear ourselves in hand hat it is a fit occasion for us to run astray: and thereupon follows pride, & this pride is accompanied with the contempt of God. There is therefore no other way to humble us, & to make us to feel the goodness of God, than to know that before he reached us his hand and helped us, we were the most wretched & miserable of all creatures. And this is a very necessary point to be noted. For you shall see men so blind & or at leastwise to blear eyed, that they will think we are of I ought not what ability, until our Lord bring us unto this point of knowing and acknowledging ourselves to be the children of Adam and consequently accursed, and that from our mothers womb. We bring nothing with us but sin and destruction. If this were not declared unto us in the holy scripture; how wonderfully would men stand in their own conceits? For even yet for all this they cannot say themselves from boasting, (such beasts are they) neither I understand they how it is a certain kind of drunkenness that turns them so away to vaunt themselves after that fashion, and to bear themselves so in hand that they have this and that [which they have not.) Thus you see how men presume marvelously of themselves until their prating bee daunted: but when God once thunders upon all mankind, and showed that we are all heirs of death, that we are the bond slaves of Satan, that there is nothing in us but cursedness, that all our wisdom is stark foolishness, that we cannot bring anything unto him which he shall not mislike and condemn. When we see that the holy scripture paints us forth after that manner, so as there remains nothing to us but utter shame: then wee begin to hang down the heads. But unless God used this manner of dealing with us, it were impossible to win us but we would always lift up our horns. Let us therefore bear this lesson well in mimic, as it is taught us here, which is, to bethink us of our first original, whence we are come, whence we are strong, what we were when God first took pity of us and what we should yet have been if he had not prevented us with his goodness. After that we have once known this in general, let every man particularly also have an eye unto himself. He which thinks that he has somewhat to glory in as touching the world (as there are many which will say, am born of such a kindred, there is such a thing in me, and another will glory in his wisdom, and another in his virtue, and another in his riches, another in his birth) let him I say look upon himself and say, yea: but for all this, how many shameful marks has God imprinted in me, as well as in all others? And first of all, that how highly so ever a man be exalted, yet as soon as God withdraws his strength, behold he is no better till a wretched carrion: and again, what is the soul but a bottomless gulf of all wretchedness? And if any man have a good understanding: it is without doubt the especial gift of God. And moreover they which are the most excellent of all others and best accounted of in the world, have yet many spots and stains in them, so as they have wherefore daily to lament. For although a man have something in him which is worthy to be accounted of, yet shall he find so many wants and defaults in himself, as shall make him to cast down his head. So then let us learn, not only to have an eye to that wretchedness which is in us, inasmuch as we are the sons of Adam; but also let every man throughly examine the faults, vices and infirmities which are in him, and thereby learn to stoop, and enforce ourselves to yield unto God the glory which belonged unto him, reserving nothing at all unto ourselves as indeed we have nothing good of our own. To be short, let every man exercise himself in the viewing of his own miseries, and let us not do as some fools do, who take a glass to behold their own beauty in: but let us take it rather to see what blemishes we have. And that is the very thing whereat God also aimed, when he meant to have the Jews even of purpose put in mind, that their father was a poor beggar, & that he was as a creature half dead. For he was so despised a person in the eye of the world, that they had no cause to be proud of him, or to presume to attribute anything unto themselves in that behalf.
Again not only he speaks of their father Jacob: but they also say: Our kindred went down into Egypt, and there were we trampled under feet above measure: which thing settled well to beam down the pride of the Jews, to the intent they should no more attribute any worthiness to themselves, seeing they were so evil entreated in Egypt: Also it served well to make them forget whatsoever moved them to pride, when they were there as bond slaves, and were so heavy burdened, as it would pity a man to behold: yea, and that in the end they were condemned to have their remembrance rated from out of the earth. When they were so far oppressed, it was an occasion to make them to forget all their haughtiness and ambition, and to confess that they held their life of God. Now in the end it is said, We called upon the GOD of our fathers, and he heard us, and has placed us in this land which we do now possess. True it is indeed that God tarried not until he was called upon, for he had already made a promise unto Abraham, that at the end of four hundred years, he would take pity of his seed when it had been so oppressed: so that God would have the Jews to know that they had no other deliverance, than that which had been promised so long before. For had not that been: they might have born themselves in hand that their deliverance from that bondage had happened by mere chance.
But when they were oppressed to the uttermost, then it made them to bethink themselves thus: What Our fathers have promised us that God in the end will draw us out of this unknown country, and strange bondage wherein we are. This was then a preparative to make the Jews to feel that favor and grace which was promised unto them: For now the fit time was come to bring it to pass.
Now whereas here is speaking of the GOD of the he fathers; it is to be referred to the promises least men might think themselves excused when they call upon such a GOD as has been taught them, as the Papists nowadays do ground themselves upon their fathers: O (say they)I have been so brought up, I have been so taught from a child, mine ancestors have lived after this sort .They bear themselves in hand that this is a sufficient warrant, & such a one as may not be gainsaid to make good whatsoever they do: but indeed it is stark folly, because it is not for men to forge Gods unto themselves at their own pleasure: for what else are they than very Idols? But when as here is speaking of the God of the fathers; it is because of the promise that was made unto Abraham, Isaac, and Jacob. So then if we will call upon the living God, let us return unto this point and say: It is true indeed that there lived many men in the world before Abraham, Isaac, and Jacob: but they neither ought nor deserve to be accounted for fathers. For why? They withdrew themselves from God, of whom comes all fatherhood, and all kindred as said Saint Paul. We must therefore follow the Patriarchs and be their children: and secondly let the Apostles be our fathers, and let us follow them; and if we frame ourselves after their example, let us not doubt but that we shall keep the straight way unto God, and that he all will take us unto himself. You see then in what sense it is here said, that the Jews called upon the God of their fathers, And here we are warned in few words, to gather together all the proofs and arguments that can be to assure us the better, that all the good things which we have, do come unto us from GOD. For why? We are not so sharp sighted as it were needful; it is soon dazzled (as I have told you before.) Yea, rather we be as blind men: we must be quickened up to consider Gods benefits towards us, or else we shall never attain thereunto. And therefore let us take as much pains as we can to consider it and say, Go to, God shows me here, how it is he that works, and he gives me a token thereof. I must therefore apply it unto mine instruction: & not say, this happened unto me by chance: I have had good fortune: but I know that my God has holpen me, that it is through his goodness that I prosper, that it was his hand which has succoured me in such an extremity. Forasmuch then as we are so raw and weak of ourselves, that we consider not the benefits of GOD, except we have many helps to guide us thereunto: let us take all the proofs that we can get, to assure ourselves the more throughly of them. And to this end is it that the Jews say, We have called upon the God of our fathers: whereby first they put themselves in mind of the promise, and secondly they see that God redeemed them by virtue of the same promise, whereby he freely bound himself unto Abraham Isaac, and Jacob. And hereupon they might thus conclude: We are not come out of Egypt by the hand of man: that is to say, we cannot attribute it either unto ourselves or to any creature living: but God must be acknowledged for the only author of our redemption and salvation.
Now in effect we see here, that whereas God delivered unto the Jews such a feite form of acknowledging his benefits, it was to convict them, that in possessing of the land of Chanaan, they could not say: We have conquered it by the power of our own arm, we have got to it by our own labour, we have bought it with our money, or we have some other title unto it in respect of men: No, it was nothing so: but we hold it of our God; we possess it under his hand; the propriety thereof is always his. You see then whereunto this confession whereof mention is made here did serve. Indeed all cannot be handled at this time. Let us therefore learn this one short lesson, that in this example God has put us in mind to acknowledge how much we be bound and beholden unto him for all the benefits which he has bestowed upon us. Wherefore considering our own flowness in this behalf, let every of us quicken up and prick forward himself to confess and acknowledge indeed, that we hold all of the hand of God: and let us show indeed, that we come to make such acknowledgement, not as forced thereunto, but of our own voluntary and free goodwill; and that we be not unthankful for the good which he does us in this world: but do attribute all unto his free bestowed goodness, waiting for the possession of that heavenly life whereunto he calls us.
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to touch us with such a feeling of them, as our whole seeking may be to rid ourselves of all our corruption from day to day, until we be renewed with his righteousness: and that we may grow and increase more and more therein, in such sort as we may come in the end into his heavenly glory, and be wholly fashioned like to the glorious immortality, which he has already showed us in our Lord Jesus Christ. And so let us all say: Almighty God heavenly father, &c.
On Monday the 24th of
February. 1556 The 146th Sermon, which is the second upon the six & twentieth
Chapter
5. 6 And you shall speak and say &c.
7 Then we cried unto the Lord God of our Fathers, and the Lord heard our voice, and looked upon our affliction, our labour and our oppression.
8 And the Lord brought us out of Egypt with a mighty hand, and a stretched out arm, with great terror, and with signs and wonders.
9 And he has brought us into this place, and given us this land, even a land that flows with milk and honey: 10 And now look I have brought the first fruits of the land, which you
O Lord has given me, and you shall let it before the Lord your God, and you shall bow yourself before the Lord your God.
11 And you shall rejoice in all the good things, which the Lord your God has given unto you, and to your household, both you and the Levite, and the stranger that is among you.
12 When you has made an end of tithing all the tithes of yours increase in the third year which is the year of tithing, and has given it to the Levite, to the stranger, to the fatherless, and to the widow, that they may eat in your gates and be sufficed.
We have declared before, where unto the confession which the Jews made in offering of their first fruits, did tend: namely that on the one side they should thereby acknowledge the wretchedness and misery from which God had delivered and set them free: and again on the other side, that they should so much the more praise and magnify the grace and favor which God had bestowed on them, for we see how men forget themselves in prosperity: pride blinds them, or at leastwise makes them drunken, so as they think no longer either on themselves, what they were, or on God. And therefore it is more than needful for us to have an eye unto our own estate, to think how miserable it were if God had not taken pity of us. For wee have skill enough to protest and say, that God has showed us favor: nevertheless, our doing thereof is but from the teeth outward until it be proved to our faces, that if GOD had not used mercy towards us, we should have been in a cursed case, we should have been undone, there had been no way to save us. If we be not touched with a lively feeling of these things, all the protestations which we make of the benefits of God, will be nothing but faintness and hypocrite. For we see commonly that men will readily say: It is God that has done this for me, it is his work but yet for all that this goes no farther than our mouth. Now as touching the words themselves, I will note you something by the way. Where as we made, My father a man of Syria was lost or undone, others read, The Syrian would have destroyed my father, referring it unto Laban. But (as I told you before) Jacob is called a Syrian, because he was banished a long time out of the land of Chanaan, and was so settled there, as if it should have been his grave, I mean in the country of Syria. But yet the word signifies rather to be destroyed, and undone, than to intend or to mind to destroy other. It is most agreeing then with the sense of the words, that the Jews should in this place protest that their father Jacob was driven out of his own house, and accounted as a Syrian, and that when he came unto the Uncle which God had given him, it was as if he had newly come thither, and as if he had never entered into it before. This betokens therefore a more fall expressing of that which I told you of before; to wit, that men have need to be warned, that whatsoever they have, they receive it from the free bestowed goodness of God, and that he saved them, yea even when they were in a most miserable case. Now as touching the second point, we see, how Moses has here declared their coming out of Egypt, in such manner, as the Jews must needs e awakened to consider how mighty
God had wrought for them. For he says not simply that God delivered them out of the land of Egypt, but having made a long rehearsal how the Egyptian, had set their feet on the throat of this poor people, how they had afflicted and molested them, how they had exercised grievous and cruel tyranny upon them, it is said: We called on the GOD of our fathers, and he heard our voice, he saw our affliction and misery and he delivered us out of it. And how? By strong hand and stretched out arm. Neither yet is this all, with terribleness, with signs, with wonders: Look in what sort our God succoured us. We see then how Moses is not content to say in one simple word, that GOD was the Redeemer of that people; but he has largely showed, that the Jews cannot attribute their deliverance, neither to fortune, nor to their own policy, nor to any other means in the whole world: but they were forced to know the wonderful power of God, who so stretched forth his arm: as if he had come after a visible manner to redeem his people. Now then if we will yield unto GOD the honor which he deserves, let us learn to consider of his power, not as it were at a glance or slightly: but as diligent markers of the things which he shows us, to the intent we may be the more throughly certified, that when it pleased him to show mercy on us, he meant not to leave us in doubt whether it were he which wrought our deliverance or no: but that he has so plainly certified us thereof, that the thing cannot be but known and apparent unto us. Thus you see what we have to bear in mind concerning this place.
And let us note by the way, that albeit God heard the cries of his people, yet he showed it not by his doings at the first. We see, how the people came to extreme miseries, ere they were succoured. And that is the cause why it is expressly said in Exodus, I have seen, I have seen the affliction of my people. God said not simply that he has seen their affliction, but he repeats it again, as if he should say, Because I made no countenance of helping you as soon as you cried, you thought that I was deaf at your requests, or that I thought no longer upon your miseries: but I tell you, that they were always before mine eyes, and yet I have delayed, and deferred to help you until now: howbeit, that was not because I had no care of you whom I had adopted for my children. So then let us note well, that when we are of opinion that we profit nothing by praying unto God, we must continue and not be grieved as if our prayers were vain and unprofitable. For God considers of us although we perceive it not, and in the end he helps us. But we are warned here to be patient, & not to be grieved at the matter, though God satisfy not our desires at the first. Look what we have to gather concerning these words, where the Jews expressly confess, That GOD heard voice, although he granted not their requests at the first.
Now remains that we speak of the signs and wonders. But because this has been handled already, it were needless to hand longer upon it; it suffices to be put in mind that the deliverance which GOD brought at that time was such, as a man might perfectly perceive that it was his hand which wrought it, and that it came not through any creature. GOD could well enough have subdued Pharaoh and his subjects without showing any miracle. But he would have him stubborn. And why? It is said, I have raised him up for this end, that my name might be the better known in the world. Pharaoh therefore resisted GOD to the uttermost of his power; but this was to the greater setting forth of the redemption, which he wrought. So then it is not without cause that mention is here made of terribleness of signs and of wonders, and how GOD astonished men, to the intent that feeling his power, they might submit themselves wholly unto him.
But the conclusion ought to suffice us where it is said, I come therefore to offer the first fruits of the increase of my land to the LORD my GOD. The Jews in this place declare; that when they yielded thanks unto GOD, it was not by way of any outward ceremony, but for that they felt it in their heart that they were bound unto him, and that they owed all unto him. Do we then desire to have God to accept of the praises which we yield unto him? We must first confess the benefits which we have received of him, and acknowledge them with our mouth, we must do it from our heart, not for fashion sake as the hypocrites do which speak readily of his praises, but not with the heart nor with any affection. On the contrary side we see how God especially requires that we should be throughly persuaded that it is he which has begun to do us good, and that he also will continue and go on in so doing unto the end. And that every of us should acknowledge the same, not only secretly but also openly before men, so as we may edify our neighbours thereby, and that God may be glorified of all men with one common accord. I grant we have not nowadays the ceremony any longer as it was under the Law: but yet we must come unto that point which I told you of before; to wit, that the substance and truth of the ceremony remains unto us at this day: so as if we bestow any alms, or apply the benefits of GOD to such uses as he commands, we offer unto him of our first fruits. And to let us note well that they o which give anything of their goods which they possess, must not be pinching and niggardly as if they gave anything of their own. For we must always bear in mind to say, offer unto my GOD. And whereof? Even of that which I have received at his hand. Indeed I am the owner of it; but yet GOD as reserved some chief age for himself, so as I may not riotously was that which he has given me, but I must learn to use it soberly, and to relieve my neighbours which are in necessity. When we have this consideration with us: then shall we offer sacrifices of sweet sent, and such as shall be acceptable unto God {as Saint Paul terms them); for without this consideration we may well rid ourselves of all our goods, and yet do nothing that shall be aught worth. For why? We want the principal thing, which is to feel how much we are bound unto GOD, and that our offering unto him some part of that which he has given us, be to show that it is he of whom we hold all that we have. Now hereby we see, that they which have no pity on the poor, but hold fast and look up things without any kindness; are not only cruel towards men, but also unthankful towards God. For why? Were we throughly persuaded upon knowledge that God shows himself a liberal father towards us, certainly we would not stick to spend that goods which he has committed unto us, according to his will, but every of us would discharge his duty in that behalf: and whereas we do the contrary, it is a sign that we would deceive God and not mortal creatures.
And it is by and by added: You shall leave your offspring before the Lord your God, and afterward you shall worship before the Lord your God. These two things do show that we must not be the colder in doing our duty, though there be no man to bear witness thereof. And that is a point which we ought to mark well. For we are always led with vain glory and we cannot practice this doctrine of our Lord
Jesus Christ where he said, When you gives your alms, let not your left hand know what your right hand does. We would always have some or other to see us and to praise us. And although we cause not a trumpet to be sounded: yet are we desirous that men should know what we do. And what is the cause thereof, but that we have not our eye so fastened on God as were requisite? Therefore this foolish vainglory must needs bear rule in us, by means whereof we seek nothing but to please the world. And therefore we may not look that God should acknowledge that which we do for his service: for we are turned aside from him. Let us therefore learn to practice the doctrine which is set down here, which is to leave our offsprings in the presence of our God: and to hold ourselves contented that God vows himself to receive that which we give the poor, and that which we bestow according unto his will, even as though he were come down, and received our gifts from our hands into his own hand. And seeing it is so, let us not fear that anything is lost, though the world perceive not what we do, and that we seem to have done nothing at all. Let it suffice us as is showed us here by this saying, that our Lord GOD is come before, and accepts of that which we have done, to obey him.
Let this be noted for one point.
Now the other point is, that the Jews were commanded to worship before the Lord God Whereby we may see, that men must not make themselves believe, that they have deserved anything when they have accomplished that which God appoints them to do, as we are always ready to swell with pride, to vaunt of our own power, as if GOD were much beholding unto us. Let us lay aside all such devilish imaginations; and when we have endeavored and taken pains to do that which God commands us; let us worship before him in token that we are much more bound unto him: as it is said in the seventeenth Chapter of Saint Luke, When you have done all things, yet you must confess that you are unprofitable servants. And why?
For let us come to account: If God would require his due of us, is there any of us which could perform the hundredth part thereof? We deceive him of that which we have, if we give him but a piece of it whereas he demands the whole. Nay, though we gave him the whole, yet were we not discharged; for we cannot do it with such mind as were requisite: and therefore we run always into arrearages with GOD, and he can owe us nothing. Wherefore let us learn to worship before him, that is to say, to shrink down our heads; and although we have laboured to the utmost to offer him our sacrifices, and to present unto him our own persons, and to give unto him of our substance, and to do all that we can possibly do: when we have endeavored to dedicate all unto him; yet let us say, Alas Lord: Indeed we would gladly do our duty, but we can never do it perfectly; we are far wide from it; may it please you therefore to accept at our hands that which is imperfect, and to bear with us in our weakness; and although there be many stains and blots in the service which we yield unto you, yet let them not hinder you from receiving and accepting of it at our hands. Behold with what modesty men ought to present themselves unto God when they make their offerings unto him.
Now let us note by the way, that the presence of God is here put for the sanctuary, or for the altar both of sacrifices and of incense, and for the Ark of the covenant: not that God was therein enclosed, but because he meant to draw his people unto him by that means. The shadows of the Law then served to guide the Jews unto God, because we are not able to mount up into heave except God reach us forth his hand: To that use do ceremonies serve us. Indeed we have not nowadays any longer the Ark of the covenant, nor anything of all the rest: but we may throughly assure ourselves of the presence of God, because he has openly showed himself unto us in the person of his only son, and because we have now this warrant given unto us, that where so ever two or three be gathered together in the name of our Lord Jesus Christ, he sits in the midst of them. Wherefore let us not doubt of the presence of our GOD, whenwe come to make confession of our faith unto him and especially seeing that our Lord Jesus Christ dwells in us; we have well wherewith to content us; forasmuch us
God shows himself there, not in figure, but in full fortae. Again we have the two helps which are most convenient for us, as Baptism, and the supper of the Lord where GOD, declares that he comes near unto us and that we are clothed with our Lord Jesus Christ, that we are washed with his blood, that we are renewed with his holy spirit, that we live, in him and of his very substance, that we are grassed into his body. Seeing we have such sure warrants we need not doubt any longer of presence of GOD. You notwithstanding we must always mount up higher: we must not abuse those helps which God has given us, as we see men do in Popery: the wretched people there, are become as brute as beasts, and are of opinion that GOD is to be fought no farther, than in the viable and outward things. But contrary wise we know that we must seek GOD after a spiritual manner. And therefore let the Sacraments guide us higher, and raise up our faith above the world. And then let us not doubt but that our GOD is near enough unto us, so as we may behold, to put ourselves and all that ever we bring into him, into his heads. This is it in effect which we have to bear in minds.
Now as touching that which follows, of rejoicing in the presence of the Lord; it serves to show us that all the rejoicing of men are accursed, except they have an eye unto God, to yield him thanks for them. This has been touched before: but yet is it not without cause that Moses repeats it here again. We see how men are wont to make themselves merry, that is without any thinking upon GOD. If we have well dined, when we be once full, we wax frolic. But what? We think not that it is GOD that has fed us. If a man be increased in wealth by his fearing; he rejoices, but God is still set aside. Nay which more is, we think that we cannot be merry, except we turn tail unto God, and get us away from him. It is not therefore without cause, that it is so often told us in the law, that we must rejoice in the presence of our GOD: that is, that as often as we have any occasion of mirth, our minds must be called back unto God, and we must give him thanks for all: and this being done, we must so use his benefits as they carry us not away, and as we be not blinded by the things of this world, as the wretched unbelieving sort are. Look what we are to bear in mind as touching this world. And it serves to upbraid the unthankfulness of them which glut and cram themselves with the benefits that God sends them, without giving him any thanks for them, which vice we see is over rise. In this place then, blames the unthankfulness of men, and faith, What do you? For you gather the fruits of the earth: and who has given them unto you, but I? And yet for all that, When every of you has looked up his corn in his garner, you bring it and other fruits also to your tables, and in the meantime I am nobody with you: you think you may shut me out of your doors. Nay, but rejoice you in my presence: or else, all that ever you do shall be imputed unto you for theft. For why? We know that God feeds us with condition, that his goodness should be acknowledged among us. Therefore when we bury the remembrance thereof, we steal from him all that we have, and we are not worthy to eat one morsel of bread: So much the more heedfully therefore ought we to mark these words, where it is said, Rejoice in the presence of your God.
Now by and by it is added, with the Levites, with the widows, the fatherless, and the strangers. Wherein we are farther warned, that they which give thanks unto GOD, and have their hands shut up from relieving the need of their neighbours, are but counterfeits and hypocrites: as we see many of this sort, which be ready to say, O praised be God, and use many other benedicts, when they have scraped together on this and that side, and have made up an heap of riches. Oh say they, God has blessed nice, he has prospered me: but as for giving of alms, and kind dealing, they can no skill of them, they be strange news to them. Such folk do but mock GOD, and anger him as often as they praise him with their mouth. And why? For to rejoice in the presence of our God, and to have the company, which he has appointed for us, are things inseparable. First of all he comments unto us there such as were occupied in his service, and had the charge to teach the people. He says therefore: You that rejoice with the Levites. And secondly under the name of strangers, of widows, and of fatherless, he commends unto our care, all such as are in necessity, and have need to be helped. Therefore when they rejoice with us and take their course; then will GOD bless our joy; and it shall be acceptable unto him. But without that, all that ever we doe shall be disliked of him, it shall be filthy and unclean in his sight.
And here is express mention of the household, to the intent that every man should be exhorted to deal gently with those that are of his household. For you shall see some which could find in their hearts to ease and drink till they burst, and it grieves them that others should have one morsel, so fain would they that all were thrust into their own paunches. So they themselves fare well, they care not though their many fast and starve for hunger. You shall see such greediness, or rather cruelty in some, that they could find their hearts to suck the very blood of those that serve them, and in the mean time take no care to sustain them. For this cause our Lord says that we cannot rejoice in his presence, that is to say, in such wise as he may like of our mirth, except we rejoice with all our household, and that we show ourselves to kindhearted and pitiful, as we may all ith one common accord sing praises unto God. You see then how our mirth and melody may agree very well together. Also we are exhorted to instruct them which are committed to our charge to bless the name of God: that whether we eat,: or whether we drink, God may be praised both of great and small. This is the meaning of the doctrine which is contained here.
Now it follows That when the people have paid their Tithes, in the third year, which is the year of tithing, every man shall bring his tithes unto the Levites, for the poor, for the widows, for the fatherless, & for the strangers. For the understanding of this place, we must note, that besides the ordinary Tithes which served to sustain the tribe of Levi, and the Priests, which served in the temple, there was the tithing of Tithes as they called it & this was made from three year to three year, excepting ever the seventh year when their Lands were not tilled: for it was expedient that the rest or Sabbath should be kept in that behalf also. They followed not their ground from year to year or every each other year as we do in this country: for the fruitfulness of that land might well away to yield fruit six years together. So then, twice in six years they received second sort of Tithes. And these are they whereof Moses makes mention in this place, which served to sustain the poor of the country: to the intent that not only the Levites might receive the offsprings, but that the fruit of them might reach farther, and that none in all Israel might want or need. As touching the Tithes which were paid unto the tribe of Levi, I have told you already, that there was a double reason forasmuch as God reserved the Levites for his own service; there was great reason why they should be sustained. They which serve at the altar ought to live of the altar. That which is the cause also why they had a certain portion in all the offerings, save in the whole burnt offerings. But in the ordinary sacrifices they receive their part of them. Besides this, we ought to note also, that because they were the children of Abraham, they ought to have a part in the land which was promised unto him, for they were heirs as well as the other tribes of Judah, Benjamin, Issacharpan, and all the rest Levi (I say) was an heir of Abraham and of Jacob as well as the other. And why is he bereaved of his inheritance, but because God recompenses him after another manner? You see then how they which come from Levi, have no part of the land, they have only their meadows in the suburbs of their cities to sustain their cattail, but yet does he assign them the Tithes of the whole country to find them withal, and he will not have them so bereft of their heritage: but that men should have a regard to maintain them. And why? Because he occupies them in his service: they must teach the people, they must offer the sacrifices, they must do that which was appointed in the temple: For this cause God will have men to have a care to sustain them. And here withal, when they made the second tithing, thereby they were done to understand, that somewhat was to be taken and were from their portion, to give unto the poor: whereby they were put in minds that they ought not to glut themselves with the offerings no nor yet to enrich themselves with them. And why? For they were the goods of the poor. You see then whereunto God had an eye, when he appointed the second tithing which was made every third year. It behooved the priests and Levites to acknowledge and say: Well, Truly we have enough, yea, and more than enough to sustain us. And to what end has God given us this plenty? Is it that we should make money of it, and horde it up in our coffers? Is it that the people should be diminished, and we increased? No: but he points to us with his finger, & tells us that they be the goods of the poor, and that the poor must have a portion out of it to sustain them withal, and that such as are in need and necessity must be relieved by that means. Thus you see in effect what is contained in this place.
Now it is not without cause that God puts his people again in mind of that which he had already commanded them: the simple law might have been sufficient for them, but our Lord puts them in mind, that they must discharge themselves of well of the second Tithe, as of the ordinary tenth. And the reason why he does so is because the world is always set on scraping without caring how or in what manner: men consider not what is lawful, so they may make their gain. And we see also the upbraiding which the Prophet Malachy makes for the same thing. You have defrauded me (says the Lord) and the people come shamelessly & say: Wherein? They would needs plead against God, and deny the matter stoutly and stiffly: For it is a very rare thing to have men to confess their debt at the first. They come here blearing out the tongue, and ask, whereof does God complain? And wherein have we defrauded him? In your Tithes (says the Lord.) For whereas
I have reserved the right of tithes and offerings to myself; you defraud me of my right. When you pay me your tithes, it is but by holies, when you bring me your offerings, they are very lean and thin, so as a man may see how your whole seeking is to catch from me, and to withhold that which is due unto me. Now this unthankfulness of men is the cause why God ratified his law in this place. You notwithstanding we see the shamelessness and wickedness of the people in that which we have rehearsed. Hereby we are taught, that when God has taught us our duty, it is not enough for us to have heard what we ought to do; but we had all so need to be waked, we had need to be stricken as it were with blows of a Beetle, to have imprinted in our minds which we have not well borne away: we have need (say I) to have one lesson often sung unto us, because our memory is so short when the case concerns our duty towards god.
But whatsoever God do, & by how many exhortations so ever he stirs us up; yet we have forgotten all in the turning of a hand: we think no longer upon it, and continue still n our wonted trade. God cries out to us, and puts us continually in mind of our duties but our lusts and affections do so trouble us, that we cannot lend him an ear to receive that which he says. So much the more then ought we to take heeds unto ourselves, knowing, that if the Jews were dull upon the spur, and discharged not their duty in the things that were commanded them, the same vice also reigns in us: and therefore for this cause we had needs to bee quickened up. And let us not think that the exhortations which men give us every day, be superfluous. When we have heard a thing an hundred timed, yet are we as scholars still.
God therefore must be fain to begin again with us, and sometimes do as he says by his Prophet Esay, and say A, A: B, B: for so does he speak, and tells us that we are like a child that is hard witted & dull to learn. For a man must tell him A, A: and when he seems to have learned it, it is by and by forgotten. Then comes he to B, B: and yet for all that he is still new to begin. Even so is it with us: & that is the thing whereof God complains and said: What? I have plied this people as a man would ply little children; and yet for all my teaching of them, they be still in their principles, they remain still in their A, B, C: And what a shame is that? That is the thing which we have to note, to the end that every one of us do pray to be so guided by the spirit of God, as we may be the more apt to be taught, and more quick and ready to bear in mind: that which he has laid, and to receive his word in such humbleness as we ought. And moreover if we yet feel such weakness in us, that God must be fain to speak again, and return the second and third time, when he has taught us once already; let us thereby consider and confess his goodness towards us, for bearing with us: and let us take heed, that when he has spoken once or twice, we show at leastwise, that he has not lost all his pains, nor bestowed it unprofitable.
Furthermore for a conclusion, let us note that if in time of the Law the things that were consecrated to the use of the temple, and to the Ministers, was employed to the behalf of the poor, when the others had more than needed; surely the same law remains still in force even at this day. Truly the rule which S. Paul sets down ought to be observed, namely that if in old time the Priests were sustained because GOD had called them unto that hate: they which nowadays preach the Gospel and offer as precious offerings unto God as those of the Law, ought to be fed and sustained. Yet notwithstanding it is not meant hereby that they should devour all, as we see is done in the Popedom. When offerings are made there, it is but to have them wasted in pomps and heathenish vanities, or rather in other villainies: as the Bishops, and Abates, and other, every one in their degree, spend their revenues not only in gaming & hunting, and other vain pastimes: but also in whoredomes, & in at other shameful things: so as there is no such corruption to infect the whole world, as the wealth which is in the Church, as they term it, that is to say in the Synagogue and sink of the clergy. Now when we see there Church robbers fall into such excess that all goes to confusion: let us for our part know that we, must always come back to that which God tells us here; to wit, that if we will have our offerings acceptable unto God, when we have fed and sustained them unto whom he has bound us, we must come unto the poor, to the widows, to the fatherless, to the strangers, and to such as are in need. Thus you see how our alms ought to be bestowed. On the contrary side, we see that the dealing of things in the Popedom was but to fill the bellies of the Monks &
Fryers, and of the other shoveling of their Clergy. But God dislikes of all such things. And why? It is not for that cause that he requires offerings of us. We see whereunto he calls us. But now we may perceive also our lewdness. The wretched Papists spared for no cost, every one was ready to open his purse to call somewhat into the laws of those greedy wolves: every man brought them somewhat, & all this was no cost: they founded obits or year minds, they built chapels, they set up gay and costly puppets, they caused many Masses to be sung: there was continual going to them: and there cormorants ceased not in the meantime to devour all, and yet the people ceased not to such devotions still. And to what purpose? Surely the Papists make their offerings to the devil, for it is certain that God rejects them. But we on our side know that when we give our alms, when we distribute our goods accordingly as the Lord commands, he likes and accepts of them all. Since we know this, should we not at leastwise do as much as the Papists, who work at all adventures? Indeed they think not to serve the devil, but yet they have no assurance to the contrary. But as for us, God vows that he will receive at our hands whatsoever we offer unto him as he has commanded. Should we then be flack in this behalf? Nay rather, let us be the more heedful to stir up ourselves to do our duty the better, when we see that which is told us in this place. Let us be diligent in discharging our duties, that God be not occasioned to blame us for defrauding him of that which appertained unto him, but let us faithfully yield unto him that which he demands of us, or at leastwise let every man strain himself thereunto, that we may truly make that protestation, which tomorrow God willing we shall see.
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us to feel them better than we have done: and in the meantime to reach us so to offer ourselves unto him, being reformed in our minds and affections, we may endeavor altogether to please him in all points, and that therewithal we may also apply that which he has put into our hands to such use, as all may be dented unto him, and that we may offer unto him the first lings of all our fruits, that is, that our life may be answerable to that which he has rdained, so as we abuse not his benefits to defile them, but turn them to his glory, and to the common benefit and commodity of the whole Church. That it may please him, to grant this grace not only unto us, but also to people and nations of the earth, &c.
On Tuesday the 25th of
February 1556 The. 147th Sermon, which is the third upon the six and twentieth
Chapter
13 Then you shall say before the Lord your GOD, I have brought the hallowed things out of mine house, and also given it to the Levite, to the stranger, to the fatherless, and to the widow, according unto all your commandments which you has commanded me. I have transgressed none of your commandments, neither have I forgotten them.
14 I have not eaten thereof in my mourning, nor held back aught of it in uncleanness, nor given aught thereof for the dead, but I have obeyed the voice of the Lord my GOD, I have done according unto all that which you has commanded me.
5 Look down from your holy dwelling place of heaven, and bless your people Israel, and the land which you has given us, as you swarest unto our fathers, the land which flows with Milk and Honey.
There is not one among us which desires not to be esteemed of in the face of the world, every man boasts himself of the discharging of his duty: and we are also inclined by nature to set out ourselves before men: for ambition drives us thereunto. But in the meantime there are very few which enter into their own conscience, to know how they have behaved themselves before God, and which have such a regard in ordering of their life, as to say: I walk in the sight of the heavenly judge, it is he unto whom I must be accountable: I must therefore rest myself upon him, and not joy in the estimation of men, for that is but a vanity: there are very few (I say) which enter into this confide ration. Now God seeing that vice to reign in us, seeks to remedy it: as we may see in this place where it is said that we must return unto him, to have a good testimony of our life. You shall say (said he.) And how? he sets up here no scaffold for us to make protestation before men, what we have done. No: but he appoints himself to be the Judge, and will have us to speak as in his pretence. You shall say before the Youre your God: says he. And so we are warned, that to order our life well we must not have our eyes fastened on this world, nor take great care what men think of us: but we must take especial pains to approve our whole life, with all our works and all our thoughts unto him, before whom we must appear at the latter day. I grant we must diligently avoid all offences, and put the doctrine of S.
Paul in practice, to do well not only in the sight of God, but also before me, to the intent we may edify others, and win others by our example to do that which they ought. But yet nevertheless we must labour above all, to have God to like of us, and albeit the world speak ill of us and slander us, and turn all that into evil which is good: yet must not that turn us aside from our duty, but we must hold ourselves unto God. To be short, to fare the better by this doctrine, let us learn both evening and morning to summon ourselves before God; let every of us enter into himself, as if he were out of the sight of mortal men, and say: Alas my god, I must live as I were in thy presence, and I cannot escape your hands nor your eyes: give me grace therefore so to order my life as I may refer it wholly unto you, and frame it unto your will. Behold what we have to do. And when we have passed the day, let us think: Alas my God, how have I behaved myself towards you? When we have such a care, we shall not make any pompous shows before men, as those which would have men flatter or rejoice in them, and have their praises preached; when in the meantime they fall asleep before God; neither can they consider their own blockishness, but although they find themselves guilty, yet they think all is well so men like of their doings here below. This is the thing which we have to consider, in the God having spoke of the offering of the first fruits, adds that we may not think that we have gained much when men accuse us not, nor upbraid us for defrauding
GOD of that which is belonging unto him. Therefore although men charge us with nothing: yet we may not sleep thereupon: but every man must examine himself, and consider whether he has done that which was commanded, and that not to the intent to be commended of mortal creatures, but of the heavenly Judge.
Now it is expressly said: I have done all things which you has commanded me, and according unto your hjrfianitei, and I have not forgotten them. We see here, what is the rule of good life: Namely to do according as God has commanded us; which suffers us not to dwell in doubt, as the ignorant wretches do, who know not at what end to begin, because they are not instructed in the word of God. You see how in Popery, when a man would live as he ought to do, he listens to that which one said, & to the which another said, he is turned and returned with every wind, and every man brings in his peace, so as they are always to learn how to begin. To the intent therefore that we be not wavering nor doubting: let us hold ourselves unto that, which is so often warned us in the holy scripture, and whereof we have a confirmation in this place: that is that we may be at defiance with all the world, if we keep on in the way which God has showed us. Now I grant that men may find things enough in us wherefore to blame us: as we see what country the Papists make, and how they storm and say that we despise the traditions of our holy mother the Church, and the decrees of holy councils, that we overthrow all order, that our life is loose and licentious, and that our whole desire is to lead a brutish and beastly life. These be the things which they upbraid us withal. And why? Because we forsake their tyranny, because we will none of their pelting baggage which they have devised, because we will not be hampered with their cords, (for all their laws and statutes which they have forged, are as cords to strangle poor weak souls with all) and because we cast aside all those things. Now hereupon they indicted us. But let us appear before God, and then we may defy them: yea, we shall have sufficient for our defense, if we can make this protestation truly God is my witness that I have behaved myself according to his word. Surely this is an inestimable comfort that all they have, which swarve not from the pure and simple plainness of the word of God; but follow this plain path, respecting nothing but how to obey him which has all sovereignty, and authority over us. When we have done so; let us be contented that God likes of our doings, though men condemn us for them. For their judgments are no weightier than leaves, they are soon gone, and we see here whereunto God calls us. But let us note withal, that whereas it is said here; I have done according to all your statutes and the commandments which you has ordained, and have not forgotten the same: we are thereby put in mind to inure ourselves throughly to the knowing of our duty: for what is it which makes us to transgress so many ways against the commandments of our God, but our negligence in not thinking on our duty? By means whereof, we are easily taken tardy. For the devil is crafty, and always prying and watching how he may entrap us: & we for all that are careless to think upon that which God has commanded us. Indeed we would not of purpose defy God, nor rebel against him: but howsoever the world goes, we have little care, we apply not our whole study to consider of our duty, and to say; Go to; what is it that God requires of me? And because we have not an eye hereunto, we stumble and fall, and go astray. We are therefore exhorted in this place, to look more narrowly unto ourselves, & to be more watchful; that we forget not our duty. For we have a very short memory, if God did not often refresh it. Let us learn to consider whether we have followed the good will of God or no in this behalf: let us continue therein, and keep all one course still, and hold on in that trade all our whole life.
If this were well imprinted in our hearts, we would be more diligent to hear and to read the word of God than we are. We had need to be put in mind of that which God has commanded us, or else we will soon forget it, even in the turning of an hand: and yet we vouchsafe not, either to hear, or to read anything which should be for our instruction. God therefore is justly provoked to punish our negligence, & we must needs fall into many over gross faults. And why? Because we seek not after that remedy which he has put into our hands.
But here a man may demand a question how God would have men to protest before him they have walked according unto all his statutes & that they have forgotten nothing of them. Is it possible for us (how much so ever we enforce ourselves,) to obey God in such wise, as there shall be nothing but perfectness in our life? That were contrary to all the holy scripture. For it is said that none shall be found righteous in the sight of God. If God would use rigor, we should all perish before his face. And that place is spoken even of them that are the righteousness. Verily, when S. Paul went about to prove that we cannot be justified but by faith only, and through the mercy of God & the favor of our Lord Jesus Christ: he alleges only that which is written in the law: Cursed are they which perform not all those things. For he takes this for a ground, that it is not possible for any man living, to perform the law, because it surmounts all their power.
It seems here then, that God meant to train up his people in hypocrisy, when he taught them this lesson to say, I have observed all your statutes, I have let pass none of them. Now to a answer this hard question, let us note that the holy scripture in speaking of the faithful, said indeed that they have walked according to the statutes
& ordinances of God, as when S. Luke speaks of Zachary, & Elizabeth his wife, he said that they walked uprightly & perfectly according to the commandments & ordinances of God. And this manner of speech is often to be found in holy scripture. And yet this proves not, that Zachary was altogether perfect, that he had an holiness of Angels, that he had no vice in him, & that his wife also was such another. No, but the scripture in so speaking presupposes that God of his goodness bears with the faithful, & that he imputes not their faults unto them, when they overshoot not themselves too far, nor become rebels and despisers of God: but intend lonely to walk according to his will, & submit themselves unto him, and enforce themselves and take pains that way.
Forasmuch then as the faithful have such affection and zeal to give themselves over unto Gods although they trip, although they stumble, although there be much amiss in them; and that God in rigor might condemn their whole life, and that there is nothing in them which is not stained with some blot or other: yet does GOD accept their doings, as if they were sound & perfect. And why? For when we are justified through the grace of our Lord Jesus Christ, then does God receive us unto mercy, not only to accept of us as of his children, but also to take in good worth whatsoever proceeds from us, although it be worth nothing, ne deserves any such liking.
Seeing then that God shows himself so gracious and favorable unto us; let us endeavor to do well. Although we perform not that which is required of us, and be but in the midway: yet shall it be allowed us in our account as if we had performed the law. Now according hereunto, the faithful protest, that they have walked according to Gods will, that they have kept his statutes, that they have forgotten nothing of them. And why? They mean that they have had an upright affection, that they have not been double minded, that they meant not to serve GOD by halves as many do, but that in all respects they have been willing to be subject to the Law. Yet for all this, they are not so blind, but they acknowledge their imperfections, and bewail them, and know themselves to be miserable in that respect: but it suffices then that God has vouchsafed them such grace, as to walk uprightly, and not to halt on both sides as hypocrites do. We see that they which were the justest in all the world, have confessed their wretchedness, and been ashamed of their whole life. Job indeed says, that he was an eye unto the blind, a foot to the lame, a defender of the fatherless, a father of the Poor, the refuge of the widow, that he deceived no man, that he abused not his credit, and that his hand was not shut unto the which were in need. And yet after he has said all this, he says, Alas; when I come before my Judge, I must have my mouth shut up. We see how the servants of GOD have not been so presumptuous, as to set forth their own life as perfect. David had such a witness of God, as we may wonder at: I have found David (says God) according to mine own heart. Behold how God speaks and vows that David was the holiest of all creatures, and yet for all this we hear what he says: Alas Lord enter not into judgment with thy servant, for neither I nor any man living than be found righteous in your sight. Lord if you deal like a judge, who shall hand before you?
Behold we are all of us confounded. If these men have thus spoken, what shall be said of us which are far wide from such perfectness as was found in their life? And therefore we see how all the faithful that ever were, have always acknowledged their faults, have ever been humble, have ever been beaten down. St. Paul also who was so excellent in all virtue, said, Alas wretch that I am, who shall deliver me from this body of death? And afterward in the end, although he was a prisoner, although he waited for nothing but death, and prepared himself to receive it, and beheld even then the crown of righteousness which was prepared for him yet he said, I am not yet come to my mark; but must enforce myself yet farther. S. Paul herein confesses his infirmities. So then let us note that the Saints never vaunted themselves before God to have performed all that he commanded them, and to have discharged themselves of their duty.
But when they had taken hold of the free favor which was promised unto them, namely that GOD pardoned their sins, and that he would not call them to any precise account, that he forget and buried all the spots and stains which were in their works; when they took hold (I say) of this promise, and hung wholly upon it: then could they protest and say, Lord we have done all that you has commanded us to do, yea because they were grounded upon the meet favor of God, who will not examine their works with rigor. After that manner ought this place to be understood. It is not that any man may say that he has fully discharged his duty, and that he has observed the whole law: for we are all accursed because it is impossible for us to observe it out that God meant to stir up men to enforce themselves to do well.
And moreover because we have always our recourse to the free bestowed goodness of God, he has give us this leave and liberty to say, Lord, I have done that which you commands; that is to say, I have sought to do it. For when we tend to the serving of God, it is all one as if we had served him: when we have the affection it is all one as if we had the effect: when we are in that way, it is all one as if we had ended our course: when we desire, it is all one as if we had put the thing in practice. And what is the cause hereof? Even that infinite goodness of our God, who fits us not severely, but spares us & bears with us as with his children. We see now its effect what is said. And hereby we are warned to do our endeavor to walk according unto the commandments of GOD, that we may unfainedly say: Lord, I have done all that you commands me. And yet in the meantime let us also acknowledge our vices, and crave pardon for them. But howsoever the world goes, let us not double with GOD but let us endeavor willingly and unfainedly to obey him. This is the thing which we are taught in this place of Moses.
Now because the fruits of the earth are treated of here, it is said, I have not eaten of the first fruit, in the anguish of my heart. This saying may be expounded two manner of ways: either that men have not eaten with grief that which they ought to offer unto God: or that how great so ever their need were; yet it constrained them not to swarve from doing well, but that they always discharged their offerings. As touching the first, it is certain that albeit men be at defiance with GOD so as they harden themselves to offend: yet notwithstanding they have always some remorse within them.
Indeed when men are some to the fullness f all wickedness, they have no longer any remorse of conscience (as S. Paul said,) they make no conscience of doing anything as we see these robbers which are altogether brutish, and not only such as beset the high ways, but those also which are given to pilling and polling; they are so titled in cruelty, that they make no conscience of doing anything. The adulterers likewise, after the devil has once blinded them, are no longer ashamed of their own filthiness. As much is to be said of all others, which are set to follow their carnal affections and desires.
These seem to have no feeling nor remorse of conscience at leastwise as in respect of themselves. But yet in the meantime God presses them in such wise, that spite of their teeth they are constrained to have within the many blind fights, they are awaked when they would rest, and they have secret stings which torment and vex them, as the Prophet Esay said, That the wicked man has no peace, & that his thoughts are as the waves of the sea which meet together, and beat themselves one against another. In this case are all such as offend
God. So then it is not without cause that it should be said: I have not eaten of it with anguish of my heart: as if it were said: Lord I have not eaten my bread in such sort, that I have been touched with any remorse of having given anything unto you fainedly, or of having kept back the offerings which you has commanded me to make. Now hereby we are warned, so to content ourselves with that which God gives us, as that no prick of conscience might grieve us for keeping back; other mens goods. Yea but in the meanwhile we must note also, that we must be diligent in considering what we have done: for they that flatter themselves may well protest; they have no anguish in their heart; but in the end it must needs be stirred up by God, and they must feel his anger in despite of their teeth, & know how guilty they are in his sight. Let us therefore on our part take good heed, and consider whether we have wronged any man: & let us care our bread in such sort as we may truly declare before God, that we have neither remorse nor prick of conscience. But the true and natural meaning is that which we have set down in the second place, that is that God would have every man to protest, that he has not ceased to do his duty for any necessity or extremity wherein he was. For we think we are dispensed withal when we cannot discharge our duty wont great pain & much ado. For example; he that has nothing to pay, thinks he is quit of his debt. And it is commonly said in the proverb, That need has no law. And so because men are wont to make necessity a shield
& buckler for all the evils which they commit, therefore it is said, I have not withheld mine offerings in the anguish of my heart. As if we confessed, that although we have been so distressed, that we knew not on which side to turn us, that we had no bread to eat, yet we have not bee tempted thereby to do evil, but we have walked according to the will of God. Although we have been in extreme need; yet have we not ceased always to deal uprightly and indifferently, what need so ever we were in. This is it in effect which is meant by this place. And mention is purposely made of the anguish of the heart to the intent we should know, that although there be much weakness in us, yet is it not a sufficient excuse to do evil. There are many which when they have used any deceit, pilfering or extortion; will allege and say; Oh consider I am weak, have no such constancy as others have, the temptation overcame me. But GOD in this place alleges, that his children may be tempted (for the anguish of the heart is a sign that we be made neither of steel nor stone,) that we have stings in us, to prick us, and to hold us in bondage; but yet that we must fight against them whatsoever comes as it. Therefore let us learn that although poverty be hard and grievous; yet notwithstanding we ought to refill all the temptations which we feel in our heart, and therewithal to walk uprightly. This is a fit lesson for poor folk, to the intent they bears not themselves in hand, that in their need it is lawful] for them to catch what they can get, and to seek their advantage as many do saying: You see there is none that pities me must look unto myself: thereupon they make no conscience either to fell counterfeits wares or otherwise to discharge themselves very ill of their duty. And it is purposely said (as we see) that although we be distressed; yet we must ease but of the bread which God gives us, and not whatsoever we can catch by unlawful means.
There is afterwards mention made of Filth and uncleanness, and of the dead: And that is because of the ceremonious of the Law. For we know how GOD meant to keep the people of old time occupied in these figures, to the intent we might know that men are subject unto many defilements, and that they become unclean at every turning of a hand. And here is mention made of the dead, because if one touched a dead man or entered into a house where he was; he was defiled. Hereby the Jews were warned, that in this present life we are beset with so many defilements, that we cannot step a foot forward, nor turn a finger, but God shall espy something worthy of blame in us: And for that cause were the washings appointed. And the Jews had a looking glass and a lively picture thereof, when they saw a dead body. For behold, it is a carrion: and whence proceeds this loathsomeness which we see to be in a man, when he is dead? For the body of man is the house and temple of the holy Ghost, and the dwelling place of the lively Image of GOD. Yet notwithstanding, the body of man being dead is more stinking than the carrion of a dog or of an Ass. Now then, the sight hereof serves well to humble us in beholding the fruits of sin. For God shows as it were with his finger, that the spiritual filthiness which dwells in us utters itself even in the body.
And this was that meaning of the figures which the ancient fathers had under the law. Now it is true indeed that the figures themselves are no longer in use; but yet the substance of them shall always remain, to do us to understand that forasmuch as we be subject to many defilements because the world is so corrupted as is pity to behold, we ought to keep good watch, & that as often as we perceive any stain in us, or that we have not followed Gods commandments roundly, or that we have been allured by any wicked affection, or that we have not walked in the way of God with so servant zeal as we should have done, or that we have been held back & hindered with some worldly care: we must bewail it before God, and flee for refuge to the blood of our Lord Jesus Christ for there is no talk to be had of other washings. The holy water of the Papists is but a charm, whereby they have renounced the benefit of the death & passion of our Lord Jesus Christ. Unto his death therefore must we have our recourse. And moreover, although we feel not our faults, (as in very deed many escape us, & we know not hundredth part of them) yet must we not cease to walk in carefulness & humbleness, and to crave pardon of God. After that manner must we deal that we may be answerable unto the figures which were wider the law.
Now as touching this place, it is expressly said, I have held back nothing of it in unclean, neither have I applied any of it to the service of the dead: to show unto us we ought not to mingle the service of God with the corruptions of the devil. As how? We shall see many, who having well to spend, do consume it ill: some of them in whoredom, and some in I know not what riot and excess. And when they have to their seeming given some little piece of it unto God: they dispense with themselves to fall to the working of all wickedness. As for example; when the Papists cause some Masses to be sung, or when they have had some other private devotions: they think that God ought to be contented with that he has had his morsel.
Therefore when a man has spent much money upon an whore, one
Mass (as he thinks) will set him free in respect of God. When a wicked varlet has spoiled & robbed this man and that man, he will come as it were in scorn to make some small offering unto God, & he thinks all is well. And men here among us a man shall see such as flatter themselves after the same manner. For they bear themselves in hand, that they have made amends for their robberies, when they have given a final part of their booty unto God. But the scripture tells us expressly, God abhors such sacrifices as are mingled with our filths, & that we do but unhallowed his name by them, & that we work him most horrible treachery. So then let us note, Moses meant to declare unto us, that if we will offer such offerings as God may accept, we must not mingle them with our own defilements. Indeed (as I have already told you) we cannot be so pure and clean, as that no fault may be found with us: but yet we may come and serve our God purely, and not be fraughted with such hypocrisy as to do his commandments by halves, but settle him with an upright and pure affection. Thus you see in effect what we have to bear in mind concerning this place where it is said, I have taken none of it in filth and uncleanness.
Now in the end Moses rehearses that again which he had already touched, of observing the commandments of God. But he expresses it more fully than he had done before. From whence proceeds this obedience, & from what root? Verily from hearkening unto God who he speaks, and when he shows us the way which we must keep. I have hearkened unto the voice of the Lord my god, and have followed that which he commanded me. By these words all such as follow their own likings are condemned. We see how perversely the most part of men do walk. Every man will say & confess that we must serve
God: but after what manner, and fashion? There is not that man which snarls not himself in his own fancies. Well (said he) I must serve God. And how? I will do the best I can. But no man regards what God commands, no man considers what is pleasing unto him: we go & offer unto him at random whatsoever our own brain conceives. But all such inventions of our own are here in one word condemned, where it is said that first we must hearken unto the voice of God: If we will have him to receive our offerings and sacrifices, all our offering unto him must be according unto his word, which we cannot do except we be taught in his school. Will we then walk as we ought? Let us take pains to be taught in the word of God.
And this is the thing wherein we shall differ from the Papists, to wit, if we profit in the Gospel. For those poor beasts go astray, and know not in what case they are: for they never knew, that the ground of all sacrifices is obedience. And therefore they do whatsoever comes in their heads; and no wonder: for they never had the will of God declared unto them, they are deprived of doctrine of salvation. But as for us, seeing God has vouchsafed to declare his will unto us, let us hearken to that which he commands, let his voice ring in our cares, & while he speaks, let us not be deaf. Moreover let us not think ourselves discharged by knowing what we ought to do, but let us also put it forthwith in practice. What are we the better for the hearing of our duty at a Sermon, or for the reading thereof in the holy scripture; unless we proceed to put the same in practice, knowing that Gods speaking unto us is to make try all of our obedience?
Now hereupon it is said, Look down therefore O Lord from your holy dwelling place, even from heaven, upon our people Israel, an bless them in the land which you has promised and sworn to give them, in the person of our fathers. Hereby God meant not to say that the people should ground themselves upon their own merits: but he meant to stir up the faithful to walk simply in his fear if they would have him for his part to continue his benefits and his blessings towards them. This would be dark if it should not be laid forth more plainly. Indeed all that ever
God promises unto us, proceeds from his own free bestowed goodness. But yet for all that he will not have us to neglect our duty, and to abuse his promises, as if we might bind him unto us, and we in the meantime be his enemies: he will not have us to spit in his face and to pin him in the meantime to our sleeve & say: You must show yourself a father unto us, although we be not your children: you must be at peace with us, although we make war against you. No, we may not dally so with God. But will we enjoy his favor unto the end? Will we have him to continue beneficial unto us? Let us take heed then that we serve and honor him, let us take heed that we walk according unto that, whereunto he has called us: for we must always bear this saying of his in mind, Turn you unto me, and I will turn unto you.
God said that he turns himself from us, when he sets us alone, and takes his blessings from us, and has no pity on us, ne hears us though we call upon him, but gives us up for a pray, both unto the devil and unto all our enemies. For when we turn our backs unto him, it is good reason that he should also forget us. Nevertheless he wills us to turn unto him, and he will turn unto us, that is to say, if we walk in his fear, he will never forget us, but we shall feel his hand ready to aid and helps us in all our needs and necessities. This is the common doctrine of the holy scripture. And according hereunto it is said in this place, Lord, seeing we have walked in your commandments, look you also mercifully upon you people, and bless your inheritance, and the land which you has promised unto our fathers. True it is that the Jews knew very well, and we have seen the same oftentimes heretofore, that this land was not given unto them in respect of the obedience which they had yielded unto God: and that neither they, nor their fathers had any manner of way deserved it. But God was moved by his own only good pleasure, to give it unto them. The Jews ought to have been throughly persuaded thereof. Even so let us look well to ourselves, and say: Lord, true it is that whatsoever we have, we hold it of your mere goodness: for you has also bound us unto you, and has put this bridle upon us, that we be your children, insomuch that you hail prevented us with your mercy, and showed yourself a father towards us in adopting us: And we Lord likewise have followed the calling whereunto you called us; we have endeavored to show that your bountiful liberality towards us is not utterly misbestowed. Now therefore continue you your good doing towards us. To be short, this case admits not any bragging or boasting (as I have already told you) but rather it serves to stir up men to walk in the fear of God and to certify them that although they have not behave themselves in all points as they ought; yet God will continue his goodness towards them unto the end. And surely we have needs of such, an assurance. We see how distrustful we be; insomuch that although God have powered out his benefits upon us longtime together; & we have felt his help oftentimes: yet are we always in doubt, and we cannot tell whether God will continue his favor unto us or no. For this cause he will have us most certainly assured, that when we walk in his obedience and depend wholly upon him, he will not forsake us, but will continue in doing us good still; and not leave us in the mid way, but performs that which he has promised; and as he has said, so will he do. We see now in effect whereunto Moses had an eye, and what doctrine we have to gather out of this place. Will we then abide in possession of Gods benefits, yea even as touching this present life? Let us stick fast unto our God, and never sever ourselves from him; let us do our endeavor to serve and honor him. If we so do, surely we shall never have any mind to turn away after our own vanities: but when we see that he is come so near unto us to do us good; we also shall be ready to give ourselves wholly over unto him, that he may make us to feel the performance of his promises, and to know that he will continue to do us good, and reach us his hand to take us to himself, not for a day or two only, but for ever both in life and in death.
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, and therewithal seeing it pleases him to use such fatherly goodness towards us as to vouchsafe to accept the things which we offer unto him, notwithstanding that there be much amiss in them: Let us pray him this his so doing may encourage us the better to yield ourselves wholly unto his service, and to employ ourselves therein so as we may truly protest, that we have not doubled with him, but that we have endeavored to frame our life unto his holy commandments: that having obtained such grace of him through our Lord Jesus Christ by the benefit of his death and passion, we may be so clothed with his perfect righteousness, that we may appear before God his father at the latter day, as if there were nothing in us but all perfection. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, On Wednesday the 26th of February, 1556 The 148th Sermon which is the fourth upon the six and twentieth Chapter
16 This day the Lord your GOD commands you to do these ordinances and laws, and to keep them and do them with all your heart and with all your soul.
17 You has set up this day the Lord to be your GOD, and to walk in his ways, and keep his ordinances and his commandments, and his aws, and to obey his voice.
18 And the Lord has set you up this day, in that you are unto him a special people, as he has told you, to the end that thou shouldest keep all his commandments.
19 That he may make you very hie in praise, and in name, and in glory about all the nations which he has made, and that you must be an holy people unto the Lord your God as he has said.
Moses in this place continues the matter which was handled yesterday, to wit, in showing unto the Jews for what end GOD had chosen them to be his people and his flock. It was not thatthey should live as the Gentiles, which were in ignorance; but that setting they had the light of life and salvation, they should follow it. For there is no reason, that seeing GOD has adopted us for his children, we should be as brute beasts, every man wandering after the fantasies and lusts of his own heart: we must order ourselves under the direction of him which takes and admits us for his own. It is therefore said in this place, This day the Lord your GOD commands you to keep all his statutes, and his commandments: to do them, and to observe them, yea, and that withal your heart, and wish all your soul. This word Today, betokens, that when ec are taught in the word of GOD, we are much more straighter bound, than if he has only created us and placed us in this world, and in the meantime left us to walk after our own liking. It is true indeed, that the unbelieving sort shall not be excused, although GOD never vouchsafed to make them partakers of his word. Although they be as poor blind wretches in darkness, yet shall they not fail to be condemned in their ignorance.
He that has sinned without the Law, shall perish (says Saint Paul.)
And in deed [without the Law] there is not that man which has not some witness engraved in his own heart, that there is but one GOD whom we ought to serve, and whom we ought to honor. They which know this by nature, deserve sufficiently to be condemned: but when GOD comes near unto us, and vouchsafes to use the office of a teacher to declare unto us his will, there is the less excuse for us.
Then must double condemnation needs fall upon all them which receive not the yoke of GOD, when it pleases him to guide them, and to show them that he will not leave them to got at random, as the wretched and unbelieving Gentiles. You see then what Moses meant by this word, Today the Lord your GOD commanded, you. And that is the cause why this word also is put in the 9 S. Psalm. Today if you hear the voice of the Lord. And the Apostle has well weighed the same, in the Epistle to the Hebrews: saying, that this word Today, betokens that when we once have the word of God preached unto us, we must use that occasion, and that if it escape us, we must needs be judged by them, which never knew what good and evil meant to make any sure difference between them. And to this purpose also
Saint Paul alleges the place of Esay, Behold, now are the acceptable days, look now is the time of salvation, seek the Lord, while he is near at hand, call upon him while he shows himself. So then let us learn, not to let slip the opportunity of time while the Lord calls us, and allures us unto himself, let us not play the deaf men, let us not be slow to come unto him, but let us be in an unfeigned readiness, and say; Lord behold we are here, what is it that you commands us? We are prest and ready every of us for himself to obey you. Thus you see what we have to bear in mind out of this place.
And moreover in this place Moses sets down there words, The commandments and statutes, in the same sense which we have heretofore already touched: namely, to show that GOD teaches us not by halves when we have his word, but that we have a perfect instruction, so as the knowledge of no good thing shall be wanting unto us, if we be not stubborn unto God, and of any which are ready enough to make a countenance of not knowing what it means: although GOD have taught them. If we therefore on our part be tractable to be taught, there is no doubt but that our life shall be in all points well ruled, when we have the word of God.
And if this was said of the time of the Law, which was much more darker than the Gospel is, doubtless we have now more plenty of doctrine and instruction. Let us learn therefore, to profit in the school of ou rGOD, while it pleases him to use the office of a schoolmaster, towards us, and let us not doubt that anything shall be wanting unto us, when we come to him to be taught. And that is the cause why Saint Paul also says, that in the Gospel there is such a fullness of wisdom, as a man cannot wish anymore. So then let us not be unthankful; but when our GOD speaks unto us, let us inquire after his will, and order our life according unto that which he tells us. But with all we must be diligent. For seeing GOD forgets not anything, ne leaves anything behind which might serve for the well ordering of our life, should we on our part be negligent? Or if we heard but one word of which he will tell us, should we overpass it without thinking upon it? No: but for as much as we see that GOD has such a care of ordering our life, let us also on our side take pains to profit in his word; let us apply our whole studies thereunto, knowing that it is not lost time which is so spent; let us occupy ourselves in observing his statutes, his commandments, and ordinances: and let us set our minds well upon them. Indeed GOD has in ten words comprised whatsoever he requires of us, but these ten words have in them great substance. Our knowing of the ten commandments must not be to prattle of them like a Pie in a Cage as they say: but we must consider well of the meaning of the, and mark whereunto they tend. When our Lord has spoken the word, we must first consider whereunto it sends: and secondly, what things depend thereon: and we shall find that we have need to think upon it, and to occupy and to employ ourselves in it, all the time of our life.
Now here withal Moses shows after what sort we must keep the commandments of GOD, to wit, With all our heart, and with all our soul. It is not enough then to employ our hands and our feet to do well, but our heart must march foremost. For if we serve GOD through constraint, all is nothing worth. After which manner, Hypocrites fearing to be punished make some fair show of godliness, and in the sight of men, you would think there were cause why they should be praised; but their heart is full of wickedness and rebellion, so as they desire GOD, and would have him abolished if it were possible. The first thing therefore which we have to do in framing our life to the obedience of GOD, is to serve him with a pure, and free good will, so as we be not forced to do that which he commandments us, ne grind our teeth at him, as who should say we would escape his hand, in doing the clean contrary, if it were possible. But we must offer our, heart in sacrifice, that God may be so served of us, as we may show that his Law is not such as the civil orders and laws of men are. For they ordain what seems good unto them, to the intent that men should be bridled but from the outward actions but it is not enough to please GOD withal, not to have done evil, unless our heart also be answerable in all pureness. And yet farther Moses speaks not simply of the affections, but he will have the heart also to be pure and upright. You shall serve me therefore with all your heart, and with all your soul: that is to say, soundly or unfainedly, so as we double not with GOD as we see some do; which make a fair show for a time, but it soon vanishes: and again, they have a back shop so as they serve not GOD but against their will. We must therefore lay open our heart before GOD, we must offer our thoughts and defies unto him, we must endeavor to submit ourselves wholly unto him. Thus must he be served and honored of us, howbeit not after our manner, but according to his own law.
But here a man might demand, how it may be possible for men to give themselves to serve GOD with all their heart. For as long as we remain enclosed in this flesh of ours, there will be always many infirmities and vices in us which will hold us back and hinder us. And verily we hear how Saint Paul says, I cannot do the good which I would. But if the heart were wholly given unto GOD, the performance of things would follow out of hand. It follows then, that when we be so letted and hindered, we obey GOD but in part. But as I have already declared, this lets not, but that we may serve GOD in singleness of heart: for he imputes not unto us those infirmities which hinder us, when there is no faintness in us, but that our chief desire and seeking is that he should quietly possess us and govern us by his holy spirit, and that our life may be conformable in all points to his word. Therefore when we have this desire in us, although we be held back and hindered with the infirmities of our flesh, yet GOD imputes not that evil unto us. That is the thing which we have to bear in mind out of this place. But a man may yet farther demand, whether GOD charges a man with anything which is above his power and ability? For it seems an inconvenient thing that GOD should require things impossible to be done. But this demand is easily answered: for when God published and set forth his law, respected not what we could do, or what our power or ability is, but what we owe unto him.
Therefore when he said: You shall serve me by keeping my statutes with all your heart and with all your soul: he speaks not according to our ability: he knows full well, that we are not able to compass it, we are far wide from it: but yet for all that, we cease not to be bound unto him, and there is good right why he should require his due; although we are not able to perform it. For whence comes the fauke?
Of the corruptness of our nature. Seeing it is so then, let us conclude that GOD must not be barred of his right. And therefore although men cannot wholly discharge themselves, yet GOD ceases not to say, You owe me this, and therefore do it. Now whereas the Law was in such forgiven unto us, we are so far unable to perform it, that we know not how to have one good thought only to begin, much less have we any right affection to stir one finger to do it. That is no news: but we must mourn, knowing that we are altogether rebels unto GOD and that there is nothing in our nature, which is not repugnant to his righteousness. Have we done so? Have we condemned ourselves?
Then let us pray him to aid us with his holy spirit. And moreover when he shall have aided us, let us know that if there be anything wanting in our duty, yet shall it not come into account, but GOD will accept of the service which we yield unto him, so it proceed from a free and sincere mind, as I said before. We see then that the thing which we have to gather upon this place, is that GOD will be served, not by piece meal nor by force or constraint but of a pure and free hearted devotion and with all our heart. Moreover let us note, that we cannot discharge ourselves of all that which we owe him, and as in respect of our own nature, we cannot anyway begin. But whereas he has published his Law by the mouth of men, and has caused it to be set down in writing; he must also write it in our hearts, as he promises to do; both by Ezekiel and also Jeremy. And it is a common doctrine (as we shall see hereafter) that he promised the Jews to circumcise their hearts. After that manner does GOD speak unto his elect, that is, through his holy spirit, he imprints his commandments in their hearts. Moreover we must know that although GOD have touched our hearts by his holy spirit, yet we are always rebels against him, and we never come to the perfect and substantial serving of him which is set down here. We must therefore always bewail ourselves, craving forgiveness of the faults which remain in us. But yet notwithstanding we must enforce ourselves to come unto GOD, yea even with willing service, that our hearts may be so disposed, as we may take a pleasure to be obedient unto him, for until we become to that point, GOD will accept of no service which we do to him. Thus you see in effect what we have to bear in mind concerning these words of Moses.
Now he adds; The Lord your GOD has made made you to promise this day, that you shall be a people unto him: and you has caused the Lord your GOD to say, that he shall be your GOD. This place here is taken in two sorts. For the verb which Moses uses signifies sometime to exalt or to set up on high: howbeit not in his original signification, but after a certain manner: and sometime whereas you would say, according to the root of the word, A man is exalted; it may also be construed, he has made himself to say: because it is to be gathered, that bragging and boasting do make a man to set out and to advance himself highly. Therefore commonly this place is taken as if it were said, the Lord your GOD has chosen you this day to be his people, and you also has exalted or set him up to be your GOD. I grant that this sense may well be born with. But when all is more nearly considered, the natural meaning of Moses is as we have turned it, to wit, this days you has caused the Lord your GOD to say, that he will be your GOD; and he has made you say, that you will be his people.
For in this place Moses meant to show the favor which GOD had uttered towards the Jews, in making his covenant with them. And to prove this to be so, we see that the same thing is declared many times in the holy Scripture, both to the Jews, and also unto us: that is, that GOD uses inestimable goodness towards us when it pleases him to call us into his church, and to receive us as it were into his own house for then he covenants with us as if two persons should meet to pass bonds on either part. As for example; Some gift is to be made. Now he that is the granter speaks first, and he that accepts is there also.
Then are conditions annexed; and the party that makes the gift said: This I except, This I reserve, or I will have him to whom I give it, to be bound unto nice after such a manner. The granter (as they term him) accepts of the gift, & binds himself on his part, and both of them make promises, I (said the one) do renounce all my right, & give all over into this mans hand. And I for my part (said the other) do accept it with condition to perform which he requires of me. So then like as Conveyances do pass between men: even so deals God with us in that it pleases him to admit us for his people, & to take us for his own. Now let us see what honor this is, when he stoops so unto us wretched creatures. We are poor worms of the earth: as touching our bodies we are vile carrions & rottenness: & as for our souls there is yet far greater wretchedness in them: and yet notwithstanding God enters into covenants such as we are: & what equal match is there between us? Would an earthly king or born great Prince vouchsafe to come unto a swineherd or some other man of base degree, & say, we will covenant one with another, we will have a Notary betwixt s. A Prince (which yet is but a mortal creature) would think himself too much disgraced, if he should enter into covenant with such an abject as in respect of the world: and yet our God vouchsafe to stoop as low unto us. And therefore we ought to magnify so great a privilege. When we hear the word of God preached unto us, it is all one as if God came down hither unto us and said; Come on, As for me, I am ready to covenant with you, only be you I likewise disposed on your side. When we have such a near access unto God, and he acquaints himself so with us, and would have us so joined unto him: are we not void of all sense and reason, if this do not move us, yea and inflame our hearts to give ourselves wholly over unto God, who uses such & so incredible gentleness towards us? So then it is not without cause that Moses says in this place: This day the Lord your God has made you to give your word, that is to say, he has made you to covenant with him, that you will be his people, and you has made him to covenant with you, that he will be your God. You has this liberty, or rather this privilege to speak with your God. Go to then, let us covenant together, let us have our mouths open to demand and to ask, seeing our Lord stoops so low unto us. It is very true that he can owe us nothing, but yet nevertheless, of his mere liberality he will have us to ask him, that we may be his; he will have us to require him that he may be our God, and we his inheritance; he our King, and we his people: we his children, and he our father. Seeing then that we may come so far; ought not the great pitifullness which our Lord shows unto us, to make us ashamed? What a shame were it if we should remain so blockish as to be nothing at all moved, after that God has so allured us, and after that he has so prevented us before hand with his infinite goodness? Now then to the intent we may profit ourselves the better by this place, let us note once again this word, Today. For Moses always puts the Jews in mind, that when the law was published, God was present with them, and called them to enter into covenant with him as I will declare anon. But now as touching us, we have the Gospel, we see the time seasonable, we see the days of salvation, we see the acceptable time of God; let us therefore make hast, let us enter in while the doors is open, while the way is ready let us go forward in it, let us not fore flow it; for if God perceive that we despise his grace, doubtless he can well enough skill how to withdraw it, as he also threatens to do. Let us not therefore delay the time until tomorrow, to follow whether God calls us; but while he speaks let us be attentive to hear him. Thus you see what we have to bear in mind upon this word, Today.
Moreover it is true, that in substance God makes no other covenant with us nowadays, than he made in old time with the Jews: but yet he speaks much more familiarly unto us; he shows himself to be our God, and our father, and has made us a far greater assurance thereof in our Lord Jesus Christ, than the Jews could have wider the shadows and figures of the law. Indeed the ancient fathers were faced by no other means, than by that which we have, to wit, that they were the people of God; for this betokens as much, as that God held them for his children: & they had their salvation grounded in Christ Jesus, as we have: but that was after an obscure manner, so as they beheld the thing afar off which wait presented unto them. As for us, seeing
God it come so near unto us in the person of our lord Jesus Christ, that we be united unto him, and have the truth and substance of the ancient figures: we be so much the more surer that God makes us to say that we are his people, and that we make him to say that he is our God. And how does he make us to say it? Truly altogether of his own good will, without being tied or bound unto us. For God having adopted us for his children, certifies us that the inheritance of heaven is made ready for us, and behold he gives his own son unto us for a pledge of his love, & whatsoever our Lord Jesus has is all ours, with all the fullness of riches which we read was given unto him. And why? Even unto the end that we should be enriched by them. The obedience which he yielded unto his father is our righteousness. To be short, he has nothing whereof he makes not us partakers. Seeing that he is ours, and that he is given unto us; how shall not all the rest which he has given unto us also with him, as S. Paul said in the eighth to the Romans? Seeing then that we have this, and that we may make our God say that he is our savior, and that nothing can be wanting to us after he has received us into his favor and love: let it lift us up unto heaven, so as every of us may forget & renounce himself. Let us bid the world farewell; and let us be ravished to give ourselves over altogether unto him, who shows himself so liberal & favorable unto us. And let us note, that seeing we make God to speak so, that is to say, to grant us liberty to come unto him, & to require him to accomplish his promises; we must at leastwise, be mutually bound unto him, & he take promise of us, that we will be his people, that is to say, that because he has redeemed us by the blood of his only son, we will live no longer after our own lusts & fleshly desires, but be ruled by him; & that as he is our father so we will be his children, so as none of us will yield to do wickedly, but hold fast the seal of our adoption which is the holy spirit to be governed by him.
There must (say I) at leastwise be this mutual bond betwixt us; that seeing God binds himself so unto us, we also must come and submit ourselves wholly unto him.
Now here withal we ought to weigh well this word which Moses adds.
He said twice As the Lord has said unto you, whereby he shows, that when we come unto God, we must not come unto him with ith stoutness & pride, as though he were beholden unto us; but we must know that we come because he calls us. What mortal man will presume to present himself before God & say, bind yourself unto me, & let us covenant here together, that you will be my God, & that I shall be of number of your people: Were not men stark mad if they should presume to speak so unto God? Now then let us note, it is for him to open our mouths, & to give us such warrant. And that is the cause why Moses says (& that not once only, but with a double repetition) that it is God which has spoken. Therefore if men should of their own mind come unto God & say, bind yourself unto us; it were a devilish rashness: but let us wait until our Lord call us. And when it pleases him to offer speech unto us, then let us know that it is no presumption worthy to be condemned to say, well Lord, seeing we know your will, we will use the liberty which you offer rest unto us. That is the manner of proceeding which we must observe when we come unto God. But herein we see how the wretched world has been blinded with horrible abuses. When we speak of the certainty of our salvation, the Papists say it is a presumptuousness: & that we must always stand in suspense & doubt of it. Their belief is, that no man ought to assure himself of his salvation, but that he should only wean & suppose it. Neither is it that ignorant sort which speaks thus but it is the resolute determination of all their devilish schools. But in the mean while what do they? Every of them binds God at his own pleasure: and look what they have forged & devised, that will they have God to admit for good, although he never spake word of it.
These are two extremities which are too excessive. For on the one side the Papists stand always in doubt saying, I cannot tell in what case I am with God: indeed I think I stand in his favor, but I know not how the matter goes. And what is the cause [why they use such manner of speeches?] Forsooth they are afraid of presumptuousness.
Is it presumptuousness to hang wholly upon the goodness of God; & to do him the honor to believe his word; and to answer Amen, as soon as he speaks; and to account all these things utterly infallible?
Is that presumptuousness? Nay, it is rather true obedience; & obedience imports humbleness. Indeed there is in this behalf a kind of boldness; and S. Paul also joins those two together in 3. Chap. to the Ephesians, saying, By faith which we have in Christ Jesus, we have trust given us with boldness & hardiness to come unto God.
Faith therefore engenders boldness: but this boldness proceeds not of pride; but rather thereby we learn our humbleness in that we receive quietly that which God tells us, & accept it, as a thing whereof we ought not to doubt. That is the first extremity, which reigns too too shamefully among the Papists. But what do they in the meantime? They have their devotions every man after his own fancy.
I will do this, & I will do that. I must win heaven; I must make satisfaction for my sins in such wise & such. God is just, & think we that seeing he is just; he will deny us our heir when we shall have served him? And although we serve him not in full perfectness, yet he will like of that which we shall do, or else he should be cruel & unjust, if he should not accept of our service: and if there be any default in it, we will make an amends for it: for we have means to satisfy him. Nay we will do more than he has commanded us; we will take upon us to keep his law, but yet will we have some farther devotion in store, & it cannot be but that all this must be taken into our accounts; for whatsoever is done upon a good intent cannot be bad: neither ought God also to reject it. See how the Papists plead with God, not only as with their match, but also as with some little play fellow: & if he like not of all that they do, & account it good; he shall be condemned although he declare that he dislikes of it all & say, I will not put it into my account; Deceive not yourselves, it is utter abomination unto me. No sir (say they) you will like of it well enough for all that; you cannot but accept of it, seeing we think it to be good. After that manner do the Papists talk. Indeed they will not use those very words but yet is it the very effect of their doctrine, without adding one syllable thereunto. And surely it is a devilish presumption, when men take so highly upon them as to make God believe that whatsoever they have devised, is good, & that he must needs receive it: & again, when they will bind him unto them, as who would say, God will receive me, If have purchased the kingdom of heaven, I must be received thereunto for my desert, & if God will not admit me for his pities sake, yet must he do it for his justice sake: for it is not his simple mercy that I stand unto, I will not be saved his mere grace, but I will have him to take mine account, and as he shall find me worthy, so let him deal by me. See how the devil bewrays himself, and lifts up his horns against God. But we for our part are taught here another lesson. For Moses said it is the Lord which has said it. And he does expressly repeat this kind of speech to do us to understand, that it is not for us to sue God or to make any covenant with him: but he must first call us and we must stand aloof without preaching to come at him, until he of his own good will do seek us.
Notwithstanding that we be thus shaken off, our God tells us that he will have acquaintance with us, and although we have been his mortal enemies, yet hereafter we shall be of his household. And that whereas we have been bond slaves to Satan & holden captive under the bondage of death; he will make us his children & heirs. Does our Lord once say so, O then there remains nothing for us to doe but to come unto him; for then have we leave & liberty to ourselves forward. But here there is nothing of our own: all is because we are called from above, yea, even of his mere grace, so as we bring nothing. It is not said, because you has done this or that, or because
God has found in the some cause why be should show you such favor.
No, but according as he has spoken, according as the Lord has said it.
The purpose of God therefore ust have all the preeminence in this case. And when he has decreed the thing in himself, & opens his holy mouth to declare his will unto us; then let us accept of it, let us take, there our sure grounding, & let us depend wholly thereupon; let us not bring with us our own flickering fancies, but let us only walk as the Lord has directed us by his hand, and as he himself has declared unto us. And when we have such humbleness as to have skill to confess until God draw near unto us, we are far off from the hope of salvation: then ought boldness to follow, & to keep his course & way; & we must come unto that which is here declared by Moses: This day then has made the Lord your God to speak. Therefore when we have this warrant of the fatherly love which god bears unto us; then may we make him to speak. For do we anything else in all our prayers, than charge God with his promises? Indeed we come not to pray as the heathenish sort of men do, & as all those do which are impatient, when they come unto God: for if he grant them not their request at the first chop they defy him. But we come not to pray after manner: for we protest on the contrary, that his will ought to be done. But yet notwithstanding we cannot pray unto God, but we must say, Lord you owes us nothing, but that which you has promised us. Never the later whereas you did not owe us anything, you has bound yourself unto us of your own good will, wherein you shows yourself most liberal: and therefore our coming as now is upon trust of your promises to pray you to perform them. Seeing then that in all our prayers we allege unto God the covenant & contract which he has made with us, by that means we make him [as it were) to speak, & to say that he is our God. And under this speech (as I have already told you) all the good things which we can hope for, or wish for, are contained. For seeing God gives himself so unto us, what can we farther desire? Is not he the fountain of all wisdom, righteousness, virtue, life, joy, & glory? Is there any good thing to be desired, which we may not find in our God? All that ever he has is ours: he communicates himself so unto us, that he will have us partakers of all those good things which are in himself; not that we have the full possession of them at the first, but that we possess them by hope, until the day that the fruit of them shall be laid open unto us. Now therefore let us mark well, that when we are once taught in the word of the gospel, then we may make our God to speak, then we may come familiarly unto him, & require him to show himself such an one as he has always promised to be: and let us assure ourselves that we shall not be disappointed, when he has once given us the warrant of his love, which is more than if we had all the deeds of record in the world. And in this case we need not to seek for notaries or signets or mens seals, we have the blood of our Lord Jesus Christ, which is the seal of this covenant that God has made with us, declaring that he is our God. Also have the holy ghost, by whom the promise is better warranted unto us, yea, even in our hearts. And so we see now, that it is not for naught, that Moses has so magnified this great goodness which God uses towards us; & this privilege which he gives us in drawing us unto himself, & in choosing us to be of his house, and of his church. But we must always have an eye unto end for which our Lord grants us this liberty, to wit, that he also may be at a point with us & have us for his people. For if we be not answerable on our part with our obedience: is there any reason that he should keep his promise, when we have broken the league? Indeed he must be fain always to fight against our stubbornness & to overcome it: for we are everyday unfaithful unto us, and he continues faithful unto us; but howsoever the world goes, yet when we reject his covenant, and let light by it through our wicked life, we may not look that he should be any longer bound unto us. For why? For he is become our God upon this condition, that we also should be his people. And how shall we be his people? It is not by saying simply with our mouth, We are the people of God: for the veriest hypocrites will boast as much as that; yea, and they be so far past shame, that they will needs occupy the chiefest places and highest rooms in the church: but we must show by our deeds, that we are the people of God, in that we obey him, hearkening to the voice of that shepherd which he has given unto us, When we live quietly under the guiding of our Lord Jesus Christ; then do we make certain proof that we keep the covenant of our God, without falsifying of the faith which we promised unto him. And in this sense has Moses spoken it. So then forasmuch as the Gospel is preached unto us, let us know that our Lord draws so high unto us, as he desires nothing but that we should be as it were gathered under his wings: And here withal let us consider the contents or substance of this doctrine which we have touched, namely, that our Lord having fought us out, gives himself unto us, yea, and that in such wise, as that he is after a sort bound as it were by solemn covenant; by reason whereof we may freely come unto him, and require him to perform his promises. And after that rule ought all our prayers to be directed.
But therewithal let it also understand, on what condition it is that he is so bound unto us. For when we be once bound after that fashion; if we make little reckoning of so inestimable a benefit, or if we reject it and disdain it; think we that such contempt of ours shall remain unpunished? We be unto them therefore which have the knowledge of the Gospel and unto whom GOD has so communicated himself, if they be not answerable thereunto in true obedience and humbleness, and submit not themselves unto him, and that in such sort, as they may show by their deeds even in their whole life, that they hold him for their God, and be also of his flock, that is to say, they be willing to give themselves fully and wholly unto him.
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, and that in such wise, as that being beaten down in ourselves, we may receive that remedy which he offers unto us: that is, to be renewed by his holy spirit. And moreover to imprint in our hearts the certainty of his promises which are contained in his word, so as we may not doubt but that if we hang upon him, he will show himself our savior even unto the end, and that as he has once redeemed us by the death and passion of his only son, so if we have our trust settled on him, he will never forsake us; but have a care of the governing of us, in such sort that he will not suffer the things to perish which he has committed to the keeping of our Lord Jesus
Christ, but preserve them all safe until the latter day. And so let us say, Almighty God heavenly father, &c.
On Monday the 7th Of April,
1556 The 164th Sermon which is the first upon the nine & twentieth
Chapter
These be the words of the covenant which the Lord God commanded
Moses to enter into with the children of Israel in the land of Moab: over and besides the covenant which he had made with them in Horeb.
2 And Moses called all Israel, and said unto them: you have seen all that the Lord has done before your eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his Country.
3 The great trials which your eyes have seen, and the great signs and wonders.
4 And yet the Lord has not given you a heart to understand, eyes to see, and ears to hear, unto this present day.
When GOD has once showed his will unto me it ought to suffice forever. For what would we more, when we understand that we ought o walk in the obedience of our God: even of him who has formed and created us; to whom we be long, and who has so dearly bought us? Needs then must men be wonderfully unthankful, when they can forget that which God has taught them. And that is the cause why it is so often times told us that we must not turn away from the truth when it is once known unto us. But we see how God was fain to ratify his Law again the second time, to the end it might be received, yea even of that very people whom he had chosen; and yet we see that at that time the Jews ought to have been sufficiently reclaimed to obey God: for he had brought them low with long affliction, and surely it is a thing that ought to make men the more pliable to learn, when they have been beaten with the scourges of God and their pride been long punished in them, so as they have been driven to fly unto God to pray him to take compassion of their miseries. It may well seem that this should make them as gentle and meek as lambs. The people of Israel were in that case, but they did forthwith forget the miseries which they had suffered, they kicked against their God, and they could not find in their hearts to receive the yoke that was laid upon their neck. Therefore we have here a fair looking glass of the naughtiness and frowardness of our nature: for this is not written to his end only that we should blame the Jews: but much rather that we should consider that we ourselves do nothing differ from them, until God have reformed us by his holy spirit. Here then in the person of the Jews, God shows us what we are of purpose to humble us.
Therefore he said, that God commanded Moses to make a covenant the second time with the children of Israel in the Land of Moab, yea over & besides that covenant which he made in Horeb, where the law was first delivered. It is certain that Gods declaring of his law was to the intent that every man should remember this lesson both night and day, and for that cause was the law set down in writing. For it is not enough for us to have had God speak once; but the fathers must also teach their children, and every man must exercise himself in that which he has heard, that he may frame himself thereafter from day to day, & be the better edified. Gods intent then was that this people should be daily furthered, and for that purpose also were the Priests ordained. For I have told you for what purpose our Lord had chosen them from among the people: It was not for the ceremonies of the Temple only: but (as it is touched in the Prophet Malachy) it was to sow good and profitable doctrine throughout all the whole land: and to that end also were they dispersed every where, that the people might be retained in the purity of Religion, and in obedience to the law. But the question here concerns the solemn covenant.
When God published his law in Horeb, we understand that the lightning did the forth, that there was a found of trumpets that the heaven moved, that the mountains flamed, that mens minds were afraid, and to be short, that God there showed his presence with such majesty, as all men must needs know that obedience was due unto him. Mark here the solemnity that was kept to make the Law authentical. I have said that this ought to suffice us to the end of the world. Should we then look to have him to do it again the second time? Seeing that God has fully certified us that the law proceeded from him, and that, it is not a doctrine of mans devising, but Gods own unchangeable will, and the rule that he meant to have kept without breaking, not only of them that lived at that time, but also from age to age so long as the world should last; seeing (I say) that God did so show forth his power to his creatures, ought not the remembrance of such a deed prevail to rule us without any opening of our lips against the doctrine contained in the Law? Yes surely.
Needs then must it be that the people were very lewd, yea and very rebellious, seeing they could so soon forget that which God had ordained to cause his law to be received with all reverence.
And that is the cause why it is said, besides the covenant that was made in Horeb. Here Moses proves those that should teach their children and posterity, upbraiding them that they had forgotten God, and not profited themselves by the wonders which they saw at the publishing of the law, but compelled God to renew it again at the end of forty years, as though they had not known whence the law came, but had cast doubts of it still, and would make none account thereof, unless they were subdued again by main force, and fetched home again by God like a sort of stray cattle. That was a token of great malice. But let us mark how God has turned the evil unto good, by making it to serve to our salvation. For by this means we be the better confirmed in the doctrine of the Law. If it had been published but only once in Horeb, it ought to have been more than enough to us. And seeing that God gave forth his voice in the air, insomuch that if a beast had come near the mountain, it should have died; and men heard dreadful things and all their wits were troubled; the reciting of these things unto us ought to make us to cast down our eyes, and to yield our Celtics pliable to receive that which is contained in the Law of God. But now seeing it is said that God began again, and that there was a double confirmation, whereby the law was ratified anew, and God vowed himself to be the author thereof, and no mortal man ought not the hearing of such things, to assure us so much the more to stay upon the doctrine thereof without any replying? If we do it not, double condemnation will lie upon us. And thus we do see that the rebellion of the Jews profits us by that which fell out upon it, inasmuch as it was an occasion that God did yet better confirms the authority of his law.
Now let us consider whereat Moses does begin. He said: The Lord has wrought dreadful wonders before your eyes in the Land of Egypt, there were tentation to try you: you know what he did unto Pharaoh and to all his subjects: yet notwithstanding, you have not considered any of all those things; you have had neither wit, nor ears, nor eyes, yo have been deaf and blind senseless & beastly, and so you see how all gods miracles have nothing availed you, because of your dullness.
Justly has Moses begun here with upbraiding, and justly does he blame the people for that they had not been more attentive to understand and to mark the testimonies that God gave them: yea verily. Whereunto tends that, but unto this which he adds for a conclusion, My will was that you should have known that I am the everlasting your God? Look how God declared that his intent was to reform his people, as if he should have said, hold you to me: know you that seeing I have taken the charge of you, your life shall be happy, & I will have care of you: therefore honor me, put all your trust in me, settle your affection upon me, & glorify me in all your life. That was gods purpose, when he showed his wonderful power in delivering the people of Israel out of the bondage of Egypt. Seeing then that all this profited them not, must it nor needs be that they were too too froward, in burying so many testimonies of Gods presence, specially seeing it was for their welfare and felicity to have yielded themselves in subjection unto God? Seeing then that they were so wild headed, and would Not by any mean be reclaimed, it is a sign of too devilish malice. It is al one as if Moses should say thus: Look to yourselves: For there is no excuse why you should be thus deaf, blind, and senseless.
Whereas God has wrought so mightily in the land of Egypt for your deliverance, it was to the end that you should be established in the trust of his goodness and power, and be stayed upon the mighty strength which he showed unto you in so excellent manner: But you have done no such thing: and therefore you be more than guilty, because nothing has hindered you to know your God, which has thus showed himself unto you, but your own unthankfulness in refusing all manner of understanding.
Indeed it seems at the first show, that Moses does in this place diminish the fault of the people, by saying, God has not given you ears to hear even to this day, neither eyes to see, nor mind to understand. For he shows that it was not in the peoples power to have either reason or understanding, until the fame were given them from above. Now if men be so brutish that they cannot be taught, until God call them unto him; what can they say, but that they are to be pitied, and that he ought not to condemn them for the same? It seems therefore that Moses went about here to cloak the iniquity of the people, in saying, that it was long of GOD. For it was in Gods power to have enlightened that people if he had would, but he did it not. And he says precisely, God has given you neither eyes nor ears.
Whereby he shows that it is a singular gift of God, to be able to behold his works and to discern aright of them, that we may be instructed by them. If we be destitute of the spirit of God, then are we altogether brutish: insomuch that although God speak, yet we hear him not: and although he stretch forth his mighty hand, yet we perceive it not a whit. Should not this settle me for some excuse of their ignorance? And in very deed, they that would wash their hands, will always say, Why? If I have liberty to do well, I am to be blamed if I discharge not myself but of whom is it long that I have it not, but of God who deprives me of his grace? Thus do men plead their cause and it seems to them that they be justified and acquitted, so they can declare that it lies not in them to do well, until God do assist them.
And so said Moses. But yet is all manner of excuse taken away, insomuch that although men be notable to attain to well doing, no nor (which more is) to conceive one only good thought towards in yet shall they still abide condemned before God, neither can they have any colour of excuse for their infirmity, or of the faultiness which is their nature. Moses (as I have already declared) does here plead the cause of God: against the people. The people therefore must rest in their condemnation, & be shut out from all manner of shifts. And what said he to them? The Lord has not given you eyes to see, yea even to this people that is deprived of the grace of God: and yet are condemned here nevertheless. Let us therefore mark it well that the vices which be in us, serve not to discharge us; so as God should not always have his right to reprove us, yea and also to condemn us, if we follow not his truth when it is offered unto us. For the better understanding whereof, let us consider that this is not spoken of the Jews only, but generally of all men. For through the offence of Adam, we be so alienated from God, that all our powers be corrupted and faulty. By the powers of the soul I mean the understanding, reason, will and judgment: All these things are utterly perverted by Adams turning away from GOD. And for proof thereof the reason and wisdom which the first man had, were not in himself, saving in that he was fashioned after the Image of God: and therefore as soon as he was separated from his creator, who is the fountain of all goodness, he could not but be deprived of all the graces that GOD had earst bestowed on him. You see then how Adam did so banish himself from the kingdoms of GOD, that instead of the spiritual riches wherewith he was first endowed, there is nothing in him now but all manner of wretchedness. For the heritage which we have from him is to be altogether sequestered from Gods grace. Indeed there do yet still remains in us certain prints of them: to the intent we should not be like the brute beasts, I mean even by nature. Although the Paynims be not reformed by the spirit of GOD, yet are they not as Oxen, Asses, or Dogs. We therefore do still bear some mark of that Image of God which was imprinted in the first man: howbeit that we have corrupted it altogether. For although that we can judge betwixt good and evil, yet is not that able to make us to perfection of true doctrine; neither is it able to make us to know our God, to honor him sincerely as we ought: but whereas we have a certain divine majesty which to be honored, yet are they not able to attain thereunto: but do beguile themselves with certain imaginations, notwithstanding the light which is in them: whereby they show, that because of sin, they be bereft of all good understanding, so as they be not able to set one foot forward to march one step in the right way. To be short, all the understanding and reason which we have, serves but to make us s much the more inexcusable; for we cannot plead ignorance.
Now then we perceive that there is no understanding in men that they should say they know GOD, though he have opened himself unto them. Therefore says Saint Paul that the natural man is not able to understand the things which belong to the spirit. He said not that men be so froward that they will not understand: but he said that they cannot ot at all: the power or ability thereof is not in us. And why? Because of the corruption that is crept into us through the sin of Adam. Now then like as our will is froward, so is our understanding darkened, so as we neither discern ne deem as were requisite for our salvation. Whereas we know both the good and the evil, we incline to the evil rather than to the good. What causes that?
Because we be captives under the servitude of sin, and the devil who is Prince of this world, reigns over us, until we be delivered out of his bands and Tyranny, through the grace of our Lord Jesus Christ. And like as the will is froward in us, even so is our spirit wrapped in much ignorance, so that God must enlighten us by a special grace, or else we shall never judge of his word or works, as becomes us. Now therefore we see here, that God does so accuse the Jews, as that by that mean he shows unto us, that we be all deaf, blind and senseless.
We must mark these three things; that until God give us eyes, ears, and spirit or heart, we cannot but go clean contrary to his will. Seeing it is so, let us learn not to come with a foolish presumption, thinking ourselves meet to be admitted to the knowing of Gods secrets: but rather let us refer ourselves unto him, that when his word is pronounced unto us, it may please him to give us the spirit to receive it: and to work before our eyes, that we may be so enlightened as we may fare the better for his works, by taking hold of his majesty and glory, and by stooping unto him. I speak as well of his word as of his works: and not without cause. For when we come to hear Gods word, we see that many do return from it as they came to it, and bear nothing away; or if they can rehearse aught, yet are they never a whit edified thereby. Whence comes that? Even of this, that GOD gives eyes and ears to whom he thinks good. Therefore, let us not imagine that we be sufficient and capable to discern well, when we have been only taught, but let us refer ourselves unto GOD, knowing that all light, all reason, all skill, and all discretion proceed from his spirit.
Indeed we use that kind of praying before our Sermons: but yet there are very many which do use it but as a ceremony, and are not touched with it at all. But look how often we desire God to enlighten us with his holy spirit; so oft do we make solemn protestation, that we come thither as wretches that are blind, deaf, and altogether blockish, until God have reformed us, & drawn us to himself. Then like as GOD speaks unto us outwardly by the mouth of men whom he has appointed: even so must he also speak inwardly by his holy spirit. Truly it is a grace that is not to be despised, when as we have the pure doctrine uttered into us: but yet shall it nor avail us, until GOD has also touched our hearts and our minds.
If we will be edified in the word of God, we must be drawn with this inward grace when we be taught at the mouth of a mortal man. For like as the sun yields light, and yet the blind see never the more for it: Even so the word of God is preached unto us without edifying, unless our Lord give us eyes wherewith to behold his countenance as it shines forth in the person of our Lord Jesus Christ. So much for that point.
Now as concerning the works of God, it is alike. We do continually earn the bread which he give us: we take our fill of his benefits; but yet for all that we resort not unto him, neither do we anyway think to come near him, he have given us wisdom and discretion, that so being nourished by his goodness, we may yield him thanks, for that he has a fatherly care over us. Likewise we see the punishments and corrections which he sends upon the wicked, we be blockish, and pass them over, until he have wakened us and made us to understand, that is for our sins, that he has his hand so stretched out.
To be short, whether GOD speak gently to draw us unto him; or whether he correct us, and show us some token of roughness, to make us to stoop: yet all this serves to no purpose, until God give us eyes to see, ears to hear, and heart to understand. Are we thus reproved? Let us learn to mislike of ourselves, and let us not counterfeit those that kick against God, as if their sins should serve them for a buckler: let us beware of such blasphemies. For well may wee reply and say, I cannot tell what to do, my nature is so corrupted in Adam: and I am thereby disfurnished of all manner of power to attain unto goodness: but when we have well debated our cause, it is certain that we shall continue still in our condemnation. And why?
For the evil comes of us. Is it not enough for a man that he may be his own witness, and needs not to have any inditement preferred against him by other folks, nor any information against him? If a man enter into himself, although he be a slave unto sin, and be altogether compacted of naughtiness; and is not any way able to attain unto goodness: yet is it so, that of his own proper motion, and of his own free will (as they term it,) he is always drawn unto evil, howbeit, he is not forced thereunto. It is certain that it is not possible for him to do good: and yet nevertheless the sin which he commits proceeds not from any where else, than of his own inclination: his will is so. Now seeing it is proved that we sin not otherwise than of our own freewill; is not that enough to stop our mouths? To what purpose serves it us to spurn against God, seeing that we must needs come to this condemnation? Therefore on the one side let us learn to magnify the grace of GOD toward us; and therewithal cast down our eyes, for that we can do nothing else but sin against him.
Since we see such dullness in us, that the works of God do pass before our eyes, and we perceive them not: let us sigh and say; Alas, must it not needs be that we be very froward, seeing that God shows us here, how familiarly he offers himself, and that his power is open unto us and yet notwithstanding we remain worse than wild beasts? After that manner ought we to lament; and seeing that God does us to understand, (as I have said before) that the punishments which he sends us; be for our warning: if we profit not ourselves thereby, let us impute it to our own hardheartedness & say, needs must I be too too wicked, seeing that God calls me to his school, & drives me thither with his rod, & yet his word profits me nothing, but I continue still in my willfulness: what a dealing is that? Although then that we be both deaf & blind; yet let us learn always to give glory to God by condemning ourselves willingly for that we resort not unto him, and for that we use not the means better which he proffers unto us to bring us back again into the way of salvation. Thus much for one point.
Now on the other part, when God has showed us the favor to make us see his works to our benefit let us also look upon his very face in the doctrine of the Gospel, that we may be transfigured into the same, and let us magnify such goodness alluring ourselves that we attain not unto faith by our own power or policy, as who should say, we were able men, and had well marked Gods works, and well considered of them. Nay let us acknowledge that all this comes of him, and that otherwise we should have remained still in our beastly ignorance, as we see many do.
There is yet more, for when we see that God works in us, and that in the meanwhile he suffers a great many others to remain deaf & blind; that fame ought to lead us to a far greater consideration of his goodness, to that end we may perceive ourselves to be so much the more beholding & bound unto him. David did acknowledge that when he was well tamed through Gods chastisements, it was a special gift, & likewise when God did reform him by his holy spirit.
And when he speaks of the understanding that he has of the secrets of God, and of all the doctrine of salvation, he attributes the same to the holy Ghost: showing that it behooved him to proceed always in profiting more and more. And therefore he has his recourse to the heavenly grace, confessing that there is not so much as one drop of knowledge in him, but by the gift of God. And when he is to treat of his obedience towards God: he says that it is the work of God to open his ears, and to subdue him thoroughly unto him. We see then by this, how he by his own example teaches us to do our homage unto
God for all manner of wisdom and discretion, for all the light of faith which he has given us, and for all the good affection and desire that we have to worship him. But as have said heretofore, when God deals not alike with all men, but whilst he draws us unto him, he leaves others in their unbelief; therein he magnifies his goodness yet the more. And when we say that God gives not men the heart to understand, or that he does give it them: our meaning is that he draws some & lets other some alone, according to his own choosing of them as it is said in S. Luke. You see how S. Paul preached: and yet all believed not his doctrine, neither were they won to the knowledge of Jesus Christ. And what is the cause thereof? Whence comes this diversity? Even of this, that God calls and draws those unto him whom he has chosen, as S. Paul treats as well in the viii. Cap. to the Rom. as he does more at large in the ix: but he derives this argument from the calling; namely that after God has chosen men, he consequently calls them unto him. Likewise does he as well in the first to the Ephesians, as in other places; where he shows that God does then testify that he has chosen and adopted us for his children, when it pleases him to draw us unto him through his goodness. That is the thing which we have in effect to remember. When we heard
Moses in this place reprove the people of Israel, that they understood not the miracles of God: and yet said: That God had given them neither eyes, neither ears, nor heart.
Now if it be demanded why Moses vouchsafed not to express the cause why God gave not his spirit unto the said people; (for it seems that he might in one word more grievously have condemned the people, if he had said: You has not harkened, you has not discerned:)
There are two causes thereof. The one is to do the people to understand that they were so froward, that although God had wrought a million of miracles mo than they had seen already; yet had it been impossible that they should have been connected by the fame.
When men see that they be so lewdly disposed and froward, that although God should create a hundred world before their eyes, yet would it stand them in no stead: ought they not to be the more ashamed of themselves? Yes surely. And again let us mark farther, that Moses meant to exhort the people to pray unto God, for that indeed is the only remedy, when we find so gross and so excessive brutishness in us, that we forget all manner of good doctrine, and all manner of admonitions which God has give us, yea even when he stretch out his hand effectually to make us to feel his power. When we have buried all these things, let us resort to the remedy, which is, that we pray unto him to give us wisdom and discretion to judge better hereafter. Moses therefore did aim at those two ends, as if he should say, Wretched people, look to yourselves: for to presume anything of your own wisdom, or of your virtues, what were it? Since experience does show that you be altogether given to evil, & that although God work never so mightily in your presence, yet it serves you to no purpose. Therefore acknowledge yourselves to be stark blind, and no better than wretched brute beasts. Forget all your glorying, put away all overweening, & flatter not yourselves, as if you had this or that: For you have power to do nothing but evil. So much for point. Secondarily again he says unto them, Go to, what is to be done? As for to enforce yourselves, you be not able, for all your endeavoring is but unto wickedness. But will you then yield yourselves wholly unto God? Know you that it is his is office to open mens eyes and ears. Therefore confess your faults, and desire him to provide for you, and to reform your minds in such wise, as you may from henceforth well consider his works, and that having considered them, you may be edified in his fear and obedience, so as you may have ears to receive the doctrine which is offered unto you in his name. That is it whereat Moses aimed. Thus we see that they which give themselves to overmuch curiosity, do pervert the doctrine of God, and falsely abuse it. When it is preached that instead of freewill (as they term it,) men have but a cursed and a corrupt will, and are so blind, that all their reason is but brutishness, and that they cannot attain to the doctrine of salvation, until they be haled thereunto: they fall to making of erroneous disputations. But the meaning of the holy
Ghost is much differing from them. For it is to humble men, that they may learn to mislike of themselves, and utterly to condemn themselves, when it is declared unto them that they can do nothing.
And furthermore we be provoked to pray, seeing that God must be fain to work in us. And When we feel our feebleness and infirmity, we be driven to resort unto him and to desire him to keep us under his obedience, for so much as it pleased him once to elect us. Let us therefore take heed that we do not willfully wander either this way or that way: but as often as it is told us, that we have not yet been taught of the holy ghost, nor been reformed by him: let us sigh, at the beholding of our naughtiness which ceases not to make us ever guilty. And thereupon let us resort to our God, and pray him to have pity upon us, and to provide remedy for all our faults, and to give us henceforth both ears, eyes, and heart, to see, hear, and to understand the things which he tells us.
Now then forasmuch as we have here an instruction in the person of the people of Israel: let us acknowledge our unthankfulness. True it is that, God has so wrought, as there is none of us which can excuse himself, that he has not been instructed sufficiently at some time of his life, to walk in the fear of God. In very truth, we saw not the giving of the law in Horeb, we heard not the thunder claps, we saw not the lightening, neither heard we the Trumpets sound: but yet does God daily work in such manner, as he leaves not himself without witness, yea even though there were none other thing than that he causes the sun to shine, and sends us rain and fair weather: as S. Paul says in the Acts. Behold, the heaven & the earth, & the things which we see are witnesses unto God. And yet for all God ceases not to do notable acts & worthy of memory, which ought to waken us although we were never so blockish. Had a man lived but only fifteen years in this world, it were time long enough to make him know Gods wonderful works. But when we have continued here a forty or fifty years and more, and God in that time has renewed the memory of his works, one while comforting us, and another while chastising us: insomuch that we are forced to perceive his power so many ways, and to know that he has delivered us from so many and so apparent dangers, & that he has reached us his hand to pluck us, (as it were) out of the bottom of the grave, yea even when we were as good as drowned in death; if we notwithstanding such instructions, do still remain deaf and blind; shall we not be condemned by this text? Yea truly. And let us not in this case say, O the time that I remained in papistry; I was then a blind wretch, but yet I sinned not: let us beware of such shifts: for they will serve us to no purpose. But let us understand, that we be always to be condemned for our ignorance, for they that sin without law, shall perish without the law, as S. Paul said in the second to the Romans. For in whom is the fault that we see not the things which God shows openly unto us, but in our own naughtiness? After that manner therefore must we condemn ourselves, when we cannot learn by any of the meaner which God delivers unto us, as when he would draw us to his knowledge, & that we should be enlightened to know him to be our God & father, & that his love might bee imprinted in our hearts, to the end we should come unto him freely, & with a pure & right meaning mind. But yet this acknowledging of ourselves to be guilty, and this condemning of ourselves for it, is not all that we have to do: but we must do seek the remedy by praying unto God to play the physician in curing all our diseases. And forasmuch as he does now send us to our Lord Jesus
Christ, unto whom he has given this charge & office; let us commend ourselves unto him. It is said in the Prophet Esay, that Christ at his coming into the world should make the blind to see, the deaf to hear, the lame to go upright, and that he should ease the dead. All these things has he done visibly, as is to be seen throughout all the history of the Gospel. But S. Matthew tells us that the same tends to a higher purpose. For in healing the bodily diseases, he shows himself to be the spiritual physician of our souls, and said that the same was done to the end that the saying which was spoken by the Prophet Esay should be accomplished, namely, that he did bear our infirmities.
Now it is certain that the Prophet spake not there neither of the fever, nor of the burning ague, nor of any other disease that appertained to the body: he speaks of the diseases of our souls.
Seeing it is so, let us then conclude that it is the peculiar office of Jesus Christ to give sight to the blind, and to give hearing to the deaf.
And for so much as he has the spirit of wisdom and discretion in all fullness, we must come directly to him to be instructed. Wherefore let us not doubt but that God is forward and ready to receive us. In consideration whereof let us give this honor to Jesus Christ, to acknowledge him to be the light of the world, and the physician of all our spiritual diseases, & that he will work toward us, according as his father has charged him. And to the intent we should not be discouraged. Moses does expressly use this word; today, or this day.
Indeed he does reprove eprove the people, for sleeping so long a while. What, said he? It is now forty years ago since law was published & you delivered out of the land of Egypt: and in all these forty years, has God prevailed anything with you? You have had a tabernacle, wherein to do sacrifice daily; a number of miracles have been added thereto, you have been fed with Manna from heaven, you have drunk of the water that issued out of the hard Rock: and yet for all that you have continued still like beasts, yea and much worse: so as it may well seem that you have made a devilish conspiracy, to cast off all the instructions that God gave you; and likewise all the chastisements and punishments which he has sent upon you. Moses therefore does justly blame the people for continuing so long in their beastliness. But yet he ceases not to encourage them to return unto
God, saying: Unto this day. As if he should say: your GOD calls you again unto him. For albeit that you have persevered in your beastliness and ignorance; yet is he at this day ready to enlighten you, when so ever you come to seek in him the remedy that he has showed you. The thing then which we must do, is that having confessed our faults past, we doubt not, but that our Lord Jesus
Christ will reach us his hand and be ready to reform us. Let us take heed therefore, that we shut not the gate, like folk that will needs throw themselves willfully into hell, but let us commit ourselves to our God. And seeing he sets his word before us, let us pray that it be not like the seed that falls among the stones, and among the thorns: but that he will so manure us by his holy spirit, as we may be edified and established in his fears and obedience, and that he will so work for us, as we may have occasion to praise him in all our life, and the very infidels may know that he dwells among us.
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults: beseeching him to vouchsafe so to touch us with them, as we may understand that there is nothing in us but damnation: and that in the meanwhile we may not seek any starting holes; but come offer ourselves before him as our judge: and perceiving how we be altogether accursed and have none other remedy, but that he through his infinite goodness do recover us and bring us home again unto him. And that it may please him to reclaim us, having obtained pardon of our trespasses, we may become new creatures through the means of our Lord Jesus Christ, seeing he has expressly sent him of purpose to replenish us with all manner of spiritual good things. Therefore let not us hinder him to finish his work in us, nor shut the gate against his grace: but rather set it open with all lowliness and fear. That it may please him to bestow this grace not only upon us, but also upon all people and nations of the earth, &c.
On Tuesday the 7th of April,
1556 The 165th Sermon which is the
second upon the nine and
twentieth Chapter
5 And I lead you for the space of forty years through the wilderness, and your garments waxed not old upon you, neither did your floes wear under your feet.
6 Also you have not eaten any bread, nor drunk either wine or beer: that you might know that I am the Lord your God.
7 And so you came into this place: And Sehon the King of Hesebon, and Og the King of Basan came forth again us to battle, and we vanquished them.
8 And we have taken their land, and given it in possession to the Reubenites and Gadites, and to half the Tribe of Manasseh.
Proceeding with the matter that was begun yesterday, Moses does here declare unto the people, that they were too dull headed in that they considered not the goodness of God, which they had seen, and enjoyed by the space of forty years. If God should nourish a man but the space of a three or four days, without one morsel of bread; it would seem to be above the ordinary course of nature. But behold, here was an infinite multitude of people nourished with a kind of meat that had not been common. God made it to rain down Manna from heaven, and the people were fed with it; for they had always so much as was needful, and this miracle was so visible, that it could not be called in doubt. Yet not withstanding, the people continued still hard-hearted, howbeit, not for want of knowing that they received that food from God. If the Jews had been asked that question, there here was none of them which would not have answered thereunto saying, Since the time that we came into the wilderness, God has had pity of us, and sustained us; we should have died through miseries and hunger, had he not caused Manna to rain down from heaven.
Also he caused water to issue out of the Rock, that we might have whereof to drink. Every one would indeed have confessed this. But yet notwithstanding they ceased not to murmur against Moses and Aaron, neither ceased they to have longings after their own lusts, saying that the Manna was nothing toothsome, and therefore they could not like of it. Then fell they to fornication, and sedition, and gave over themselves to idolatry and much filthiness. Thus does it appear that this people forget GOD. The matter therefore consists not altogether in the having of some slight knowledge; but it must be applied to the right use, that is to say, that GOD be honored among us, that we do him homage for the benefit that he bestows on us, and thereby begin to put our trust in him, and to have recourse unto him.
Let us mark then, that whereas Moses in this place reproves the Jews for not knowing the favor which GOD had done unto them when he fed them with Manna in the wilderness: he means not that they had given forth in speech, that the Manna came not to them through the goodness of God: but that they still continued dull headed, whatsoever they did confess; for that they despised their God, and turned away from his word, and shut their eyes, even knowing the things as altogether apparent.
But as it was touched yesterday, albeit that Moses do here speak to the Jews; yet does it also concern us. So then we be condemned here before God, if we profit not ourselves by all the benefits which we receive at his hand, as we may thereby be induced and provoked to honor and serve him, and to resort for refuge to his goodness, in such wise as we wander not in our vain and frail hopes, ne stay upon this present world, ne presume anything upon the creatures. Now therefore let every of us look into himself; how do we make the gifts of GOD available, by yielding ourselves pliable to serve him? Nay it seems rather that when he has made us fat, we take occasion thereby to kick against him: as it is said hereafter in the song of Moses. In the meanwhile it appears that we understand nothing that may avail us, to leave us in the right way. For whence comes so much covetousness wherewith men be carried away, so that some are insatiable in their greediness some do burn in their ambition to attain to credit, some like brute beasts do seek to fill their belly, and other some are called headlong to filthiness and fornication? Thus are we all like sheep strayed from GOD. And whereof comes this, but that we never taste of his goodness, neither do we understand it a whit, whereas notwithstanding all our wits should be applied thereto? When the world carries us thus away, we make it manifest that we have smally profited by receiving the benefits which God with his own hand has flowed upon us. Forasmuch therefore as this people was at that time blamed by Moses for the unthankfulness which you see here: let us in these days call down our eyes and confess, that although God has mightily wrought toward us, yet do we continue as doted, and all our senses be as it were, dazzled by Satan: Insomuch that our eyes are blind, & our ears deaf, and we have no understanding nor reason. If a man reply, alleging that God has not done any such miracle among us as he did among the Jews when he nourished them with Manna from heaven, let us mark well that which is said by our Lord Jesus
Christ in the sixth chapter of John: for the Jews at that time did take occasion to despise the doctrine of the Gospel, for that our Lord
Jesus seemed not comparable to Moses, because he also had not led the people through the wilderness. But it is declared there, that he has brought us a meat much more precious, and of more estimation than the Manna: and that it is no excuse for us, to say he made no Manna to fall down from heaven. And why so? For the son of GOD is content not only to feed our bodies, but brings us also the spiritual food to nourish our souls: which is not such a kind of meat as Moses did give. For although the Prophet, (to magnify the grace of God) does say that it was the bread of Angels, wherewith the people of old time were fed: yet is it nothing comparable to this food which we have at this day. For what else is our life than the son of GOD whose will it is that we should be fed with his own substance; Seeing then that we live in our Lord Jesus Christ, and that he is given unto us, so as at this day we are become fellows with Angels, and be partakers of his body, and be made his members: there is no excuse for us if we do not acknowledge so excellent and inestimable a benefit, to be altogether enflamed with the love of our GOD, to be brought to his fear, and to trust steadfastly in him. And therefore let us mark well the comparison that is made here betwixt the meat wherewith the fathers were fed in the wilderness, and the food that is given us at this day by our Lord Jesus Christ.
Having spoken thus of the Manna, Moses adds: That the people did neither ate bread, nor drink wine, or any other liquor that could make them drunken. That is to say, any mingled drink, whereof much is made in the East countries, for there they have excellent fruits, insomuch that they make drinks of Dates and of such like things and all the compounded drinks which they make, they call by one common name, Suera. Now Moses says that there was no such kind of drink used among the people: but that the water which issued out of the Rock flowed out every where, and accompanied them by the way, in such sort that they were ompassed about with the marvelous goodness of God, by reason whereof they were driven of necessity to acknowledge that he had stretched forth his hand, as if he should have put the meat into their mouths. That was the meaning of Moses. And this served to make them to have the better understanding of the gross brutishness which was in them in that they gave not God his due glory. Indeed when the earth brings forth corn for our food, the same ought to suffice to make us to perceive that God shows himself a father to us. But because we be accustomed to it, our hearts are hardened by it, and we see that men be not provoked to yield thanks unto God, when things follow all after one common rate. For this cause ought this circumstance to be well weighed, according to this saying of Moses which we have seen to fore, When you are come into the land: albeit that you shall there eat bread; yet when you has tilled the earth, and that it has yielded you her increase; remember that you was nourished with Manna, and say not; It is mine own skill or mine own hand that has gotten me this food. Look you bear still in mind that your God nourished you after a strange manner for the space of forty years, to the end it should remain with you for a perpetual remembrance, and that you should acknowledge it thus: The same God that fed me in the wilderness, is he that has given me this land, and which makes it to yield fruit, that I may be nourished thereby. Let us mark well therefore how it is not without cause, that Moses says: You has eaten no bread nor drunk wine nor other drinks, and yet was you fed. Now a man would think; at the first sight, that it were impossible for a Man to live without ordinary food because we would always tie the grace and power of GOD to there natural means, wherewith he is served. It seems to us that God cannot work, but according to our understanding, and experience. But on the contrary side it is said here, that the people having not a morsel of bread to eat, did not fail for all that to live in wilderness. And why? For God has means incomprehensible whereby to sustain his creatures, as he showed manifestly at that time. In so much that if need required, God would rather turn the stones into bread, than forsake his people: Also he could as well see them with milk as with bread. To be short, let us mark, that the power which proceeds from the Spirit of GOD is the only thing that maintains and preserves us in our state: as it is said in the hundred and fourth
Psalm. Is not bread a dead or insensible thing? How then could we receive life thereby, but that it is Gods pleasure? Thus does Moses here put the people in mind of the miracle of the Manna, in such sort as he had reported it before. For if the people had incontinently found Manna in the wilderness, they would have thought that the place had brought it forth: but they pined a while, and murmured against God. Then came the Manna, a very uncouth and strange thing. Whereby the people were convinced, that God had regard of their necessity: And when the Manna was fallen every man gathered his quantity, and they distributed it all among them, so as nothing remained, neither wanted there a grain of the wonted measure.
Whereby it appears that the feeding of seven hundred thousand persons with the Manna, yea and that in such certain & foreappointed measure as if a man should say, every man shall have as much as he needs, came not of haphazard. On the other side, there fell none upon the Sabbath day, but on the day before fell double quantity. We see therefore that God distributed his Manna, like as when a mans children come about their father for their food, and he gives every of them his pittance in due measure and proportion: Again, if they keep the Manna beyond the Sabbath day, it rotted: so as they could not keep it longer than was appointed by God, to receive thereof any sustenance and nourishment. We see then that God uttered his power so many ways as the people ought not to have doubted, but that they were fed by miracle, and beyond the common course of nature. That is the thing which Moses declares herein saying, You did not eat any bread.
But let us consider well the reason which he adds here, That you might know that I am the Lord your God. Here the people be reproved not only of over shameful lewdness and stubbornness, but also of utter unthankfulness. If God utter his heavenly power, so as it show itself apparent unto us; we be touched and moved with fear, to yield him reverence: but yet by the way we may allege that he makes us afraid, and that we be astonished at his glory which is the cause why we are not able to yield him the honor that he deserves: but when God joins both in one, that is to say, when on the one side he makes us to understand his infinite and inestimable power, and on the other side draws us unto him gently & with fatherly goodness thereby showing and witnessing the love that he bears unto us: then is there no more excuse, we be double condemned. For (as I said before) the glory of God, ought to make us to stoop, and to yield ourselves pliable unto him; and his goodness ought to allure us unto him. So that unless we be too much blockish, we must needs be thoroughly moved to love our God. Now then if there be neither love nor fear in us after that God has ministered all means & occasions of them both unto us, is it not an utter condemning of us? That is the thing which Moses meant, saying, It is a wonder that you do not otherwise know your God; that is to say, That I am the Lord who have filmed myself to be your father & redeemer n that I have taken you into my keeping and protection, and have not failed you in anything.
Now this that is here spoken of Manna, we must apply to all the benefits of Gods hand. What then is the thing which he intends in showing himself thus bountiful, towards us? On the one side he would that we should acknowledge him to be our only God, and that he has in himself the fullness of all good things, and that he is our father, and that we should not gad here and there as men commonly do, who swerving aside and fleeting too and fro, do daily forge to themselves new gods. They will easily confess that there is one sovereign GOD; but yet for all that, they cannot find in their hearts to rest wholly upon him, they hang always in doubt and wavering, with what is this God? What manner of one is he? You see here how the intent of our God is to withdraw us from all out leaping imaginations, and to plant in us a well grounded and settled determination, that we might say, O Lord, you are he which made both heaven and earth; you has all things in your power, and wider your dominion; it is to you that all honor is due; unto you belongs all power. Thus much for that point.
Now must we proceed to the second; which is, that we so acknowledge him to be our father that, we allure ourselves of his love, and that he has care of our salvation. For if we be at no further point, than to acknowledge him to be God; it does but leave us always in fear: and in very deed the majesty of God does of itself terrify us: insomuch that when as we should draw near unto him, we devise to flee away until the time that he does allure us of his fatherly goodness. The chief point therefore is, that having attributed all power and strength unto him, we understand also that he has chosen and admitted us for his people, and that he will so hold us in his custody as we may be able to say, that our life is altogether blessed, for so much as he has separated us from the rest of the world, and given us privilege to call upon him, and to hate our recourse unto him, and to trust assuredly that he will never forget us, but that he will furnish us with all things that be requisite not only for this earthly life, but also for our everlasting salvation. That then is the true knowledge of God; and if we proceed not to that point, then are we deaf, blind, and senseless. Let us evermore conclude, that until we have learned to honor our God; to submit ourselves wholly unto him; to do homage to his majesty; and to repose all our contentment and the rest in his gracious goodness and fatherly love; so as we stay ourselves altogether thereupon, assuring ourselves that our salvation is sure in him: if we be not at that point, it is a token that we know nothing, and that we be still miserable bulks. We may well say this and that; but to what end? All is but confusion. That is the thing which we have to remember concerning this Text.
Now, that this doctrine might be of the more authority, Moses speaks in the name of GOD, howbeit that it is he himself that speaks wherein there seems some contrariety and looseness of matter. For he says, I have led you through Wilderness, we have discomfited
Sehon King of Hesebon, and Og King of Basan. Thus does Moses follow this sentence, as it were by a thread, and says: I have nourished you in the wilderness, and yet it was GOD that did it.
Meant he to usurp the honor that pertained to GOD alone when he says, We did discomfit those kings? Surely the matter is all one in that Moses speaks in his own person, and in the meanwhile brings in GOD speaking also this does rather give us a profitable admonition, to wit, that although GOD speak to us by the mouths of mortal men, whom he ordains for that purpose - yet must not we therefore diminish the authority of his word. Let us therefore honor God, and yield obedience to his word, when it is declared unto us by men, as if we saw him present among us. That is the thing which Moses meant.
In very deed, he did acknowledge himself to be a frail man, and he exempted not himself from the rest of Adams children, he was a member of the Church. But yet for all that, forasmuch as he was ordained to be a minister of GOD, and was to carry the word in his name: he meant to authorize the word, to the end that it should not be lightly regarded, nor despised under pretence that he which speaks it is a creature. The thing then in effect which we have to bear in mind touching his place, is that when we read the things that were written by Moses, and by the Prophets, and Apostles, thereby we understand that GOD did raise up men to be as instruments and working tools of his holy Spirit: and yet notwithstanding that he will not have our faith turned away from him under that pretence, but rather that we should take hold of his power and majesty by his word, and to yield due obedience thereunto. Thus should we practice this place.
Now after this, Moses adds; That their garments and apparel were not worn with oldness, nor their shoes appaired for the space of forty years. This serves to aggravate the peoples unthankfulness, to the end they should acknowledge themselves the more guilty for not having acknowledged the goodness of GOD which had appeared so many ways. Let us then consider well, that the more GOD does multiply his benefits towards us, and the greater diversity that there is of them, he using it as a mean to instruct us after many fashions so much the greater and more ore heinous is the offence, if we profit not thereby.
True it is, that notwithstanding, although God give us a taste of his goodness and power, but in form one only thing, yet is that enough to condemn us, if we be not edified thereby. But when GOD multiplies his goodness by uttering his power to our eyes, to our ears, to our hands, and to our feet, so as the fault is only in the hardness of our hearts that we be not exercised in his benefits; it makes our sin so much the greater wherefore let us bear well in mind the meaning of Moses, that we may the better do our endeavor to consider how many ways God has made us beholding unto him, and how great the diversity of his gracious doing is towards us, as indeed the number of them is infinite. Let this (I say) the more enforce us to sharpen our wits, that we be not dull headed. Whilst God shows himself to be near us, let us not go far from him, under colour that we be turned away already: but let us gather our wits to us, and consider well how he works towards us. And notwithstanding that our garments at this day be not preserved after that miraculous manner; yet let us not omit to confess always that we be clothed through the free favor of GOD, and that if he did not furnish us with wool and all other things that serve to cover us withal, there would be such a want, as we should die of penury and wretchedness, and there would be no mercy to help it. Let us acknowledge this (I say) and let us profit ourselves better thereby, than we are wont to do.
Now Moses adds more over that when the people came into the land which was promised them, then Og king of Basan, and Sehon King of Hesebon came forth and gave them battle. and were discomfited by the people. Moses does here again lay forth the goodness of God, such as he had showed it to that people. Yet therewithal he reproves them still for their lewdness, and unthankfulness. This meeting of them came to pass contrary to the expectation of the people: for they did not look that Og and Sehon should have showed themselves enemies: but rather that they would have suffered the people to pass.
These then were new enemies that prepared themselves on the soudeine, whereat the people became abashed. And in very deed they had deserved to be quite destroyed: for there was too shameful distrust to be seen in them. When word was brought them that it behooved them to go to battle; behold they were discomfited before they came at their enemies; & they considered not the power of this promise, namely, I will fight for you, you shall stand still, and win the victory by my power. Although that God had offered to be their captain and guide in the war, and had given them so good proof before hand, as they ought not to have dotted at all: yet were they in such perplexity, that all was forlorn and past hope of recovery with them.
Now we know that if men win one battle, their hearts be commonly put up, and they take better courage to go forward: and that contrariwise, if they be replied, then their hearts quail. To the end therefore that the Jews should not be at that point, it behooved God to provide a remedy for it, and indeed so did he of his inestimable goodness. Insomuch that Moses now upbraiding them with it, says, That over and besides that God had fed them forty years in the wilderness, without bread or wine; he had also fought against their enemies; and it was the handy work of God, that they had vanquished the two kings, which came forth against them, and had conquered their countries, and settled there the two tribes of Ruben and Gad and the half Tribe of Manassas. By means whereof one quarter of their people or thereabouts were provided of a sufficient portion to dwell upon. Since it is so, ought they not to have been wakened, though they had been a sleep before? Ought not this victory to have given them both courage and skill how to honor their God, who had so showed himself towards them, and to have caused them to put their trust in him, seeing his grace had been so visible?
But seeing they continue still in their stubbornness, does it not appear that they be utterly past hope of recovery? Therefore as now we see the meaning of Moses. And hereupon let us learn, that we must acknowledge the goodness of God, not only in that he does preserve and nourish us; but also in that he does see himself against our enemies, and suffers us not to be made a pray. When we be in this wise defended by God and that he is our buckler and our fortress; we ought to magnify his mighty power in that behalf, and to acknowledge him to be our God and father, and to yield him the praise that is due unto him.
True it is that we have no such victories as Moses speaks of: howbeit, if we did well consider the hatred that a great many bear toward us, and how eager they be to devour us and swallow us up: we could not but confess that they be bridled by some secret working of GOD, seeing we be preserved all this while, even without the power of many and without any vanquishing of them with our own hands.
This is a marvelous goodness; which it would behoove us to perceive, and which we do very slenderly acknowledge. Now there are also ghostly enemies, against whom we be defended. For what should become of us, if GOD should not fight against Satan, and against all the points of hell? There needs no great fighting against us; (as we see too much by experience) any one temptation be it never so light, makes us by and by to flip away. And And what would then become of us when we be assailed on all sides, and when the devil enforces himself to the uttermost to entrap us? If GOD did not help us then, what would become of us? Now then, let us have our wits better wakened than we have had them heretofore, that we may perfectly perceive how many ways GOD shows himself to be our protector, and that it be not cast in our teeth, that we be deaf and blind, and utterly bereft of discretion and reason.
Now in the end Moses adds; Therefore keep the words of this covenant, to do them, that you must prosper: and hat in all things which you does, all way go well with you. Here we perceive, first that which was more largely spoken of yesterday: to wit, that whereas
Moses had declared unto the people, that God had not given them eyes, nor ears, nor reason: his so doing was not to make them careless or to rock them asleep, or to diminish the failure whereof they were guilty, but rather to drive them to seek remedy where it was to be found. After that manner therefore must we expound the doctrine that is contained in the holy scripture touching the favor which God shows us, in that he vouchsafes to enlighten us, & to reform our hearts to the obeying of him, that he may draw us unto him. True it is, that many scorners will profit but little by this doctrine, and that they will rather take occasion by it to blaspheme
God, and to say: Very well, if I cannot do aught that is available, let
God blame himself. For seeing that he has not given me the grace to do better, what shall I do? If I enforce myself to no purpose: to whom should the fault be imputed? There bee very many dogs, that do thus bark against God. There be others that fall fast asleep in their rechelessness, saying: Seeing it is so, I will keep on my course still. If God list to amend me, let him do it: I can do nothing, it is but labour lost for me to go about it. Thus do the wicked falsely abuse the doctrine of God.
Moreover there be some that have their cares so ticklish, that they cannot abide that we should sincerely and plainly preach that thing which is manifestly declared in the Scriptures; to wit, that it is the peculiar office of God, to enlighten us, to give us eyes and reason, and to draw us unto him: and that otherwise we be so untoward, that we cannot apply our ears, or eyes to anything else than to evil, but are holded in the bondage of Satan, so as we be not able to stir one finger, nor to have one good thought, unless it be given us from about. When we speak thus, there be some that are over dainty, which would fain that this doctrine was buried. And wherefore is it, that they profit so little thereby, and that they do thus kick against the Spirit of God? Is it not wisdom enough for us to declare that which we must understand by the holy Scripture? We hear what speech God uses; namely, that in man there is no goodness, nor understanding of the truth; that he is so corrupted through sin that all the light which we suppose ourselves to have is but mere ignorance: that our lusts be rebellious against God, that we be so dull, as we understand not what is profitable for our salvation; but do draw clean backward. Let us speak simply on that manner, seeing that God does so teach us. But yet let us understand, to what end this doctrine must be referred It is not to the end that men should pass their bounds, or not consider what they are; & that they should be past shame & mock God, as though they were not guilty of evil: but rather that knowing themselves to be men, (that is to say wretched creatures, unprofitable to any good, and that this serves not to make them careless so as every man might say, I can do nothing, let God work if he will) they should flee to him for refuge, knowing that it is his proper office, to remedy our sins, and defaults. And therefore
Saint Paul says, Let us follow our salvation, even with fears and carefulness. And why? Because God gives the will, and the power to perform according to his own free goodness. Look how Saint Paul says, that it be longs to GOD to reform our hearts, that we may will well: for of ourselves we are not able to attain thereunto, but are altogether given to emit, until GOD do prepare us. Have we once a good will? That is not all, for GOD must also give us the power to do it. His doing thereof then is, not for that he is bound that unto, not for that we on our part be ready thereto, or have any disposition or desert in us: but of his own free goodness. Thereupon Saint Paul says, O is it meet that every man should take his ease, and be careless? Nay , clean contrariwise he exhorts us to perform our salvation with fear and carefulness and seeing that we can do nothing, but it belongs to God to give us the good that we want: let the same teach us to stoop and to call upon our GOD, and to seek all our welfare in him. For otherwise, in what case were we? We should be quickly surprised of Satan. That then is the thing which Moses means in that he adds for a conclusion, Keep this commandment.
And whence then proceed this conclusion? Even of this, that God had not yet given the eyes and ears, and that he had not given them an heart to understand Moses makes an argument thereupon, and tells the people that they must bethink themselves to return unto God, and to give over themselves unto him; and then should they be well allured that God would so work, that as many as fought him in lowliness, should be governed by his holy Spirit.
Moreover, let us mark well, that where it is said, You shall keep the words of this covenant for to do then. Gods so saying unto us is not to the intent we should hould but only be talkers of the things which we have learned in his school, but also that we should endeavor to practice the doctrine which we have heard. Therefore, let not our resorting to hear the word be to learn only to talk thereof: but let us also understand, that it must reform our life, so as we may show by our deeds that we have not lost our time, and that the labour also which is taken for to teach us, has not been bestowed in walk. After that manner ought we to keep the words of this covenant. And he says moreover, All the words, to the intent we should put the more endeavor thereunto. For we take some word at a glance and think that to be sufficient. But God will have us to give so attentive ear, as nothing may escape us; and in very deed there is nothing superfluous in his doctrine. Is it meet then that when God does teach us, we should have our ears otherwise occupied, or wandering here and there? The thing which we have to remember (as has been declared more at large already) is not that God would have us to learn but some little piece, and to be able to talk of it, and so to let it slip away again: but that we should in all points and in all respects be well advised to yield him obedience. True it is, that this shall never be done perfectly, so long as we be in this world. He does no more but show us the end whereunto it behooves us to tend. Let us enforce ourselves thereunto as much as is possible for us; and if God does supply our infirmities, we be so much the more bound unto him, for that he bears with us. But yet howsoever the case stand, let us not flatter ourselves; nor fall asleep, under colour that we be weak yea and utterly unprofitable; but rather let that provoke us to go farther, specially seeing we know, that GOD has not set down one piece of his law for one man, and another for another, but will have us all to be all of one faith.
As touching this word where it is said, That you must prosper, or else that you must go aright in all that you does. For this phrase of speech signifies two things, as is to be seen through all other texts of the Scripture. For sometime it signifies to walk wisely, or to behave a mans selfed discretely; and some times it signifies to prosper: and both these may be very well agreeing to that which Moses treats of in this place. For it was first of all declared here above, that when men will needs be wise in their own conceits, and forge to themselves any new rules to live by, then they be blind wretches, and do nothing but wander from the right way. Indeed there is a show of reason when men give themselves over to their own brain, and say, I find it good.
They may well please themselves, and also pretend some proof of the pelting trash which they have invented; according as Saint Paul says, that the traditions of men have in them a kind of wisdom, yea, and a kind of gloriousness, which is counted wisdom in the opinion of the world; and yet every whit of it is but mere deceit. For whatsoever is counted high and excellent in the fight of men, is abomination in heaven, as it is said in Luke: and so also has Jesus Christ the sovereign judge pronounced sentence thereof. Seeing then that the case stands so: let us consider that we cannot walk wisely, nor our life be well ordered, unless it be wholly and thoroughly conformable to the will of our God, so as we gad not in and out at all adventure, nor imagine that we may do what we list, but only give ear to that which God says, and holds us to the same, without swerving either to the right hands or to the left. This I say is our wisdom and our reason: namely, that we yield ourselves teachable unto God, and attempt not anything of our own motion and rashness: but hold ourselves contented to obey Gods ordinance. And thereof also comes all manner of prosperity. For although men bear themselves in hand, that they gain much by following their own imaginations and devises; and that God also do often times permit them to have advancement and furtherance for a time, of purpose to blind them: yet does it fall out, that our end is evermore accursed, when we follow our own devises, and give the rains of liberty to our lusts.
God (as I have said before) does indeed suffer the backsliders to have success in their doings; but surely they see not how just vengeance of God, and that Satan does carry them away, because they flatter themselves, whereupon when they have all things at will, they despise GOD and become unreformable. I confess it comes so to pass: but woe to them which for aim have any prosperity: for their laughter must needs be turned to weeping and gnashing of teeth, as it is in like wise accursed before God. Will we I then have a true and a continual happiness and that God bless all our labours and all that we go about? Let us, then continue in that, which is spoken in this place, namely to submit ourselves wholly unto God, and to attempt nothing but that which he gives leave to Decorative order For when the world deems us most miserable, and our case seems to go altogether backward, and that GOD tries our patience many ways, to as we be at the point to creep out of the way into holes: then both God make it manifest that there is none other happiness but to stick unto him, and to yield obedience unto his word. This is the thing that Moses meant according to that which we saw here before, namely, that our Lord promised his blaring to the people, if they hold themselves under the yoke that he had laid upon their neck. Let us therefore mark it well, that Satan must needs flatter us, as often as we think to be of ability of ourselves. For when e shake off our God, and provoke his wrath; then must he make it apparent unto us, that all happiness lies only in him; and then when we be gone away from him, there remains nothing but all manner of misery; and although he show it us not at the first dash, yet shall it appear in the end. Let us therefore give place to our faith, that we may always stick fast to that which is declared here.
Now let us fall down before the majesty of our good God, with acknowledgement of our sins, beseeching him to vouchsafe to touch us more and more to the quick; that being beaten down with true repentance, we may wholly repair unto him, seeking to be governed by his holy spirit: and that flee so reform us as we may no more live after our wicked affections, but that all manner gain striving may be quite displaced in us: and that therewithal he make us to feel the power of his grace, so as we may stay us altogether upon the fame, and not cease to call upon him, as upon our father & savior, in the name of our Lord Jesus Christ, albeit that we be unworthy, because there are so manythings in us, to make us as strangers 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, &c.
On Wednesday the 8th of April,
1556 The 166th Sermon which is the
third upon the nine and
twentieth Chapter
9 You shall therefore keep the words of this covenant & do them, that you play a prosper in all that you has to do.
10 You be all standing at this day before the face of the Lord your God, your heads of your Tribes, your Elders, your captains, and all the men of Israel: 11 Also your children, your wives, and your stranger which is in your camp, even from the cliver of your wood, to the drawer of your water.
12 That you might enter into the covenant of the Lord your God, & into his oath, the which the Lord your God covenants with you this day.
13 That he may establish you this day to be his people, and he to be your God, according as he has spoken unto you, and as he has sworn to your fathers Abraham, Isaac & Jacob.
14 I make not this covenant and this oath with you only: 15 But also with him that is here present with us this day before the Lord our God: and in likewise with him that is not here with us this day.
16 For you know that we dwelled in the land of Egypt, and that we have passed through the midst of the people that we have gone by.
7 And you have seen their abominations & their images of wood & stone, of Silver & gold, which were amongst them.
18 That there should not be among you either man or woman, household or Tribe that would this day turn away his heart from the Lord our God, to serve the gods of those people: and that there be not among you any root to bring forth gall and wormwood.
We have declared heretofore that Moses in this place did not handle a common doctrine: but that he recited the solemn covenant that was made the second time when the people were in the land of Moab.
And that was, because that all they which were at mount Horeb, were dead in the wilderness. God therefore intending that the memory of that solemn covenant which he had made should not be forgotten, commanded that the people should be bound again, & that the same should be made thoroughly known, so as their posterity might understand that they were a holy people, as we see that Joshua did at his death. And then was the third ratification. For this cause it is said, That they be there in the presence of God. True it is, that as oft as the people came into the sanctuary to offer sacrifice, God showed them a token of his majesty, hereby they were allured that they fought him not in vain, forasmuch as his power was near at hand unto them. But Moses takes this word in another sense, because there had been at that time as it were a solemn covenant, and a more familiar & certain setting forth of Gods glory. In effect he signifies that it behooves them to bring a certain uprightness and foundries of hart in entering into covenant with God to serve & honor him. It is no jesting matter (said he,) you have not to deal with a mortal man: think not this thing vanish into the air. For it is not some notary that is to take your promise, neither is it some worldly solemnity or ceremony wherewith you now deal: but it is God himself which receives the bond which you enter into, & for his part he is faithful, he will not disappoint them whom he reckons for his people.
Therefore be well advised that you bring not with you any disloyalty or hypocrisy but rather see that you tremble before him which is here present to receive the protestation that you make unto him. Now we see what Moses means. It remains that we apply this sentence to our own use. It is true that God does not every day pass such covenant as that was. But yet so often as we be assembled in the name of our Lord Jesus Christ, he is in the middle of us, as he has said: and when the gospel is preached unto us, it is as much as if he spake to us in his own person: and it is our duty to be answerable again that we seek nothing but to be his, and to give over ourselves unto him. Therefore if there be any counterfeiting, let us not think to hide it; it must needs come to reckoning. For whosoever comes not to him with right soundness, does plainly mock the son of God. Wherefore let us consider well that we must not be double minded when we come to a sermon, least Jesus Christ blame us for falsifying our faith and promise, by our wicked a busing of his word and by turning of a thing of such holiness and majesty to a jest and scoff. For when he calls us to be members of his body, and would have us to do him homage, it is an excellent benefit, and such a one as cannot be sufficiently esteemed. And therefore so much the more diligent ought we to be to subdue ourselves unto him. To be short, as often as we go to the Church, is we step but one step there ward, when so ever the bell calls us: it ought to come to our remembrance, that our Lord Jesus
Christ comes there himself to receive the obedience which we yield unto him, and that we come here to make our musters before him, thereby to show that we be his people, yea and his very body. Now as it imports an infinite rejoicing, when our Lord Jesus is here unto us: so ought we also to tremble before his royal majesty, which was given him of God his father; and to resort there with a true and right meaning heart, as I have told you before. And Moses speaks expressly both of men, women, little children, governors, the Elders of the people all the thief of the people, and the handicraft men, even from them that gytted the wood to them that carried waves. Also among them he comprehended the strangers, which were uncircumcised and dwelled amongst the people: and he says that purposely to the intent that the great ones should not think themselves exempted from the common sort. For the greatest honor that kings and princess have, is to be of the body of the Church, if they consider it well. But certainly the Pomps of the world do so blind them that they would be divided from the rest of men, and would have a world by themselves; so as they will not in any wise bow to submit themselves unto God. Nevertheless it is expressly showed here, that every high thing must stoop: and that when God utters himself, then even the highest ought to understand that they must show the way to others, and go before to provoke them by their example. Thus much concerning that which Moses speaks of Princess and Governors. And in likewise when Joel exhorts the people to bewail and lament their sins, and to condemn themselves, he begins with them. Albeit that at the first sight it may seem to be an unseemly thing, and to import a certain shame that the great ones should come to acknowledge themselves offenders before GOD: yet because that oftentimes they be most faulty, the prophet says; that they must begin the dance, and that the title ones must follow their trace, when they see that there is none exempted, no not even of them that be in any authority. Let us therefore understand, that Moses in this place observed great order, in laying that the heads, and Rulers, and the greatest of the people, were there to bind themselves unto GOD, that there might be no greatness in this world which should not stoop unto his majesty.
And he adds, the women and children; that the people might know, how there was no person which should not be comprehended in that covenant. And forasmuch as GOD did this favor to their little children to receive them into the number of his people, it was meet that they should be taught the Law of GOD as soon as they came to the age of understanding, to the intent they might know that they were that blessed offspring which GOD had adopted and chosen out of all the world. And hereupon Moses exhorts the mean to have care of their families, and to consider that seeing all were dedicated unto
GOD, all ought to be referred to that end, and it behooved men to yield him his due, and not to disappoint him of his right to be short, husbands were taught by this word to take pains to guide their wives and children in such order, as GOD might be honored in all the house, and that there might he one common agreement in the same.
Yea, and he says that the way strangers which were uncircumcised were to resort there, notwithstanding that they had not the marks of salvation, And wherefore? Because God was to be honored in the Land of Chanaan which he gave to his people for an heritage. Albeit then, that (to speak properly) there strangers were not of the body of the Church, yet behooved it them also to be bound. To what end?
Because it was not meet that they should have leave or liberty to mock GOD, to unhallow his Religion, and to pervert the order which he had appointed. That in effect was the meaning of Moses.
Now must we apply the fame to our own use. For we be never assembled or come together in the name of GOD, but we make protestation that we be of his flock. It is not enough that every man come there for himself: but the great ones must understand that they are to show the way to their inferiors, and underlings. And they must consider that they be bound with a straighter bond because GOD has set them on high to the intent they should be as Lamps to give light unto others. And therefore if they do not endeavor and enforce themselves to discharge their duties in that behalf, it is certain that they be double guilty. Again, every man ought to bethink him of his household and family. They that will have their wives quiet and obedient unto them, ought much rather to be diligent to cause them to serve GOD, and to take such pains so to rule their children, as God may be the chief father, husband, and master of the house. That is the thing whereof we be admonished here: And if we do not so, then look how often we come into the Church, so many witnessing have we to reprove and condemn us before God, because we do not appear in his presence with such humility as is requisite: but have wickedly broken covenant with him.
And Moses speaks expressly of strangers, to the intent we should understand that when God has given liberty to a country, and established the certain order of his service there, no abomination must be committed in that place, by the inhibitors thereof. For if they say, my servant holds not this religion: I grant it lies not in us to convert him to God at the first day: yet notwithstanding, that it should be lawful for him to scorn GOD and his word, and to use superstitious wickedness and to be disobedient to the common rule; that is too great and intolerable a disorder. And therefore it is showed us here in this Text, that if we covet to be served of them that have not yet the knowledge of GOD, we must keep them in awe, and not suffer the name of God to be blasphemed amongst us, what so ever excuse be pretended. Thus much in effect have we to bear in minds concerning there words of Moses.
Now he speaks also of a Covenant and an oath, and shows that the same were mutually given and taken betwixt GOD and the Jews.
Indeed this matter has been partly handled heretofore. But yet we must remember, that when God makes us to pass any solemn band with him, that full of all he binds himself unto us. And it is a thing that ought to mollify our hearts, though they were as hard as stones.
What are we that our Lord should stoop so low, as to enter into Covenant with us, promising to be our father and Savior, and to be as it were a man that made a bargain of a gift? God indeed requires every of us to consecrate himself unto him, and to forsake all manner of liberty, and to become his subjects, and to continue quiet under his governance; but ere he require this, he makes a gift of himself unto us. That is a matter which ought to ravish us in such wise, as we should make no difficulty fully to dedicate ourselves to our GOD, seeing that he himself allures us thereunto by his own example, and does guide us thither. And we perceive the same yet further as often as the word of GOD is preached unto us: for that is the message of Reconciliation (as Saint Paul says) and God is come near unto us, to be our leader. Jesus Christ says that he was sent unto us, to have care of our salvation and to hold us in his keeping and protection, and also to dwell in us, that we might live in him. Seeing it is so, is it not a brutish blockishness, if we come not with pure and right meaning affection to give over ourselves unto our GOD, who has given us the blessing and privilege to become our heritage, showing there by that he would be possessed of us? So then let us understand, that there is no excuse for us, if when we come to here the doctrine of the gospel, we run every of us astray after his own lusts and affections, and behave ourselves disorderly in our conversation, whereas in very deed we should consider, that when we come from a sermon, we bring such a mark as can not be blotted out; that is to wit, that before GOD and in the presence of his only son, we have professed to be a holy people unto him, and to be separated from all manner of defilements of this worlds: and that although it be not so told us in express words, yet the order that GOD has let in his church does of itself import the same. Albeit therefore that those words be not uttered by mouth, yet does GOD hold us fast tied to that bond: namely, that we should be his heritage, and that he should enjoy us quietly, as them whom he has taken to himself to be of his household. If it be demanded, how it is possible that men should discharge themselves of such promise; it is easily answered: namely, that we promise not anything to our GOD as presuming upon our own power, but receive the grace which he offered unto us, and thereupon have boldness and liberty to promise that we will be his people. And why so? For when GOD calls us unto him, it is not to the end that we should bring unto him that which we have of nature, for that is altogether evil: but because he receives us with this condition, that he will govern us by his holy Spirit, nd hold us so in awe, as the rebelliousness of our flesh shall be a laid by his grace, and we to strengthened as we may be able to withstand all manner of temptations and encounters, and that he will so imprint his laws in our hearts, according to his own saying, as he will cause us to walks in his fears, by giving us the Spirit of holiness, righteousness and truth. Look after what manner GOD calls us unto him.
Moreover he presently adds a promise, that he will still bear with us in our weakness, and in our sins; so we travel still towards him.
Insomuch that although there be manythings amiss in us, and we come not to him with such a perfection as is requisite yet will he handle us with fatherly gentleness, in such wise as our sins shall not be imputed unto us. When we have these two points, we may freely promise unto GOD that we will be his people. And why? Because we stay not upon our own freewill, neither presume we to have such perfection, as we enter into account with him, to say, we be not beholding unto him: but we presuppose that he is ever merciful unto us, to forgive us our sins, and that he will succour our infirmities and imperfections, holding us fast by his holy Spirits. Thus did the people of old time make their oath. And so, we see it is no point of rashness for us to vow unto GOD in promising to serve him, so we have an eye to that which he sets down unto us on his part.
Moreover we must remember, that GOD speaks first and we do follow. If a man should begin and put forth himself to say I promise my GOD to serve him in all pureness of life, it were too great an advancing of himself. And why? For (as have already said) there is nothing in us but utter corruption. And although GOD hate reformed us, yet are we continually hindered from discharging us of our duty, so as we do not the tenth part thereof, I mean even them that have profited best, which are most holy, and as it were little Angels.
Moreover when GOD has once begun, and has said unto us: No, I know you can do nothing, and that you be creatures destitute of all goodness, and that there is nothing in you but naughtiness and rebellion; howbeit forasmuch as I accept you to be of my flock, I promise to govern you with my Spirit. If we receive that promise with assured faith, and accept the offer which GOD makes unto us, we may then say, Well Lord we come here, not presuming anything upon our own power, but beseeching you to govern us: our only desire is that you should hold us as captives to make us to forsake our own lusts and affections, with all the frowardness and wickedness of our own nature. Now then we see that this oath is lawful, and that there is no rashness nor presumption in men.
The second point also is in like wise worthy to be well marked that is to wit, that we ought always to confess, that if GOD listed to examine us with extremity notwithstanding that he have given us his grace, and strengthened us against Satan and all the temptations of the world, yet should we be always his danger yea even to our condemnation, were it not that he did bear with us. So then in making this promise, we do evermore remember that GOD will not enter into account with us, to judge us according to our deserts; but will use his infinite goodness toward us, and have pine on our infirmities. Thus much as concerning the oath. In the Popedom, when Monks, Nuns, and Priests make their vows, they swear to abstain from marriage, wherein they make open war against GOD, and defy him. And why? Because they take that upon them which is not granted them. They suppose that they shall be able to forebear the remedy of marriage, and yet they cannot tell whether GOD has called them thereunto, or no: they have not one word of promise; God has never required such things of them. Therefore is it a devilish at rogancy, and we see how GOD has punished it. But it is a far other matter when we make no promise unto GOD, but of that which he commands, and which he allows by his word. Again, we go not about it with opinion to bring it to pass by our own power and ability ;but because he has told us that he will help our infirmities: for so much as we be evermore grounded upon his free goodness, whereof we may assure ourselves in our Lord Jesus Christ. Thus must we make out solemn oath before GOD. As indeed we be already bound unto him in Baptism, upon such condition as he makes us his promise, and we for our part must make good the same when we come to the age of knowledge. Thus you see how our Lord continues firm and constant to govern us as his people, and to hold us in his keeping to the end: and also that we in like case shall behave ourselves quietly towards him, so as he may wholly enjoy us. That is the thing in effect which we have to bear in mind concerning this text of Moses.
Now he joins therewithal, that the people must enter into this covenant, that they may be adopted as the people of GOD. This word
Enter betokens that all men be of one condition, and that insomuch as they be the children of Adam, they are all strangers from GOD, and confusedly mingled together: and that God drawing his Church to him, should it out in such sort, that it is as it were a new world.
True it is that we must dwell here beneath amongst the unbelievers: but yet nevertheless if we be the children of God, after we be once joined unto him, we must withdraw ourselves from such as he forsakes, and who also turn their backs upon him. The thing then which Moses meant chiefly by this word Enter, is that we must be well advised that we rest not upon our first nature, if we intend to be taken for Gods
Gods children: but that we must resort unto him, not on our feet and legs, but with the heart carried out of the impediments of this world, in such wise as we fail not to dwell in the kingdom of heaven, as fellows with the Angels and with all the saints, notwithstanding that we dwell in the midst of this world. Mark that for one point.
Now here withal, Moses does give the people to understand, that this covenant must be received with servant affection, seeing that GOD did it not, but for the welfare of them that were there assembled. He says that the only intent of GOD was, that Abrahams children should be his people, and that he would hold them for his Church. Is there anything more to be desired than that? It is said in the three and thirtieth Psalm, Blessed is the people whose GOD is the everlasting
God. That is all our felicity and all our joy. The only thing wherein we may glory, is that God shows himself to be our protector, and that he receives us under the covering of his wings. Now if he offer himself thereunto, and do freely allure us unto him, requiring nothing but that we should be his household folk: ought we not to be inflamed with so vehement desire, that we should forget the world, and that nothing should hinder us from coming unto him? Yes truly. The thing then which we have to remember concerning this Text, is that we be double guilty, when we will not be provoked to submit ourselves to our GOD, seeing he seeks neither profit nor advantage to himself, nor we are able to yield him any; but he would that we should be his people for our own welfare, and he has no respect but to his own goodness and infinite mercy, by reason whereof, seeing us to be cursed and forlorn, he accepts us to the inheritance of Salvation. Seeing then that our Lord uses such loving kindness towards us, and powers forth the treasures of his goodness upon us: be not we too lewd, if we come not to him with all our hearts?
Moses adds moreover, that GOD does this, for none other respect, but because he had so promised before, And that he had erst sworn it is the holy Patriarchs, Abraham, Isaac, and Jacob. Here in effect
Moses meant to take away and to abolish all manner of imaginations, which the Jews might conceive of their own deserts and worthiness: for men are commonly given to bear themselves in hands that GOD is much beholding to them; and that they have the forehand of him, and that they were already disposed, and that he finds in their persons some thing to like of, or to love them for. For so much therefore as men are wonted to deceive themselves after that manner, by supposing that GOD has found them better thanothers when he chose them: here Moses cuts off all temptations of Satan, and shows that GOD did not choose the Jews, for that they had more virtue and nobleness or worthiness in them, than all the rest of the world: but that his choosing of them was altogether grounded upon his own free goodness, because he had so promised. And the same is common unto us all. And therefore let us learn, that if GOD do nowadays come nearer unto us than to a great many of other nations; it is not because we be more worthy, or more able to receive it than they be, which are destitute of his grace: but because it is his good pleasure so to do. Now therefore, let us learn to put away all manner of pride and presumption. When we see that the Gospel is preached unto us at this day, and that we have some order in the Church: it is an inestimable benefit. But wherefore is it given unto us? It is not because we have obtained it by our own travail, nor because we have prevented the grace of GOD through our serviceableness; but for that it was his will to show himself kind hearted towards us after this manner. Thus much have we yet to bear in mind concerning this text.
Now finally Moses adds Remember yourselves (says he) for your have seen the abominations of Egypt, and also the Idolatry that is among all the heathen through whom you have gone: therefore be not deceived, neither let there be either man or woman, household or Tribe among you, that will turn away or slide back, and forsake the everlasting your GOD, to give over himself unto Idols. Here Moses, to confirm the people in the obedience of faith, and to hold them under the yoke of good doctrine, does use an argument which at the first sight might seem strange: for we be easily thrust out of the right way, when we see the world corrupted and over thwart. Albeit that we have some good motion and be disposed to serve GOD: yet notwithstanding, as soon as any stumbling block comes in our way, by and by it makes us to turn heads, as we see examples thereof every day: insomuch that the man which is well instructed, and brought to a good point, runs after the mockers of GOD, as soon as he sees them. Another which has tailed of the truth of the gospel, beholds some foolish toy, and some hypocrite seduces him so as he is changed. Such lightness and unsteadfastness do we see in many folk: and yet does Moses take the same as a confirmation to make folk the better resolved to serve GOD: as if he should say, My friends, you have the law which is certain and infallible unto you, for it is the truth of GOD which cannot lie. Seeing that GOD has revealed himself unto you, it is reason good that you should observe your faith and loyalty towards him. But if you say, Why so? Other people deal not after this manner; we see many fashions through the world, every nation has his God by himself; every man has a religion after his own fantasy. Well might you be astonished at there things (says Moses) and well might you be offended at it, if it were new unto you. But you have seen the abominations of the Egyptians, you have seen how foolishly the heathen do worship their Idols; and therefore if you be now moved and offended through the fame, what excuse is there? For Gods meaning was to arm you and to furnish you beforehand against these temptations, to the end you should not be in danger to slide back. We have a good and a profitable lesson to gather out of this text, to wit, that the more we know superstition and Idolatry, so much the more must we eschew the same. And even so it is of all other things that are repugnant to the will of GOD, namely, that we may be reduced by them by the sodaine beholding of them, for want of knowing them beforehand: for we have not the discretion to keep ourselves from them; but are surprised for want of foresight, by reason whereof we perish, and Satan does forthwith trap us in his gins and snares. Let us therefore mark that when we once know the corruptions that be contrary to the service of GOD, and to the doctrine that is contained in his word, we must take so much the surer hold, that we be not any whit moved but go on forward steadfastly, following the way whereunto GOD has called us. As for example; If we have once known the wretchedness that is among the Papists, wherein we ourselves also have been plunged in time past, or if we have seen the mockeries of GOD, which are there used, and the blasphemies, and all the rest of the trash which the Papists call the service of GOD: we cannot but perceive that they be the very inventions of the devil, to turn us away from the obedience of our GOD, to darken his majesty, to cause him to be mocked, and to blind the wretched world. We have been sufficiently warned thereof, yea and we have had the experience thereof. Now if any of us do henceforth turn away, and yield himself again to such abominations, is he not so much the more unfaithful towards GOD?
See you not how his wickedness is so much the greater seeing he does it not through ignorance, nor as a thing that is strange unto him, but as one that is altogether sapped in it? Let us therefore understand that when GOD has once made us to perceive the filthiness and abominations which are among the Idolaters, the same ought to settle us the better to obey him and to persevere in his holy calling. And I have told you how it is after the same manner in other vices. When GOD shows us any shamefulness, as to be given once to whoredom, or give us examples of such as are dissolutely given to swearing, drunkenness or such like things, and that these things be so villainous that they make us ashamed: if we be overcome of them, is not our damnation doubled? Yes surely. It is not therefore without cause, that Moses says here, You have seen. For thereby he shows that we may despise all that the world can do; and that although the misbelievers be more in number than we, and do vaunt themselves to have all the sway, as concerning the world, so as we bee but a little handful of people, and they triumph over us: yet we may defy them, because we do know what difference there is betwixt the pure doctrine of the Gospel, and all the abominations and Idolatries that Satan has brought into the world: insomuch that having the truth of GOD once manifested unto us, we ought to stay upon the same, we ought never to be shaken for anything that can happen unto us. Look to what purpose this admonition ought to serve us at this day. Now therefore when we look upon all the whole world; beholding the horrible divisions that be in the Popedom on the one side, and how
Mahomet the deceiver has seduced all his sect, and thirdly how blind the wretched Jews are: thereby we ought to be the better assured, that seeing our GOD has called us unto him: and familiarly uttered his favor towards us (according as our Lord Jesus Christ does protest that he will call us his friends and not his servants, because the secrets of the kingdom of heaven are revealed unto us by the Gospel): we ought thereby to learn to apply the same to the certainty of our faith and not to regard though the faithless do both themselves and boast of their abominations, because we know well that GOD condemns them altogether, and that we ourselves maybe judges thereof, forasmuch as we have the word, whereby the world must be judged.
In doing hereof, Moses keeps here a certain manner of proceeding which is worthy to be noted, saying, That neither man, nor woman, house nor tribe, ought to turn away or go to serve strange Gods. Now he does us to wit, that when mischief is begun, and a breach made, the devil will find means, to spread his poison farther, if it be not prevented and remedied in due time and place. When some one man steps up to pervert the pure religion, it seems at the first to be a matter of nothing: but if it be let slip; that one man will lead a whole house, and that house will the Tribe, and so at the length the whole people is perverted. So much the more vigilant therefore should we be, specially seeing that the Spirit of GOD does stir us up we ought to be moved to keep good watch in this behalf, for we cannot be too diligent therein. Now then let us not fore flow the redress of any manner of corruption be it never so small. When we see a wicked man that goes about to infect the flock, let him not be suffered: for if we suffer him, the corruption will forthwith spread itself both into small and great. After one man follows a whole house, and after a house goes a whole kindred, and would GOD there were not so notable examples thereof. But what? Albeit that GOD do show us this by his word, and although experience ought to make us wise; yet is it not regarded. For men do ever more bear with some evil or other, nd suffer it to slip. And why? It is not yet common (say they,): it is not yet hurtful. No: but they foresee not the danger. Nevertheless there is a danger, which I pray GOD we feel not in the end too much to our cost. So much the more therefore ought we to mark well this doctrine, where Moses says not at the first dash, Look that all the people swarve not, or that one Tribe give not over itself to the superstitions and Idolatry of the heathen: but he begins at one man alone, and then sets down the woman, and after proceeds to the whole house, and consequently to all the people. For if there be but one serpent, he poisons all things out of hand with his only biting.
And if Serpents can also infect the air with their very breath: surely when men are poisoned by Satan, they carry abroad so much the more venomous corruption: insomuch that if any body come nigh them be it never so little, it is a wonder if they be not infected and marred with the very breath of them. Seeing then that we have made a covenant with our GOD according as he has gathered us into his flock, and both daily make it manifest to our eyes that we be his church; let us continue in that obedience, and let every of us first of all watch over himself according as is seen here before, where it is said, Take heed to your souls: let us take good heed, for every man is commanded of God to watch over his own soul. But yet thereupon we must yet go further, namely, to have care of our neighbours, that every man helps to amend them that have done amiss, without any bolstering or bearing with the evil committed. Otherwise it is a wonder to see how that after one man has once infected his wife or family, the corruption will spread itself over a whole people, in such wise as the mischief cannot be helped any more because it has gotten so far.
And Moses does purposely use a similitude, which is worthy to be well weighed, where he says; that there be not found among you any root that brings forth wormwood and gall. Whereby he warns us, that as often as Satan sends forth his underlings to turn us away from GOD; and wicked people go about to bring Religion into contempt, and to bring to pass that all things may be so turned upside down and mingled together, as there may be nothing any where but ungodliness: it is all one as if there were some secrete root, which afterward will sprout forth, and we must needs be poisoned with the fruit which it shall yield. Now therefore let us in good time pluck it up. We see whereto this similitude tends. Let us add thereto the exhortation which the Apostle makes in the Epistle to the Hebrews; for he has respect to this text and expounds it, and applies it to our instruction. Forasmuch (says he) as the despisers of GOD, which go about to seduce the people, and to turn them out of the right way, be bitter roots, we must not look that they shall yield forth good fruit.
For we cannot easily pluck up an evil weed, when it is overspread so as it has choked and corrupted the good seeds, because it was not taken in time. Let us therefore be diligent and careful to pluck up evil roots: and when we see any bitter weed, although it bear no fruit, yet let it be looked unto in due time. For GOD works a great miracle, when he delivers his people, at such time as they be careless; And would GOD that the examples thereof were not in common in the world as we see them. For then would not men give so much liberty to the wicked, nor suffer them to prevail so mightily. When they have infected all; then men sigh and lament, but in the meanwhile they seek no mean to provide for it. So then let us mark well, that (as the Apostle tells us) we must not be careless and flows in this behalf: but as soon as we see any lewd disposed folk which obey not the direction of GOD, ne yield any reverence to his words: let them be cut off. If we see them sow abroad wicked matters as cockle or darnel, to make men to swarve which were in the good way; let us refill them with all our power, and let them be in authority bend all their force and diligence thereunto, and let every man in likewise apply himself set so further the same, so as we may be the true seed of GOD, and continue in the purity of his Gospel, and bring him forth such fruit, as he may be glorified throughout our life.
Now let us fall down before the majesty of our good GOD, with acknowledgement of our sins, beseeching him to make us so to feel them more and more, as we may be touched with true repentance, and we come unto him, not only to obtain forgiveness of the sins) that we have committed, but also to be governed by his holy Sprite, and to be kept in such sort by him, that albeit Satan fight against us, yet nevertheless we may continue in the service of him which has once called us, and purchased us for himself. And therefore let us all say, Almighty God heavenly father, &ceiling
On Thursday the 9th of April.
1556 The 167th Sermon which is the fourth upon the nine & twentieth Chapter. hat there be not among you any root that brings forth Gall and wormwood:
19 And so it come to pass that some man hearing the words of this curse, do bless himself in his heart, saying: I shall have peace, notwithstanding that I walk after the purpose of mine own heart, and so put drunkenness unto thirst.
20 The Lord will not agree to forgive him: for then the wrath and Jealousy of the Lord will kindle against that man, and heap upon him all the Curses that are written in this book.
21 And the Lord will wipe out the name of him from under the heaven, and the Lord will school him out from all the Tribes of Israel to mischief; according to all the Curses of the Covenant that is written in the book of this Law.
We began yesterday to declare, wherefore Moses did put forth this similitude of the evil root, which brings forth bitterness and gal. For we do not perceive at the first sight, when the devil begins to work in us, until we be corrupted and marred, yea and that the things be past remedy, which at the first might have been taken away. Therefore we cannot be too circumspect in keeping ourselves, seeing that of nature we be inclined to evil, and we be so frail; that ere wee bee aware, the devil takes possession, and then every man infects his neighbour, and so the corruption is spread throughout all. Here he shows the principal danger that men ought to beware of; which is that they become not hard hearted against the threatening of GOD. For it must needs be that we are altogether senseless, when we feel no more any remorse or grief of conscience, but rather do spite God through devilish pride. For men to overshoot themselves, it is too ordinary a matter; to be slow when they are driven and pricked forward, is yet a common fault; again, not to believe good counsel at the first, is a thing to be seen daily. But if a man become a scorner and take the bridle in the teeth to dally with God, persuading himself that all the threatening, which are laid before him, be nothing, and that all is but a fable whatsoever is said concerning the judgment of GOD, so as her takes leave to do what he leaves, and will be ordered by no means, but follows his own swindle like a horse that will not be tamed, and resists all that may be soon unto him; when a man overshoots himself so sure, it must needs be that he is like a desperate creature.
Thus you see whereof Moses admonishes the people is in this place.
Let a man beware (says he) that when he hears the curses which are set forth in the Law, he say not? Well, yet shall I not fail to have peace still although I give myself over to all mine own ways, and follow my lusts. Indeed GOD said that I shall be accursed, but I seek not, I will abide the hazard come what will: in the meanwhile I will not vex myself with melancholy, I will make mercy, come what come will. When men jest thus desperately, they be undone, and they become altogether unreformable.
Now first of all let us mark how it is said here, that when we have heard the curses that are contained in the Law, it is a token of a spiteful and bitter mind to say; Tush I care not a whit what God speaks. Albeit that we were not taught by any doctrine: yet have we a witness within us which speaks unto us, namely our own conscience, whereby every of us is reproved, and driven to understand that God is our judge, yea, even when we be absolved by men, as they be which escape by bribes, presents, favor, sleights and subtleties; who being absolved by men, fail not to bear their condemnation still about them in their own hearts. But if when God shows unto us that we must come to an account, and wakens us up, by confirming and ratifying that which we do already know and perceive, concerning the difference betwixt good and evil: if we then continue still hardhearted; is it not to be said that we be as good as bewitched by Satan, and that he had bereft us of all understanding and reason? To be short, let us earn to walk in fear and carefulness, when so ever our Lord speaks unto us, and quickens us up by good warnings and admonishments. Let us beware that we stand not stubbornly against him: for we see what they gain in the end which be so canker hearted against GOD, here withal let us call to mind that have said already; namely that the biggest point of all wickedness is when men bless themselves in their hearts, that is to say, when they bear themselves in hand, that all shall go well with them notwithstanding that God do threaten to be their enemy, and to make them to feel his wrath. And this is written more at large by the Prophet Esay. For there GOD complains of such as scorned the Prophets; for there were in those days the like scorners that are to be seen in these days. Tush (say they) let us make good cheer, we shall die tomorrow. They had made that saying a common proverb. Therefore when the Prophets perceived that all things were so fat out of order as was horrible to see, and that iniquity was become like a water flood, so as men kindled the wrath of God more and more: they did not cease to cry: Wo, wo, it is impossible that GOD should forbear us or suffer us any longer: he has used so long patience, that now we must needs perish all of us. They heard nothing but dreadful threatening. When the Prophet spake to them, is was not to qualify the plagues, but as it were to say, you do not yet hear the hundredth part of the punishments that shall come upon you: and for so much as you make none account thereof, but show such hardness of heart and stubbornness against GOD and his Prophets, you must be all confounded. These Gallants scoffed at such threatening, saying: Look, we must die tomorrow, let us therefore make good cheer today.
Look at what point they were. Would GOD that such scorning of GOD and his word were not yet still in the world. But our Lord adds, saying, I have called you to sackcloth and Ashes: I required nothing but your repentance and amendment, that you might obtain mercy.
Howsoever the case stand, I am desirous to soften the cursed hardness and stubbornness of your hearts; and you hold on still, and scoff out all things. But as truly as I am God (says he) this sin of yours shall never be blotted out. As if he should say, never think me to be GOD; nor never take me to be the Judge of the World, if ever this sin of yours be forgiven you. It is an offence not pardonable, when men do so harden themselves against me. Soothly, it is a threatening that should make us to tremble, and cause our hair to stand on end, when GOD swears by his name, and protests that he will be no more known for God, if he punish not those scorners with all extremity, which will not bow their necks when he would have them to feel their sins, that they might repent.
This sentence answers to the Text of Moses, where he says, Beware that none of you having heard the curses which be set down here, do bless himself in his heart, and that he lay not: God will easily forgive me: and thereupon sods himself with hope of ease, notwithstanding that GOD denounce war against him. Now therefore as soon as GOD denounce us to his judgment, let us learn to enter into ourselves, and let every one of us make his own indictment, and let us look beforehand a far off at the curses whereof herd-troth/0i. Albeit that they do not appear at the first, yet let us behold them by faith, like as it is said, That No saw the flood beforehand which all was at rest, and when men were most drowned in their delights: for the world was fair and pleasant, and it seemed that all should go well: But No in the meanwhile stretched out his fight about a hundred years before him; even six score years beforehand did he behold that which God had spoken. And even so must we Decorative order Let us not tarry till GOD smite upon us with main strokes: but as soon as we have offended him, let us by and by look into his law what our state and condition is. And for so much as we see there how GOD declares that he will punish the despises of his Majesty, and all such as strive against his word, threatening specially all adulterers and whoremongers, all drunkards and blasphemers, and condemning all extortion, deceit, perjury and envy: let us beware that none of us promise himself peace and rest, whilst he sees that God exhorts to repentance. For it must needs come to pass, (as he says in another place) that when they say, Peace and all is safe, then shall they be suddenly confounded. Certainly it is a monstrous matter and against nature, that men can think themselves blared, when they hear that GOD does curse them. And hereby we see how froward we are, if GOD restrain us not: yea and we see how it is a common and an ordinary faults. For GODS threatening be not secret, they found continually, and we have our ears beaten with them; and yet who is he that is moved at them? True it is that with our mouths we utter not the words that are set down here: but yet we never have any such obedience, neither are we ever so beaten down with our sins, as to be afraid of GODS threatening: Nay, we rather defy him and all his power; and to our seeming, all the afflictions wherewith we be threatened are nothing, until we feel them. So much the more therefore ought we be warned to look to ourselves, or else we shall have our eyes and our senses so blinded, that we shall not understand anything of all that is told us. Wherefore let us benefit ourselves by the lesson that Salomon gives us, where he says, Blessed is the man that is afraid in his heart, to the intent we be not desirous to cheer up ourselves, as it were in despite of God.
Also we have hereupon to mark that which is said of the undertaking or double dealing of the heart. This word comprehends all things that men forge of their own fantasy. Soothly the imagination of man is a dreadful dungeon; and when we be once plunged into it, there is no way to get out again; and yet there is hone of us all but he seeks to follow the imaginations of his own heart. Seeing therefore that on the one side, when a man gives himself liberty to do whatsoever he has devised in his own mind, he plunges himself as in the gulf of hell, and yet nevertheless every one of us is drawn and driven that way: let us have so much the better consideration of this that is spoken here.
Now Moses intends to make men ashamed, by setting before them the presuming of their hearts; together with the Rule that God has given them. We cannot do amiss in following the will of God, as hereafter we shall see more at length: it is a ready way; and he does evermore reach us his hand, we do see whither he calls us. The way is certain and infallible, when we obey GOD. Now if we notwithstanding, do wittingly like better to blind ourselves with our own vain fantasies, and to entangle ourselves in them, so as we ought not which way to turn, but we be carried here and there, and one mischief hales another, without end or measure; must it nor needs be, that we be too much bewitched? So much the more therefore behooves it us to weigh well this word of Moses where he speaks of the undertakings of the heart.
Moreover, men follow the devises of their own hearts in two manners; the one is when they forge unto themselves a Religion after their own liking, and thereupon will need serve God after their own fantasy; else when they sooth themselves in their sins, although they have them laid open to their races. The idolaters thinks not that they do ill, when they bring their own pelting trash unto God; as for example when they set up a puppet and kneel down before it, they think that GOD is well honored. Again as we see amongst the Papists, how they move on Pilgrimage, and cause Mass to be sung, and babble before an Altar, and carry Candles, and fast some certain days; when the Idolaters do thus torment themselves in vain, it seems to them that all is well, and that it is acceptable to GOD, and that he does them wrong, if he take it not in good part. And yet in the meanwhile they be but inventions of their own brain such as God utterly mislikes and condemns. And therefore let us mark well that Moses in this place meant chiefly to pluck men away from this kind of madness, which is in all Idolaters, in that they would serve God after their own fashion, having no respect to that which he has commanded by his word. Albeit then that at the first they do not perceive their lewdness; yet is it not to be said that they be clear, neither can it serve them for an excuse. Mark that for one point.
Now if they be to be condemned, which think themselves to do their duty; and have a good intent, as they term it: what shall become of such as weetingly provoke the wrath of God. They know well it is naught, and that it shall not escape unpunished, and yet nevertheless they cease not to harden their hearts. And wherefore? For their lust does drive them thereto, which boils in them as they must need accomplish that which they have imagined. Now when men do thus harden themselves against God, notwithstanding that their conscience does reprove them, and they know that they do ill: what is to be said to it? Let us learn therefore to behave ourselves well these two salutes, and generally let us not fight against GOD; but when our heart draws us either one way or other, let us understand that all that ever proceeds from ourselves, is contrary to the rule that our Lord has delivered us: and let us know that there it none other mean to discern what is good and what is evil, but by submitting ourselves to the doctrine by the which our Lord holds all our senses, thoughts and affections captive. That is the effect of the matter which we have to bear away in this place.
Now Moses adds another similitude, saying, That such fold do mingled drunkenness and wickedness together. The words import as much as if it were said, that they do mingle drunkenness and thirst together: but we will take it as it is here set down. Indeed this place has been expounded diverse ways: insomuch that some to play the fine headed fellows, have said that by the phrase which has the word
Thirst or Thirsty, Moses meant that part of the soul, which yields itself to be governed by reason, for as much as it is desirous of knowledge and seeks after it: and yet nevertheless does inter-meddle with the other which makes him drunken with his own voluptuousness and delights; and has neither measure nor stay of itself. But these be vain speculations which we must let alone: neither had I spoken of them, but to the end none should deceive themselves with them. Let us come to the plain meaning of Moses.
We have seen here before the matter which he creates of in this place; and no doubt, but this serves at an exposition, for the better declaring and confirming of that which we have seen already. By the Thirsty therefore or by Thirst, he means the appetite of man which is always hungry: and I mean not the appetite of eating and drinking, but the appetite of all our lusts. You see then how man in his own nature is as it were thirsty, so as we be always sharp set, and cannot be satisfied by any matter of means; for as soon as we have been tempted with one wish; by and by we come to another, and there is no man but he is vexed with diverse changes and sorts of thirstiness.
For albeit that vices reign more in some than in n other some; yet notwithstanding the man that is given to covetousness misses not to have other lusts, in so much that covetousness is not without cause counted the root of all mischief. Likewise a whoremonger is carted away by his affections, and wicked lusts, and yet has he other vices also therewithal. When we have well examined the nature of man, it will be found that Moses could not better compare them than to such as be thirsty. And why so? For they are never at rest, they be never contented, they are always sharp set, and they be evermore eager of their desires. He speaks it expressly in the feminine gender and says, She that is thirsty, because the present case concerns the lust of man.
He puts it in the person of a woman, but yet nevertheless we see what he means. And wherefore does he put in Drunkenness? Because men be so far out of order, that they seem to have no discretion at all: and when they be once a little disguised, anon they become stark drunken, in so much that they seek provocations to drink still, and to guzzle wine, and to swill it in more and more. You see that when a man is once out of the way, he lays on drink still, and the more he drinks the more he may (as they say) and experience shows it. Now then, when man is accustomed and thoroughly nuzzled in drunkenness, he becomes a windsock, so that although he power in never so much wine yet is he never filled, but does still gulp it up without end of drinking. We see these great drunkards, how all men wonder at them, and it is a marvelous matter where they bestow the drink which they take in. It seems impossible that any stomach should hold it. Again we see that they are past all shame, and at all their venting places do cast out the wine which they had taken in.
And be they once empty, they be as ready to drink again as ever they were: and when they favor not the wine, then must they have new devises to procure appetite. If wine mislike them, though they be ready to burst, yet must they eat some strange meat, as either a Carbonado, or the very snuff of a Candle, or a pickled herring, and I ought not what else; so that to all seeming they mean rather to murder themselves, than to have any honesty in them.
Now let us look to the course of the Text, and we shall find that this similitude is so fit, that Moses could not have set forth the lusts of men better than by comparing them to men over surfeited with drink: for it is certain that we shall never be so well stayed in our affections, but that we find this in them, I mean until God has reformed us by his holy spirit. Indeed we see some have more honesty in them, and which lead not a dissolute life, neither in whoredom, nor in drunkenness, nor in swearing, nor in theft, nor in any hurtful thing. Well then, in these there is some show of virtue, but yet it is impossible that a man should not be unclean in his heart, until God do govern him: for our nature must needs be evermore sinful: and that which is said in Genesis must needs be accomplished in us: namely that all that ever the heart of man does imagine, is froward and wicked. Now seeing it is so, Moses tells us here, that it is over much for us to have this cursed inclination by nature; and therefore we must fight against our lusts: like as when a sick man sees himself out of temper, he must think that if he fulfill his own fantasy, he shall bring himself to a hot and continual ague, and so kill himself. He must therefore restrain himself. And why? For his desire is disorderly. Even so it is with us: and so must we fight against our lusts and affections; and it is a difficult combat. Let us labour therein by all the means we cant and yet shall we not so much prevail, but that somewhat will be still amiss. Now if in head of repressing our lusts & of holding them straight curbed, we flatter ourselves and nourish them: is it not a willful throwing of ourselves into destruction? I know a vice that does reign in me, and I am to fight against it: that is my right exercise, unto the which God has called me. Now I conspire with my natural inclination, which is wicked; I see it is a disease that will kill me; unless I provide for it and keep good order: and yet nevertheless I will as it were compact with the sickness, and follow mine own appetite: what is to be said to it? The greatest mischief of all is this, that Moses sets down here: namely that men be not content to softer their lusts, and to sod themselves with vain flatteries, but they do also cast themselves to the spoil like mad men, and become drunken to bereave themselves of discretion; yea they become very beasts, to the intent they may have no more feeling of their evil; they cast away all shame, to become like unto brute beasts: they have no grief of conscience, and they proceed so far as to blear out their tongues against all manner of admonitions that be given them. When men come to that point, it is aright adding of drunkenness unto third. But now let us learn, that when our Lord shows us our faults, it is to the end, that every of us should enforce and strain himself to correct his wicked lusts, and beware that we maintain them not. But about all things let us take heed that we tempt not GOD, ne make war upon him openly, ne proceed to add drunkenness unto third, that is to say, that we add not beastly distemperance to our own wicked inclination. It is too much that we should be allured by our desires, and lusts; but to become so drunken and beastly in them, as to have no consideration at all of them; and to be sapped in our naughtiness that we fall to seeking of monstrous things after the manner of drunkards: Alas, whereto tends it? Is it not an utter defacing of GODS image in us, as much as we can? And yet is it too much seen in the world; for they that flatter themselves in common vices, do fall in the end into so heinous and great enormities, as it seems, that they would confound heaven earth together. When When a man has a long while made none account of God, and is become drunken in his filthiness; what will he do after he is so besotted. He will pass the bounds even of natural honesty, in so much that the very beasts do hold their lusts in order: but man, not knowing at all what he is, transfigures himself: and that is it that Saint Paul means in saying, that when men have despised GOD, they fall into many concupiscence, and they must needs forget themselves, and throw themselves headlong into so shameful enormities, as a man cannot tell how to work them greater reproach than they do to themselves. Wherefore let us be afraid of such vengeance, and let us always be mindful of this drunkenness whereof
Moses speaks in this place that we may beware of it.
Then he adds, That GOD will never be merciful to such a man: but his wrath shall kindle against him, and his indignation shall be moved at him, all the curses contained in the Book of the Law shall be heaped upon him and rest upon him, and he shall be cut off from the Tribes of Israel to his undoing. This is the same thing which I alleged erewhile out of the Prophet Esay, where God swears, that he will never forgive such people, as have so abused his patience, and made a jest and a scoff of the warnings that he gave them. As much also does Moses say thereof here, though in another phrase. God (says he) will never forgive such a man. Hereby we are admonished, that although we have offended God, yet there is place to obtain mercy and forgiveness, so we be not hard hearted, but do lament specially when we be admonished, and when men flame us more plainly that we must repair to the goodness of God. When we deal so, then there is a convenient help already prepared for us. But contrariwise, if we continue in our stubbornness and for the having of more liberty, do proceeds to willful stubbornness against all counsel, and become deaf to all the threatening of the Scripture, bearing ourselves in hand that there is no judge in heaven: when we deal so, let us not think that our Lord will suffer such stoutness, for it is too devilish. Needs must men hate utterly forgotten what they are, when they can so provoke their judge GOD therefore will never forgive such a man. Now then, are we called to repentance? Let every of us bow down our necks, and be touched with such a lease of Gods judgment, as may hold us in awe, and make us to repair to him when he calls us, while we have time, and while the gate is open let us enter, for if GOD do once shut it, we may knock, and we may wail and howl as Esau did: but it is too late. To be short, Moses tells us, that whilst we have mean and access to return unto him to obtain grace, we ought to step to it without mocking of his word: and that when we be exhorted by it to consider ourselves, we ought to beware that we make a right confession of them, and not resemble other men which are so dull that they have no understanding of the vengeance of God wherewith they are beset.
Moses says farther, That the wrath of GOD shall kindle, and his indignation shall be moved against such a man. Whereby he signifies, that GOD will never pacify his wrath against any of those that do so abuse his fatherly gentleness and have horded up the treasure whereof Saint Paul speaks in the second Chapter to the Romans in the time of GODS long sufferance. For certess Gods sparing of us, is to give us leisure to come to repentance. He waits for us, and if we make no account of returning unto him, specially when he does provoke us, but do yet worse: is it not good reason that he turn our willful stubbornness back upon our own heads? Yes: For we do but heap up so much the greater cursedness upon ourselves.
Upon whom shall it light, but upon us, in such sort as we be altogether overwhelmed? When a man does thus increase his lewdness, and scorns Gods and besides all the other sins which he has committed, outrages so far as to say, I will not give over mine own pleasure, bearing himself in hand that Gods hand cannot touch him, but that he has a covenant with Hell and death, as says the Prophet Esay; when we be at that point, is it not, as if we should draw some mountain or house upon us to overwhelm us withal? Let us learn then that our Lords does here utter forth a special wrath against all them that will not be moved by his word, but continue utterly unreformable. His wrath (said he) shall be kindled against them, and his indignation shall be stirred up.
And for the better expressing thereof he said: That the curses of the Law shall be upon him. He had said before, all this shall cleave unto you. And here it is said, that they shall rest. Purposely is this word set down, because men do ever think to escape and to outrun the punishments of God as when a dog feels a stripe with a cudgel, he shakes his ears; and would fain scape, but the blow doubles, and he is cudgeled well and thoroughly, and yet he seeks still to fly away: Even to it is with us. Therefore if God punish us there is none other helps but to stoop, and to lament by considering our sins. But instead of this we think to go quite by removing from our standing. That is the cause, why men be tolled with unrest, when God does visit them, and they perceive that they have offended him: they torment themselves, supposing that it shall avail them much; it is nevertheless to their confusion. Therefore said Moses, that the curses which be contained in the Law shall rest upon us. Let us not think then to cast them behind us, neither let us think to escape, when we play the mad bedlams and kick against him. That is but a folly; they must of necessity lies upon us, yea in such wise as we shall not feel any case. That is in effect the thing which we have to bear in minds concerning this place. After Afterward he says yet farther, That such a man shall be raised out from under the heavens, and his name also. Now GOD speaks not of one curse only: but says that when a man is not humbled thoroughly by one punishment, there shall come a whole dozen upon him. Nay the number shall not be certain, but (as we have often said heretofore) the number shall be infinite, as we shall see again in the xxxii. Chapter, that God has incredible means to tame those that are so stubborn against him. And now for a conclusion he says, that the name of such a man shall be rased out from wider heaven. As if he should say, God will root him out from the number of his creatures, so as be than be no more reckoned among men. Indeed the principal matter which we should desire, is not to have a name wider heaven, but to have our names written above in the book of life. Nevertheless, Moses in this phrase of speech, comprehends also the eternal damnation. And why? For we know that our Lord did at that time utter forth his goodness and love towards the Jews, by earthly benefits: and contrariwise his wrath also by temporal punishments.
Moses therefore in saying here, that God will wipe out the name of such a man from under heaven; meant according to the same rule, that GOD would no more reckon him in the number of his creatures.
Now if we be not worthy to be counted here beneath for the creatures of God, nor to live amongst horses and Airs: how shall we be partakers of the glory of heaven, to be companions with the Angels, in the immortality which is prepared for all the faithful and for all
Gods children? We see how the meaning of Moses is that God so rase us out of the roll of life and salvation, as we shall not be counted worthy to bear the place of his creatures, but this curse shall appear upon us even by the things of this world.
And thereupon he says, That such a man shall be cut off from the tribes of Israel to his undoing. Whereby it is showed unto us, first that God had separated that people to be preserved. And it is a doctrine that appertains to all the faithful. Indeed we have a special mirror thereof in the Jews: for we see that when the first born of Egypt were slain, the Angel touched not the houses which were marked with the blood of the Paschal Lamb, but it was Gods will that they should be free from such vengeance. Although then that as long as we live in this world, we be environed with all manner of miseries, whereunto this human life is subject, and that all the diseases which can happen unto men, be threatening of death, and that we be likewise subject to all the mischance that can happen unto us, by air, water, fire, earth, and the heavens; which do all serve to bring us to ruin and confusion: although say I that as concerning the human states, we differ not from them that be afflicted to the uttermost; yet nevertheless our Lord preserves us and should us out, as if he should gather us into a corner by ourselves. Well may we be mingled among those whom God has cast off: but yet beholds he us always with mercy. This is in effect that which we have to remember concerning this place: and it does import an inestimable comfort. For albeit that we be subject to all the miseries of the world, yet does God so preserve us, that of a special privilege, we be safe by his means because he is near us: so as the mischief is ever put off by his hand which is present with us and either we be exempted from it, or at the least, he gives it such due, as we have cause to rejoice, and to give him thanks for that he has so preserved us. Thus much for one point.
But yet for all that let us beware that we abuse not that goodness of God; for if we do, when we be gathered to be as of his household, he can very well cut us off again; as it is fitly said, that such a man shall be cut off from among the Tribes of Israel: to show that it is not enough for us to be received into Gods Church, but that we continue in his obedience unto the end, to the intent that he may continue his grace toward us, yea and to continue it in such sort, as we may be of that Israel, whereof God speaks by Ezekiel, to wit, that we may be in his fierce Roll. For there be many that be enrolled before men, which nevertheless be rejected of God. And therefore he speaks purposely of his secret Roll, where they be written that be his people indeed.
That is it that Paul speaks unto Timothy, that they be letters enclosed up. God (said he) knows them that be his: and that is a decree which stands steadfast. Therefore let us learn so to yield ourselves obedient to our God, praying him, that like as he has vouchsafed to draw us unto him, he will also pursue it, and increase his blessings: and that when we be once grafted into the stock of Abraham, to be his children by faith; we may always hold on still in the course of our adoption, that in the end God may acknowledge us for his children, and we be made partakers of the glory which is prepared for us, seeing that in this world and in this short life we have enjoyed blessings, by the which he makes us already to taste of his love.
Now let us fall down before the face of our good God, acknowledging our faults, and beseeching him that we may be more and more call down in ourselves, to have such a horror and feeling of our sins, as we may not fail to run unto him, and to flee for refuge to his mercy, that by forgiving us our sins from day to day, he may amend us evermore, until he has quite rid us of them. That it may please him to grant this grace not only unto us, but also to all people and nations of the earth, &c.
On Friday the 10th of April 1556
The 168th Sermon which is the
fifth upon the nine and
twentieth Chapter,
22 Thus will the generation to come, say, namely your children which shall succeed after you and the stranger which shall come from a far land, when they see the plagues of this land, and the diseases of it wherewith the Lord shall have smitten it: 23 The brimstone and fault wherewith he shall have burned all his land, so as it shall not be sowed, nor yield fruit; nor have any grass growing thereon, as in the overthrow of Sodom and Gomorrah, Adam and Seboim, which the Lord destroyed in his wrath and displeasure.
24 Then shall all Nations say, wherefore has the Lord done this to this Land? O how fierce is his great wrath?
25 And it shall be answered, because they forsook the covenant of the Lord GOD of their fathers, which he made with them, when he brought them out of the land of Egypt.
26 For they went and served other gods, and bowed themselves before the same gods whom they knew not, neither had they done them any good.
27 Therefore is the wrath of the Lord kindled against this land, to bring upon it all the curses written in this book.
28 And the Lord has rooted them out of their land, in wrath, anger, and great indignation, and he has thrown them out into another land as it appears at this day.
29 The secrets of the Lord our God be revealed unto us, and to our children forever, to the intent we should do all the words of this law.
Moses proceeds here still with the matter which we began yesterday, namely, to declare how detestable our rebellion is unto God, when he has once taught us by his word, and cannot win us, but we turn head to the contrary. For it had been enough to have declared in one words, that none should remain unpunished: howbeit forasmuch as men do not so quickly consider the vengeance of God to be moved therewith to the quick, therefore Moses adds threatening upon threatening, declaring that the punishments shall be so grievous, that every man shall be abashed at it: according also as the Prophet
Jeremy uses this phrase of speech, saying that all mans cares shall tingle at the hearing of the strange things which God shall have wrought in Jerusalem & the land of Judah. For if God chastise us after the common order, we regard it not, we take it to be but haphazard, or else we do linger till the plague be past; but as for submitting ourselves to God, it is no part of our care: that is the cause why Moses does in this place enhance the plagues which God would send upon that land, to the intent that the people might be the better instructed, and every man look to himself, and understand that if they tempted Gods patience, they must needs fall into this so horrible extremity. In which respect he said, That the generations to come, and those also which should resort there from far countries, shall inquire thereof as people abashed. By which words he does us to understand, that the punishments which God would send upon the rebels, should be strange, such as should make all folk astonished, and amazed at the sight of them, and to say, this is a matter that has not been wont to be; it must needs be that the hand of God has gone this way. Now we see the meaning of Moses. And herein we have to condemn our floweness, seeing that God must be fain to describe things unto us, as it were in a painted table, the cause whereof is for that we be not pliable to receivethe admonishments which he gives us. We think ourselves able folk: but in so doing we do all of us beguile ourselves with self soothing, until out Lord do as it were beat it into our brains by force, that if we proceed on to offend him, we shall not escape his hand, yea, and that we shall be handled with such rigor as shall make all them to tremble which see but the crags, thereof: so that not only we that receive the strokes, shall be confounded, but they also which come from far shall confess, that it was the vengeance of Gods which was not without cause, and that it must needs be, that we did commit over grievous and heinous offences, seeing that God is thus inflamed against us.
Moreover Moses shows that God will no more spare a whole country, than one man: least they should shroud themselves under the multitudes of people that give themselves to wickedness, and think thereby to scape the better cheap before God. It is expressly said that if any man sin he shall be punished: and if a whole land be faulty, God will wrap them all likewise into one fardel. Therefore let us not blear our eyes willfully as we see the Papists do, who vaunt themselves this day, because number of such as are inclined to their superstitions is not small. They boast them of their great multitude, making it their buckler against both God and men. And thereupon they do despise us, and it seems to them, that they may of good right condemn the pure and true religion. But contrariwise God tells us, that when a whole land has forsaken the right way, that rebellion of theirs shall not go unpunished, albeit that the multitude of them which be faulty, be never so great. Finally we must beware that we follow not one another to do evil: for if a blind body do lead the way, he shall fall into the ditch, and likewise they that follow him: he shall not exempt them by his fall. We must therefore understand that when God calls us, we must stick unto his voice, and obey it: and if all the world fall away, and every man go astray, yet must not we ground ourselves upon the examples that we see, as if we would say, it is lawful for me, for many have this custom. We may not make that a law, but we must stand steadfast in obedience of our God. This is the thing which we have to remember concerning this place, where Moses speaks not of every man particularly, but of the whole land; using the comparison of Sodom and Gomorrah, of Adam and Zeboim: according to the common manner of the holy scripture, where the Prophets do put men in mind of the dreadful punishment which God sent upon those cities. And indeed S. Jude said in his Epistle, that it is as it were a mirror of the fire that is prepared for the wicked, we might always behold how God is judge of the world.
Therefore it is not without cause, that Moses speaks here of Sodom &
Gomorrah: as if he should say, albeit that God do always punish sin, yet the example thereof be not always so notable, as in that overthrow of Sodom & Gomorrah, and of the towns near unto them.
For there it was his will to show by one deed that he was not a party to be dallied withal: and therefore it was his will that the remembrance thereof should continue, and that every man should walk warily. When men speak of Sodom & Gomorrah, they ought to consider that he which overthrew them with lightening and tempest, is at this day living in heaven, & that he has not changed his purpose nor given over his office, but that his majesty is accompanied with his justice and power. Therefore let us not tempt him: but if he use patience toward us, let us understand that when he has long delayed, we must come to reckoning: and if the punishment be not now visible upon us, as it was then upon the said towns, yet will the time come that we shall perish. That in effect is the thing that Moses meant to signify in this place.
We have here a general instruction, which is, that for as much as God has evermore punish the world, it should therefore be the more to our reproach, if we profited not thereby, in acknowledging ourselves so much the more guilty according to the saying of S. Paul who gives the very same rule, in the tenth chapter of the first to the Corinthians, namely that when God punishes mens stubbornness, covetousness, unbelief; superstition, fornication, and such like sins: his so doing is a lively image of his judgment. Let us beware that when God teaches us at other mens cost, we profit in that school. For if we become hardhearted, it shall be made manifest unto us at the last day, that it was long of no body but of ourselves, that we were not reduced into the way of salvation, because we would needs willfully miss it, as if we had despised with Satan, to our own destruction. Therefore does he also say, that the vengeance of God is wont to come upon all misbelievers: as if he should say, let us not tarry till God strike us, but seeing we do perceive him to be judge of the world, let that touch us, & let every of us bestir himself to repentance. Moses having spoken so, adds this further declaration, and said that they which come from far countries, & the children also that should be born after that event of such a punishment: shall all inquire of it as astonished, saying: What means this? And now he adds for a confirmation, that the shame thereof shall remain upon them that be so afflicted: whereby he shows, that they shall not yet escape, after that God has taken them out of the world, but that they shall bear the mark of infamy, in so much that even the blind shall condemn them, and every man despise them even when their carcasses be rotten and brought to nothing, and that the remembrance of them shall be odious to the world. For men will say, It is because they forgot the God of their fathers, which had brought them out of the land of Egypt, and starved to strange Gods whom they never knew. That is one point which we have to note in this place.
And by the way Moses does us to understand, that if the Jews be not pliable beforehand, it shall be come to pass that afterward other men shall be taught to beware by their great destruction hether they will or no. And that is well worthy to be marked. When so ever God reproves us, we cover our sins, and although we have no great colour so to do, yet do we evermore take leaves to hide us; after the example of our father Adam. To be short, we be so shameless, that we will rather allege frivolous, than yield to condemn ourselves. God does threaten us, but we do make none account thereof; we offend notwithstanding, whereby we show our rebelliousness. If we be asked, Go too, do you perceive the hand of God? O say we, I ought not wherefore l am afflicted. Thus do men evermore go backward: and instead of appeasing themselves, they fall to disputing and caviling to escape as they may. To be short, we will never come willingly to the acknowledging of our sins. What does God then, when he sees us to be so intractable? He teaches others. Forasmuch as is but labour lost to apply himself to us, & because we be as logs of wood, hardhearted and willful in wickedness: the example of us is a good instruction to others, which come to read that it is the vengeance of God, & so do acknowledge it in our persons: & in the meanwhile, we be shut out from all remedy: for we had not the power in time and place, to receive the correction that God sent us.
Thus you see what we have to note in this place, where Moses said: that they will fail. It is not a matter any whit dark nor any more to be doubted of, that they which be stubborn hearted against GOD and have used contention to make themselves innocent, may very well wry their mouths: but yet will GOD stir up tongues to discover their iniquities, and they must become a common proverb, and have their doings bleed abroad; as who should say, god has punished them on this wise, because they forgot him. After he had delivered them by his incredible power, and wrought so many wonders for their safety, they laid all this under foot, & turned themselves unto strange gods.
And hereby we be taught that when God gives us yet means to return unto him, we must not draw back, seeing; we shall gain nothing thereby. And moreover, since it is his will to teach us at other folks cost, let us consider what is happened unto the Jews, (according as S.
Paul also leads us there:) for they were the adopted people of God when we were yet but as rotten. God had left our fathers in their confusion, when in the meanwhile the family of Abraham was chosen
& advised to the heritage of salvation. Now then, if they being the first born, were so grievously punished, should it not make our hairs to stand up on end, seeing that in companion of them we be as children born before their time? Indeed we have been grassed in their place: but yet they were the natural olive, they were the branches proceeding of the same root, which was dedicated in the person of Abraham. But we for our part were unholy. Now if we succeed in their place, think we that God will spare us, if we follow their inquiries? We see how he has dealt them, & it is a dreadful matter. Therefore let us learn to profit thereby, & not tarry till our Lord make us as it were a looking glass, that others may be taught by us to our confusion. Thus you see how we ought to put this place in practice.
Now Moses does here expressly accuse the Jews, to the intent to take away from them all starting holes; saying: They forgot the God of their fathers & him that had delivered them out of the land of Egypt, and set them free from that hard bondage. By saying, The GOD of their fathers, he means that they were revolted without cause. Which complaint the Prophet Jeremy does, also use. Go (said he) over the sea, go through out all the countries of the world, see how constant the heaven are, they change not their Gods, & yet they be but Idols; men did devise of their own fancies, that such a religion was to be had, & they stick to it, showing great constancy & steadfastness, albeit that it have no foundation. But I am the true God, & you have known me to be so by experience, & yet notwithstanding you be evermore fickle to have some novelty, you cannot be stayed not restrained in my service: & is not that to great and unthankfullness?
So then Moses tells them here, that they have forsaken the God of their fathers. Yet notwithstanding, it is not to be inferred hereupon, that because our fathers have held some evil trade of life, therefore we must follow the same, for the Papists & Turks have that defense common amongst them, namely, that it is now a long while since they have behaved themselves after that manner. The Turks say: What? It is eight hundred years ago since that Mahomet brought us to his law, and it has been kept ever since, our fathers have delivered it unto us from hand to hand. The Papists also do allege their holy
Counsels; and the Tradition of ancient laws: but (as I have already touched) it is not enough for us that our fathers have delivered us such a religion as they thought good. But Moseses speaking here of fathers, does separate Abraham, Isaac, and Jacob, from the world because God did sanctify them. Those be the fathers that deserved to be of dignity and reputation above worldly men for God did ordain them to be followed that other men might become like unto them.
That is the thing which Moses regarded. For indeed we see that Ezekiel blamed the people for following the laws and righteousness of their fathers: it might seem at the first show, that here is some contrariety. God on the one side condemns the Jews, for that they followed not their fathers; and afterward he condemns them, for that they followed them too much. Yea but those fathers did differ very much. For in this place the fathers be they whom GOD has exalted to credit, to whom also he wills us to stick, that is to say, the holy
Patriarchs. They therefore should draw after them all their generations that there might be a true union of faith, and one accord, to prove that they be the children of Abraham: but in need of there they followed their bastard fathers, as S. Steven tells them, saying,
You
You have always resisted the holy Ghost, as your fathers did: and again, be not a stubborn and forward generation, as your fathers were, which provoked God to wrath in the wilderness: they were full of bitterness. Therefore we must have this difference of fathers. And if we mean now to worship the true God in such sort as is requisite, we must have the holy Patriarchs to guide us, so as we may protest that we be joined with them in true unity of faith. Also we must have the Apostles, which be called the fathers of the Church. For when we follow that rule. We cannot fail. And therewithal let us beware that we mingle not ourselves with them that are grown out of kind from the true fathers, as the Papists do, who stick stoutly to them. For they which were back sliders, which forsook the pure doctrine of the Gospel, which also perverted and corrupted the religion of our ancient fathers: those be the very fathers of the Papists, which have falsely usurped that title. Let us therefore beware of such a mingling; without any discretion. Mark that for a special point. Finally, forasmuch as God has all times been revealed unto them that have showed us the way of salvation, let that suffice us: and let it settle to confirm our faith; that we be not hindered in the submitting of ourselves unto him to whom we owe all manner of obedience: nor become so fickle headed as to turn from that which has been taught us from the beginning: for we have the law, which bears us witness, that the religion which we hold at this day, has been always among the Patriarchs, and that it was then ratified when the people were brought out of Egypt. And we have the Gospel, which is a whole and a full confirmation unto us, and the finishing up of the laws, from whence we must draw all things, if we intend that God shall allow of our religion.
Now secondly GOD speaks of the deliverance of his people, that by their own experience they might be convicted of their transgressions, I have (said he) brought them out of the land of Egypt. Here did they feel the grace of God, and like as it was manifested to them by effect, even so should they have acknowledged that they were so much the more bound unto him. Now then if they turn away, are they not double faulty? Yes ready. Thereby we have yet to mark another warning; which is, to note well the gifts and benefits which God bestows on us, that the same may hold us in awe, and make us to yield ourselves so much the more unto him: and not to be wavering.
Howsoever Satan entice us, let us ever hold our own still, and say, What? Our God thinks it not enough to give us his word, but over and besides that, he makes us to understand the power of his hand, by succouring us so many ways: we know that he never failed those that serve him. Now then should not the same be sufficient to provoke us also to serve him. On the other side, if we do forget the benefits which we have received of God, we must not think that he will suffer them to be buried, he will surely put us throughly in minds of them even to our utter confusion: according as we see how he speaks here of the Jews.
And now on the contrary part he blames them for that, That they be turned away after strange gods, which they have not known, and which had done them no good. This is generally incident to all
Idolaters. For notwithstanding that there be a kind of willful opinion in them; yet are they at no certainty. Like as the Papists, which cannot say that they be assured of their religion, all is grounded upon a supposition. True it is, that they play the mad men: for when they be told of their foolishness, they rage and storm and think that men do them the greatest wrong in the world, when they make any gainsaying to that which they imagine to be good: and yet howsoever they fare they have but a supposal. For all their saying is, Our fathers taught us so: it is the order of our holy mother the Church: this has now been received of old. Very well, shall God be outfaced with that?
Shall his truth, which we ought to admit to be infallible, be made void unless we be grounded upon custom and authorities of men?
Nay, without that, there is nothing in men but vanities and lies.
Hereby then wee must learn not to think that strange which the Scripture speaks, namely that we must fashion ourselves after our fathers, howbeit those fathers which have followed the truth of God and none other. To be short; we find that there is no certainty in them that follow not the law, & that none but the children of God can talk of it upon knowledge, according as Saint John says in his Canonical Epistle. Soothly it is not for us to be taught by conjectures of men, when the word of God is laid before us: for it is good reason that God should have so great authority over us, as that when he said the word, we should wholly stick to it, and seek no farther: but yet is there always a true knowledge in faith, and not a wavering opinion.
Contrariwise, all they that serve GOD after their own devotion, do but imagine, and serve gods whom they know not. The Papists say, that the Virgin Mary is their advocate, every one has his patron, such as he has devised of his own heads; do they understand that GOD has given them these offices? Have they any Testimonies thereof? None; but they think so. When I go on Pilgrimage or cause a mass to be sung, or found: such a years mind: O that is goodly serving of God.
What? Have you authority for all these things, that they be pleasing to God, and that he allows them? O no sir, but our intent is good.
Yea, but that is not enough to bind God: for he must be served according to his own will: and he will none of all those things. To be short, examine all that the Idolaters do, and you shall find that they be ravished and puffed up with a wavering opinion. Thereupon they both themselves exceedingly: but yet are they never assured of their case ase. Therefore it is not without cause that Moses reproves the Jews, for following the gods which they knew not. And indeed how than a man know that which is not: for there is no knowledge, but the truth: and there is nothing but lies in all that men do devise, without the word of God.
Again he said yet further that the Idols whom they served, had done them no good. Truly the wretched misbelievers do bear themselves in hand that the Idols whom they serve, have done them much good: as we see the Papists do, saying: Look, we find it good to go to such a Saint, for there is such a miracle as shows that this devotion is not unprofitable: after which manner we see the Idolaters to have done at all times. When we served the Queen of heaven (say they in Jeremy) we had our fill of meat and drink, there was plenty of all manner of good things. Look how I Satan blind these wretches, and God does suffer them to be fed with vain flatteries, and to please themselves with their own superstitions, to their condemnation.
Nevertheless, that which is spoken by the Prophet Esay, shall be always true, namely, that Idols have no power to do either good nor evil: for they be nothing. Therefore let us learn first of all to stick unto the word, whereby God teaches us, and let us follow our fathers, that is to say, those whom he has allowed and chosen, and set forth for our example to the intent that we should imitate them. The very point whereat we must begin, for the having of a pure religion, both certain and infallible, is the said doctrine: and secondly that we be confirmed by the gracious gifts and benefits which God bestowed upon the old fathers, yea and even by those also whereof we ourselves have had proof in our own persons. Let these things induce us so much the more to give ourselves over unto him: and therewithal let us stand in awe of his threatening, and likewise of his punishments, which we see executed upon all; wicked that have forsaken him. That in effect is that which we have to remember upon this place.
Now for conclusion Moses adds: The secrets belong to be Lord our God and the thing, revealed be for us and our children for ever to the end we should do the things that are written in this book. This text is taken diverse ways: Some do expound it, that the secrets of our God be revealed unto us, and to our children: and that is a very profitable doctrine for it is said, that the laws contains wonders that be incomprehensible to men, until time that he has opened their eyes.
Therefore David prays thus, Lord lighten me that I may behold the wonderful wisdom, which is in your law. And indeed, we do never by our natural wit understand that which is showed by the word of God; it exceeds all that is in man. And that is the cause why this grace is so highly magnified in holy Scripture, that God dealt not with any nation, as he has done with the Jews: for that he had not revealed unto than the secrets of his word: but left them to walk in brutishness and ignorance. It is to a good purpose therefore to say, That the secrets of our God be revealed unto us at this day? that folk might be the more moved to be attentive to the law, knowing that God has used a special goodness toward them, to whom he has showed himself so familiarly; as we have already seen in the fourth
Chapter . But albeit the same doctrine be very good & profitable, yet is it somewhat strained; because of the words: for the text is thus, The secrets belong to our God: And immediately after there is a letter set down, which is as much to say in our language, as, And the thing that are revealed belong unto us and unto our children. Moses makes here a distinction, after which manner also it was taken by the Jews, which relied upon the letters and they did well therein. For we must look diligently to the letter, if we will attain to the understanding of any text: but because they did not understand the true sense that was in the same letter, they have forged one that is altogether strange, and have played the beasts too much, for want of having an eye to the natural sense of Moses. They say in effect, that the secret Idolatries belong unto GOD, and the apparent Idolatries belong unto GOD, and to our children; to wit, to punish them. Indeed it is true that God punishes privy faults for he reserves many sins to his own punishing.
We see that Idolaters do blear out their tongues, and make a mock, when they have milted out into all manner of naughtiness: for their iniquity is not yet ripe. Yet notwithstanding, God takes order that some crime shall come to knowledge, and be justly punished, that they which see it, shall be compelled to say, that it was right. This is very true. But Moses meant not so: for that were too bare a matter for this place. The thing that he means in effect is this; That God has his secrets to himself, and that unto us & to our children he has uttered his law, which is an apparent matter: as if he should say we must put a difference between that which is contained in holy scripture, and that which GOD has hidden from us, of which also we have neither doctrine nor Testimony. We must put a difference between those two things. True it is, (as I have said ) that all the doctrine of holy scripture surmounts our capacity, and is too high for us, were it not that God did enlighten our minds. Notwithstanding, howsoever the world go with us, yet when God utters a thing unto us, then he calls it an open matter. Why? Because he would have us to apply ourselves to the same. And thereunto he adds a promise, that they shall not be disappointed; according to this saying of his by his Prophets Esay: It is not in vain that have said, seek me; As if you should say; that all they which are desirous to be instructed in the word of God know his will by the same, neither will he suffer them to err, or to be deceived. Thus you see how ll things that God has revealed unto men, are called open matters. And why? Because it is not a doctrine laid up in huckermutker, but a matter that ought to be known to all men. Now we understand, what Moses meant. Under colour that we must not be too inquisitive of Gods secrets through too much curiosity, the world becomes brutish, and is well appaid to have some excuse of ignorance: the Idolaters yet even the various idiots of them can skill to say, Let Gods secrets alone. And to what end? Verily to the intent that men should seek for nothing. O, beware, we must not know too much. No: but what mean you by that? For the things which our Lord has revealed unto us by his word, it is good reason that they should be known, and that we should give care to them, and be diligent to apply our endeavor to the same. If we pass our bounds, by being more inquisitive than is lawful for us, we enter into a maze. Thus see we as now what Moses meant to say in this place, namely that the people should not sod their own ignorance, as men are wont to do. My friends (said he) be well advised; for the secret things belong to our God, look what he would not have known, that has her reserved to himself. But as for the things that are revealed; he has imparted them to us, & to our children forever, to the end that we should do the things that are written in this book. Know you (said he) that the things which are contained in his law, are profitable for the well ruling of our lives.
And agreeably hereunto also Saint Paul said: that all the scripture is profitable to teach, to exhort, to reprove & to make the man of God perfect to all good works. Since the case stands so, let us apply the exhortation of Moses to our own use. And first of all let us mark well, that none be exempted for their ignorance, that is to say, that none shall have any excuse which have disdained to heart God when he spake unto them. And why? If they say, these be secret matters; answer, and has not God published them? Yes, but they be above our capacity: let us crave the spirit of understanding, and it shall be given unto us. But how so ever it be, let us not say, I am no clerk, I have not been at school; for behold, the law is set forth to all folk both little and great; God would have us all to be instructed therein. Therefore they be apparent matters, which must be known to us and to our children. And wherefore? Because it is for our profit. We shall there find wherewith to be edified, and we know that God would have our life to be ruled thereby. Let us therefore be diligent, in such sort as we presume not to pass our bounds, when we be desirous to be taught in the school of God. Thus much for one point.
Nevertheless God reserves his secrets to himself, from the which we must abstain with all modesty, and submit ourselves thereunto. We may not therefore do as many fantastical heads do, which court to know this and that, whereof we have no revelation in holy scripture.
We omit hold us still when God has not spoken of an unknown thing and which is not contained in holy scripture. For it is the greatest wisdom that can be in men, not to be inquisitive of further things than God has revealed unto them, and simply to content themselves, which they are able to conceive. They (say I) which can thus hold themselves within their compass, be far wiser than all they which pretend to know and understand all things: and to be ignorant of nothing. Now we see it is an excellent place, in that the things which be contained in holy scripture be called open. And on the other side let us keep ourselves in sobriety and temperance, to the end that if our mind be missed with covetousness we may hale them as it were captives, and not be too inquisitive of the secrets of God more than is lawful for us. This matter might be discoursed more at length but that were an endless thing. It suffices to have it in a brief sum, namely that as long as we seek to be instructed by the word of God, we cannot do amiss. But on the other side, when we will needs presume above our power, then are we out of the way, we take that upon us which God has reserved to himself, the secret things belong unto him. And for a conclusion, let us take an example of that which is fittest for this purpose. It is a wonderful secret of God and such a one as surmounts all others, that GOD has chosen men as seemed good to himself, and that before he created the world, her determined in his everlasting purpose, whatsoever he meant to do, choosing and electing some to himself, and refusing the others. Well then, this is declared us in holy scripture, and we ought to know it, notwithstanding that these mastiff dogs do bark against us, as we see how their wretches do murmur against this doctrine, yea and blaspheme it. What say they? It is too obscure a doctrine, we understand it not. Well admit it be strange unto you, yet is it not to be granted, that it should therefore take no place: but howsoever it be, it is God that has said it, and we must stick to this saying. And if we will need knows wherefore, as there pelting rogues do, who in all matters behave themselves spitefully against God, saying, would know what is the reason, unless God is unjust. O miserable creature, whither runs you headlong? God shows that we must rest upon his holy will, and we be not permitted to seek any further, but are commanded to confess that he is righteous in all that he does: and that he has compassed all things in just weight and measure, so as nothing proceeds from him, which is not wholly ordered with infinite wisdom and equity. When we be at that point, we must stick to it and behave ourselves soberly. So then by this ex ample, we see how men ought to behave themselves and what mean they ought to keep.
It is not for us to play the dolts as the Papists do: but we must understand the things which God has revealed unto us, and then we must in likewise take heed that under colour that God has revealed his secrets unto us, we sty not up into the air, seeking to know this and that, and give over ourselves to fond questions. Let us seek that only, which GOD would have us to know, and let us be ignorant of all the rest, yea and let us be willingly ignorant of it, knowing that our true wisdom is to be learned lonely in his school. And further to the intent we may turn holy scripture to our more profit, we must have an eye to edification, and refer all things to the learning of our salvation, as we have said already.
Let us now fall down before the majesty of our good GOD with acknowledgement of our sins, beseeching him so to reform us, we may not linger until he send forth his horrible vengeance upon us, but that we may prevent it; and that forasmuch as we have heretofore offended him so many ways, we may return unto him, at the least when he provokes us thereunto, so as he may be merciful unto us for our Lord Jesus Christs sake; and that we may have our eyes open to behold the doctrine which he sets before us, and our ears unstopped to hearken unto all the counsels & corrections which he continually and incessantly bestows upon us: and that by this means we may be able to possess all the blessings which he has purchased for us, and which he has prepared for his children and for all them that love him. That it may please him to bestow this grace not upon us only, but also upon all people and nations of the earth, On Saturday the 11th of April, 1556 The 169th Sermon which is the first upon the thirtieth Chapter
29 The secrets of the Lord &c:
The thirtieth Chapter'
When all these things be come upon you, whether it be the blessing or the curse, which I have set before you: and that you remember them in your heart, among all the nations, to the which the Lord your God shall have cast you out, 2 And does return unto the Lord your God, and obey his voice, according to all that I command you this day, you and your children, withal your heart and with all your soul: 3 Then will the Lord your God bring again your Captives, and have mercy upon you: and he will gather you again from all people, among whom the Lord your God has dispersed you.
4 Notwithstanding that you were call out into the farthest parts of the heaven: from thence will the Lord your God gather you, and from thence will he fetch you.
5 And the Lord your God will bring you again to the land which your fathers possessed: and you shall possess it, and he will do you good, and cause you grow much greater than your fathers
We must remember well what was treated of yesterday: to wit, that when GOD does impart himself unto us by his word, we must be attentive to receive the doctrine that is contained in the same. For although that all that is declared unto us in holy Scripture, be a farm higher wisdom than our wits are able to attain unto: yet would not GOD that it should be kept hidden or secret. Wherefore? For if we resort unto im with lowliness, yielding ourselves as scholars, he will do the office of a teacher, in such wise as his will shall be altogether open unto us, nothing of all that is profitable for our salvation shall be dark unto us, so we suffer ourselves to be instructed of GOD. But there be two things which we must observe: the one is, that we be not possessed before hand with overweening, as a great sort be, which think themselves wise enough to judge, & receive no more of Gods word than is to their own liking.
Let us beware of such pride: and let us subdue all our wits to GOD.
And we must also understand, that we should never conceive the things which are delivered unto us in his name, and from him, unless he himself enlightened us: for we be blind wretches, and there is nothing in us but rudeness and beastliness. GOD therefore must in this case work by his holy spirit. On the other side, when we read the holy scripture, or come to hear the word declared unto us: let us seek to be edified thereby, and not go about to satisfy our own lusts and foolish appetites, as many people do, which unhallow the word of GOD: for they trouble themselves with many unprofitable questions, and think that they have done much, when they show themselves subtle. But GOD would that his word should profit us, and that it should be expressed in our life. Let us remember those two points, and then we shall see by experience, that our LORD protests not in vain by his Prophet Esay, that where he said, Seek me, it is in good earnest, and that he will be found: and that when he speaks, it is his will that we should understand his doctrine.
Nom if this were spoken in the time of the law, much more reason is it, that it should be verified at this date. For we know that Jesus
Christ has declared himself unto us more familiarly by his Gospel.
Therefore let us not be afraid, that things be too obscure for us. For behold our God allures us to profit in his school, and said that it belongs to us and to our children, and that the things which he has revealed unto us, are directed unto us, to the intent we should advise ourselves to walk according to his will. This is a thing that ought to encourage us to seek God, so far forth as is lawful for us, according to the measure that he appoints. And herein we see what the malice of the Pope and of all his is, in shutting out all the world from the word of God: like as at this day they do yet still exercise the same tyranny, maintaining that the holy Scripture was made for none but Monks, Fryers, and Clergy men: so seems it to them. And yet have they no care thereof. For they have a divinity by themselves, which is as it were but a brawling of beggars. As for holy Scripture they leave it at their heels. Albeit that they despise it, yet they take out some word, as it were by pieces and gobbets, and in the meanwhile fuller not the people to enter into the kingdom of GOD. They hold the key to keep the gate fast shut, and like as they lift not to enter themselves; so would they have all others to be shut out. They say it is a dangerous matter to deal with holy Scripture, that it is a nose of wax, that men may turn it which way they lift, and that there be so high secrets therein, as men may thereby enter into a bottomless pit. Indeed they have made a plain mockery of Gods word; for they have falsified it in such wise, as men can search know the meaning thereof. If we should hearken unto them, it is but a Hodge podge, yet nevertheless we see that it is the certain and infallible truth of GOD.
And moreover, albeit that the doctrine thereof be high, and that we are not able to attain thereunto by our own understanding, yet will GOD never fail them, that yield themselves lowly and apt to learn.
Hereby therefore we see, how the devil reigned altogether in the Popedom, seeing they understood not what Moses means in this place: namely that the doctrine of GOD which is delivered unto men, is not a hidden nor an obscure matter, but open and manifest, and that it is the lamp which must give us light, and the true mirror wherein we may behold the face of our GOD, and whereby we may be transformed to the likeness of his glory: yea in very deed, so we resort unto it with such unfeigned zeal and affection, as I have told you of. But there are but few that understand the thing which is here declared: and indeed, the greater part of the world is not worthy thereof: for we see many that do continually hold on, and be deaf eared, in so much that although GOD speaks loud and shrill; yet they do willfully despise him. Now then let him that is ignorant still. See how Saint Paul scorns all such as will needs be wild headed, and not submit themselves quietly to the obedience of Gods word. Go too, says he, will you be ignorant? Then be ignorant. And we see how in another place, he says, that they which would not believe the truth not regard the light of life and salvation, must needs be cast into horrible darkness: as we see many be, which make majesty of GOD.
When they come to hear his word, what reverence yield they unto it?
I is rather a vain curiosity: GOD must be fain to punish such folk, and to deprive them of the fruit which all the faithful receive, that is to say, that they submit themselves unto him, seeking nothing but he profit by hearing Gods word and beholding the force which it has in working.
Now therefore when we see that the word of God is after a sort unprofitable unto many people, and nd also a favor of death unto the misbelieving which disdain to be partakers of the grace that was offered them; let us not start aside for all that, but let us hear our God, and in like wise be afraid to be punished, for our despising of such a treasure. Let us benefit ourselves by the doctrine of salvation.
As how? Even by yielding ourselves quietly unto GOD (as I said before) to be instructed by him who shows himself to be a teacher of the little ones and lowly ones: and seeking nothing but to be edified through faith in the fear of his name, and in all godliness that we may be moved to call upon him and labour to serve him. When we be so minded; let us not doubt, but that he will utter unto us that power of his which is showed unto us in this text.
And now Moses adds a comfort to them that are afflicted, when they have offended God and that he uses rigor toward them, and that is very necessary. For the land of Chanaan was as a special earnest penny and pawn to the Jews, that GOD had chosen and adopted them for his people, they were separated there from the rest of the world, it was a land that GOD had dedicated and reserved to himself, as if he had said, Here shall my name be called upon. The land of Chanaan was, as it were, a mirror of the kingdom of heaven, and of the everlasting inheritance. When the Jews were banished from that land, it was, as if GOD should have rooted them out of his house, and said, I do refuse you, and I renounce you: and that was enough to bring them in despair. On the other side, God promised to keep them evermore with a fatherly care, and to cause them to prosper continually. Therefore when they saw themselves overwhelmed with many miseries, yea almost infinite, it was a kind of driving of them into despair, yea even into unmeasurable despair, as if God had forgotten them. Finally GOD said that he would be their head and their king; and that they should be as a body gathered together unto him. Now when they be dispersed under the Paynims and the infidels, under the wicked and the despisers of the law, among people unholy and unclean: the reigning of such kind of people over the Jews, made it seem unto them that God had forsaken them, and that his whole adopting of them was lost; so as they should all have perished in their afflictions, unless they were comforted. And that was the thing which Moses aimed at. He shows them, that although
God be hard and rough to them for a time, yet does he not fail to remember that he had chosen them for his people, of purpose to use mercy toward them, yea, when the time serves for it: howbeit not over hastily; but after that he had well tamed them, so as instead of rebelling against him, they have changed their mind to obey him.
Now we perceive what is the meaning of Moses; And this is the more expressly and largely showed unto us, according as the Promise concerning the redeemer came more to light. For when God said to David, that the redeemer of the world which was promised unto
Abraham should come of his seed, he confirmed and ratified that which we hear in this Text, saying, If you seed do fall away and forget my law, and go astray: I will (said he) visit their iniquities, but it shall be with the rod of a man: I will punish them, but it shall be with measure, & I will never take away my mercy from them. This is a more large declaration of that which is said hereto with, that God must needs so punish the Jews, after he had long suffered their misbehavior. And when they had showed themselves unreformable, he must punish them, howbeit in such wise, as threshold yet be reserved some mercy. And wherefore? Because he has not respect unto them simply, but unto himself and to his own truth. Now we must note that when God made his covenant with Abraham, as we have already said, the same was not for the worthiness that was in that people, neither was it for their deserts; but God grounded himself upon his own free goodness only. Albeit that the people show themselves unworthy, yet notwithstanding must GOD remain always firm in his purpose: according as Saint Paul also speaks, saying, that the calling of GOD whereby he did choose the linage of Abraham and sanctified it, is without repentance, and unchangeable. It is true, that the hypocrites, (as it has also been treated of,) have been punished according as they were worthy, and yet Gods continual keeping of his promise profited them nothing at all. And why? See here how it came to pass. God had chosen the linage of Abraham; that people fell away from him, and he punished them: according as their malice did increase and augment, even so were their punishments always the sorer, until they came even to the extremity, insomuch as God seemed even to have forsaken them, and to have cut them off from his house: And when he has done so, then wrought he after such a sort, as there remains yet some seed hidden under the ground, and in time will he make it manifest that he forgets not what he had said, namely that in the seed of Abraham all nations of the earth should be blessed. Look here a handful of people whom God keeps, even after an incomprehensible manner. Anon after, out of this, he raised a great multitude of people until that Jesus Christ himself was come.
Be the wicked and the condemners of God and his law escaped thereby? No, God has punished them. But now must we benefit ourselves by this doctrine. For albeit that our Lord Jesus Christ has appeared for the salvation of the world: yet must the Church remain until the end: we have the promise that cannot fail. But in the meanwhile we see the thanklessness which is too common in the world, yea and it so overflows the he world; that GOD must needs withdraw his goodness and exclude us from being partakers thereof, because we have thrust him far from us. And that is the cause of the desolation which is to be seen still in the Popedom at this day. The Papists would shield themselves against GOD and his words, by alleging that it is impossible that God should forsake his Church: yea, but in the meanwhile they do not understand how they misbehave themselves against him and are gone away from him, and cannot suffer him any, way to come near them. And why? Because they drive away the Gospel from them with sword and fire, so as Jesus Christ has no place with them, nor access unto them. We see therefore, how
GOD at the first blush seems to room out those whom he had called, and nothing is to be seen but confusion, as if the Church were lost, and utterly wiped out of the worlds. Yet notwithstanding God keeps his own, he knows how to accomplish his promise; which is, that the fate of the Church be ever continuing: and we see the marks of it. For when it was to have been thought that there was no more truth in the world, and that the service of GOD had been altogether brought to naught, he did set up some doctrine again. Indeed the number of them that believe the Gospel is little: yet nevertheless it is a matter that exceeds all expectation, and it would never have hectic thought, that he would have wrought after that fashion, against all hope: insomuch that (as it is said in the Psalm) it might be said that it is as a dream; if a man consider how the Gospel has been set up again. Yet notwithstanding it falls out that the wicked, & they that are willfully bent to evil, gain nothing by that which God does, for it is to their more confusion: but the faithful have wherewith to comfort themselves, when they see that God does chastise them; for they perceive that he does it not of purpose to forget his mercy, or for that he means not to use it toward them. Look here a staff to stay us by, when God chastise us for our sins. For one Phillip of his singer were enough to bring us to ruins, and to throw us into the deepest dungeon of death. As soon as GOD does but blow upon us, (said the holy scripture,) be a man never so fresh and flourishing, by and by he withers and droops. And what then shall become of us if we be smitten with his mighty hands? Must we not needs be worse than miserable? Here therefore we be admonished to stay ourselves upon same comfort, or else we shall be utterly undone as soon as God gives us any token of his anger. Hereby we see how profitable this doctrine is for us, where he said, that when God scourges you, yet he will not forget the promise which he swore to your fathers: and albeit that you be thrust out into the uttermost parts of the world, yet nevertheless the Lord will gather you again into this land which he has promised you for your inheritance. As often therefore, as God punishes us for our sins, be it that each of us have his private disease or wretchedness or any other token of the wrath of God: or else that we be generally scourged with the plague, with war with hunger, or with any other affliction; first let us acknowledge our sins, and be sorry that we have offended our God, and provoked his wrath against us and hereupon let us also be always resolved in this point, that he will not so punish us, but he will yet give place to his goodness and pity, and that we shall find mercy at his hands, when we condemns ourselves, and confess our offences, and beseech him to receive us into favor, not for our deserts but in respect of the covenant which he has made with us, because he has chosen us to be grafted into the body of our Lord Jesus Christ. And like as in old time he declared by circumcision, that the Jews were a people sanctified unto him, even so has he now given us baptism, whereby he marks us, as it were to be of his flock, and wherein we have a warrant that the blood of our Lord Jesus is our cleansing, so as we be thereby washed from all our uncleanness. Having this, let us come boldly to our God, for we have here with that he will receive us.
But to the end that this doctrine may be the better understood, let us follow the order which is kept by Moses. When all these things (said he) be come upon you, whether it be the blessing or the curse. He sets the blessing foremost, to show that the end whereat GOD does always aim, is to draw us unto him by gentleness, and after a gracious and a loving manner. Indeed if he should deal with us according to our kind, he should be rough unto us at the first: but he proves whether he may win us by fair means, and therefore he does always utter his goodness towards us, and makes us to feel it. That is the cause why Moses said, You shall first see the blessings, and have experience of them. And in that respect also is GOD called gracious, liberal, long suffering, and slow to anger. This word therefore must be well weighed: for Moses shows what the nature of GOD is toward us, to wit, that he desires nothing but to handle us gently as a father does his children, and that he takes not any pleasure in dealing with us roughly. Thus much for one point
And on the other side he meant to do the Jews to understand, that seeing they had had experience as well of the one as of the other, that is to say, as well of Gods favor and of the benefits which he had promised them, as also of his punishments and corrections: the same ought to give them the more light, and confirm them the better in the things which they had heard, and that they had not believed. As for example.
The Jews were taught, that if they served God and obeyed him, he would keep them as his flock and have a special care of them, and as it were dandle them in his lap, and bestow all his riches upon them, and finally deal with them as they could wish: And likewise they were threatened on the contrary side, that if they transgressed the law of God, and were willful and froward against him, they should be driven to feel his hands against them; and like as they had fought against him, so he also would fight against them, Thus you see how the threatening are declared unto them as well as the blessings; and they cared neither for the one nor for the other, but played the brute beasts and took leave to deal wickedly: insomuch that when GOD chastised them, they regarded it not. Nevertheless, in the end it must bring them to consideration of themselves, when they make comparison after this manner; As how? God has verified it unto us, and showed it as it were with his finger that he has not said in vain unto us, I will bless you if you walk in mine obedience. We have perceived it by experience. Again, as touching the threatening, he has put them in execution, and we have been blockish for a time, but yet it behooves us now to consider the matter. Thus you see how the blessings being joined with the punishments served the better to bring back the Jews unto God: and therefore they ought to have touched them the nearer to the quick. And that is the thing which Moses merit in saying, Gods chastising of you when you have done amiss, is not the only way whereby he will instruct you. Indeed he will punish you, but that is not the only mean whereby he intends to teach you. For he will first make you to feel his goodness and patience, and when you have considered both twain of them, then is it time or else never to call yourselves to remembrance, and not to continue full brutish and senseless as you have been before. That is the thing which we have to mark in the first place.
Now lastly he said, When God has cast you out among the strange nations, if you return thereunto your heart. (That is the word which Moses uses, but he takes it for remembrance) so as you turn again with all your affection unto the Lord your God to obey him, he will then have pity on you. Whereas he said that the people shall be driven out of the land, it is the uttermost of all the punishments whereof he had made mention before, according to that which we have already touched, namely that the land of Chanaan was as it were a warrant, that GOD took the Jews for the household people of his realm of purpose to lead them from thence to the inheritance of the kingdom of heaven. Now on the other side, when the Jews were driven out of the said Land, they were as people aliened from God, Alas [might they say] what a case is this? For our God which stretched out his hand to bring us out of the land of Egypt, did promise us therewithal that we should possess all the land that he gave to our father Abraham, and that it was unto us a token and a mark of his Adoption: but now be we deprived thereof, and that is a token that he has utterly forsaken us. Upon this forewarning we have to gather, that seeing God, (after mean punishments) did not only promise and offer his mercy unto the Jews, but also even when the rigor seemed extreme, and the wounds curable, yet he left them some hope, howbeit not unto all, but unto such as were reserved for seed (like as we have seen here before, and is also treated of as well in the first chapter of Esay as also in the tenth). The same may settle us to great purpose. For when our Lord punishes us but meanly we take courage to return unto him: but if he continue to punish us a long while, and it seems that he as has quite cast us off, and we perceive nothing but rigor: then we be so beaten down, that we be not able to open our mouth to call upon him, and we be so caught with fear and sorrow, that we had leaver to pine away in our miseries, than to return unto him. To the end therefore that we may fare the better by its because men be so untoward to be brought unto God, when he afflicts them roughly: let us mark well what is said in this place.
Although that GOD do smite stroke upon stroke, although it seems that he is determined to overthrow altogether: yet notwithstanding he does still call us back unto him and would not have us to be faint hearted. And therefore let every man stir up himself, and although he be at his wits end as they say, so as he wors not where to become: yet let him not cease to take heart in consideration of this promise and to say, No, although I were brought to the bottom of the grave, yet does my God call me back to him, and tells me that seeing I am touched with repentance, he will have mercy on me to forgive me all my sins.
This therefore is it that we have to mark further in this place.
Now Moses shows what is true repentance, saying: If you do turn unto the Lord your GOD with all your mind. For even the wickedest, after God has over mastered them, will not stick to say, we have done amiss, and they will seem to be changed. But as soon as God gives them any releasement, by and by they are worse than ever they were before. Or if they do not show at the first dash, that they be rebellious against GOD, yet does their hypocrisy disclose itself at the last, and it will appear that there was a hidden sore within, and that there was nothing but filthy matter. To be short, there are very few, that turn themselves to GOD, though they be admonished by never so many afflictions. Therefore has Moses in this place defined true repentance: and the same ought to serve us for many purposes. Let us first of all mark, that when God does punish us we think nough to be smitten with one stripe or twain. O, say we, Indeed I have offended: but seeing I do acknowledge my sin, should God persecute me yet still? He sees that I am a frail & a wretched creature, what would he have more than the confession of my fault? But we look not on the other side, that our hearts be still hardened in wicked affections, and that it is become of us, (according as the Prophet complains). They turn unto me, howbeit no longer than whilst I do punish them: for afterward they are worse, or else they become as bad as they were before. Seeing then that the case stands so, let us learn, that when God, after he has punished us once, does hold on, and the plague increases upon us; it is not without cause that he does so. For he perceives that there is yet a hidden naughtiness in us, like as a Physician perceives well that although a disease be mended in outward appearance, yet the root thereof is not quite taken away. The sick person could well find in his heart to be let alone: but he does still carry the disease about him although he feel it not. Let us therefore learn to yield ourselves patiently to the corrections which God sends us. If they continue longer than we would, and our affections cannot abide it: we ought so much the more to turn unto him, specially with all our heart as Moses said. Therefore he said by his Prophet Jeremy, If you turn, turn unto me, you children of Israel.
For he sees that this word repentance is abused by men: for it rowls in their mouth, and every man makes a kind of cloak thereof; as we see the Papists do, which call it a doing of penance, when folk make crosses, or take a cross upon their back, or be sprinkle themselves with holy water, or say a meaculpa, or fast a certain day, or trot on pilgrimage, and do all other such abominations. Our Lord perceiving that these are all but mockeries, said, It is to me, it is to me that you must turn. As if he should say, Am I a little babe, that you should bring me babbles to please me, and to make me pastime withal? No: but know you that I am the living GOD which searches the hearts and knows all the thoughts of men and though there be never so much doubleness in you, you shall not be able to deceive me. Assure yourselves therefore that I am he to whom you must convert. And in that respect does Moses speak here of the whole heart. Let us consider then that to pacific the wrath of God when we have provoked it, every of us must enter into himself and so examine all our thoughts, as we may be no more given to our own sensuality; and that is we go about to be wise in our conceits, it shall come to naught, and God must have the governing of us by his words, and overrule our affections, that they may bee bridled, and forasmuch as they boil against God, and resist him, let us thrust them under foot: for we shall never be able to dedicate ourselves unto God, until we have forsaken all our own lusts, which be contrary unto him . Thus you see how men must examine their hearts, to come to GOD indeed, and to have a right and a true repentance, such as is here mentioned by Moses.
And now he adds afterward, If you do then call to remembrance.
Wherein yet better than before, he shows the fruit of the chastisements which GOD does send us. And that is always to the end to induce us to suffer afflictions patiently; for we be like little children, as the Apostle said in the Epistle to the Hebrews. As long as a father holds the rod in his hand, & scourges his child, there is nothing but weeping & sobbing: and even so it is with us. But if we could consider of the end of our afflictions: to wit, that they be a furtherance to our salvation, and does and us instead of medicines, (as we have already said) then were we too much unthankful if we could not find in our hearts to bow down our necks to him and say: Lord convert you us at your pleasure seeing you knows that we have need thereof, and makes it profitable to our salvation, and does not show yourself altogether a rigorous Judge. Moses therefore provokes us thereunto by telling us, that although the people of Israel having been afflicted, perceived not at the first that their sins were the cause why they were cast into far countries, and as it were rooted out of the Church, and by all likelihood utterly rejected of God: yet should they at length begin to perceive it. And therefore let us learn to look always unto our GOD when he scourges us: and if we have for flowed to do it, yet when he holds on still, let us then at leastwise remember him, seeing that he does still visit us, and let us nor be willful stubborn.
But indeed this is not common to all: for there be many which continue froward, and are utterly cut off from the Church, and from all hope of salvation. And therefore seeing that the world is unreformable, Let us look well about us that we be not comprised in the number of them: and when God makes us to feel his wrath, let us so feel it: as it cause us not to defy him, & to vomit our blasphemies as many do; but to bring us in mind of our sins, and to make us ashamed of them; and moreover, that therewithal we may be assured to find mercy in our GOD: for without that, it is impossible that we should have any desire to turn unto him. As for those which think that God will not be merciful unto them, albeit that they do acknowledge their sins, yet will they squat them down in their filthiness, and they can never be delivered or dispatched from them.
And why so? Because they run away from God, neither is it possible to make them to come near him; for that they have none understanding of his fatherly goodness, nor be ascertained that he is ready to receive them unto him. Hereby we see, how the devil has reigned and yet does reign in the Popedom. For they talk much of repentance, but the wretched sinners are still left in doubt. Indeed hey give them many plasters; howbeit not to purge away the inward uncleanness; but rather to qualify, and to sweeten the sore on the outside, which inwardly continues still: whereupon they become drunken with this foolish opinion; of satisfying God, & that thereby they deserve and make full amends. Thus the wretched Papists do their endeavor to reconcile themselves to God, but with what certainty? None at all: all is haphazard. Again they allege the keys of the Church; but those keys, be Pardons, Satisfactions, and Indulgences, and Merits before God, but no promise at all. Now contrariwise we must understand, that, for to have true repentance, it is behooveful that God do declare unto us his fatherly love, and that in making our repair to him we be fully certified that we shall not be disappointed, nor have the gate shut against us. How so?
Moses has spoken obscurely of the Redeemer, for the time was not yet come that the plain declaration should be made thereof. At this day Jesus Christ does call us, and we understand what the Apostle says; namely, that Gods Throne is not dreadful and terrible unto us to make us afraid but that it is a Throne of Grace unto us, to which we may boldly approach. Now then let us acknowledge the inestimable good which God hath done us, in drawing us out of this maze of the Popedom, and in telling us, that he is ready to receive us to mercy, and to deal with us like a father, notwithstanding that we have been rebellious children towards him. Thus did Moses mean in this place.
Yea and for a more confirmation thereof he adds, Although you were dispersed into the uttermost coasts under heaven, yet the Lord your God will fetch you from thence, and bring your again into this land which he has promised your fathers, and there he will increase you more than ever you was. Moses does here show that we must not mistrust God, albeit that there be nothing but troubles, miseries and calamities, so as we be utterly forlorn. Let us have an eye to this comfort. For you see here how the people of Israel was like a body torn in pieces, and driven away as dust before the wind: and yet notwithstanding God does promise to gather them together again.
Now seeing he has wrought so with them; we must understand that he will do the like toward us at this day, and that although we were dispersed, he will not fail to hold us under his protection, so as we shall be gathered together again, if Jesus Christ do the office of a Shepherd toward us, and we be of his flock. And has he not indeed accomplished toward us that which is spoken here? We must consider, not only how God has gathered us in, when we were under the tyranny of the Pope; but moreover how he has assembled us here in a flock: we must understand that we be here united all together, as if we were of one household. Whereas we were dispersed and aliened from our Lord Jesus Christ, he has now reunited us to himself. For as Paul said to the Colossians, his office is to gather all things together as well in heaven as in earth. So long as we be cut off front the unity of faith, and aliened from Jesus Christ, we be like dust driven with the wind, and in such confused state have we been, but God has delivered us from it. As often therefore as we come into extremity, let us understand & that God would have us yet to turn unto him, and will give us furtherance thereunto: wherefore let us pluck up our hearten following the exhortation that is given here.
And by the way Moses shows that GOD does it not for any recompense which he took for at the peoples hand, but for love of his own free choice, and for his promise sake, by the which he bound himself when he swore unto Abraham to give unto him and his that land for their inheritance. Therefore when we turn unto our God to ask him forgiveness of our sins, if we would have him mooned to show us mercy: we must not come unto him upon presumption of our merits; we must not think to obtain grace by our own satisfactions, or by our good works, or by any other means: but we must be wholly grounded up, on this, that it has once pleased him to receive us unto him, and also declared by his doings, that he will hold us for his children, seeing he has given us Jesus Christ, by whom we obtain forgiveness. When we be once grounded upon this free mercy, let us not doubt, but that our Lord is always prest and ready to receive us to mercy. But if we do swerve never so little from that way, we shall to stray; that instead of approaching unto God, we shall go further from him. That is the thing which Moses meant to signify, in making mention of the oath, whereby God had sworn their fathers that he would give them the land. Likewise if at this day we perceive the Church to decrease, yea even so far as it may seem to be nothing; let us understand that GOD will multiply it, seeing he has made that promise; at leastwise if we return unto him according as it is here spoken. And seeing he has justified the knowledge of his mercy in the land of Chanaan, let us not doubt at this day, but that to bring us into the heritage of the kingdoms of heaven, he will show himself much more steadfast, yea and utter such power in our behalf, that albeit we see never so many lets, as it were to shut the way of salvation against us, from the which even our own sins do turn us away; yet than the goodness of GOD get the upper hand, so we bereave not ourselves of it altogether through our own unthankfulness. Seeing then that we do here such exhortations, let us enter into examination of our sins, and let every of us confess how many ways he has offended his God, and let all of us in general do the like with one common accord. And when we have mourned and sighed for them, let us then pray unto our good GOD, to touch us so to the quick, that we may not only come and onfess our sins with our mouths, and with certain ceremonies, but also return to our GOD with heart and mind, so as he may assuage our plagues, grieves and afflictions, through his infinite goodness, which he has manifested unto us by his Gospel, and we turn unto him with sure and infallible confidence, to obtain favor at his hand.
Now let us fall down before the Majesty of our good GOD, with acknowledgement of our faults: beseeching him to cause his admonitions to profit in us more and more; and that seeing he has once called us unto him, he suffer not his labour to be lost in afflicting us so many ways but that we may finally return unto him: and that in so refusing we may yield forth true righteousness and soundness, so as we double not ne play the hypocrites. And that to accomplish this thing he make us to feel and to acknowledge his fatherly goodness, that we may be altogether given over thereunto, and have our eyes and all our senses so fixed on our Lord Jesus
Christ, as we may understand that it is by his means that we must obtain mercy of GOD, of the which we be unworthy as touching ourselves. That it will please him to bestow this grace not only upon us, but also upon all people and nations of the earth, &c.
On Monday the 20th Of April,
1556 The 170th Sermon which is the
second upon the thirtieth
Chapter
6 And the Lord your God will circumcise your heart and the heart of your seed, that you may love the Lord your GOD with all your heart and with all your soul, to the end that you must live.
7 And the Lord your God will lay all these curses upon your enemies, and upon them that hate you, and which have persecuted you.
8 You then shall return, and obey the voice of the Lord, and do all these Commandments, which I command you this day.
9 The Lord your GOD will make you plentiful in all the works of your hand, in the fruit of your womb, in the fruit of your Cattle, and in the fruit of your Land to your welfare. For the Lord will rejoice again over you to do you good, like as he did rejoice over your fathers.
10 If you obey the voice of the Lord your God, in keeping his Commandments and his ordinances written in the book of this Law, and return unto the Lord your GOD with all your heart and with all your Soul.
Hitherto Moses in promising that God would vouchsafe such favor on his people, as to bless them has spoken but of the things which concern this present life, as of bodily health, of food, of peace, and of preservation from their enemies. But now he speaks of a higher and a more excellent matter, to wit, that GOD will change the hearts of them which before were evil and froward. And that is a far greater thing than to give us only meat and drink and whatsoever else is to be desired for the flesh in this transitory life. We have moreover to gather out of this text, that whereas the holy Scripture requires us to do that which God demands; it is not because we have the power to do it: for GOD does not measure his commandments after our power: albeit that we be weak, yet nevertheless we be bound unto him: but when he has showed us our duty, it belongs to him to give us the grace to accomplish it. And this text does show it us very well: for we have seen it heretofore, (and Moses does yet again confirm the same,) that, men ought to turn to God; that they ought to observe him with all their heart and with all their soul; & that they ought to observe his law. Now when we hear this, we may judge that if men will employ themselves, & take a good way, it is in their liberty, and they have free choice to govern themselves well if they list: and the Papists indeed do abuse themselves with such Texts. For as soon as they hear that God commands; they do forthwith conclude that we are able to put all in execution. But we see how Moses speaks thereof.
He said, You shall keep the commandments of the Lord your GOD, to love him with all your heart and with all your soul; and then he adds, It is the Lord that will give you such a mind, & such an affection. Also he said in another place, Circumcise your hearts this day unto the Lord: and now he said, It is the Lord that will circumcise your heart. It is his very office. We see then, that when God gives us his law, it is not because we are able to attain to the accomplishment of that which is contained in it: but it is enough for us to understand wherein we be bound unto him: and that knowing once our infirmity, we resort to the remedy; even to pray him that he will supply our default. But they may here reply, that Moses means not that only GOD should altogether change men, and reform their hearts: for this place seems to show, that God will aid men, when they have some good motion and be disposed to serve him: and, that it is so, he said. You shall love the Lord your God with all your heart. But yet he adds, And the Lord will make you to love him. It seems therefore that Moses places some good disposition in men, and that they do begin on their part, and that thereupon God helps them and adds that which they want. Thus do the Papists turmoil themselves, when men allege unto them whatsoever is spoken in holy Scripture concerning the grace of God; as that it is he which enlightens our conscience, it is he that gives us the knowledge to discern good from evil, it is he that give thus wisdom to walk as becomes us, it is he that gives us power to resist temptations, it is he that wealds & guides our hearts in his obedience; it is he that gives us the power and virtue to continue: when men tell them any of there things, O [say they] it is true that men do not all; for, seeing that they be weaker God must aid them: but yet does it lie in them to guide themselves, and to have some good preparation; and moreover it lies in them also to follow the grace of God and to receive it; and hailing accepted it to make it to prevail. To be short, the Papists make a parting of stakes as if it lay in us to seek God, & then that it were in us to put his grace in effect, in such wise as it should not be unprofitable, and that there is also a certain agreement between God and man, so as God for his part does one piece and we do the other, yea and the principal part. But the meaning of Moses is nothing so.
For he shows not what belongs to man, as in comparison and in respect of God. But it is the common fashion of the holy scripture, first to show us what is our duty, and then to add that although we be not able to resort unto God when he calls us, yet we must not be fainthearted at the feeling of our weakness: but rather resort unto him that is able to help it, according as he has promised to do it. Let us mark well then, that when holy Scripture speaks of that which men do owe unto God, we must not in that case stand and scanning of our own power and ability: for we shall not fade to be evermore deters, as we have said: and yet we must note also, that the inability which is in us, proceeds of our fault. Yet notwithstanding the Papists allege, that it were a cruelty in God to require of us to do more than we can. It seems indeed, that God ought to be contented; if a man do what he can. Now then if we cannot have a good desire, and if we have yet less power, that we cannot so much as think a good thought; wherefore does God constrain us to love him perfectly? There seems to be no upright dealing in that. But we must repair to our original sin, which hinders us so as we serve not God no nor have not the will to serve him. Indeed God has imprinted a will in us by nature. and for as much as we are men, we have a discretion to discern good and evil, whereby we be inexcusable: and when we sin, it comes not of compulsion, neither are we forced by other means; but it proceeds of our own will and inclination. But now let us see whether our will can bend itself both the ways, and is able to choose either good or evil?
No. For we be captives under sin: and whence comes this captivity and bondage? From the offence of Adam. Seeing therefore that the evil is in ourselves; we must not seek for fond and unprofitable excuses, for we shall win nothing thereby; but let us stoop and condemn ourselves. If God therefore require aught of us, he does us no wrong; and yet notwithstanding, men may not reply that they be feeble and weak, for the evil shall evermore be imputed unto them, & they shall be found guilty thereof. But now let us come back to the matter which we have touched. The holy scripture sets before us the law of God as, thing which we ought to follow; and that is our rule.
We for our part do draw clean contrary. Whereto then serves the law of God so long as it is but a dead letter, that is to say, so long as we have but our ears beaten therewith, or so long as it is written but in paper & parchment, or in stones as this was, as it is indeed so long as it is but preached unto us? It serves but to our condemnation, so as we be there convicted and can no more plead ignorance: but rather show ourselves open rebels, in that we bow not down our necks, to receive the yoke which God has ordained for us. That is the cause why the law of God under Moses did bring nothing but wrath.
Therefore he said that it does augment sin; and it consequently that it is unto us the messenger of death. So then, let us mark well, that whereas the God teaches us what we ought to do; albeit the same doctrine ought of itself to serve us to salvation: yet nevertheless it brings us nothing but condemnation, even because of our sin. Such is the falling out of it; but howsoever the case stand, yet must the law of God always condemn us. Now after that God has, convicted men, & beaten down their pride, to the intent they should not presume of themselves; he adds the promise, and said: Go to, It is truer your hearts be uncircumcised, it is certain that you have blind motions, and that you be corrupted in all your nature: but I will change your hearts. I will renew your minds, I will reform you to myself:) whereas heretofore you have been rebellious against me, & there has been nothing in you but malice: henceforth there shall be a readiness to obey my law. God gives that very promise. Whereby he shows that whatsoever he commanded us before, our doing thereof shall be by his only power, & not in any part by our own.
In this case it is not for us to father the chief part upon our own free will, no nor the one half neither, for God must have all the praise without exception, and that whatsoever we do, do proceed of his working of it in us, and of his reforming of our wits, and of his changing of us. And for that cause the holy Scripture says, that we be made new creatures. When it says so, does it mean that men were earst good? No, but that GOD does reform them. And indeed if it were in us to amend our souls, and to renew them; we should do more than GOD does. GOD has created our bodies and also our souls; but yet not withstanding, what bring we from our mothers womb, but all manner of cursedness? For (as I have said) we be infected with original sin. Thus does GOD make us mortal men; yea, but in the meanwhile, there is this mischief, namely, that we be aliened from him and from all goodness. Now if men were able to deliver themselves out of the curse wherein they be, and could give themselves a new power: should not they then do more than GOD has done? Now then whereas Moses says in this place, The Lord will circumcise your heart to love your GOD with all your heart and with all your soul: he shows thereby that if we do amiss, (as we do indeed,) we cannot have so much as any one good motion to come unto GOD until we be altogether renewed by Gods working in us: and therefore that we must not be saint hearted. Wherefore? For when he has taught us what we ought to do, he gives us also the power to perform it. After he has taught us by the voice of men, he teaches us also by his holy Spirit in our hearts; and that teaching is of efficacy; so as we do not only know the good, but also we have a desire to follow it and to give ourselves over unto it. And that is the cause why he says that we be drawn unto him. And indeed Moses says not, The Lord will circumcise your heart, to the end that you must be able to love him, but he says, to the end that you love him.
He shows that GOD does not only give us the power to will well, but also does throughly fashion us to the same. And that is a further point wherein the Papists do abuse themselves too grossly: for when they speak of the grace of the holy Spirit, they understand that GOD indeed gives us the power, if it seem good to us: but yet that all the same lies in our discretion, and that GODS working in us is not in such sort, as that both our listing and our performing proceed both thereof. But it is too niggardly a speaking of the grace of GOD, that he should say unto man, Well, I will give you power that you must do well, if you will: but I will lay the bridle on your neck, and when you has a good will, and that of yourself, if you has constancy and power to put it in execution: you must well do it, and I will help you therein.
If GOD should do so, what should become of our salvation? For can men in such frailty as we do feel, and amidst so many combats as Satan does deliver us, have one only & me and constant will? It is impossible. Moses therefore says not, that GOD will circumcise our hearts, to the intent we may have power to fear him: but he puts the thing in effect, to the intent that we shall fear him; after which manner also he speaks by his Prophets, as well Jeremy as Ezekiel. He says, that he will put his fear in our hearts. He says not that he will give them power. And then will I make them (says he) to walk in my commandments. This is it that GOD does attribute unto himself, to wit, that he will so imprint his Law in our hearts , as we shall have a will agreeable unto his: and then he will guide and govern us in such sort as we shall overcome all temptations, and accomplish that which he commands us. It belongs not to us then, to challenge such praise to ourselves. Thereby we see that the Papists deal treacherously in all the doctrine of freewill: for all their whole seeking is to rob GOD of all that ever the holy Scripture declares to be his, and which he reserves to himself, and to spoil him of his honor, usurping it every man to himself. Let us therefore beware of this devilish arrogance and let us understand that Saint Paul has not said without cause, That it is GOD that works in us both the will and the deed. Saint Paul says not after the manner of the Papists, that when God gives us the mean, we may be able to will that which is good, but he says, that he will put the will in us. And then he adds, that GOD in likewise does work the matter, that is to say, he accomplishes the good works in us: and the whole is performed (says he) after his own will. Therefore, whereas the Papists says that GOD has respect whether we be able to use his grace well or no: and that according as every man behaves and governs GOD deals with him thereafter: Saint Paul says that it proceeds altogether of GODS good pleasure. And yet it is not therefore to be said that we be blocks of wood. But let us mark well what Saint Paul concludes, that is, that we must walk in fear and weariness, working our salvation. What? Is it in us to do it? No: but he shows that we be instruments of GOD, and that when he gives us the will and power to perform, it is because that every one of us should offer himself to do his endeavor, howbeit wider the leading of the holy Spirit, acknowledging that all of it proceeds from above: and Saint Paul says that we must do it with care and carefulness, to the intent we be no unprofitable; and yet that in the meanwhile, there be not any drop of presumption in us, to suppose that ee e have any ability or power of ourselves, but that GOD be honored as he deserves. Now we see, what is the natural sense of this Text, where Moses promises unto the Jews that GOD will circumcise their hearts.
Thereby he shows that it is not enough for men to have the Law preached, and to have their ears beaten therewith, and to understand what their duty is: for all that will be but as a dead thing, until the time that God do change their hearts, and reform them, and work within them; and that the affections of men and their thoughts be guided by the holy Ghost.
And by the way he shows here the use of Circumcision which is another point worthy to be marked. For the fantastical fellows of our days which would take away the Baptism of little children, never understood the use of Circumcision. It seemed unto them that it was but a temporal matter, yea and a trifling thing, and that it was not spiritual for the ancient fathers in so much that the cursed heretics which was punished in this Town, mocked all the Sacraments of the Law of Moses. Abraham [said he] had but a shadow of the heavenly life; and albeit; that he was named the father of the faithful, and it appears, that he did altogether slay himself upon the celestial heritage: yet was he not touched therewith, neither did the fathers know GOD, but worshipped an Angel which was there in a visible shape instead of GOD. These be the horrible Blasphemies, which ensue when men do so separate the Law from the Gospel. Indeed we have at this day a grace which surpasses that grace which GOD showed to our fathers: but yet must we not so bereave, Abraham of the spiritual kingdom of our Lord Jesus Christ, as to make
Circumcision to be but an earthly Sacrament. Therefore let us bear well in mind, that when GOD ordained Circumcision besides that it was a seal of the righteousness of faith (as Saint Paul says in the fourth Chapter to the Romans:) it did also show unto men that they ought to be mortified, and renewed by regeneration to the obedience of GOD. Whereby we may gather, that Circumcision signified the same thing unto the lewd, which Baptism imports unto us at this day.
What have we in Baptism? That we be blessed in our Lord Jesus
Christ; and that whereas we have nothing but accursedness by the heritage of Adam, we be sanctified to be adopted into the celestial heritage, so as God by justifying us, does accept them which were not earn worthy to be numbered amongst his creatures. Again, we have also a similitude and a portraiture of death, that we might be changed to serve our GOD. The same was likewise in Circumcision; and Moses does show in this place, that it was not a vain figure. It was not a mark that GOD had set upon his peoples, but only to say, You are a chosen people, and in the meanwhile they should have thereby no promise, nor warrant of their salvation; nor of anything that was spiritual. But contrariwise in saying that GOD will Circumcise their hearts; he shows that this Sacrament, this visible sign of Circumcision, declared unto them that they ought to be changed, and that they ought to be a holy people unto their GOD.
And therefore let us learn that Baptism at this day succeeds circumcision, like as Saint Paul says in the Epistle to the Colossians.
After he has showed that Circumcision remains not at this day as touching the outward use: he says that we be Circumcised, not by the hand of man, but in that we be buried in the Baptism of our Lord
Jesus, whereby the old man is mortified, that from hence forth the spirit Of God may govern us. Thus you see what we have to observe in this place, as touching the first point. Therefore let us mark, that although the fathers which lived under the Law were as little children under their Tutors and Overseers: yet were they the children of GOD as we are; and had the very said promise of salvation, and the Sacraments which GOD delivered them, tended to the self same end, and so consequently were spiritual. Thus much concerning one point.
Now furthermore it is here showed unto us, that Circumcision did not only signify unto the Jews, that they should be a holy people unto
GOD and that they should change the malice of their hearts: but it showed also that God would do them the favor to regenerate them by his holy Spirit. As at this day in Baptism when the water is powered upon the head of a little child, it is not only to signify, that being come to mans age he must serve GOD, and yet notwithstanding is not able to do it unless it be given him from above: but the infant is baptized by the hand of another, and the hand of the Minister is, as it were the hand of Jesus Christ, to whom only it does appertain to Baptize, as Saint John says: We indeed do Baptize with water, but his office is to Baptized with the Spirit and with fire. Therefore let us make it well that when the Minister lays the water on the childs head, therein he represents the Person of our Lord Jesus Christ, witnessing by, that our Lord Jesus will be so gracious to as many as believe and are chosen of GOD his father; as to draw them to him and to govern them, so as they shall become new Creatures. And even so is it with Circumcision. Abraham indeed was circumcised; but that was after an extraordinary manner. But yet ordinarily it behooved men to be circumcised by the hands of them that were appointed thereunto and those did represent the person of God. It was therefore a testimony that men of themselves could not be circumcised, but that it was necessary that God should put his hand thereto; and that he should change them.
Seeing it is so, let us mark, that in all the Sacraments we bring nothing of our own, but that we do rather come to receive that which is offered unto us in the name of GOD. The Sacraments then be not meritorious matters, shall men might allege any service that they had done; but rather come to seek that which they want. Whereby we see the foolishness, that is in the Jews: for they boast themselves of Circumcision, as if it had been a great virtue, and would needs bring it in reckoning, as if God had been beholden unto them, because they were circumcised. To be short, when so ever deserving and grace came in question, the Jews pretended that they were not saved by the free goodness and mercy of God. And wherefore? To what end served circumcision? It served for a testimony, for an earnest, for a visible sign, to declare that it is God that does all in us. But these miserable beasts understand not that. See here I pray you the unthankfulness of men; which has taken place not with that nation only, but among the Christians also, where goodness of God has been uttered much more at large. Behold, our Lord Jesus Christ calls us unto him, he tells us that we must seek all our welfare in him: & yet the Papists have not ceased to distinguish, and to seek out a work, which is wrought on mans part as they term it. They have yielded that the principal part of the Sacraments is a divine works; but yet nevertheless they stick not to say, that men do bring thereunto somewhat of their own. And no marvel. For we see to what point they are come; namely that they have changed the Supper of our Lord
Jesus Christ, into a charm, and a devilish sorcery. Thus said Jesus
Christ; Take, Eat: he commands us to receive it: & the Papists make
God to believe, that they do offer it unto him. And further they establish thereupon a works of merit, even the most excellent that ever they could dream of. But yet for all that we see how devil has bewitched them, so as they have changed whole order of nature. For instead of receiving the thing with humility which God offered them; they have presumed to offer unto him the things which they have forged in their own brain: & do make themselves believe, that all those things are acceptable unto him, yea and that he is very much beholding to them for so doing. So much the more therefore does it stand us in hand to mark that which is spoken here, namely, The Lord your God will circumcise your heart. So then, seeing God has showed us what Baptism does signify, let us understand how it is our duty to reform us, and to renounce our own nature to serve GOD.
But do we once know that? Then let us proceed to the promise that is given us, which is, that because we can do nothing, GOD says that he will put to his hand, that we may be changed, and become new creatures, through his holy spirit. This is in effect that which we have to observe in this place.
Now Moses adds, That you must live, not that God deals with us according to our deserving: but because we be slothful, therefore he adds this promise, namely, that we shall be blessed of God and whatsoever he has said to make us to walk in his obedience is to show us, that we must walk in such sort, as we provoke not the vengeance of GOD against us, if we will be blessed of him. It is true that he may always punish us by good right: and that although he guide us, and that we have a good will to serve him, yet is there such imperfection in us, as we be evermore faulty before him: but yet he forbears us. And therefore when these things be put together, namely, that GOD makes us to walk according to his Law, and that he does it to the end that we may live; it is all one as if it were said, that men bereave and spoil themselves, of the grace of GOD, because they are wicked, and live not as becomes them. And therefore God is fain to redress it, and to reform them unto him, and by that mean to make them enjoy all his blessings.
Now he adds thereunto, That he will rejoice over them for good, as he rejoiced over their fathers. This is a manner of speech that imports much. Indeed GOD is not subject to our passions, to rejoice after the manner of men, there is no such matter in him: but he speaks thus, for that he could not sufficiently express the love which he bears to us, but by such similitude. The thing then which the holy
Ghost meant, is that GOD holds us so dear, and bears us such servant love, that a father rejoices not more when he is able to advance his child, or when he can do him good, than GOD rejoices in us when he has occasion to do us good, as who would say, that his afflicting and scourging of us does grieve and vex him, and that he does it contrary to his inclination. For he requires nothing but to find us always disposed to receive the riches which he has in his hand, which also he is ready to bestow upon us. And therefore does GOD borrow the same similitude of men. For (as we have said) he is not like unto us, neither must we have so fond imaginations, as to think that he is moved with passions either one way or other; but to the intent to manifest unto us, how much he loves us, he cries alas, when he is to airlift those to whom he means to do good. Alas [says he] must I avenge myself as of mine enemies, and rejoice me in vexing them? He calls them his enemies, and yet he speaks still of the Jews, whom he had chosen: but he presupposes that they made war against him, and that therefore; he was driven to be revenged of them: howbeit he declares that it was to his grieves. Let us therefore learn to taste of this love whereof the holy scripture speaks unto us; that we may be so ravished therewith, as to desire nothing more than to submit ourselves to our God, which is indeed the thing that he shoots at.
Wherefore is it that God forces himself to show unto us so vehement an affection? It is to mollify the hardness of our hearts, that we may be enflamed with another manner of zeal than we have. Will we then enjoy our God? Let us give him occasion to do us good, let us (I say) suffer him to be merciful and liberal towards us; when we hinder not God to do us good, he protests that he is glad of it. And contrariwise, when we lay a bar in his way; so as he cannot use his gracious goodness towards us, in powering out his benefits upon us as he for his part is ready to do: he says, that we grieve his holy spirit. For after that manner speaks the Prophet I say. They have grieved the spirit of God (says he.) Not that God is subject to vexation of mind, as I have said already; but it is to show that men are so much the more faulty, and to cause them to abhor their naughtiness the more, when they be thus rebellious against him, and cannot suffer him to do them good. Moses does add moreover, Because you shall have hearkened to the voice of the Lord your God. Here he comes again to the order of speaking: for it is enough that he has told us in one word, that because we be not able, God promises to do it. Yet nevertheless he continues his office: and as he was the lawgiver ordained of God, so does he require the people to walk uprightly.
That is the cause why he uses still this speech saying: Because you shall hearken to the voice of the Lord your God, yea and that your hearing shall be to keep that which is contained in the Law. Hereby he means to show us, how we should obey God, that is to say, by what mean. And as touching the end, we have seen heretofore what it is: namely that he requires obedience at our hands, to the aid he may have occasion to deal with us gently, and after a fatherly manner, and that he desires nothing but to power out his great treasures upon us.
It is then to our profit and salvation that we should obey him. That is the end, and the mean is, by hearing his voice. We must therefore beware that we rebel not against him, nor be deaf eared when he speaks unto us, except we mean to grieve him, as he says in the Psalm. Be not rebellious as your fathers were, which provoked Gods spirit every day. There God complains that he was provoked to wrath, when that the people grieved him, and that he was fain to enter into a disliking of them. So then, let us hold this rule that is delivered unto us, whereby to enjoy our GOD, that he may cause us to prosper. The mean whereof is, that whilst he speaks unto us, we have our ears attentive to receive his voice. And Moses does therewithal: express what is the manner of hearing God well. For there are a great many which bring Asses ears with them: they can well enough say that the things which are spoken are true, like the Ass which can well enough nod with his ears. So it costs them nothing to say, It is all good, I like well of it: but yet they be not a whit touched at their hearts, nay rather, we see they despise all that is told them; and they suppose that god is beholding unto them, whey they have not openly spoken against him, nor blasphemed his doctrine. But Moses requires another manner of hearing far differing from this: namely The performing of the things which are contained in the law. It is said in another place, that Jesus Christ vows them to be blessed which hear the word of GOD and keep it. And there our Lord Jesus Christ speaks the more grossly, to the intent we might be the better informed: for we forget things, and we think that if we confess the Law to be good, righteous, and holy, we then discharted: But our Lord said, that we must first hear and then keep. And Moses joins both together, as indeed, to hear and to keep, are things which ought never to god a sunder. Yea, but yet therewithal her gives men a perfect rule, so they yield to be taught of him; and they shall not need, (as we have seen here before) to turn either to the right hand or to the left. Therefore let us mark that the doctrine of the law does teach us what is good, and that thereby GOD means to inform us plainly of his will, that we may bee pliable to be taught, and submit ourselves obediently unto him. They then which invent one thing or other of their own brain, and would do as they lift do show that they rather serve their own affections, than GOD. Therefore to order our life well, we have none other rule but that which is given us from above, nor any other than the very same which is contained in the Law of God. Indeed men do evermore confess that nothing ought to be done which is not agreeable unto Gods will: but yet for all that, they forge and devise still some new invention or other. And that is because they think that God has not in his Law declared unto us, all that he requires of us, and that he would have us to stay altogether upon that. And therefore Moses sends us back to that which is sat down here: as if he you say, Men must not take upon them to add anything in this behalf under colour that the same is well pleasing to GOD: for I tell you that whatsoever God requires and allows, he does declare it in his Law: content yourselves therefore with this doctrine, and be not wiser than needs, seeing that your GOD has taught you perfectly. For the better confirmation hereof he says, Because you shall be converted to the Lord your God, with all your heart, and with all your soul. He shows here, that before we can hear GOD, or keep his law, and be obedient unto him: we must be converted unto him.
Indeed he speaks to such as were already swerved: But yet the nature of men is so in general, that even from our mothers womb we be all of us backsliders, and enemies to GOD, and there here is nothing in us but utter forwardness and rebellion. God therefore must be same to change us from the root. For he shall never get good frame out of us, unless the room be first changed. Now this words Conversion, or Turning imports, that, whereas man has his back turned upon God, he must turn again toward him with his face: and that is all one as if the scripture should speak of a change; as it is in likewise said that we must be renewed. We must therefore consider, that if we have the wit to suffer our GOD to teach us, it is a token that we are going toward him and that we be willing to show the fear, obedience, and subjection which we owe unto his Law: But yet we must come to this point, of converting or turning back. And wherefore? For until men do know themselves, how can they so order their life, as it may be acceptable to God? We must understand that we be altogether untoward, and we must begin at this point, that whereas we have been like strayed we must come and submit ourselves to our God.
And for that cause the Prophet Jeremy said, that the thorns which be in us must be plucked up, and then the good seed shall have place: as if a place were full of thorns and briers, and evil weeds, the same could not be sown, neither could any plough go there to put in the good seed: and therefore it must first be stubbed and rid clean. And that is the cause also why the Apostle sets down the same similitude, according to that which Moses meant to show in this place, insomuch that having treated of the fear of God, and of obedience to his law, he does purposely speak of Conversion, saying it is needful that men should be changed. And he says, with all the heart and with all the soul, showing that the repentance which God requires of us, is that we should serve him unfainedly, according as all the Scripture declares. For men be given to hypocrisy: It is enough with them to have a certain fair show and outward appearance, and it seems to them that God is paid. But he regards not that which is fair to the eye: he would possess our hearts and affections, that is the principal point. Mean we then to direct our life in such sort as it may be allowed of GOD? It is not sufficient to occupy our hands, our feet and our eyes, and to order our outward life unblamably, so as men may find no fault therewith: but also our thoughts and our affections must be altogether changed, as Saint Paul also declares, that the same is our reasonable service. Renew yourselves (said he.) He speaks neither of hands, not of feet, but of all your understanding & of all your soul: you must of necessity be changed, if you desire that God should accept the offering which you make unto him of your life.
Herein we see how much the Papists be deceived, when they speak of repentance. For among them repentance (or as they term it, Penance) is but the doing of trifling toys, as to go wool ward, to trot on pilgrimage, to do other gewgaws, to cause some Mass to be said, or to bestow some Alms. That is the thing which the Papists do comprehend under this word Penance. But the holy scripture said that men must convert, that is to say, be changed. There is no word of gadding here and there, neither is there any talking of the making of any outward countenance; but that there must be this renewing.
And it declares yet farther, that the same renewing must be of our heart, and not only of our heart, but also of all our whole heart; as if it were said, that God accepts no failing, but rather utterly abhors it.
True it is that we cannot have a heart so perfect as is requisite, it shall want much thereof: nevertheless, we must mislike of all failing, and not be double minded: And we must enforce ourselves to fight against all our wicked affections, and not cease until our God do reign over us as we serve him, not upon compulsion and in outward show, but of a free good will, and as setting all our delight in his Law, according to that way which David shows us by his own example.
Now forasmuch as we be so far off from this perfection, and so guilty before our God, as he may justly call us off altogether: let us come and with all humility fall down before him, beseeching him that it may please him to have pity upon us, and to receive us to mercy in the name of our Lord Jesus Christ, blotting out our faults and offences, and not to respect what we have deserved: But rather to use his infinite mercy, that we by that mean may be reconciled unto him, and nothing may hinder him to make us to seek his grace and to guide us by his holy spirit in such sort as we may be all wholly his, and he possess us, and evermore uphold us, as we have need, until he has throughly reformed us, and utterly rid us not only from the imperfection of our flesh, but also from this mortal body itself, to bring us into the glory of his kingdom. That it may please him to bestow this favor not only upon us, but in likewise upon all the people and nations of the earth, &c.
On Tuesday the 21st of April,
1556 The 171st Sermon which the third upon the thirtieth Chapter
11 For the commandment which I command you this day, is not hidden from you, nor far off from you.
12 It is not in heaven, that you might say, which of us shall go up into heaven and fetch it us, to make us hear it that we may do it?
13 Neither is it beyond the Sea, that you might say, which of us shall go over the sea, and bring it us, that we may hear it and do it?
14 For this word is very nigh you, even in your mouth and in your heart, to do it.
Heretofore in the last Chapter, Moses had put a difference betwixt
Gods secrets and the law, saying that if we be learned in Gods word, we shall always find such doctrine as is behovefull for ourselves and for our children. And in the same place he protested, that God speaks not in such dark manner, as men cannot understand what he means: but that he expresses his will faithfully, to the end they should have good and convenient instruction to their salvation. Now continuing his purpose, he said farther, that the Law which he had declared, is not a secret doctrine, nor far distant from the people, so as they might reply saying: Who is he that shall pass over the sea? or who is he that shall mount up above the clouds? No, said he the word is set down before your eyes, you has it in your mouth and in your heart: and so is there no place at all of ex-rule through ignorance: wherefore turn that grace to your profile; otherwise there is naught else to be looked for, but dreadful condemnation before God upon all them that continue in their blindness; for here is that true light which should guide us in all the course of our life. We see what Moses meant in this Text; even to exhort them to whom he had delivered the Law, to be attentive to the same. Now for that purpose, he promises them that in so doing, they should not spend their time in vain, but that if they would apply their study to be edified in the word of God, they should find sufficient for that purpose. On the contrary side, he pronounces a terrible threatening against all them that go about to shield themselves with ignorance. For there remains no more excuse after that GOD has spoken. If this were said in the time of the Law: how much more conveniently may it be said to us of these days? For we are not ignorant that God has showed; himself unto us more familiarly, than to them to whom Moses spake: they had only that which remains unto us to this day. But since that time, God sent his Prophets, which have more largely expounded the things, that were briefly and darkly mentioned in the law. After all this, the Lord Christ our savior is come into the world, and has accomplished that which was spoken by the Apostle in the Epistle to the Hebrews: that God had spoken after diverse manners unto our fathers, but now lastly, he has showed himself by the mouth of his only Son, giving us a final conclusion of all Prophesies, and every manner of doctrine. We hear also how our Lord Jesus says: that many kings and Prophets had longed to see and to hear that which his disciples saw and heard, and that they found not that favor. This also is spoken unto us. So then let us mark well that the reproof which Moses laid to the Jews whom he taught, shall turn to our dreadful condemnation, if we profit not in the school of God, while he takes the care and travail to teach us. Now for one point we have to note what is said here: namely, That the word is not hidden nor far from us, so as we might say: who it he that shall pass over the Sea? who is he that shall mount up above the Clouds? By these words God shows, that when his word is published, it is not in vain, as it is also said by his Prophet Esay. We conclude then, that the doctrine of God is not of itself so incomprehensible that we have not ability to conceive it: but that it is a perfect light whereby we may behold the way of salvation, as hereafter shall be showed. It is such an orderly kind of teaching, as nobody but ourselves is to be blamed, if we be not edified as we ought to be, and so far forth as is necessary for us.
See here then I pray you the Testimony which God gives unto his word: namely, how it is not a larring that cannot be understood, but ut a plain speech, to the end that men might be brought unto him, by knowing what is meet and expedient for them, by discerning betwixt the good and the evil. Now seeing that God speaks thus of his word, we must not doubt to find that which he said. For otherwise we should make him a liar: but he shall be found faithful, and ourselves condemned of Blasphemy. Let us mark farther, that the promise which God makes us, is infallible, to the end that we should stand fast, and not waver with any doubt or scruple, if we suffer ourselves to be taught by him. Then let us but yield ourselves teachable, and sure it is that God for his part, will not suffer us to dwell in suspense, nor our minds to wander, and to go on groping like blind folk. There is full certainty of knowledge, if we become good scholars to God, and resist him not as robbers. And here a man may see the froward unthankfulness of the Papists, which would make men believe, that they should not venture to read the holy scripture, nor once be so hardy as to look into it because it is so high and so deep a thing, that men shall be forthwith carried away into many errors and many fancies. It is very true that men do abuse the truth of God: and we ourselves do see, how they turn the truth into lies: But yet to impute the same unto Gods word; it were a devilish blasphemy. And therefore let us learn that we must settle ourselves wholly upon that which is showed unto us here. For God himself does assure us that in his word we shall find the right understanding of all things that are expedient for our salvation. Think we that our good God will deceive us? Let us therefore abhor the excuse which the Papists do hold, of purpose to dwell, to nestle, yea and altogether to rot in their ignorance. But contrariwise, let us trust and wholly rest upon this promise, knowing that God does us an inestimable good turn, when so ever it pleases him to let his word before our eyes; and to deliver it to be preached in our ears. Now then, when so ever God gives us his knowledge, let us understand that he will not have such a treasure to be lost or to perish: but that we should receive it, and turn it to our commodity. But here withal we have to mark also, that until God have spoken and taught us in his school, we have neither learning not wit, but are as stray cattle, and at a word utterly forlorn. It is not therefore without cause that Moses said: The commandment which I give you, is not hidden from you, nor sort off; so as you might say: Who shall go up to heaven? Who shall pass over the Sea? or who shall go down into the deep? Hereby he gives us to understand that if God do pluck back his word, so as we know not what he requires of us, nor have any testimony of his will: then may we well seek about like people in perplexity, crying alas, what shall we do? Who is he that shall go up above the clouds; who is he that shall go down into the deep? Who is he that shall pass the Sea? To what end? There is no other instruction at all whereby God gives us any certain, and infallible direction. When we be thus destitute, we be as lost people, having neither way nor path to lead us, we can discern nothing. How much so ever men do attribute to their own wisdom, supposing themselves discreet enough to rule themselves all their life long: yet are they but wretched beasts, until God have showed them his will.
Thus much for one point.
Now it is farther to be understood, that if GOD come not first to us, we have no mean to come at him. Who is he that can give us wings to mount up to heaven? Or how shall we be able to pass over the deep?
Although we had the knowledge of all secret of nature: well might we travel all the world from place to place, and well might we mount aloft unto the very skies: and yet in the meanwhile we should want the chiefest thing of all, which is to understand the truth of God; for that surmounts all the wit of man. Let us learn therefore, that God in his infinite goodness, perceiving that we have no mean to approach unto him: gives us an easy access there. Yea and he comes down unto us, to fashion himself to our rudeness and infirmity. We see how he does (as you would say) stammer with us: for he speaks not in such loftiness, as might well seem agreeable to his infinite glory & majesty; but the phrase of holy scripture is gross and rude; by the which God speaks to us in such plain manner, as there remains no excuse for us, if we understand him not plainly. Seeing it is so, let us use this marvelous goodness which God has bestowed on us, and let us hold us to the same: and therewithal let us also acknowledge our own ignorance, that we may humble ourselves: for the very cause why so few folk do profit in the holy scripture; is their own overweening, in that they be fore possessed with an imagination of their own wisdom and sharpness of wit: and so being drunken with their own conceit, they always despise the word of GOD. Let us therefore humble ourselves, for we know that God names himself the teacher of the lowly and of little ones, to the end we should not come to the hearing of his word, as people puffed up with our own greatness, fondly surmising ourselves to be men of great ability to discern: but that our whole wisdom should consist in obeying him, in considering that seeing he has stooped so low unto us, is not for any of us to advance himself. And seeing we have no wings to mount up aloft, let us take heeds that we attempt it not for so may we fall and break our necks, mount we never so little.
But let us mark moreover, that his promise does import also a condemnation to them that have their ears continually beaten with the word of GOD, and yet remain hardhearted and receive no profit thereof at all. Indeed the Gospel (wherein the Law of righteousness is contained) is preached continually: ontinually: and if we be of that sort which S. Paul speaks of, which are always learning and never come to the knowledge of the truth; think we that we be excusable before God? Surely no. It will come to pass that whatsoever we have at any time heard of the word of God, the same must come to reckoning and we shall be reprinted of unthankfulness, because great treasure shall have perished without any benefit unto us. We shall not have heard that Sermon in all our life, which God will not lay to our charge at the latter day: as how? How have you profited by it?
We have not heard one lecture, that shall not be recited unto us. Let us therefore be well advised, and while the Lord is willing to teach us giving us faithful expounders of his word, and dealing so familiarly with us: let us for our part be diligent to receive it, and embracing the doctrine that is delivered unto us, let us show ourselves more and more conformable to the same: not alleging the obscurity and depth of it therefore, as the Papists do, which go about to shield them with their ignorance, saying that the holy Scripture is too high and ever deep to be conceived. It is true that the holy scripture is too high and too deep but that is in respect that we be wrapped in misty darkness.
But it is the office of GOD to enlighten us; as we shall see hereafter.
Howsoever the matter stands; let us assure ourselves of this, that if we yield ourselves pliable to Gods direction, he will instruct us faithfully in his word, so as we shall feel it to be near unto us. But yet is this never accomplished in us, until our Lord instruct us by his holy spirit, together with the preaching of his word by the mouths of men. And that is the cause why Saint Paul in the x. Chapter to the Romans said, that this sentence is to be applied to the Gospel. At the first sight, it would seem that S. Paul took it contrary to the meaning of Moses. And for proof thereof, does not Moses in this place speak of the Law? He said: The commandment which I ordain for you this day. In saying, this day, be speaks of his office. Now his office was to bring the Law and to publish it. It is said in the first of John, that the Law was given by Moses, but grace and truth were given by, Jesus
Christ: it seems not then that this can in any way agree with the Gospel. But if we mark it well; we shall find it good reason, that Saint
Paul said, that this point is not verified, until we come throughly to Christ. And why? Let us take Moses to witness without going any further. We have seen here before, that in forty years space after the setting forth of the Law, the people had profited nothing in it. The reason thereof is this: For your God has not given you an understanding heart, even to this day. We have the Law beaten into our ears, and yet in the meanwhile we are still dull-headed, and conceive not the meaning of Gods speech. This (as I have said before) proceeds not of any fault is in the Law; but of our own wretched blindness: As the Sun is as bright to the blind as to all other men: but yet they be not able to receive like benefit by the light thereof: Even so stands the case with us. (Thus much for one point.) Insomuch that as long as God speaks to us but only by the mouths of men: It is but loss of time. And wherefore? Because we are deaf, we are blind: we are dull-headed; neither is it sufficient for us that the commandment be laid directly before our eyes: that we need not to mount above the clouds; and that we need not to descend into the deep to seek for it: for it must be in our mouth and in our heart. But how shall we have it in our mouth and in our heart? Soothly even by Gods putting of it there by the grace of his holy spirit. Saint Paul therefore presupposes this grace to proceed from God peculiarly toward his elect; that he not only offers himself freely unto them, (which manner of speech
Moses also did use when he said, God shows us his goodness after a special manner;) but also imprints it in our hearts, making us to understand what he says, by giving us the spirit of knowledge and discretion: for until God has so wrought with us, his word lies still hidden from us. And we hear what he said by the Prophet say: I will (said God) speak unto this people in a strange and unknown language: And when I send forth my Prophets, every man shall be astonished saying; What is this? What is it that God says? For I will speak to them in high Dutch, of purpose that they shall not understand one jot, and so shall all the prophesies be unto them, as a sealed book: which if you offer to a learned man, he will answer: I would read in it, but the book is close and sealed up: therefore let it be opened and I will see what matter is in it: Again it shall be a book laid open, yea but as a book offered to the unlearned, and to little children; and they shall say, I see here is a book, a man may well perceive the letters, but I have not been at school, I am not learned: I see well the letters, but I know not what they mean. We see that our Lord speaks, and yet notwithstanding, he is not understood.
Therefore let us mark that Moses presupposed God to have given understanding to the people. Now his giving of it was by the mean of Jesus Christ our Lord, and that not through the Law, but through the Gospel. The Law of itself brings nothing but condemnation, converting men before God, making forth their process, and finding them guilty: as we have heretofore alleged. The case being so: there is but only one mean, whereby to be enlightened from God, so as we may attain to the knowledge of his holy will for our salvation: And that is to acknowledge the grace which is offered unto us in his Gospel through our Savior Christ.
It is not therefore without cause that Saint Paul adds this title unto the word: It is (said he) the word of faith that we preach unto you.
He calls it the word of faith, when we not only know whereto we be bound, and understand what God exacts and requires of us, and what he commands us: but also, when we come to him as destitute of all goodness, beseeching him to vouchsafe to take pity of our want and neediness, and to enrich us with his graces. When we seek God in this manner, and ask of him that which we want: then have we the word of faith, and not the word of the Law. For the word of the Law says, Do this and do that, and beware of such a thing, which if you transgress, behold the curse is prepared for you. By the words of the Law we see whereunto we are bound, but we be not able to discharge it but we stand all confounded and damned. It behooves us therefore to have the word of faith, that is to say, to taste of Gods promises; whereby he shows himself to bountiful toward us through our Lord
Jesus Christ. When we receive this as it is offered unto us in the Gospel; then is that fulfilled which is spoken here; to wit, that the words is not above the clouds, that it is not in the bottom of the deep, nor on the other side of the Sea: but in our mouth and in our heart.
We have therefore to consider first of all, that God holds men sufficiently guilty, after he has once taught them. For as soon as the word is preached, there is present condemnation to all them that cannot profit thereby0, and there is no way for them to escape, And why? For God has called us, and we have not answered him: he has showed us the way, and we have not vouchsafed to enter therein: to be short, we see that when Gods word has been preached unto us, there is matter sufficient to reprove us, and we cannot reply unto it.
But here withal let us mark also, that as touching our part, the word of GOD is at it were aloft above the skies, or as if it were in the bottom of the deep, notwithstanding that we have our ears continually beaten therewith. Herein we see the wretchedness of our nature, that though God speak unto us with open mouth, and teach us never to faithfully, yet do we continue as we were, so as no amendment at all is perceived in us, for all the long schooling that God has bestowed on us. What is it to be done then? That GOD hailing spoken by the mouth of men, and by the holy scripture, do also gather us unto him, and make us to feel his goodness toward us.
For it is not sufficient for us to understand the things that are showed us in the holy scripture: but we must also be touched to the quick with them in our hearts, that we may be well allured of Gods fatherly love towards us. When we are once at that point, there is no more hiding, then is there no more darkness in the holy scripture: but it is a sufficient instruction, insomuch as it is good and expedient for us. For this cause does Saint Paul serve us to our Lord Jesus
Christ saying, That if we believe with our heart to justification, and confess with our mouth to salvation, and confess with our mouth to salvation that Christ died, and that GOD raised him again then are we in that perfection which Moses speaks of here. Now it is true that Saint Paul does use in this place, the word Hell, for the word Deep: which he does for the fitter applying of that sentence to his own purpose, which Moses did use after a general manner. Moses speaks after the common custom of men. O what is he that can dig down into the bottom of the deep? Who is he that can mount up aloft above the skies? Saint Paul minding to apply this to our Savior Christ says, that we need not to allege either heaven or hell, or aught else that can be imagined in this world; God does sufficiently show himself unto us, in that we have witness that Jesus Christ died and is risen again.
For we knows that by the virtue of that word, Hell is bereft of all power over us; and heaven set open for us. True it is that we must begin with this simplicity that Moses speaks of. When he said that the word is in our mouth, and in our heart; his meaning is that the being thereof in our mouth, is to the end we should talk of it, and to become learned: and that the being thereof in our heart; is to the end we should understand it. But Saint Paul goes yet farther: not that he wrests and wrings the Testimony of Moses but he shows that the same is in very deed fulfilled: to wit, that we have power to speak the word of GOD as we ought, and that we have it also imprinted in our hearts. He says then, first that we must come unto our Lord Jesus
Christ, according to this saying, which is set down in another place, namely, that Jesus Christ is the end of the Law, and also that he is the life of it. Then we see that if we mean to profit by the holy
Scripture, must hye us to our Lord Jesus Christ; for he is the lively
Image of God; it is he in whom are comprehended all the creatures of wisdom and understanding. Thus much concerning that point.
Are we now come unto Jesus Christ? It behooves us to know the principal thing that is given us in him, to wit, that we be redeemed by his death and passion; for he has suffered the pains that were due unto us, and has born that dreadful vengeance of God, which belonged unto us, and has thereby made us free. That then is the benefit which we reap by the death and passion of our Lord Jesus
Christ: and by his resurrection he has purchased righteousness and life for us: and has also opened unto us the kingdom of heaven, from the which we were earst banished. Now first of all, when we call to mind the death, and passion of our Lord Jesus Christ, we must needs be delivered from all anguish and distress of mind. For he tells us (as it is said here) that it is not for us to allege any more; Who shall go down into hell (as we have been wont o do.) How now? If all sinners must be condemned before God: seeing that we be sinners; surely we be all undone. And who is he that can allure me that hell shall have no power over me? I feel the sin which does accuse me, and that is all one as if I should behold the gull open ready to swallow me up; Satan has gotten the mastery over me. See how men are dismayed and plunged in continual grief and trouble of mind, until they have received knowledge of the benefit that comes by the death and passion of our Lord Jesus Christ. But we know that our Lord Jesus suffered the sorrows of hell, and yet was not holden prisoner of the same (as Saint Peter shows in the Acts:) whereby we be well assured, that the bands of death are broken, and that hell has no more power to swallow us. And why? Because the Lord Jesus has purchased us freedom. But how know we that? By the Gospel. But if I still stand in doubt whether I be delivered from the curse of God; it is as much as if I should draw Christ again from death: for he is not dead in vain.
To what end is it? Let us consider a little wherefore the only son of God yielded himself to such shame; as to be hanged on tree, and to be as it were accursed before God his father, (according as we have seen even in the one and twentieth Chapter of this book) and to be beaten by the hand of God, until he seemed as vile as a Leper, as the Prophet Esay said in the S3. Chapter, that he bare the burden of all our offences: as if he had been a miserable sinner; and was environed with such extreme sorrow that he will not what to say but to cry out: My God my God, why has you forsaken me? And think we that the son of God dallied when he was so humbled, yea and not only was made utterly of no reputation, as Saint Paul said: but also sought with the pangs and sorrows of death? He offered himself in the person of us, as a wretched sinner to bear that vengeance of God which was due unto us, so as (to be short) he knew that God was bent against him, to thunder down upon him for our sakes. Forasmuch then as we know that Jesus Christ abode such encounters for our redemption: stand wee yet still scanning and replying, as who would say, O I cannot tell, and how can I be sure of it? Surely that were even as much as to deny the death and passion of our Lord Jesus Christ.
For it is a plain scorning of all that he has endured and suffered for our salvation, when we acknowledge not the fruit that does grow unto us thereby. So then the first point is, that having the Gospel, we have whereupon to rest, so as we need nor to allege: What is he that shall go down into hell? For Jesus Christ has been there, to the end that we should not come there at all : and at this day he gives us witness of the same by the Gospel, to the intent we should know that his death has always present power and operation for all such as he unto it for refuge; Also there is on the other side, that we have no more cause to reply, Who is he that shall mount up to the heavens? Why? That is as much (said Saint Paul) as to pluck down Christ from the heavenly glory, whereunto he is exalted. We say in an article of our faith, that Christ descended into hell. In so saying we ought to assure ourselves, that we be now out of danger, for he entered there to the end that we should be free from it. We add thereunto, that he is also ascended into heaven. And why? To the end that we might know that the gate thereof stands open for us. We hear also how he told his disciples: In my fathers house are many mansions: signifying thereby that heaven was not only for himself, but that it is a common heritage for all the faithful, and that he has taken possession thereof, as it were in our behalf. Now then, we protest in the article of our belief, that the heavens at this time stand open for us: and that we ought to assure ourselves to come there, because our Lord Jesus Christ, our head, is gone up there and will not be separated from the members of his body. Notwithstanding that we have confessed this: yet we stand scanning still and are full of wavering fancies: Ah, say we, I know not for all that, what shall become of me, I cannot tell whether God does reckon me to be one of his children: who is he that has been in heaven, who is he that has come thence again to bring us news? See these devilish blasphemies. This is not only to stand in doubt of the truth of the Gospel, but also to tear Christ Jesus in pieces, as much as we can. O horrible outrage against the son of God: for he that doubts of his salvation, shows himself to believe no whit of that which we confess, namely that Jesus Christ has sovereign dominion both in heaven & in earth: that God governs the world by him, he makes all creatures to kneel down to do him homage: to be short, we acknowledge not that the Lord Jesus Christ is risen again from the dead: but to the uttermost of our power, we go about to deface and to abolish the power of the holy Ghost, which showed itself in his resurrection. See now in what case we be, if we receive not the Testimony of the Gospel, to assure us, that we be as it were, rapped up into heaven, even to enter directly into the possession of all those goods which lie hidden from us, and are not visible; as the Prophet
Esay said such as the heart of man is not able to conceive. If we see not an open gap even unto hell; to spite Satan, to defy death, and to triumph over all things that may impeach our salvation: well, let us on the one side consider how against Paul says, that when we have received the Gospel through faith, we be forth with set down in the heavenly places: we be (as you would say) enthronished with the Angels of Paradise, as already raised up there by God. It is true that here beneath, eneath, we be as wretched worms creeping upon the ground; but when we have once the doctrine of faith, we have the earnest penny of our salvation; according as saint Peter says; that through faith we may put ourselves into the hands of God in such manner, that lifting up our eyes & minds into heaven, we be brought in there, because that Jesus Christ our head is there before in our behalf, and has there prepared the heritage which he will hold in common with us. Thus you see how we must practice this point, following the exhortation of S. Paul. Moreover we must likewise mark how he said; that we must believe with the heart to justification, and confess with the mouth to salvation. I have heretofore showed you briefly the substance of our faith how it must rest wholly upon the death and resurrection of our Lord Jesus Christ: I say upon his death, because that he by his obedience, has put away all our iniquities and transgressions he has suffered the punishment that was due unto us, to discharge us of the same, he has also dispatched away the curse which lay upon us. So much concerning the first point.
Now concerning the second; we must understand, that by his rising again he has purchased righteousness unto us, and thereby showed himself a conqueror over sin and death: and his resurrection does also import that he is ascended into heaven, of purpose to take the possession of that inheritance, which he will make common unto us, and of the which he will make us partakers with himself. This is the substance of our faith. Now it behooves to have this faith both in our heart and in our mouth. Truly it were to small purpose if we did but talk of the graces and blessings which our Lord Jesus Christ has brought unto us; as we see a great number of babblers do; they talk much thereof, but what are they the better for it, saving that it increases their condemnation? It is no great matter then to have the confession of faith on the tip of the tongue before men: for it must be rooted in the heart, we must (say I) have the virtue of the death and resurrection of our Lord Jesus Christ imprinted within us, and Saint
Paul said, that that serves us for righteousness. And why? Because we know that we be reconciled to GOD, insomuch that Christ has taken our burden upon him, so as we being thereof discharged are become acceptable unto God, so if he will no more impute our sins unto us. And why? For Christ should have suffered in vain for us, if we should now be called to reckoning for our sins. Thus then we stand acquitted through the satisfaction made for us by Christ Jesus: and that is the righteousness whereof Saint Paul speaks. For when we receive Jesus Christ, it is certain, that he renews us by his holy
Spirit. And we be not only adopted to be the children of God by his means: but an we receive therewith the warrant of our Election, which is that we be reserved for the inheritage of God. So then let us understand, that there is none other mean whereby we may attain to righteousness, but by believing with the heart.
Now this word Believing imports that we should seek in Jesus Christ, for that which we want in ourselves. For if we rest upon the Law, for as much as it commands us to do that which we ought to do, it is nothing worth. But if we repair unto God, knowing that he is ready to relieve our wants: that is the thing which is meant by the word
Believe, according to the meaning of Saint Paul. And of a truth, when we do so believe, and are so justified: the same suffices for our salvation: For justification does of itself import life everlasting.
Nevertheless Saint Paul does put over salvation to the confession, doing us to understand, that the children of GOD ought not to be tongue tied, but to magnify the goodness whereof they have had trial, and every man to edify his neighbour as much as in him lies.
Now then like as we have our hearts set upon God to receive his word which is offered unto us: so must we have our mouth open to glorify him, by acknowledging how much we are beholding unto him. They therefore which have though faith embraced the benefits of the death and resurrection of our Lord Jesus Christ, ought to endeavor to set the same forth, saying, Our GOD has so powered out the inestimable treasures of his goodness towards us, as it is good reason that all our whole life should be spent in glorifying him, and yielding him praise and thanksgiving: according also as Saint Peter in his first Epistle said: that the same is the very end why we were brought out of the horrible darkness of death, to be convinced into the kingdom of Gods light, and into the kingdom of life. S. Paul then does expressly match the confession of the mouth with salvation, not that faith being right and true is not sufficient of itself: nor that we do purchase Salvation by speaking: but to show that faith cannot be without confession.
Whereby we see that they which nowadays do renounce God by holding their peace, or keep the knowledge of the Gospel, as it were, bit tied within them; do defraud GOD of the honor that is due unto him, and never knew what faith meant. O say they, I keep my faith to myself. Yea? Then does you make the holy Ghost a liar. As for those that be of the Popedom, communicating with idolaters in all their abominations, and being ready to turn with every wind: if a man tell them that it is a kind of renouncing God, and a forsaking of him that redeemed them from death. O (say they) I hold my faith in my heart. It is impossible that there should be faith in the heart, but that confession with the mouth should presently follow: or else were the holy Ghost a liar, as witnesses Saint Paul. And that hat is the thing which he meant in saying; that when we have believed with the heart to justification, we must then also confess with our mouth that we have a redeemer which has delivered us from death, and opened unto us the kingdom of heaven, to the intent it should now be our inheritance. To be short, we see how Saint Paul agrees very well with Moses. For albeit that Moses intended here to reprove such as had heard the law, and to convict them of unthankfulness: yet has he showed before, that it is not enough for us to have our ears beaten with the literal word, unless that God do also give us understanding thereof: and that does he give us by our Lord Jesus Christ. It follows then, that unless the law be matched with the Gospel; it is not near unto us: For although that we for our part be daily taught it, and that the word do dwell amongst us; yet shall we wander far from it, and receive no taste of that which is uttered unto us. That then is the meaning of Moses. And Saint Paul does very well agree therewith, in that he tells us that we must resort to Jesus Christ, and acknowledge what profit we receive by him, to what end he was sent unto us from God his father. And moreover let us acknowledge it in such sort, as we may rest wholly upon his Gospel, and stand contented when God has spoken unto us; and not go about to fetch down Jesus Christ from above, as folk that would crucify him new again. Let it suffice us, that he has fully redeemed us by that one sacrifice wherewith he has made perfect satisfaction for all. Let it suffice us that he is ascended into heaven, to the end to draw us unto him. And since we have received knowledge hereof by the Gospel; let us make our profit of it and beseech God that this doctrine may first of all be printed in our hearts, to the end that being justified by his free goodness, we may stand fully assured upon the redemption and satisfaction which our Lord Jesus Christ has purchased for us, because we have no righteousness in us. And thereupon let every of us endeavor to glorify
God, knowing that he has adopted us to the end that he might be magnified in all our whole life, according as it is said in the Prophet
Esay, The people which I have created than show forth my praises.
Now let us fall down before the majesty of our good God with acknowledgement of our sins, beseeching him to make us to feel them better than heretofore we have done, and that we may attain to the remedy; that is to say, the forgiveness of them in our Lord Jesus
Christ. And that forasmuch as our God ceases not daily to instruct and to edify us in his word, it may please him not to suffer us to be deaf hearers of him, but rather to pierce our ears, to the end we may become throughly obedient unto him, and hold us therein; and to show forth the virtue of his holy spirit, to the end, that the thing which is said may be accomplished in us: and that when we have believe with our heart, we may also confess his holy name with our mouth, and our whole life may be agreeable to the same confession.
That it may please him to deal so graciously not with us only, but also with all Nations and people upon earth, &c.
On Wednesday the 22nd of
April, 1556 The 172nd Sermon which is the fourth upon the thirtieth
Chapter
15 See; I have this day set before you, life and good, death and evil.
16 For I command you this day to love the Lord your GOD, and to wale in his ways, and to keep his commandments, and his ordinances and his judgments: that you must live and increase, and that the Lord your GOD may bless you in the Land which you goes to possess.
17 If your heart turn away, and you obey not, but beast led aside, and bows yourself to other gods, and serves them: 18 I do tell you this day, that you shall surely perish, and not prolong your days in the land, into the which now passing over Jordan you goes to possess it.
19 I take heaven and earth this day to witness against you, that I have set before you life and death, blessing and curse. Therefore choose life that you must live, you and your seed, 20 By loving the Lord your GOD, by obeying his voice, and by cleaning unto him for he is your life and the prolong of your days: that you must continue in the Land which the Lord has sworn to your fathers, Abraham, Isaac, and Jacob, to give unto them.
We saw yesterday how Moses did magnify the authority of the word of God which was committed unto him, saying: Seeing that God is come near unto us, and has opened his holy mouth to declare unto us his will, we must hold us wholly thereunto, and without seeking any farther, we must not ask any more who shall go up into heaven, or who shall go down into the deep? For we have sure witness and such a one as cannot fail us. Seeing that God has spoken let us follow it.
He adds here moreover; See, I have this day set before you, life and blessing, death and evil. Whereby he shows us, that the word of God, when it is taught us, does carry with it such venue and such power, that we ought to hold the things which are there wide us, to be as certain, as if they were already done indeed. The word which Moses does use in saying, See, as if he should point with his finger, to make the matter viable unto us, does import that we must yield such reverence to the word of God, that we must esteem the things therein concerned, to be as present unto us. And the same is to be applied as well to the threatening as to the promises. If God do promise us anything, it is not for us to cast doubts thereof, [and to say,] Yea, but how may it come to pass, seeing there is no likelihood thereof? Let us stick to that which he tells us. Likewise if God do threaten us, we must tremble and not do as they do which tarry for the strokes, for they be so overtaken unawares, as they have not the power to cry alas, they be over caught with fear, and God gives them not the grace to return unto him, because they could not find in their hearts to do him the honor, to submit themselves unto him at such time as he warned them a far off that he is their Judge. Thus are we to practice this sentence which Moses uses in saying, That when we hear the word of God, he will have us to rest altogether thereon and to settle our wits wholly unto it. And this ought to serve us to double purpose: that when as it shall seem unto us, that it is but lost time in this world to serve God, yet notwithstanding we may not surcease to obey him, waiting for the blessing which he has promised us, and assuring ourselves, that we shall not be deceived because he is faithful. And likewise on the contrary part, when we be tempted to do evil, in hope that we shall remain unpunished: let us be hold back with this bridle, namely, that we cannot escape the wrath of God, because he has declared that he is the Judge to do vengeance for such things. The faithful therefore in ordering their life, must always be fully resolved of this, that in serving of God, they be sure that he will guide them, and that their end shall be good and happy. But in the meanwhile the world shall scorn them, and they shall have many temptations to turn them away; they shall see the wicked prosper, they shall see them make their triumphs; and on the other side they shall all that while see themselves got to wrack. Now when we bee thus tossed, we must take our stay in the word of GOD. Seeing that God has promised to bless us, when we walk according to his will: we are sure that he will not abuse us; for his word is the infallible truth; and therefore let us stick unto it. Again, it seems unto us, that we should make mountains and work wonders, when we let loose the bridle to our own lusts: Let us fear God: for he tells us, that when men have once misbehaved themselves, their sin abides still at their door and keeps continual watch, so as when they have wandered here and there, and passed their bounds newer so far, yet they must come to reckoning. Seeing it is so, let us learn to bridle ourselves, and not to tarry till God execute his judgments upon us: but let us rather prevent them through fear. Now we see to what end Moses has declared, that he set before the eyes of the people, both life and good, death and evil: verily even to assure the Jews thereof, that they might no longer stand in doubt. And wherefore? For there needs nothing to carry us away, as we see too much by experience. For it is a very rare thing for men to rest them upon the promises of God steadfastly without wavering, they be blinded with the things of the worlds: and unless God do out of hands accomplish the thing which he has spoken; they think they shall be deceived. And although they dare not accuse God of unfaithfulness: yet can they not find in their heart to do him the honor to think him to be true. Again, although God threaten us, yet are we so dull-headed, that every of us persuades himself that he shall go unpunished, and escape scot-free. Seeing then, there is such lightness in us, & that we be so wavering, we ought so much the more to put the lesson in practice which is set down here.
Now as touching life and good; it is as much as if he should say, all manner of happiness: and likewise by death and evil, is meant all manner of wretchedness. Indeed this present life is not the full measure or perfection of the blessings which God has promised us. It is no more but a certain taste of them. Death also is but a little token of Gods wrath. The state of the life to come is the perfection both of weak and woe. But Moses speaking unto the people, that were yet held under the figures and shadows of he law, did name life, and thereunto added this word blessing, to signify, that the people by serving of God should be blessed, even in all manner of felicity; and contrariwise that they must of necessity look for all manner of wretchedness, if they did fall away from the service of God. For the better confirmation hereof, he said, This day I command you to love the Lord your God, and to keep his commandments, and to cleave unto him, that you must come to possess the Land which he has promised to your fathers. Here is a confirmation to hold the people convicted, that they might have no occasion to reply any more, but be compelled to confess that the Law of God served to call them to salvation, if so be they had obeyed him: And contrariwise that it should be unto them a good Testimony of their condemnation, so as they could not pretend any excuse, seeing they were so well instructed, and yet continued hardhearted and stubborn still. Moses shows this by the substance that is contained in this doctrine. What is it (says he) that I have enjoined you? It is, that you should love the Lord your God. Has not nature left this mark imprinted in our hearts, namely, that we be created even to this ends: to love our God?
Wherefore are we in this world? Wherefore does God keep us here?
Is it not reason that he should have some homage of us, and that for so much as we be his creatures, we should have an eye unto him, & he be the scope of our life? If it be not so; what order will there be?
We see in this world very many Testimonies of Gods wonderful wisdom, justice, righteousness, and power, and he has placed us here beneath, to behold all these things; and also he has fashioned us after his own image and likeness. Now if our eyes be blindfolded, if we be dull-heads, if we will not understand the things which, have been showed unto us, is it not a kind of turning of all things upside down which God has established both beneath and above? Yes surely. You see then how it is an utter confounding and overthrowing of all order, when men worship not their God, ne submit themselves unto him. It is not therefore without cause that Moses alleges this reason, when he meant to show unto the Jews, that it was not for them to argue any more as touching that doctrine, seeing that the end whereto it tended was that God should be honored and have his right. But this word love imports yet more. For it ought to touch men more lively, than if he had spoken simply of fear & subjection. Indeed
Moses adds by and by we must obey our God, and that we must keep his statutes & his decrees. God then does justly require of us a service, & we ought not to deny it him: but yet he begins at love, to the intent to draw us unto him after a loving manner, and not by force as if we would say, well it is enough for us to serve our God: but yet let us go to it with grinding our teeth, because no man can exempt himself from that necessity. But Moses shows that the doctrine of the law ought not only to hold us in awe, and to bring all our senses and affections in captivity under the obedience of God: but also that it ought to win & possess our hearts, so as we should come of good, will to offer ourselves unto God, to be altogether his.
Let us therefore consider that God does us a singular good turn, when he begins at this point, namely he will have us to love him. But we be also exhorted to serve him not by compulsion, as the most part of the world does, in whom (as we see) there is nothing but slavish fear. Therefore let us came so to govern all our affections as it may be our chief pleasure to serve God. Now on the contrary part, whereas
Moses joins the obedience of the law with love, thereby he shows that there may be hypocrites which shall make a countenance to love God, & will boast themselves thereof with full mouth: but yet the very true proof thereof is that we honor his majesty and submit ourselves to the same. For God has not bound us to him by halves: what manner of superiority has he over us? Now then like as a child loves his father, & as a good subject & loves his prince; men so must we love our God, that is to say, we must bear such reverence towards him, as to covet nothing but to frame ourselves to his good pleasure in al things, so as he may weld us at his will, and be glorified in all our life: And forasmuch as he will have a trial of us; when he has given us his law and set us down the rule whereby our life should be guided: if we behave ourselves thereafter, then do we show indeed that we love our God aright. And therefore let us conclude concerning all such as pretend devotion & holiness, (of which sort we see many nowadays in the popedom yea & even where the gospel is preached, there be many that make pretence to be ravished and carried away with a zeal that all that ever they do is but smoke, unless our life be answerable thereto, so as we follow the will of our God, & endeavor to obey him by keeping his commandments & ordinances. That (I say) is they true mirror where we may behold whether we love our God or not, and whether there be any faith & pureness in us. And here withal
Moses tells the people again, that they flub not lour God but to their own profit & welfare: as if he should say, although God do by his title, require that we should love him, yet does he not that in respect of his own profit or advantage, for he can receive nothing of us. How then? He seeks and procures our welfare. For he sees very well that we be miserable when we are fallen away from him and therefore he is desirous to win us, not for any game that, can thereby redound to himself, but to the intent that all the benefit thereof should redound unto us. Now then what a churlishness is it that men cannot find in their hearts to submit themselves unto God, specially seeing that he nevertheless has such a care of their welfare, that he seeks them, and takes pains to reduce them to him, howbeit (as I said before) not for that he can be anything bettered thereby for his part, but because he would not have them to perish. Seeing then that we know this, trust we not needs be too, too dull-headed, yea tark mad, if our hearts be not meekened; yea & not only meekened to stoop under the obedience of God; but also therewithal set on fire with a zeal to come unto him, & to bend all our endeavor that way? Now we perceive in effect whereat Moses aimed in all this sentence. And moreover on the contrary side he does also set down the threatening; for (as I have said) he expounds more at length this doctrine, which he had erst touched in few words. See, I let before you this day good and evil, life and death. Having said so, he takes the first part thereof. For (said he) I crave nothing of you, but that you should love the Lord your God, that by obeying him you might live and possess the land which he has promised unto your fathers, which is as it were, a pawn of his love, and the true felicity unto the which you are called, for to attain to it, that is to say the kingdom of heaven. Thus much concerning the first part.
Now he comes to the second and said, If you turn away, and rebel, and be carried to serve strange Gods; I tell you, that you shall perish, (said he) and you shall not escape the hand of the Lord your God.
Look not to prolong your days when you shall have so despised him which has all goodness in his own power, and will in the end revenge himself of the despisers of his word. Now we see the meaning of the Moses in general. It remains for us to mark the manner of speech which he uses. He said, If your heart look back not to obey, and that you be moved to obey strange Gods, and to serve them. When he said, If your heart turn back, his intent is to express here the malice of men, which covet nothing but to flee from God. For if we were not carried away by our wicked affections, it is certain that every of us would follow this Principle, and the seed which is in us; namely, That forasmuch as there is but one God, therefore we ought to worship and serve him. Let men be as wicked as they list, and let them strive as much as they can to extinguish al manner of light, that they may have no more reason in them: (as we see many do, whose whole delight and endeavor is to make themselves very beasts); yet does this remain still engraved in them, That there is a God which ought to be served. What shall become of us then, if we seek him not as we ought to do? Again, see we not the world how it is in far out of course, that there is nothing but confusion throughout all, and that thereupon every man goes astray? Whereof comes it (say I) that we be so witless, as to follow the wicked trade of other men, and yet be compelled to condemn the same? Even of this, that we turn away our hearts back; that is to say, that every of us wraps himself in willful blindness, and every of us, sets himself back, notwithstanding that we have been taught the contrary. For albeit that it is true without exception, that all they which turn away from the truth, do it of a certain wickedness: yet notwithstanding, we be double fold the less excusable, when we have been taught by the word, so as God has showed himself unto us familiarly. Therefore when we hear this saying of Moses, we must apply it to our use. For we see how our Lord has showed us the way of salvation by his Gospel, we see how he continues it still from day to day: what will become of us then, if we stray away? We shall not be as the Turks, or as the very Papists: but it shall be upbraided us that we have turned our hearts back, and that where as God had set us in the good way, and reached us his hand to guide us: we have been froward, and would not hearken to the things which he told us: and that all this we have done of willful malice. Yea and Moses adds yet another word, saying, If you be driven to serve strange Gods. He shows that men be driven with a certain fury or franticness when they cannot find in their hearts to submit themselves to God, to be won unto him by his word. Needs then must there be a dreadful rage in this case, and that Satan works after a horrible manner, when men be so far out of order. We have seen in the fourth Chapter, how he said, Look well to yourselves, that in beholding the sun and the stars, you be not compelled to worship them and to make them idols. There Moses shows that men would never run our to idolatry, unless they had force outrageous provocation within them to drive them thereunto. As if they were out of their wits. For were men well advised & settled in their wits, as they ought to be: they would certainly come to their God. And therefore we be double guilty, when having turned away from our GOD, and drawn back our hearts through willful malice and stubbornness, over and besides that, we have been carried with such a raging mood, as we cannot be tamed, neither can any repentance take place in us, neither will we be ruled by reason; but we behave ourselves like folk that are straught or rather stark mad. And hereby we ought to take warning to mistrust all our affections, and to bridle and imprison all our wits, seeing we be so lightly withdrawers from God, and turned away to become backsliders. If men give themselves liberty, what follows but that their heart will quickly be turned backward? When we should wale uprightly, we make it difficult to go only, but if it come to backsliding, we slit away like water, there is nothing in us but slipperiness. Therefore must we hold ourselves as captives, knowing well that if we have never so little liberty, we be straight way gone quite from our God.
Moreover when men do so believe their passions, they must needs become like mad beasts, neither reason nor equity may bear sway, there is no more understanding in them, and to be short they are become brutish of their own accord. Seeing we be warned of these things, let us learn so to fight against all manner of excessive lusts, and against all the appetites that boil within us, as GOD ay govern us quietly, and we be ready to follow which way so ever he calls us. Now after that Moses has spoken so, he adds, that albeit that the people have passed Jordan, and become to the possession of the land, yet they shall not enjoy it forever. Here our Lord declares unto us, that if he bear with us for a time, we may not thereupon fall asleep, nor persuade ourselves that we be at peace with him, as the hypocrites do, who unless they be pinched with misery, and that God do pursue them roughly, do always make their market after their own devise.
Well [say they] God must needs love me, for I am at mine ease: and thereupon they flatter themselves. And whereas they do but mock
God, they think that he sees it not a whit. To be short, the blessings that God bestows on them, they turn as it were to a shrouding sheet, of purpose to keep God from espying any whit of their life. And thus they blear their own eyes, & make themselves pastime & good cheer, as though they should never come to reckoning. And that is too common a fault. Now Moses says unto them here, Albeit your God do at this present time bring you into the land which be promised you, and that you pass over Jordan, where God will show his power, even in drying up the Jordan as he did in drying up the read sea, where your enemies were vanquished & put to the soil; insomuch that when you were like to have been stopped from entering into your inheritance, yet notwithstanding all those fates were overcome. For as much therefore as you see such favor of God; beware that you sleep not in the meanwhile, but walk in his fear; for he can as well drive you out of that land, as he does at this present bring you into it.
To be short, when so ever we have received any favor at Gods hand, we be exhorted to use it in such wise, as the same may be an occasion unto us to serve him, so as we conceive courage to yield over ourselves to his obedience, for least we be bereft thereof again either early or late, for playing the wild beasts & for dealing stubbornly after that God has made us fate, according as we shall see in the song of Moses. Moses having spoken so, uses a greater vehemence, saying; This day I call heaven and earth to witness, that I have set before you life and death, blessing and cursing. The fame in effect was spoken before, but (as 1 told you at a glance) Moses meant to express yet more, to the intent that the people should understand that he spake in good earnest, and that although their hearts were of stone, yet ought this to soften them. And let us mark first of all, that if the Jews were thus hard & slow, yea and rank rebels too we be no better than they. For it is not in respect of them only that God says he will change mens stony hearts; it is a general promise. He shows that of nature men be such, namely, altogether rebellious, & that they will by no meaner be ruled. And therefore Moses is fain to enlarge his speech, and to have recourse to heaven and earth. Hereby we have matter first of all to prick us forward. Indeed men suppose that they be able fellows to come unto God: but were there such forwardness in us as we surmise: it were enough for God to beckon to us with the finger, and to say, Come. But now when he is fain to cry out, and to use roughness, and to handle us sharply, yea and (as you would say) to conjure us; it is a token that he perceives well; that without this manner of dealing, he could not draw us to him; but that we would still draw backward from him. Therefore let us learn to condemn ourselves: and moreover when we hear that GOD does provoke us more roughly than we would, we may not for all that be nice, nor grieved thereat. Indeed it is meet for us to be tender hearted one way, that is to say, that we be not like Stithies or Anuyles, which beat back the strokes of the hammer: but yet let us take heed, that we repine not at the vehemence which GOD uses towards us; knowing that the same is necessary for us. If GOD then after he has taught us gently, do exhort us with a more quickness, yea, and threaten us and moreover summon us, and afterward frame our indictment against us, let us understand that it is necessary that it should be so, and that we ought not to be offended thereat: for we shall win nothing by it.
You shall see many which can find in their hearts that the Gospel should be preached: but after what manner? Forsooth after a dead manner, so as the letter should be laid forth, and then every man hold what he listed, without any exhortation to be made, and without unfolding of the inward force thereof. Such scoffers as these are to be seen, which do flatly mock GOD, and yet in the meanwhile will needs be born withal. What, say they? Is it a preaching of the Gospel, when men threaten, and deal thus roughly? But in the meanwhile let us consider what we be, whether it be meet that God should deal with us after our one liking. Indeed if we were pliable, so as our hearts did yield at every word: then wear this vehemence superfluous unprofitable: but seeing we be as flow as Asses, and also frantic, so as he cannot tame us, nor reclaim us unto him; it is good reason that he should speak in another phrase. That is the thing which we have to observe, where Moses does in this place call to heaven and earth. Yea and let us mark, that he expresses more in saying, heaven and earth, than if he had called all the Angels of heaven, (as he might have done,) and in likewise all the devils of hell, as executioners of the justice of God. But it ought to make us more ashamed when he sets before us the senseless creatures. Now therefore when we have not obeyed our God, who shall be our witnesses to condemn us? The creatures that have neither reason, nor understanding, nor senses.
The earth knows not wherefore it was created, no more do the heavens; and yet do even they preach with a loud voice, that their creator is to be obeyed.
To take these words of Heaven and Earth, for men & Angels: were too cold a doctrine. Moses undoubtedly had a farther respect; which is, that men shall be worse than ashamed, if they give not ear to God when he teaches them. And wherefore? For it might be replied that it was an unreasonable kind of speech, to call heaven and earth to witness. For they be not of capacity to allege anything. No: but let us consider how the earth, having no understanding, does through a secret inclination obey God; she opens her bowels to nourish men; she brings forth fruit, she does her duty in all respects; yea, and she does it in such wise, as she makes it manifest unto us by effect, that she tends to none other end, but to obey her creator. And what does the heaven? We see how it goes about, and is in continual labour: what voyages does the Sun make every day? he fetches an infinite circuit. We see likewise how the moon does the like, and so the rest of the Planets. Also we see other motions which go a contrary course to these. To be short, the heaven does as it were burn in desire to serve God; and yet these be creatures without reason, without understanding. Seeing then that these show openly unto us, that the secrete inclination of nature does lead them thereto, & they never leave off, but there is such a constancy in them, that since the world was first created, this order has always continued still: what is to be done of us in whom God has imprinted his own image, to the intent we should have wit and discretion; telling us in our consciences that we ought to discern good and evil asunder, and provoking us thereto by his word, whereby he discovers himself unto us familiarly? If we for all this do draw back will not receive his yoke, nor yield him any obedience, must we not needs be worse than monsters; and consequently be counted detestable? And on the other side, if after we have showed some semblance of obedience to God, we then become wavering, and by and by become weary of serving him, and turn away from him: shall we not be reproved & convicted by the continual order of nature? Let us mark well then, that it is not without cause, that Moses, (to make men more ashamed) tells them that heaven and earth shall be witness against them, whereby they shall be convicted. Thus you see in effect what we have to observe.
Now let us come to that which he adds, I have set before you good and evil, blessing and cursing: to the intent you should live: verily, even by loving the Lord your God for that he is the life and the long continuance of your days. Here Moses adds not any new thing; but confirms his former matter. Whereby we do still see, that we be so dull-headed when obedience to Godward comes in talk, that it is not enough for us to have the matter spoken briefly, & as it were by a glance: but it must be beaten into our heads. And therefore God never uses any superfluous speech: but thereafter as he sees it expedient for us, so does he repeat things: and because he sees that we have but a short memory, he is fain to put us in mind of the things which we knew & have now forgotten. Also for as much as he sees us to be hard of digestion; he is fain to chaw the doctrine to us beforehand, that we may be able to digest it. That is the thing which Moses does presently, when he says: This day I call heaven & earth to witness, that I have seen before you good and evil, blessing and the curse. Now let us return to that that we have spoken; which is, that as often as the word of God is declared unto us, we must look into the power thereof, even to stay ourselves thereupon: that after we have once received the grace which he offers unto us, we may not doubt that we shall be deceived, being so stayed upon the testimony which he has delivered to us of his goodness and love, And likewise that being touched with dread and fear; to the intent we may prevent the threatening, we must not linger till he put the things in execution, which he has denounced against us, but we must go and yield ourselves unto him, to pray him to receive us to his mercy and pity.
And albeit that this solemn protestation be not made every day, as it was here done by Moses; yet we must understand that it belongs unto us at this day, to the end that none of us should beguile himself.
Moreover it is said that both blessing and cursing are set before our eyes when we have the word. Why so? For when our Lord trains us unto him, what remains then? Is not he our life and the length of our days? Shall we live when we be parted away from God which is the fountain of life and of all manner of happiness? If we take this word
God [in our mouth] and do not understand whose we be nor what we owe him; we make him but an idol, he is but a fantasy: as there be many which talk enough of God, but yet they do not think that they leave him empty of all his glory. But it is not for us to speak after that manner of our God: we must yield unto him that which belongs to his majesty. Behold, our God is the fountain of life, he is the wellspring of virtue, of joy, of felicity, & of glory. To be brief, the fullness of all goodness lies in him; and therefore as soon as we turn away from him, we cannot have any drop of those things: but all manner of mischief shall pursue us. That is the thing which Moses has declared unto us in this place. So then by this word God, and by his proper office, he shows us, that when we have his word, we must not then any longer stagger, neither is there any excuse for the misbelievers which do not this honor to God, to conclude & to answer Amen, as soon as he said the word. And why? For it is alone as if they renounced him. And the Apostle uses as it were a like reason, in the Epistle to the Hebrews, where he says: For as much as it is the office of GOD to search mens hearts, he has also given the he same power to his word, so as it must pierce our bones, and soake even into the marrow and into the very thoughts. He puts down there a likeness and conformity betwixt God and his word. So also in this place Moses tells us, that it is not for us to cavil or wrangle any more, when we have once been instructed by the word of God. For therein he shows himself what he is, there must we behold his power. Now then; if we entitle God to this praise that he is our life, and the length of our days, it is certain that we must find the same in Gods word, and thereof we ought to be thoroughly well assured. To be short, we see how Moses stands upon this point, that the word of God ought to have such honor & reverence at out hands, as to accept it as if God himself appeared unto us visibly in his majesty, and to submit ourselves obediently thereunto, as in very deed that is the true proof and trial of the obedience which we yield unto him. But here withal, we be also admonished, that men deceive themselves, when they seek either life or prosperity any where else than in God. For we forthwith go to wrack as soon as he draws his spirit from us. Do we then desire to live? Let us abide under the wings of our God, and cleave unto him, according as it is said here. True it is that in this place Moses sets forth an earthly life unto the Jews, and also the land of Chanaan, which was assigned unto them for their inheritance: but yet he shows that God meant by exercising of them in those things to train them on farther. Let us mark (I say) that Moses did not mean to hold the people to this earthly life, but to make them to understand the goodness of GOD, and to give them some certain taste thereof, by the testimonies which they had here beneath. Moreover, seeing that it is so that God protested unto the Jews by the mouth of Moses, that he laid before their eyes both life and death, when he willed that the law should be published: let us understand that the said life is yet better uttered unto us at this day. For the law is called the messenger of death, because life is not there so largely known, as our Lord Jesus
Christ does show it us at this day, in that he comes to offer himself unto us as the lively image of his father, to the intent that we should be transfigured into his glory. Let us then mark well, that as oft as the doctrine of the Gospel nowadays is preached unto us, God shows forth life unto us, and calls us in such wise unto him, as we may become one with him, according to this saying which we read in the seventeenth Chapter of Saint John; Holy Father, I beseech you, that they may be one with us; as you and I are but one. Seeing then that our Lord Jesus has pronounced this with his own mouth; let us not fear but that when so ever we be called unto him, he does join us perfectly to himself in glory. But yet therewithal, let us also be afraid, least for our refusing to receive life to enjoy it; death be given unto us. Not that that is of the nature of the Gospel; (for we ourselves be the cause thereof) but because the reprobates be evermore consumed by the only favor of the Gospel, through their own malice and unthankfulness. Let us be advised to choose the life that is offered unto us, seeing we need not to seek it far off; but the matter rests only in receiving it, when it is set before our eyes. But as touching the cause, and how God governs us by his holy Spirit: that was treated of yesterday, showing that the same is done by his word, notwithstanding that it is uttered unto us by the mouths of men.
Now let us fall down before the majesty of our good God, with acknowledgement of our sins: beseeching him to make us feel them more and more, yea, and to mislike them, and that we may be so reformed to his obedience as we may covet nothing but to dedicate ourselves wholly to his service, until that being quite dispatched from our old Adam, we be fully reformed by his righteousness. And so let us all say, Almighty GOD heavenly father, &c:
On Thursday the 23rd of April,
1556 The 173rd Sermon which is the
first upon the one & thirtieth
Chapter:
Then Moses went and spake there words unto all Israel, 2 Saying unto them, This day am I fix score years old, and I can no longer go in and out: And the Lord also has said unto me, You shall not pass over this Jordan.
3 The Lord your God will pass over before you: It is he that shall destroy this people before your face, and you shall possess them.
Joshua is he that shall go over before your face, even as the Lord has spoken.
4 And the Lord will do unto them as he did to Sehon and to Og the kings of the Amorrhites, and to their countries which he has destroyed.
5 And the Lord will deliver them before you, to the intent you may do unto them according to all the commandment which have commanded you.
6 Be of good comfort, and take courage, fear not neither be dismayed before their face: for the Lord your God goes with you, he will not leave you not forsake you.
7 And Moses called Joshua, and said unto him in the presence of all
Israel: be of good comfort, and take a good heart to you: for you shall go in with the people into the Land, which the Lord has sworn to their fathers to give them: and you shall divide it unto them for their inheritance.
S And it is the Lord that goes before you: it is he that is with you: he will not forsake you nor leave you, therefore have no fear nor dread.
There it is showed us, how Moses was not contented to serve God & the people unto which he was appointed all the days of his life: but also did his endeavor, that the remembrance of the name of God might continue among the people, and also that all things might be governed accordingly, even after his death. Also he gave them to understand, that Gods calling of him was not to the end that the people should be so entreated for a certain time: but that as the law was given for a witness that God had chosen the children of Abraham; so he would guide them even to the coming of the Redeemer, according whereunto he went through with his calling.
That is the very thing, which we have here chiefly to observe, when Moses by the commandment of God ordained Joshua to be his successor to govern the people. And therewithal he shows that he had faithfully travailed all his life, and that it was not for any want of good will, that he gave over the charge that was committed unto him: but because he was altogether foreworn with weakness. For if Moses should have withdrawn him to be at rest, the people might have been in doubt, and also much discouraged thereby: but whereas he declares that he never ceased until he had finished his course: therein he shows the way and example unto all men, that none ought to turn head; but that so long as God does prolong their lives, they ought to go on forth whither so ever he calls them, and to be firm and constant without swerving aside or changing. Moreover he shows us, that we must not shrink away for any mans death, because God continues evermore in his state. And although that they by whom he meant to be served do perish, yet must not his right be thereby diminished: and that is a point worthy to be remembered. For we see what happened in that people; notwithstanding that they had been forewarned thereof yet fell they away after the death of Joshua, and God was driven to afflict them by the hands of their enemies to bring them back again. But felt they once again the favor of God? By and by they fell to their old by ass again, and remembered not a whit that they were delivered, but returned to their idolatry again. The books of the Judges is full of these things. When God had raised up Samuel who was the excellent of all others: yet could not they abide him, but desired a king, and the State was fain to be changed after their appetite. We see here fore that this people were so wretched, that they continued not any longer in the service of God, nor in the obedience of his law, than a man of courage and stoutness had the governing of them. Therefore it is said here, that although Moses was old and short lived, yet was it not for them to look either this way or that way, but to consider that the living God had chosen and elected them for his people, and promised them to have care of their welfare: and that seeing he had taken them into his safeguard, he would never forsake them, so they did stick unto him, and were faithful unto him, and turned not away. And thus we may gather a good admonition out of this place: that is to say, that having both our eyes and our wits fastened upon the he word of God we must have a right continuance in the faith, albeit that things do change do touching the world.
Indeed, if we live good folk to lead us, we be so much the less excusable, if we profit not thereby. For if God stretch but his hand unto us, and give us governors which be as his messengers; edifying and governing us faithfully; it is good reason that we should strain ourselves so much the more: for we have one general rule, to cause the means that God give us to be available, even by turning them to our profit. It is a singular thing; when he gives us such men as have the venue of his holy spirit, which also be so endued with whatsoever is for our benefit, as we may understand that be offers himself unto us in their persons: It behooves us I say, to be so much the more allotted at such times to serve God. But howsoever it be, let us content ourselves with the doctrine; and albeit that men do die and fail us, let us nevertheless understand, that God is always the same, and that his truth cannot change: For it is said of men, that they be but a shadow; but the word of GOD continues forever. And that not only in itself, but it must also have a rooting in us, even an incorruptible root, as said Saint Peter. Let us learn therefore, that if the people of Israel were exhorted to continue in the faith and service of God after the death of Moses, we also must do the like at this day.
And Moses in so doing does make it manifest, that he bears no envy toward Joshua, as many do, who seek their own renown, and would not that others should do anything, for fear least their own praise should be stained, and that men should not talk enough of them.
Moses had not this cursed ambition; that he should hinder the procurement of the peoples welfare by the advancing of Joshua, but as much as in him lay he did put him in authority, yea even to perform a far greater matter than was granted to himself to do. For God told him before, that he should not enter into the land that was promised to the people. Indeed he saw it: but he was shut out, because he honored not God, when the people murmured for want of drink. Because he did not then sufficiently glorify God: but was troubled and vexed in his mind, he was deprived of that honor, and God did degrade him in that behalf. And yet for all that, Moses omitted not to take Joshua, and appointed him to be his successor, willing him to do his duty in setting the people in possession of their inheritance. Seeing then that we perceive that Moses did willingly submit himself; let every of us learn to have no respect to himself, nor to vaunt himself, nor to seek our own credit in this world of purpose to be renounced both during our life and after our death: but let us content ourselves; that God does acknowledge, that we were willing to serve him, so as the Church might feel the profit of our labour, and be edified thereby.
When we be at this point, let us refer ourselves to our God, and bear no envy to those whom he raises up in our steed. For we know; that if GOD do not work continually amongst men; the grace that he has put into them will quickly vanish; (such is our frailty:) and then all that we have profited shall be naught worth. Is it our desire that GOD should continue that which he has wrought by us? It is necessary then that he have always people to serve him. Let every one therefore endeavor to discharge his duty without envy, and without spiting: let the master have his honor and preeminence, and let us be co-helpers one to another, and do our endeavor to aid such as we see to be acceptable to God. Thus much is here showed us by the example of Moses.
Now he says unto the people, I am an hundred and twenty years old, I can no longer go and come: and the Lord has said that I may not enter into his land. First of all, he alleges his weakness, for that he was so old, so bruised and broken: that he was no longer able to satisfy so difficult a charge. I cannot go and come (says he). Now hereof I gather that which have touched, namely, that whilst Moses was lusty, or had in him any strength at all, he spared not himself, knowing well that the same was not given him for himself, but for the common benefit, and welfare of all the people: he then practiced that which Saint Paul speaks of, namely, not to live to himself. Now indeed we be not all so excellent as he was: yet nevertheless this rule is common to all the children of GOD, that is; that no body is created for his own particular behoove; but that we must look to our vocation, that we may follow it, and offer up ourselves in sacrifice to God, & every man live and continue according to his ability and measure without idleness. And let us not flatter ourselves, as to say, I am excused: for it is not for us to take our leave, and to give over, and to discontinue when we ourselves list. Every man (I say) must go on even to the end, without being wearied and when it shall please GOD to deliver us out of this world, then are we discharged, and not before.
Now when he says that God deprives him of going into the land; he alleges a matter not honorable to himself: but does call to remembrance the fault that he had committed. He does not here accuse God, neither frets he at the punishment whereof he speaks; but he acknowledges his offence with meekness. Seeing that Moses, a man so excellent which was as it were an Angel amongst mortal creature was contented to testify his fault, and often times to rehearse that he was not worthy to enjoy the heritage which God had promised to Abraham in so much that although he had delivered the people, and had done so many noble acts; & had published the Law, and was reputed governor Church of God even until the coming of our Lord Jesus Christ: yet not otwithstanding even after all this, he was not ashamed to lay fourth his own fault, and to declare that God would not admit him to the promised heritage: what ought we to do?
So then when so ever God punishes us, let us not seek vain shifts to cover our uncleanness: but let us rather be well contented, that the punishments which God has sent us, may profit & serve for instruction to all our neighbours. He says moreover, The Lord your God will go before you, and destroy all these people before your face, and you shall do unto them, at you did unto Sehon & Og kings of Basan & of the Amorrhites. Here Moses confirms the matter which we have touched, to wit, that although he be not present in person, when the people should enter into the land of Chanaan, yet was God of right to be esteemed more than mortal men, so as the people ought not to be afraid though they saw not Moses any more, nor ask, where is he that has led us? Be contented (said he) to have the Lords to go with you. Hereby we be yet better warned to yield God his due honor, which is, to rest in him alone, although we be bereft of all means here beneath. Indeed it is a thing to be desired, that we might ever be governed by such rulers as are led by the Spirit of God: for it is a privilege and favor, that cannot be sufficiently esteemed, and it is also a sign and token that he is amongst us: Therefore it were greatly to be wished. Nevertheless, although we be deprived thereof, and that God takes them away by death, whereby his blessing, to the outward show, is so much the lesser: yet, let us look up higher and by says behold how he is present to them which seek him, and that he has his hand evermore stretched out to help them so as his power shall be strong enough, albeit that he show them nothing visibly.
That is the thing which we have to remember where Moses says, The Lord your God will go before you. It is certain that as touching myself
I shall not be there any more, but should you therefore be dismayed and faint-hearted? What is God? Wote you not that he has all in his own power? What am I? I am but a shadow. Now God has put a certain drop of his power in me, and you have perceived the experience thereof: and although the same have profited you, what is it in comparison of his helping of you with the whole fullness of his power? Now then, look that you measure not Gods power by a mortal man: neither be you so gross headed and witless, as to say that you be discouraged because I am no more with you, and that you be already vanquished: for that were a cursed blasphemy. But understand, that God is not diminished when the creatures be perished, he is able to raise others: and without raising up of any at all, he is sufficient himself: for he has no need to borrow from any where else. Now then the very office and property of faith, is to rest us in God and to stay upon him, so as although all the world fail us, yet we assure ourselves that God will work mightily enough, without being aided by any other party. Moreover for the better confirming of the people in hope, Moses tells them that they had seen already after what manner God had wrought in peoples behalf. You have had (says he) victory against Og the king of Basan, and against Sehon the king of the Amorrhites, and you know that God did then fight for you.
(For indeed the people had been at that time as it were utterly forlorn, and were driven of force to confess that the victory came not of themselves, but that God through his grace did vanquish these two mighty kings.) Seeing therefore that GOD has already showed himself a father towards you, fear not but that he will continue so hereafter. Thus should we be confirmed in hope, by our former experience & feeling of the favor and help of our GOD. When he has once made us to taste his goodness; let us thereby be so much the more assured. That is the thing which, Moses meant to teach us in speaking here of Sehon and Og. Now he adds farther, that the Israelites should do unto all the nations whom God would deliver into their hands, according as it is commanded them here. It should seem at the first sight, that the people ought much rather to have used mercy, than so to have rooted them out utterly. But (as we have seen heretofore) God had said unto them: You shall spare none, neither little nor great, all the race of them must be rooted out: for I will not have any of them remain unto you. Now it seems to be a kind of cruelty, that notwithstanding that they yielded themselves, and craved mercy, yet they should nevertheless: be all killed. Yea, but yet for all that, seeing God had spoken it, the people were of duty to execute it, & not to be wise to the contrary, nor to gloze upon the word of God, or to reply unto it at all. We see then that when men will needs swim betwixt two streams, and make a medley between the word of God & their own fancies; they mar all. There is nothing better than to follow that which God shows & commands us. For if we take upon us to be too forecasting, he will laugh our presumption to scorn, & in the end we shall be accursed. Let us mark then, that seeing it was Gods will that all those people (to wit, the Chananites, Pheresites, & their like) should be rooted out: it was the duty of the Israelites to do that which was given them in charge: for there was none but GOD himself that could be Judge thereof. Yet notwithstanding, it is certain if God dealt not excessively in punishing those people: for he had long time patiently waited for their amendment; ever since the time of Abraham had they been unreformable; they had been spared four hundred years. But were they thereby any whit amended? Nay, they were become worse than ever they were: was it not reason then, that after god had so long born with them, he should lay his hand upon them at last? [Yes verily;] & therefore let no body murmur in this behalf against god, as though his vengeance were too rough. And in very deed it is a wonderful thing that hat men cannot content themselves with the justice of God how moderately so ever he use it. When we perceive any over great iniquity (specially if it touch ourselves, & that we receive damage & hurt thereby) we cry unto God: & be greened if he bestir him not at the first dash, & we think that he is as it were asleep. What say we? Is it possible that God should suffer so long? If he look down, how can he be so patient? We will need have God to take weapon in hand at our pleasure: and when he does any execution if it like us not, we say: How now? What rigorous dealing is this? God says, that he is long suffering, full of goodness, flow to wrath, and inclined to mercy: how is it then that he deals thus roughly with men? Nay, we think that he is cruel, and we will also condemn him in that point. Seeing then that we be so untoward, and that instead of judging rightly of the works of God, we wrap up all in confusion: let us learn to like well of all his doings, without any gainsaying: and when we perceive not the cause, let us make this conclusion, that howsoever the case stand, all that ever proceeds of him, is rightful, & that there is nothing in him but infinite wisdom and uprightness. And moreover let us also shut our eyes close against all conceits, which may hinder us and make us unable to serve GOD, yet let us not range here and there: but let it suffice us to have the word from his mouth, and to hold us to that which he has commanded. That is the thing which we have to gather out of this text, where Moses tells us that the people of Israel must do unto all their enemies, according as God has commanded them.
Now thereupon he says, That they should not be dismayed nor afraid, but that they should be courageous and behave themselves manfully. Whereupon is all this exhortation grounded? Upon the promise which he made, namely, The Lord your God will go before you. We must therefore mark that men shall never take good courage, whatsoever is said unto them, unless they be assured of the help of God, and that he will be on their side, and give good success to all their enterprises. It is certain that men be too bold to do things, and to attempt more than is lawful for them: but they do ever go about it carelessly, and without discretion. And as a mad bedlam, notwithstanding that he be brought low with his long sickness & feel not his own weakness: yet is he much stronger and rages in such wise, as he cannot be ruled, and works more trouble than if he were in perfect health even so is it with men when they have no promise of God, but be chased in their own rashness and presumption. They dare do wonders: but in respect to do well, we never take courage therein, unless we be assured of the will of God: and to be short, we can never build but upon his promises. We must therefore remember that Moses, before he exhorts the people to be valiant & to behave themselves stoutly, said unto them, Your God will be with you, fear them not. And why so? For you are sure that you cannot quail, because your God governs you. Howbeit, forasmuch as we do not at the first take sure hold of the promises of God, neither are they so certainly settled in our hearts, as is to be wished; Moses does also add a confirmation and says: Nay, the Lord your God will not leave you, neither shall you ever be forsaken of him. It was enough that he had said before, Your God will go before you, he will give you victory against all your enemies; you has already had experience of his help.
It shall be always the same: this may seem to have been enough. But yet that which Moses adds unto it is not superfluous, because of the unbelief of men: who notwithstanding that God do assure them, do yet still doubt and be wavering, unless they have a new confirmation.
Whereby we perceive that it is no light matter to give credit to the promises of God, and to hold us to them, as many do suppose, but that is because they never tried it. They that think themselves to be most faithful, have never tasted what faith is according as we see a great many fools, which speak of war, and think to devour all at one bite, whereas indeed they neither know nor have seen anything. Even so is it with them that have a speculative faith: they make themselves that ablest folk in the world, they boast themselves to be as faithful as any can be found: but they that know what faith is, do understand that there is nothing more harder than for us to stay ourselves upon God; and in that behalf we must be fain to imprison our senses, and to take the bit in our mouth (as they say) and to enforce ourselves; yea and that God also on his side do work in that behalf, as we do see that he does. For it is no superfluous talk, when he sets his promises before us, and puts us so often in mind of them. For it is a token that they bear no great sway with us or rather that they enter not into our hearts to settle there, as were meet they should. Thus you see what Moses meant, in saying; That the Lord will never forsake his people.
Moreover, under this word, he shows unto us, that Gods offering of his grace unto us is not for a day, but that he will continue it unto the end, conditionally that we also do receive it with the like condition.
Indeed it is true that in this place he treats but of the Land of Chanaan: but we know that it was a pledge of the eternal life, and of the inheritance that is prepared for us in heaven. Now he says expressly, Your God will never leave you, neither will he ever forsake you. We see therefore that our Lord means not to encourage us for a day, but he means that we should depend upon him to live and to die, and that we should be fully resolved, that when he has begun, he will perform his works towards us, and that he will not leave us at the half way, (as they say). And this is to be well noted, because that although men embrace Gods promises, yet are they sometimes or other in doubt, and ought not where to become: and specially when any temptation comes pon them, then be they so scarred, that to their seeming, God is loath to do them good, or else that he will not continue to do them good. Seeing then that we be thus tossed with doubts and troubles, we have so much the more need to remember the lesson that is here delivered unto us: namely, that God does offer us his grace, with such condition as it shall never fail us. But we see how this doctrine has been perverted specially in the popedom. They be not ashamed to say, that we must stand always in doubt of continuance to the end, and that we ought not what God intends to do hereafter; insomuch that it is a principal article of their faith which they hold in the Popedom. Neither mean I that it is the ignorant sort of the simple people only which do say so, but that it is the resolution of all the Monks and Fryers; who affirm it to be the principal article of their faith, that men must stand always in doubt whether God will save them or not. Seeing then that the devil has born such a sway, so much the more ought we to be confirmed in this doctrine, where it is said, The Lord your God will not leave you, neither shall you ever be forsaken of him.
Now when Moses had thus spoken to the people: then he called also
Joshua and confirmed him. And moreover in the person of Joshua, we may perceive the thing yet better which I have said before; namely, that it suffices s not to be once certified of the grace of God, but that because of our weakness, we have need to be upholden & maintained, least we fall away or swerve aside. For behold, here is Joshua whom God had chosen to be governor of his people to set them in the possession of their promised inheritance. And yet notwithstanding for all that he had heard his duty and office at the mouth of Moses, yet was God fain to give him new revelations after the death of Moses, & to use the like words unto him again, And how so? Was he so short witted, that ere three days to an end, he had quite forgot what had been said unto him before God and the sanctuary? He was there present, and a solemn ceremony was used thereabout, & was it because that Joshua had forgotten his duty? No: But he was a frail man: and God knowing him to be so, did confirm him, and encourage him. And if this needed to be done to Joshua; what needs to be done to us? Therefore let us beware of the presumption that blinds us, in that we think we need not to set our mind continually upon the word of God as there be many do, which having heard some one sermon, do suppose that they be clerks good enough, not considering that the things which they have heard will soon vanish away, and be quite and clean gone ere three days to an end, unless they do full beat upon it. So then, let us be well advised that we exercise ourselves in the promises of God, and when they be often hide before us, let us not think the time to be lost in hearing them: but let us understand that our Lord intent is to imprint them in us, to the end we should stick unto them, and be so thoroughly grounded in them, as Satan may never have power to turn us away, by any meaner whatsoever. That is a thing which we have yet farther to remember.
Now let us come to that which Moses spake unto him. Moreover you shall go before the people (says he) and therefore be of good courage and behave yourself manfully. When he says unto him, that he shall go before the people, he establishes his authority in the name of GOD. Whereby he makes it manifest, that it is not for men to thrust in themselves; accordingly also as the Apostle said, that no man ought to usurp honor unto himself, but he that is called to it must undertake and discharge the same let us then learn to hold us in such modesty & simplicity, as that none of us avance himself about measure, ne pass his bounds, as who would say, I will do this or that, not knowing whether he be appointed of God or not, but let every man be contented to do that which is his charge, let a man govern his own household; and since he is but a private person, let him not usurp upon that which is not permitted unto him. Let the minister of the word preach, and exhort, and accomplish his duty, let the magistrate in like wise look whereunto he is called, let every of us, keep his degree & his order: and let there be no confused mingling among us. That is the thing which we must remember. Very large doctrine might be gathered out of this article, but I will not stand much thereupon; for it has been often spoken of, & it is sufficient for me to touch these matters in few words, for when they be once heard, every man may think upon them afterward. And greatly than they have profited in Gods school, which can hold themselves in quiet, and not attempt more than God has commanded them, but simply follow their own vocation. That is the thing which we have to mark in this place, where Moses ordains Joshua in his steed, howbeit speaking, as in the person of God, and by his authority.
Moreover he shows that when God calls us to any charge, he does also give us the ability to accomplish that which he commands us.
And this is a necessary doctrine. What is the cause men be so fearful, that if they see but a shadow, by and by they be amazed and at their wits end how to do the things which they know to be long to their office? They see well enough whereunto God has called them; and yet for all that they shrink away their shoulders: and what causes that?
Even that cursed distrust of ours, in that we consider not that God does guide us, and that he has his hand evermore stretched out to helps us, so we walk simply, and do our endeavor to obey him, and follow him quietly, having regard to our office and calling. And so it is a lesson whereof we cannot be too mindful, which is meant in these words: Your God will not forsake you. And well ought we to put the same in use. For it is a Testimony, that God will ever give them over, whom he sets a work, but that he will give them power, & bless them, & make the success of their travail to be good and happy, if they stay upon him and leave unto him, Yea and we see that in the epistle to the Hebrews, the Apostle extends the same yet further, where he said, Let your hearts be far from covetousness, and know you that it is written, The Lord will not forsake you. Whereby he shows us, that whereas we use so many wicked trades; and whereas treason, cruelty & malice do lead us into such extremities, that we fling over thwart the fields, and walking in by paths do follow our own disordered lusts: the wellspring of all these vices is that we put not our trust in God; neither is it throughly well sealed in our hearts with any certain assuredness that the Lord is near unto us, and that he will never forsake us. And therefore seeing we have no stay, but be so wavering & carried away with unquietness, yea & set on fire, and our lusts be as a thousand furnaces continually burning within us, because we have not our trust in God; let us learn to commit ourselves to his providence, & to hold ourselves assured that he will not fail us: & then shall we find the thing that is told us here: namely, that every man in his vocation may be assured that God will be always present with him. Is a man charged with a household? Then will he be full of care, & if he have a number of children, he grudges saying, Alas what shall I say? If I had but one or two children, I could deal as well as they that have no charge at all: but now that I have so many hanging on my shoulders; alas what shall I do? True it is, that a father ought indeed to take care for his children: but what manner of care should that be? It must move him to call upon God to have recourse to his help, to hold his family in order, that things go nor to havoc; it must cause him to instruct his children to live in sobriety, and to be contented with a Title, & not to lavish out that which they have but labour that God may bless them. Such is the care that a father ought to have. And this kind of care hinders him not to rest upon God, having tasted this promise; namely, Your God will not forsake you, he do always his duty, and govern well his household. And even so it is of all others.
Although they see never so great difficulties (as there be many which in their vocation, notwithstanding they be private persons, do find themselves greatly pulled back) yet must they ever have recourse to this ankerhold; Your God is above, he will guide you, care not: so you follow him, his help shall never fail you. Much more reason is it therefore, that, such as be in higher office and have a heavier burden to bear, should have recourse to this promise when they see troubles, and many grudging against them, and perceive the world inflamed with malice, & to say, What will our Lord sleep in heaven? The thing that was spoken to Joshua, was it spoken only for one year? No: but in the person of him God meant to assure us, that when we walk in our duty, and go directly to work as he has commanded us, having regard to obey him rather than to please the world, he is with us and will afflict us. Seeing it is so, let us march on, and not care for anything that can happen unto us. This (I say) is the true use of this doctrine.
Moreover, although we have this assurance, that God will accomplish
& perform the work that he has begun, yet does it not follow therefore, we also should not enforce ourselves. For these two things are joined together, namely, your God will never give you over; and therefore be you of good courage, & behave yourself valiantly. It is not meant then, that God leads us as it were sleeping, and as though it were no hard matter for us to do him service, when it pleases him to employ us to any charge & office: No no: for we must labour therein, till we pant again, & sometime it shall seem unto us & God is far from us & things shall be doubtful & disordered, that we ought not what shall become of us: but then let us cheer up ourselves. After that manner must we trust in the providence of our God. And when we be so stayed thereupon, it is not meant that we should therefore let things fallout as they may, as we see many do, which take occasion to wax cold. God (say they) will provide, & in the meanwhile they neglect their own duty. It is not meant that we should shut our eyes, saying, God will provide for it. Truly although all things in the world were as far out of order as could be; yet ought we to be well assured, howsoever we fare: but yet on the other side we must settle
God after such manner as he has appointed us to be his instruments, yea and that in such wise as if it be his will, that we must suffer much, that then we must have patience & not be overthrow nor broken thereby. The thing then in effect which we have to bear in mind concerning this place, is that we must labour all our life long in such wise, as every one may keep himself within his own bounds & limits, and we attempt not rashly more than God gives us leave to do.
And moreover that, we must not be afraid to do, & to employ us to those things which our duty requires, assuring ourselves that God is near unto us, and that we shall feel his power at our need, and that he will not forsake us. When men think that all is lost, & do mock us, & count us as people past hope of recovery, let us not doubt but that our Lord will accomplish that which is here promised: and therefore let us evermore hold on with patience, waiting for the performance of that which we hear spoken of here.
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, beseeching him to make us to feel them more & more, and that in likewise by acknowledging the frailty that is in us, we may seek to arm us so with his promises, as we may be sensed until the end, not only to sustain one combat or two, but also to fight all the days of our life, & to remain invincible against all manner of temptations: And that forasmuch as it behooves us to depend altogether upon him; we may be so stayed there upon, that when things do happen unto us contrary to our minds as in respect of the world, we may not thereby be abashed or dismayed, but trust that he only is as good as all other helps, & thereupon commit ourselves unto him, endeavoring to glorify him: and that seeing it is his will to govern us by the hand of our Lord Jesus Christ, we may be pliable liable and obedient unto him; that being assured that he is our good and faithful guide,& that he will not fail us, we may evermore take the more courage to give over ourselves, and wholly to offer ourselves unto him. That it may please him to grant this grace not only unto us, but also to all people and Nations of the earth, &c.
On Friday the 24th of April, 1556
The 174th Sermon which is the second upon the one & thirtieth
Chapter
9 And Moses wrote this law and delivered it to the Priests the sons of Levy, which bare the Ark of the covenant of the Lord, and to all the Elders of Israel.
10 And Moses commanded them, saying, At the end of every seventh year, in the time of the year of freedom, in the feast of Tabernacles, 11 When all Israel comes to appear before the Lord your God, in the place which he shall choose: then shall you made this Law before all
Israel, in the hearing of them.
12 You shall gather the people together, men, women and children, and your stranger which is within your gates, that they may hear and learn and fear the Lord your God, and keep all the words of this law, to do them.
13 And that their children also which have not known it, may hear it and learn it, so as they may fear the Lord your God all the days that you has to live in the Land whither you goes over Jordan to possess it.
14 Then the Lord said unto Moses, behold, the days of your death are at hand: call Joshua and stand you at the Tabernacle of the Congregation that I may give him his charge. And so Moses and Joshua went, and stood at the Tabernacle of the Congregation.
We do well confess that God deals graciously with men, when he vouchsafes to teach them, and to show them the way of salvation. For we see well it is a most miserable stare when men have no teaching all their life long, but do guide themselves at all adventures. Now the case so stands that we cannot hold any way that is certain for us, but only that which God shows us: for as for the things which men devise, indeed they think them good enough, but in the meanwhile, albeit that they be blinded with their own fantasies, yet must they needs evermore stand in door, and God makes it manifest at the list, that it was but vanity and folly. If men therefore were well advised, nothing should be more dear unto them, than to have Gods truth to guide them, which would be a lamp to show them the way of salvation. Behold, God calls us, he tarries not till we come to seek that which is good for us, neither would he have us to fetch long windlasses: but he offers himself of his own good will, assuring us that we cannot fail, if we will hearken to his voice; he will give us sufficient instruction and he protests that it shall not be in vain for us to follow that which we shall have heard at his mouth. Yet notwithstanding, we for all this do make small account to be taught of him; every of us wanders after his own imagination: and (which worse is) having had some taste and knowledge, and having found by experience that all our whole happiness lies there, and that our whole contentment and rest ought to be settled in the obeying of Gods word; yet is there none of us but he turns aside from it, and the same has been common in all ages. Now therefore, to remedy this mischief GOD has vouchsafed that his word should be kept by some mean, and that some certain folk should have the charge to preserve it safe and sound that it might not perish. Wherein we behold the inestimable care that he has of our salvation. Be not we worthy to be deprived of such a treasure seeing we do esteem it so little? Yes: for our unthankfulness deserves the wrath of God, and that he should withdraw the thing which he had bestowed upon us. Yet notwithstanding, he ceases not to draw us still back unto him: and hereof we see here a goodly example in that it is said that Moses having written the law, committed it to the priests he children of Levy, which carried the Ark and to all the Elders of Israel, which had the charge and authority to govern the people. True it is, that when, GOD has once, published his word, every man ought to bethink him to receive it, for every man ought to take heed to it, for himself; men ought not to depend one upon another: nevertheless there, is not any man that is greatly careful thereof. It is behooveful therefore that GOD should appoint people to watch over us, whilst we sleep, and to call upon us: and if they see us ready to swerve aside, they must restrain us. This is the cause, why it was specially requisite that the law should be delivered into the hands of the Priests. First of all it was written; and it was sufficient, that the people had heard the will of God if men had good remembrance, and would not forget that which they have learned; it were enough I say, that Moses had once declared unto them that which was requisite for their welfare. For he had commanded them to occupy their minds about the study thereof both night and day, and to write the law upon the posts of their houses, upon their tables, and everywhere else; to the intent, that whither so ever they turned their eyes, they might ever be stirred to think upon God. Again, they ought to have had a care to instruct their children: and besides this, the Law was copied out, yea and robe kept as it were upon Record of authority, as which proceeded altogether from the hand of God. And the reason was that the people did soon groove out of kind. Although they had their ears beaten with the things that were contained in the law; yet turned they away to superstition and afterward every man became dull-headed & had nothing in him but ignorance, so as within a while there was no knowledge of God among them. But is the law written? Yet is it necessary that it be committed as a treasure into the hands of the Priests, which be the messengers of God, as said the Prophet
Malachy; Knowledge ought to dwell in their mouth; and when we have asked counsel of them, we ought to hearken unto them to be informed of the truth. Now then they are pointed to be keepers. But what came to pass after that God had provided so well for the matter? The law perished and was lost. And surely seeing there was so good order take for the preservation thereof, that men might hear it spoken of, yea and that at the end of every seven year in the feast of Tabernacles, in the solemn day, the covenant of God was to be renewed, & the whole law was to be repeated before the people: it is an incredible matter that the same was so straightly kept, yet notwithstanding that in the meanwhile there was such reachlesness, that the people made no reckoning to be deprived of their chief welfare. For me (as we have already said) be more wretched than brute beasts, unless they be taught by God. To what end serves all the reason & understanding that they suppose themselves to have by nature, but to their grievous condemnation, until God has put forth his hand to them and have showed them whereunto they must stick?
But yet howsoever the world went, the children of Israel, that blessed seed of Abraham, the chose people, elect & adopted of God, his inheritance and his Church, they (I say) unto whom God had done so great honor, whom he had exalted unto so high a dignity, having heard the law published, ought every of them to have born it in mind, and to have kept it as carefully as men keep the charters of a kingdom, or the Crown, or other such things. And truly in all comparison, the law of God deserves well to have the preeminence above al that, ever is in the world. But yet for all that it vanishes away, & in the mean space the people had no great care thereof. And surely it is a strange case how it should come to pass, considering the remembrance, thereof was so solemnly kept, by reason whereof all the people ought to have thought thus: How now? We chose this good custom whereby that law of god should now sound our ears, whereby we should have remembrance thereof renewed; whereby we should be confirmed in his covenant, & whereby the same should be ratified unto us by the reading of the law. The people (I say) had no regard to any of these things. Indeed they assembled at the feast day, & made great cheer, but yet every body returned home to his own house: without having regard to these things, insomuch the law lay as it were buried, until the time of Joshua, in the which it was found again. True it is that at that time they were greatly abashed at it: but yet we see the recklessness of men in that they spake not a word when they were deprived of so great a benefit. And that is a token of too shameful thanklessness: Here have we a looking glass, wherein we may very well behold: the affection of men: for we at this be no better than the Jews were. And indeed we perceive how the world seeks naught else but to be exempted, that they might not have their ears troubled with the law of God, nor with his word: True it is that they are ashamed, & do abhor to say that Gods word should be despised; but yet they would make it a relique, to be worshipped a far off, & as a sealed letter, so as men should content themselves with the doing of same honor & ceremony to it, as it they should say, Look, the word of God shall be reverenced, but yet it belongs not to us to trouble ourselves overmuch therewith, by applying our study thereunto. We see then, how the world does evermore shift itself from taking any such knowledge of gods word as they ought to have.
For whereof comes the horrible ignorance, which reigns yet still it may countries, & generally in all the popedom, but only of this, that men refer themselves to the Monks & Fryers, and such other people, or at leastwise t the Popes Clergy for the knowledge of the holy scripture? For it is not for secular or temporal persons (as they term them) to deal therewith. And the secular priests also (as they call them) discharge themselves thereof & put it over to the Monks that they say it belongs to none but doctors of divinity to deal with it. See how brutish the world was become. And yet a man would think it strange that men should be so grossly over seen, as to have no discretion in that behalf, but that they should be led by the muse is like beasts, and go astray after that manner. How is it possible that God should so forsake his church, and that things should be so grossly abused? Let us look to the cause and fountain of the mischief.
When God kindles the light of life among us, if we shut our eyes thereat, and turn our backs, or take coverts to sleep in, and play the sluggards, which shut their windows, that the sun should not shine into their eyes: if we seek to settle after that sort in our less; is it not meet that God should withdraw all his teaching from us? Surely it is the payment which the world has received, because that where it should have sought learning fit for it; it chose rather to be ignorant, that it might have excuse before God. And moreover, when our Lord vouchsafed that this Gospel should be preached, that the world might be enlightened by the brightness thereof: men did openly rebel against it, chose to obey lies rather than the truth. Therefore it could not be but that such horrible vengeance must needs come upon them. Again we see the care that God has had to preserve this gospel in perfect state. For like as he had provided for the law, even so has he also done by the gospel, which is the perfection of all learning, according as S. Paul says in the second to Timothy. We see there what order he established in the Church, Look what thou has heard of me (says he) by many witness, commit thou it over as a gage unto faithful folk, which be meet and able to teach others. There S. Paul appointed keepers of the gospel, as God had earst appointed the Levitical priests for keepers of the law. Also he would that they should be faithful folk which should be occupied and employed therein: and he would that they likewise should do their duty in delivering the things over from hand to hand, as they had received them, to the intent they might not lie hidden in darkness. Yet nevertheless we see how it is come to pass. Therefore, we must mark well in this place, that God has evermore procured the salvation of his people and of those whom he has chosen, and n to forgotten anything that might be a mean to keep them under his obedience.
Thus much for one point.
Moreover, whereas the world has been always wavering, and carried hither and thither, and could not stay nor hold itself to the serving of God, nor suffer itself to be guided by the doctrine which is for the salvation thereof; and to be short, whereas men play the wild beasts; it is not at the first dash that they have so resisted God, or made countenance to disobey him: but they have turned away from him by little and little, in such sort that within short time they have falne quite and clean away. And so you see how men have continued in their naughtiness, and not kept the law that was delivered unto them for a rule to live by, and for the way to lead them to salvation. Seeing it is so, we ought to take so much the more heed to the things which are showed unto us here. What must then be done? It is not enough that the truth [but only] written: for to what end shall that serve me but to my greater condemnation? But forasmuch as men are so wedded to the things that concern this transitory life, and think not on the heavenly treasure; it is requisite that there should be good keepers and above all things we must note that there will always be a special order to retain us evermore in the obedience of God, so long as his word is daily showed unto us, and that every man has it in his hands. And if this be not permitted, we shall quickly be carried hither and thither, and there will be no stay in us, unless we have such a bridle to hold us back. That is a thing which we have to mark.
Now in the meanwhile we see what charge is here committed as well to the Levites, as to the rulers. True it is, that at this day there is no certain kindred allotted thereto by God in his Church: for his will is, that Shepherds should be chosen: which office is no heritage: but he would that they should be taken according as they be known meet.
Nevertheless all pastors, and Elders, that is to say, all Officers, and such as have public charge, must understand that they must employ themselves to maintain the pure religion, and that they must be as keepers of the word of God, to the end that it should not perish. And albeit that there is no excuse for the rest of the people: yet shall these feel double vengeance, if they do not, what lies in them, to cause men to continue constant in the pure word of God, and to see that everybody be taught, and that both great and small do yield themselves thereunto. If they strain not themselves to the uttermost of their powers that Gods truth may continue found, it is certain that they are to account therefore.
Now as touching that which Moses says further, that he commands the children of Israel, that on the solemn day at the feat of the Tabernacles at the end of every seven year, the law should be recited to all the people: it is not meant that God would not have the Jews taught it daily: but it was yet a straighter band, and the keeping that solemnity, (as we have seen heretofore where we treated of the covenant made by Moses) was not to the intent that the people should [at other times] be unmindful of the law, but to the intent that they should be the deeply touched therewith, and have it the better ratified after a solemn manner. That is the very meaning of this place. Every year, you at every feast or solemnity, the people coming to the temple were to be taught indeed. The sacrifices were not to be done as a vain pomp; but in such sort as men might know the end and use of them, so as everybody might understand what God he served, and be put in mind of the covenant which he had made with their fathers. But yet herewithal, besides all this, God did moreover ad a larger confirmation thereof, by renewing the remembrance thereof at the end of seven years, as it were by the solemn taking of a new oath, to the end that it should not vanish away. Let us understand then, that when men had exercised themselves from day to day, and from month to month, and had all their lifelong studied in the law of God, and been taught his will; yet this ceremony was nevertheless observed, that they did read all the contents of the law that the people might consider thus with themselves; This is not a treasure that may perish from among us, God has not given it for a time: but it is for us and for our children for evermore, as we have seen in the 29th chapter. Seeing it is so, let us take heed that we continue the possession thereof among us, and that through our own rechelesnes we be not defeated of so inestimable a benefit, which ought to be preferred above all the riches and delectable things of this world. Now whereas he speaks of the feast, it is said, As such time as all Israel shall be assembled together in the preface of his god. We have heretofore oftentimes treated of this manner of speaking, and it is now needless to stand long upon it. It is enough for us always to remember, that God in commanding men to come and worship him in his holy sanctuary, meant that the faithful should have a certain testimony, and pawn of his presence, to the intent they should the willingly resort thither, and understand that so to do was not an unprofitable and lost labour. Yet notwithstanding God meant not to hold the Jews in any gross imagination, as if he had been enclosed in the Ark of the covenant, or as if his essence had been betwixt the Cherubins: but his coming down was of purpose to make the faithful to mount up to heaven through faith: and that is the common manner which he has always held in his church. For in as much as we are not able to approach unto him, nor to have any access thither because of our infirmities; he vouchsafes to stop to our littleness: howbeit not to make us to nestle ourselves here beneath, or to conceive gross opinions, as though he were tied to the elements of this world: but rather that by such means, he might raise our faith up on high. Thus were they taught in the time of the law. And even now also does he use the same manner of dealing with us at this day.
We have at this day the Sacraments. Indeed we have not so great a multitude, as the fathers had, for it were more than needed for us, because we have the substance of all the old shadows our Lord Jesus
Christ. But yet for all that God does still at this day apply himself to our rudeness by his sacraments. In the water of baptism we have a testimony that we be washed and made clean, and that we be renewed by his holy spirit. Now then We must not muse upon the water; but when we see that visible sign, we must rise aloft, and understand, that God accomplishes the thing in truth, which is signified unto us by the visible Sacrament. Even so also it is of the Supper. We see there bread and wine, but we must through faith mount up to our Lord Jesus Christ, who is the true food of our souls, that we may be fed and satisfied in him. And the same is called the presence of God. And why? For it is no deceitful matter, neither does God intent to beguile us, when he declares and witnesses unto us, that we be washed, and fed by the virtue of his only son; but he would that we should be assured of it, by feeling the very effect thereof. Now when God utters such virtue, do not we feel him present? Let us note then, that God is present with us when we come unto him, being called thither, and having the means which he has ordained: and in likewise when we be assembled together, there is a presence of our God. For our Lord Jesus Christ sits in the midst of us, because we be his. We must not think that he is far off, but that he receives all our requests, and that we be hard, and do obtain of God his father all that is convenient for us. Thus ought we to take courage. When we use the Sacraments, when we come to hear the word of God, when we make common prayers, and when we observe the whole order which God has established in his church: let us be assured that he is with us, and that he assures us not in vain, and that we make no windlasses as other men do, greatly tormenting themselves in following their own fancies. No no; but in so doing our God prevents us, and seeks altogether to have us joined unto him, and that he will show the same openly and make us to understand it by effect. That is the thing in effect which we have to remember concerning the manner of speech which Moses uses here.
And by the way, the people are warned by this mean, to hear the law with the m ore heed and reverence. What is the cause, that when the word of God is preached unto us many in the meanwhile do wander in the air, or be at home with their household, or else fall on asleep, and (to be short) that although they do both hear and understand, yet they be not moved a whit; the law and the Gospel be unto them as a matter of nothing: whence comes such contempt? For it is against nature; that our GOD should speak, and that the creatures which live by his grace, and which ought to dedicate themselves wholly unto him, should yield him so little honor and authority. We do easily vouchsafe to hear a man, if we have him in any estimation; no word that proceeds from his mouth shall fall to the ground; but we will as it were suck up whatsoever is spoken by so great a personage; in so much that before his words be fully pronounced, we conceive what he meant to speak. Behold, God speaks, and albeit that it be by the mouth of men, yet is it his will that his word should be of like majesty with us, as if he himself were here in person. But it prevails not: and that is because we think not on this presence whereof Moses speaks in this place. Let us mark well then, that where it is said that when the people assemble together, in the presence of their god, then the law shall be repeated; it is as a preparative. For to the end that we should be drawn away, and carried up from the cars of the world, and from the vain and fond gazing, with that which we be entangled by nature: our Lord does here waken us, and tell us, that it is he that speaks, and that he will thoroughly instruct such as will hear him with all humility, and that his word shall in likewise have the power and force to search mens hearts and to try all their thoughts and affections. Seeing it is so that we cannot eschew the presence of our God, and that he summons us before his majesty, and declares that when we hear his word, it is to note and mark out them that obey him: that so at the leastwise we should not be so doltish, as not o apply our endeavor to be taught as we ought not to conceive a servant zeal, with such meekness and aptness to learn as S. James requires us, but that we may have the seed of life take root in our hearts to bring forth such fruits as may be acceptable to our God.
This then is one circumstance more which we have to observe in this place, where Moses declares that when the people were come together after the order which GOD had set down in his law, he would be present with them, and it was as an opening of the gate of heaven.
Now let us come to that which he adds. He says, That all Israel shall be gathered together, and that they shall read the law before men, women and little children. When he says, Thou shall assemble the people, he does again make it manifest that men will never come at God unless they be thrust forward and pricked as oxen or asses: and that serves to make us yet more ashamed of such rechlesnes. For little children need not to be exhorted to break their fast, they can very well ask their food; the great ones also are, desirous enough to be fed, every man has care enough for his belly: we need no solicitors to come unto us to say, And will you not dine? But in the meanwhile, behold, our souls starve, if they want the food which God has ordained for them: and yet who is he that cares for it? Who is he that comes to seek that food? None. Therefore it is said, Thou shall assemble the people. We see them what beastliness there is in us: albeit that we think ourselves to be very able, & that every of us boasts himself to be a reasonable creature, and that we have wit and discretion to govern ourselves: magnify we ourselves never so much after that manner, yet seek we nothing but to perish in our ignorance: and we be so far off from seeking God, that he is fain to give us many strokes with the spur to draw us unto hi, because we be so ill disposed: yea and we see the example hereof in ourselves, in so much that if there were not an hour appointed for it, how many should a man find that would have the regard to say, Let us hear the word of God, that we may have some teaching: Nay, even when the hour is come, and the bell has been tolled, even then still the most part make none account thereof. I speak not of them which have small leisure thereunto, and which have some excuse: but of such as have ease and all things at will, in so much as they know not how to bestow the time, they know not how to bestow the time, they are even weary of it and wote not what to do, nor (as they say) how to drive away the time; and yet rather than they will go to the church, they will fit down idly in their houses, or else in the streets rather than come to hear a sermon. It is certain that there be some venomous toads, which gnash their teeth against the word of God, and do flee from it as much as they may; but there be others which come thither, they wote not wherefore, saving that they look for no teaching. Others come thither for a fashion, and because t here is in it a certain ceremony: but yet for all that, they be never the better minded nor the better disposed towards it.
Now then we perceive that look how much God calls upon us to hear his word; so much the m ore flow we be thereunto. And also contrariwise, we see how our Lord reproves our unthankfulness, and that we misapply and misuse the good which he does to us, and as much as in us liles, suffer it to perish, unless he use all manner of helps, to set us forward more and more.
As touching that he says, that the law shall be preached and received to men, women, and little children: we see in this place, that God has not given his word to a small portion of people only, but would that all in general should be partakers of it, even from the most unto the least; and that is a very notable lesson. For we see the craftiness of Satan, how he has laboured to deprive the greater part of the world of that benefit, under colour that the word of God is no common mater; that it is too high and too deep; and that it is too obscure. And moreover they have had this opinion, that it is not for men to enter into it, for that it is a Labyrinth to maze men withal, and men cannot fasten upon it. We see how these hypocrites in the Popedome do terrify the people from reading the word of God. Take heed (say they) for it is dangerous for you to adventure so far. In very deed the word of God is sacred and holy: but what then? If the unlearned sort should taste of it, they should forthwith be infected with heresies, and their errors would be infinite, so as they should fall into great confusion. By this means men dare not once seek after the will of God: but they be born in hand, that as soon as they enter into it, they by and by plunge themselves into a bottomless gulf. Contrary to that, here God says, that when he gave his law, it was not alone for the Tribe of Levi, but for all the people: and not for men only, but for women also, yea, and even for the little children. Let us hold it (say I) for a conclusion, that whereas God has given us his law, and all the doctrine that is contained therein; it is the testament which he has lest for us: and thereby has he adopted us for his children. Now if we be not the children of God, then are we not worthy to have anything in common with him: but he calls us unto him. And how shall we be sure of it, if he himself be not a faithful witness unto us of his will?
Seeing then that our Lord certifies us of our salvation, when he gives us his word: we must understand that he will not suffer us to stray, as though we knew not whether we should turn on the right hand or on the left: but that he does give us an infallible direction. Seeing then that he vouchsafes to do the office of a schoolmaster towards us; let us endeavor to profit thereby,, and let us behave ourselves like good scholars towards him, and let none of us in this case allege, I am no clerk. For God has not spoken to the great doctors only, but his will was to deal forth his word in common both to great and small, and to the most ignorant: and he has so tempered it to their capacities, as that all they which come to yield themselves teachable, shall very well perceive that our Lord knew well what is meet or them, and they shall be taught after such sort as he knows to be most convenient for them. Now if this be verified of the law, much more reason is it that it should at this day take effect in the time of the Gospel. For we hear how it is said by the Prophet Esay; that in the kingdom of our Lord Jesus Christ all shall be taught of God. Mark the prophet Esay, who know very well that God had given his law to all the Jews, and that it was a good and profitable instruction, as well for the little children as for the Elders. But yet for as much as he knew well that God would utter forth his grace more largely, and send a new manner of light of understanding, when as Jesus Christ should be manifested unto the world; he says that then all the children of the church should be taught of God. And we see that in the Popedome, where they turn away the people from reading the holy Scripture. It is a wicked blasphemy, when men suffer themselves to be so blinded, and vouchsafe not to suffer themselves to be lead nor taught at Gods hands, yea and they have proceeded to so devilish blasphemy, as to accuse the holy Scripture of too much darkness, as a thing of too great depth wherein men ought not to be instructed, for fear left they should for with be possessed with many errors. When they talk on that wise, the injury tends to the living
God; for they accuse him of untruth, notwithstanding the protestation that he makes by his Prophet Esaye; Yea and we see, how all the whole Scripture is full of the like testimonies, whereby it is avowed that the holy Scripture is profitable. There needed no more but this one place of S. Paul, where he says, That all scripture is profitable to instruct, to exhort, to disprove and to rebuke. He says not that it is profitable for three or four rabbles of scurvy Monks of shavelinges; he says not so: but he says that it is profitable to make the man of God perfect. And therefore let us not doubt, but that when our Lord delivered his law he knew our capacity, and applied himself in such wise thereunto, as he teaches us according to our measure. In so much that if we be teachable, we shall find that his doctrine was not delivered us in vain, but that he means to guide us thereby unto salvation, as it is indeed the true mean to attain thereunto: only let us suffer ourselves to be governed of our GOD, and not behave ourselves stubbornly towards him, seeing he offers himself so freely unto us. And surely it ought to move us very much, when he says, that God will have all, yea even the little children and all to be hearers of his law. For he tells us (as Salomon also says in his book of the Preacher) that men must not delay to think upon GOD, till they begin to drop and be broken with age. Yet notwithstanding, we see how youth runs astray, and that there is nothing harder than to make enough folk believe that they must be bridled in, that they must employ themselves, whilst they be strong and lusty, and that they must so much the more apply their wits to be instructed in the word of God. A man cannot bring this to pass, but the stronger and lustier they be, the more careless be they. Now
Moses shows in this place, that as soon as the little ones begin to discern between good and evil, they must learn to know what God created them; and then what God showed himself to be their father; and what God they ought to serve and wherein they must put their trust. And in very deed, at the very same time, God did already at the eight day, give mark of his free adoption; for before they knew either good or evil, God entertained them to be of his flock, and the circumcision served to seal the promise of salvation which he had made in saying; I will be the GOD of thy seed. Seeing that children be thus entertained, and God has made it manifest that they be of his church, and household people of the kingdom of heaven: is it meet that when they be come to the age of understanding, they should hold scorn of him which has prevented them with so great goodness?
Ought they not to know, who is their creator, and in likewise, who he is that has vouchsafed to show himself to be their father, when as he has received them for his children?
And we at this day have so good reason as the Jew had. For as soon as our children be born, they be carried to baptism. And there God does show that he has already chosen them, and that his will is that they should be as of his household. Therefore when an infant is thus declared to be a member of our Lord Jesus Christ, before he does understand what the grace of God or religion or anything else is: should he not when he comes to age of understanding, endeavor to learn that he was created of God: who having created him after his own image, has vouchsafed also to choose him to be of the number and company of his people: and has placed him in the body of our Lord Jesus Christ, to the end he should be partaker of the inheritance of salvation? Considering so many and so inestimable benefits received at Gods hand, ought he not (say I) to give himself wholly to him and to his service? And if they do it not, do they not show themselves too much unthankful in disappointing the grace which was then given unto them? Also our Lord shows the zeal that ought to be in them which be taught by his word: namely, that so much as in them lies, they must not suffer any despisers of religion to dwell among them: but rather take pains to win the poor ignorant sort, and every man reach his hand to him that goes astray, so as it may not be long of us, that all men be not brought into the way of salvation, and that all of us live not with one accord as we ought to do.
It is said: The stranger also that dwells with thee shall in likewise be taught. Indeed they had not the promise, as the children of Abraham had: they were not of the body of that people. But nevertheless God would not have any brutish people to abide there, which should despise ll religion; for it is such an infection and corruption as is not to be born withal in the church, when such folk are to be seen there as know not whether there be a God in heaven, or not, or which know not what religion they should hold. Such are to be rid away, or else there will be nothing but corruption, which in the end will mar all.
Again, it is said, The children of them which have not heard thereof afore. It is showed in this place, that when the law of God has served to establish us in his fear, and in the hope of his goodness, and that we ourselves have been edified thereby from day to day: we must not forget them that have not yet tasted of the truth, but do as yet go astray in their errors: we must pity them, and do our endeavor, so much as in us lies, to win them, that God may be honored of us all together. That is all in effect which we have to bear away concerning this place. Now (as I have already said) if the people of Israel were exhorted to have such a care, in the time when they had the doctrine yet more darkly than it is now delivered unto us in the Gospel, (for albeit that it was sufficient for that time; yet in comparison of the Gospel, it was not so large as we have it now) sith it is so, let us look well to ourselves, and mark well, that if ever we be bereft of this so precious treasure which God has given us, so as it be taken from us; it is for our own malice, rechlesness, and unthankfulness, because we have despised God, and thrust the things under foot which we should have kept most carefully.
And therefore let it be a warning to us to make us give good heed to the heavenly doctrine when it is once taught us, and set afore us. And moreover let us follow the order which our Lord has established in his church, and not only let every of us for his own particular part and person follow it and endeavor to profit his own household: but also let us benefit all other folk in common by exercising ourselves in that which God commanded us. And again, when every of us has so considered of himself; let us in likewise be careful of our neighbours, and do our endeavors to win the ignorant, and to confirm them which be already brought into the good way, until we be all come to the mark that God has set before us.
Now let us fall down before the majesty of our good God, with acknowledgement of our faults; beseeching him to make us to feel them more and more, even with such repentance, as being beaten down in ourselves, we may seek nothing but to obtain mercy of him, according as he has promised us in our Lord Jesus Christ: so as he will call the desert of his death and passion to be available, that we being washed from all our filthiness, may be so governed by his holy
Spirit, as we may desire nothing but to give over ourselves unto him, fighting against all manner of wicked lusts and affections, and labouring more and more to be rid and delivered from all things that may hinder us from yielding our obedience to his righteousness. That it may please him to grant his grace, not only unto us, but also to all people and nations of the earth &c.
On Monday, the 4th of May 1556
The 175th Sermon which is the third upon the one and thirtieth
Chapter
14 Then the Lord said unto Moses: Behold the days of thy death be at hand. Call Joshua, and stand both of you at the Tabernacle of the Congregation that I may give him his charge So Moses and Joshua went and stood at the Tabernacle of the congregation.
15 Then appeared the Lord at the Tabernacle in a cloudy pillar: and the cloudy pillar rested upon the door of the Tabernacle.
16 And the Lord said unto Moses: Behold thou go to sleep with thy fathers, and this people will stand up and commit fornication with the strange gods of the land whereunto they go: and will forsake me, and break my covenant which I have made with them.
17 By reason whereof my wrath shall in that day be kindled against them, and I will forsake them and hide my face from them, that they may be a pray. Many mischiefs and troubles shall they find: By reason whereof they shall say at that day: Do not these mischiefs find me out, because my God is not with me?
God has such a care of mans welfare, that he delays not the remedying of a mischief till the mischief be come: but prevents it beforehand, as we have here a fair example thereof. He tarries not till the people were turned away after idols; but forasmuch as he knew well that it would so come to pass, he vouchsafed to warn them of it, and made an assay to see whether any preservative medicine might hold it from breaking out. God therefore ordained this song to the intent that the people should daily have in their mouth a testimony against themselves, and that they should by that means be either restrained, if it were possible; or else be left utterly without excuse.
And here we see first of all that God did not choose this people for that they were more worthy or more righteous thanother nations of the earth. For proof whereof, he knew very well that they would be always inclined to evil, and not cease to shrink away, but become hardhearted in rebelling against him: and yet for all that, he forbear not to deliver them out all the treasures of his infinite goodness and mercy upon them in doing them good. We have then here a certain proof, that when God did choose the people of Israel, he had no respect to any worthiness or merits that were in them: but rather meant to glorify his own free mercy, in showing, that although men be never so unworthy to be received to mercy, yet does he not therefore cease to show himself a father towards them. But herewithal we see also (as I have already said) that god ordains such remedies as he knows to be convenient to bring them back into the right way, and delays not the relieving of them till they have done and are falne down: but provides all the helps beforehand which he knows to be meet for the leading and guiding of them, to the intent they should not swerve nor start out of the way.
Now indeed here might be a question put, whether God could not have restrained that people of Israel better, if he had would; for we know that if he lift to restrain mens hearts by his holy spirit, he is able to do it. And why then wrought he not so with this people? We cannot bind God to give us such constancy, as that we might continue in this service. And therefore we must not argue against him in this case, nor say that this song was not sufficient, and that it had been better that God had wrought effectually by his holy spirit.
For it was not his will; he left the people in their own frailty. Howbeit we must not say as some blasphemers do, that God mocked them, in that he used such a remedy, as he knew to be insufficient: for God may well s till uphold, that he has discharged his office towards men, when he has once given them his word, insomuch that although it cannot touch them to the quick, but remains as a dead letter unto them: yet nevertheless, they continue justly condemned. But this would be dark if it were not better declared. Let us mark thereof first of all, that by this song, (according to the story thereof reported by Moses,) Gods will was that the people, (before were fallen away and estranged from the way of salvation,) should have a testimony against themselves, as we shall see more at length hereafter. But it suffices for this present to touch the contents and sum of this song: which is, that God being the creator of all the world, chose the line of Abraham, whom he adopted, and bestowed upon them all the blessings that were possible to be wished, and lastly brought them out of the land of Egypt, and put them in possession of the land which he had promised them for their inheritance, and there fed them fatly: notwithstanding all which things, that people rebelled against him, (as horses that be too much pampered in the stable, and be too fat, and therefore do kick against their masters) and turned away after strange Gods. And therefore that God being provoked to anger, stirred up strange nations to chastise them and to punish them for their rebelling after that manner: howbeit that it grieved him to deal so roughly with them, like a father that is very sorry to use rigor towards his children, after which manner we shall see that God sets forth himself like a man fore grieved: [as if he should say] were not this people very far overseen, or had they any drop of reason and good understanding, to consider their own end: they would not have been so turned away from me. After that manner then is the song, as we shall see. Now it was a common song. God willed that it should be in everybodys mouth both great and small, to the end that every man should be daily called upon, to walk in the fear of God. And so we be warned of that which may happen unto us.
God does first declare unto us his curse: and to what end, but that everyone of us should keep himself from it? Again, he shows us the inconvenience whereointo we shall fall, he tells us that he will revenge out rechlesness, and therefore let us beware of it. For to what end does he it, but that he would not have us to tempt him, but rather that it should recain us in his service? You see then how the people ought to have taken warning hereby.
But now we ask whether that ought to have sufficed, and whether the people had power to restrain themselves, as it is imagined that men have free will to choose good or evil. The answer is, that it was not enough for GOD to put his word in their mouth, but it behooved him also to imprint it in their hearts by his holy Spirit. We see how it is said farther in this place: Thou go to dye, and the people after thy death will fall away, and run a whoring after strange gods. It is god that speaks on this wise to Moses. Now it must needs be that he foresaw what would come to pass, yea, but they will allege that Gods foresight keeps not men back from turning unto God when they lift.
Indeed it is certain that the foresight of God is not the cause that men do either good or evil, but yet god did know very well that this people, whatsoever doctrine or religion they should have, would not cease to be wicked and forward: he knew very well that his warning of them beforehand would not suffice o convert them. God knew it well enough. Wherefore then did he not provide for it? See here how men do take upon them to plead against God: but they must be stop with their presumption. If they allege, Wherefore is it that God, when he sees men go out of course, does not remedy it? The answer thereunto is this, that God is neither tied nor bound thereto: it is enough then that they be made thereby inexcusable. And therefore, although God does know beforehand, that we because of our infirmity, shall not be able to continue in his obedience; and that there will be such malice in us, that we shall not cease to provoke his wrath: yet is it enough that he does instruct us by his word, and that we be accursed and condemned by him. Yea: but indeed it lies not in us to do well. All these replies be frivolous before God. For men cannot allege that the evil comes from anywhere else [than themselves.] Although we be inclined to sin, and although we be altogether whereto given by nature; shall we say that it is by any constraint? Shall we say that the fault thereof is not in us? It is impossible. Seeing then that our mouth is stop in this case, we must condemn ourselves and humble us before God. And albeit that his word serve but to make us guilty, and not to change our hearts from evil to good: yet nevertheless, it is not superfluous, neither ought we to say that God does dally, or that he does mock us: for he does the office of a teacher towards us, and tells us what his will is. Wherefore let us desire him, not only to teach us by the mouth of men, but also to print his word in our hearts, and to make it prevail, to the end it be not in vain. Such request must we make, sith we see what is contained in the song of Moses. Moreover we must honor the wonderful providence of God, in that it is said unto us, that he foresees what shall befall unto men, and yet notwithstanding takes no order for the redress thereof, as we would if he should follow our appetite. It seems a stranger matter at the first sight, that God should say, This people will run a whoring, and go and defile themselves with strange Gods. He says it, and yet he gives none other remedy but a song, of purpose that this people should be condemned by their own mouth. And wherefore does he not rather prevent the mischief?
For he might do it. But (as I have said already) it is not for us to enter into disputations in this case: for surely all they that use such arrogance and boldness, shall find themselves confounded. What must we do then? We must stop and honor the glory of God which is incomprehensible to us, and suffer ourselves to be governed by him.
And whereas he knowing mens lewdness beforehand, does nevertheless suffer them to rot therein until he provide for it we must understand that he does it justly, though the reason thereof be unknown and hidden unto us. We indeed will ever be granting at it, until we be subdued unto such humility and reverence, as to conclude that God is just, and that we know not what is good for us, except that God reveal it unto us. Now then if we have n to this modesty and sobriety in us, there will always seem to be some cause for us to grant at: But yet must we ever be confounded, according as it is said in the 51 Psalm, that when men have condemned God, yet his righteousness shall not be a whit diminished thereby, but he will well defend it. Seeing it is so, let us beware that we enter not into such boldness as to reply against God, and to move the questions which may people in the world at this day do move, like these mastiff dogs which cease not to bark against God when they cannot bite him: but let us stand silent, when it is said that God does well know what shall come to pass upon men, and nevertheless bestows not his grace, but upon those whom he lifts. For it is certain that he touches with repentance whom he will, but not all. For a great number of the people are far out of square. If we ask how it comes to pass, that some have continued in the pure religion, and have always served
God: undoubtedly it came of special grace; no man prepared himself to it. As touching the others which have missed, and repented: if it be asked who recovered them; it is not of men that they be converted, it is the special gift of God. We see then how God has wrought in some, to guide them always in the pureness of his service; and that others have been received to mercy, albeit that they had offended; and that the same has not fallen out to all indifferently. We see then that God bestows his grace where it seems good to himself, and we must not plead against it, to say: And why does he not deal egally with all, as he does with some: Why uses he not like measure? We shall win nothing by pleading so against God. Thus much we have to consider concerning this place.
Herewithal let us mark also what has been touched afore: to wit, that although the word of God, of itself, has not power to reform our hearts, to lead us unto God, to heal our faults, and to bring us to good: yet is it certain that we cease not therefore to be condemned thereby. For although the word of God be daily preached unto us: yet are we never the better for having our ears beaten therewith as we see a great many people are, who having been instructed in the Gospel, become worse thereby than they were afore. And the reason is, because that the word of God enters not into their hearts, but through the grace of holy Ghost. And this grace is not bestowed on all. They therefore which come to hear the word, become so much the more blameworthy when they once know God, if they profit not thereby, and God must needs cast them off in a lewd mind. Let us mark then that the word of God being spoken by a mortal man, without any further help than the outward teaching thereof, is not enough: for so it shall but beat our ears: as for our hearts, they shall not be touched therewith. What must then be done? We must pray
God to speak unto us inwardly after a secret manner, and to cause the voice which founds in our ars, to enter likewise into our thoughts and affections, that we may be touched therewith to the quick. That is the point which we must come unto. Yet nevertheless we must not think that the word of God serves to no purpose, when we read it in holy scripture, or have it expounded unto us. Let us assure ourselves that it shall not fall to the ground, either it must serve us to salvation, or else we must receive thereby the grievous condemnation. Now if we covet to have this doctrine profitable to salvation, let us pray God to write it in our hearts; and furthermore we must beware that we be not thereby the more guilty. For when we have heard the will of God, and be not therein thoroughly certified: if afterward we continue hardened in our stubbornness, what excuse is there for us then? We have been wont to make a buckler of ignorance, but that will serve the turn no more. Therefore we must mark, that although the only word of itself cannot convert men: yet does it suffice to cast them into utter condemnation, as those which would needs defy God willfully. It is also said in this place, that God appeared to Moses at the Tabernacle, even in a cloudy pillar. This was not done for Moses only; but rather for all the people. Indeed it was very behooveful that Moses should be assured of Gods guiding. For the enterprise which he undertook to bring the people out of the land of Egypt, was not for a mortal creature to have done [of himself.] It was needful then that they should know that God did avow him. And therefore it was Gods will to ratify the commission which he had given him, that it might have full authority among the people. After the same manner was it
Gods will to deal in giving new commission to Joshua, who was to succeed Moses. Also it was his will to cause this last song to be received without gain speaking; and to do them to understand that it was not forged nor hammered in the head of a man, but that it came from heaven, and that it was God that spoke it. To the end therefore that the people might be thoroughly assured of these things, he says, come though and Joshua to the Tabernacle. And what is the case that God would not as well speak to Moses in his own Tent? It was because he would have the people to be the more moved. For men are so slender witted and earthly, that they have need to be led unto
God by visible signs. To what end served the Tabernacle? It was as a witness that God dwelled amongst his people, as we have seen heretofore. It is certain that God fills all places with his power and essence: But yet because men are rude and gross, it behooves them to have some helps to bring them unto him. So then, the Tabernacle served to waken mens wits that they might understand, that in coming thither they came near unto God, as if they had been present before his majesty. For that cause therefore it was said unto Moses and Joshua, that they should come to the Tabernacle of the congregation. But that is not all. For there appeared a cloudy pillar, and (as we know) that was a double sign or miracle, to show unto the Jews that God was nigh unto them. For in the day time there was a long thick cloud, which was like a great pillar; and in the night the cloud turned to a fire. And to what end was the pillar dark, and like a cloud by day? Because the fire should not be so apparent to the people. Moreover it was Gods will to refresh them, as if it were said, I have my wings stretched out, to give you shadow, and to maintain you under my protection; that if the son be over whot by day, you shall be hidden as under me and under my leading. And by night, when all is dark, I will serve you for a light, and you shall be guided thereby: there shall be continually a burning fire, to show unto you that I am waking, and that I am never asleep, and that I have not mine eyes shut, but that I do foresee for all your necessities. That is the cause why God appeared in such manner to the Jews, to wit, that by day he gave them a cloud to cover them, which was long and in form of a great pillar (as I have said), and by night there was a brining fire, all on a length, like unto a train of fire over all the people. And this fire served to give light to the people; as if God had showed his hand, as who would say, fear not: for I have not forgotten you; I wot what is necessary for you. But yet it is said that when Moses was called to the Tabernacle to receive any great charge, then the cloud descent by day, like as the fire also did the office by night.
Thus did God cause the cloud to descent of purpose that the door of the Tabernacle should be shut; and that was as much as if the people had been taught thus: Behold, now is Moses to be withdrawn from all the world, God speaks to him as it were mouth to mouth, it is not for us to look to have him conversant any longer here beneath after the manner of mortal men, there is another respect to be had of him: God has sequestered him, because it is his will to have such familiarity and communication with him, as we may receive that which he brings unto us, as if it came from heaven. That then is the cause why the cloud descent upon the Tabernacle. And this is not spoken here only, but as often as it was Gods will to authorize Moses, and to ratify the office which he had given him, to the end that the people should with the greater reverence receive the doctrine which proceeds from him. The same in likewise was also done when Moses appointed Joshua in his own place to succeed him. Insomuch that when God was about to show him what he had to do, the cloud appeared again. now these things ought to stand us instead at this day. For God did not mean to give authority to his law, only for that time; but to the end of the world. Therefore when we read that which is set down here concerning the cloud; it is all one as if God had set his seal to the doctrine of Moses, to the intent that we should receive it without any replying or doubting, and think that it was not Moses that was the chief author thereof: but that he was the instrument of the holy Ghost. Thus you see how the same miracle does yet at this day apply itself unto us, and how we ought to be edified thereby. But by the way, we see the malice of men, in that they which had seen such a sign with their eyes, did yet for all that not cease to play the rebels against Moses. It is a reat matter, that God should put forth his hand as if his majesty descended from heaven, and testify unto men that it was he that spoke and that yet notwithstanding the people should still continue like wild beasts, and not vouchsafe to hearken unto him. Is there any reason in that? Nevertheless we see it in the people of Israel. Albeit that in the time of Joshua, there was some good government; yet ceased they not to abuse that benefits which they had received afore time. Indeed there was no general falling away: but yet to say that the people did behave themselves uprightly in the obedience of God, it wanted a great deal thereof.
Therefore we see that whatsoever God does, men notwithstanding be so blind and blockish, that they cannot find in their hearts to submit themselves unto him: and if they do, it is not with any constancy or steadfastness. Sith we know this, let us cast down our eyes, and pray to our God, that when he gives us any signs to confirm us in the obedience of his word, and to edify us in the faith, we may have the skill to profit ourselves thereby, so as he loose not his labour, nor we strive against his power: but that as soon as it shows itself, we may be moved to honor him, and to yield unto him his due glory. Thus much have we to gather upon this place, where it is said that God having caused Moses and Joshua to come unto the Tabernacle, did therewithal appear in the cloud. It is out of doubt, that God shifts not his place: for (as we have already said) he fills all places with his essence: howbeit in respect of men, it is said that he descent from heaven. To what end? Because that when we perceive his presence, it is said that he is nigh unto us. Is it because that there is any change in him? No, there is not so much as a little shadow, as says S. James.
But let us consider how foolish we are, and then shall we not find it strange that the Scripture speaks in this manner, to fashion itself to the weakness of our understanding. We suppose that God is far from us, and that there is a great distance between him and us. And wherefore? Because he has told us that the is in heaven. Howbeit, it is not meant that he is there shut up, we must not imagine so: but if it were said that God is here with us, we would tie him to the earth, yea and we would tie him up in every corner. We see how men deal in that behalf, when it is told them that God shows himself in Baptism and in the supper also: they make idols of those visible signs, and think that God is enclosed in them. Therefore it is said that he is in power only; but we comprehend him not in our understanding. And that is the cause why the holy scripture stammers and stuttes after our rude manner, and says that God comes down as I have said: not for that he shifts places touching himself; but it is said in respect of us. Wherefore let us learn to convert to our profit all the signs that God has given us of his presence, in such sort, as we may thereby honor him as in his glory celestial, by lifting up our minds above all the world. That is the thing which we have to gather.
Now let us come to that which is here recited. Behold, thy days are come that thou shall dye (says God to Moses) thou shall go sleep with thy fathers and this people shall arise (says he) and go a whoring after strange Gods (or else the Gods of the strangers)/ When God told Moses in this wise that he must die: we perceive thereby that he strengthened him, and that this tidings of death was not to make him afraid. And indeed, if we be not always ready to depart the world, when it shall please God to fetch us, what profit receive we of all the doctrine that is preached unto us? What does God purpose when we be taught in his word, but to give us to understand that he places us in this world as in a passage, that we must be strangers here, that our inheritance is above, and that we must be newshapen from day to day, by putting away from us all our affections, and whatsoever else is of the old man, to the end we may come unto him, until that he has clothed us with his heavenly glory? Thus you see how it is the purpose of God, to draw people from the world, and to bring them unto himself, that God must pluck us away from hence as it were by force: and that when his will is that we shall die; we be full of spite and rage and torment ourselves threat; we show well that we understand not what the word of God means, and that we never had such taste thereof as was requisite. Let us therefore by the example of Moses, be so disposed to dye, that whensoever it shall please our Lord to take us away from hence, we may be ready to go, and to depart out of this prison of our body. If it be alleged that we have not so much profited as Moses, and that we be not so far forward as he: it is out of doubt that God bestowed on him a special grace, which was not common to all, and is very rare to be found. For it is no small matter, when it is said, that there never rose up a Prophet in Israel, so great nor so excellent as he. But yet notwithstanding we have the Gospel which Moses had not. Albeit that God gave him largely of his spirit, more than we have; yet had not he the doctrine [of the Gospel] but in shadow and figure: because Jesus Christ was not yet manifested: he had the sacrifices of the law, as well as the rest of the people. And whereas our Lord Jesus is come to be our life, we know that he is now ascended up to heaven, we know that first he was beneath in the deep, that is to say, that he satisfied the wrath of God to the end to redeem us from eternal death. Seeing we have such an advantage, that excuse is there, if we be afraid when death is talked of unto us, and think that all is lost for our part? So then, let us mark that to be well learned in the gospel, it behooves us to know, as well what it is to die, as what it is to live. And how? We must not be tied unto this present world, nor make account to dwell here so ever; but we must have the one foot up (as they say) [as folk ready to go]. Also we must consider how frail our life is, and even in our full health we must always have death before our eyes. For the performance whereof, let us look up to the eavenly life that is promised unto us, whereof also we have so good a pawn in our Lord Jesus Christ. That is the way for us not to be afraid, whensoever God shall make us to understand that our end is nigh, and show us that he will take us unto him. I say it shall neither abash us nor make us afraid, but we shall be determined to go unto him with a good will: as no doubt but Moses received that tidings with great joy, [as if he should have said]
Well Lord, I have finished my course, I have travelled in the world so long as I had power and strength, and now behold I am old and dropping, but yet shall I be restored in thy salvation. Seeing then that it is thy will to sequester me from all the troubles of the world, behold I am now ready: like as I have continued in the world, so long as it was thy will, even so do I now desire nothing but to yield myself unto thee. And for the same cause S. Paul says, that the Christians turn all things to their own benefit, as well death as life. For if we live in this world, though it be in misery and wretchedness, so as we be afflicted and despised, and tormented, and seem to be as people cast away: yet does the same turn to our profit and advantage And why?
For all our afflictions be blessed in our Lord Jesus Christ, because
God makes them available to our salvation: according as it is said in the eight to Romans: that the things which seem to hinder our felicity, are indeed given us of GOD as helps and furtherance thereof.
When it comes to death, we know that Christ Jesus had victory thereof, and that seeing he is risen, we be assured that forasmuch as we be his members, and have one common life together with him, therefore we shall not perish. Thus does death turn to our gain and profit, and we have cause to rejoice in all respects.
Moreover where it is said, That after the death of Moses the people will rise, there is no doubt but that this grieved Moses. For he bare such a servant zeal to the welfare of the people, that he forgot himself and said, Race me out of the book of life, and let the people be saved.
See here how Moses was content to be cut off, yea, and even to be damned so that God would save the people; not because that that was possible; but he was so ravished, that he had no care of himself.
Now therefore when he heard that the people would fall away from God, there is no doubt but his heart was mortally wounded. But what? Yet must he needs hear these tidings full of sorrow and anguish. Herein we see how God did exercise him even unto that end. We must not therefore suppose, that Moses discharged his duty, as it were with dalliance; but that he had terrible heart biting, so as he was tossed to and fro, and God gave him always dreadful grips of mind. But yet nevertheless he did still continue. And therefore when we see that maters fall not out as we would, albeit that we have faithfully laboured, and it seem that our travail is impossible, and that Satan will throw down that which we have endeavored to set up; and things fall out to trouble and disorder: let it not turn us and from the good way: let it not repent us that we have served our GOD, let it content us that our labour is acceptable unto him: for although it be not so profitable unto men as were to be wished, yet have we done such a sacrifice unto God as he does receive and accept. Yea but yet if men fare little the better thereby, we may be sorry and sigh therefore.
Nevertheless we have not lost our time, because God likes well of our doings. That (say I) is the thing whereby the ministers of Gods word should comfort themselves at this day, when they see the world so drunken, as we see it is, and that in steed of going forward, the greater part goes backward; and that whereas Gods word is so preached unto them, that the very walls do ring of it: yet do they but make a scoff of it. When we see such things, let us resort to God and say: Alas Lord, thou know wherefore thou has employed us hereunto, and albeit that thy doctrine be so slenderly received of the world, yet is it always a sacrifice of good favor unto thee; according as Saint
Paul says: Behold (says he) it behooves our preaching to be as the favor of death to many people. They be the misbelieving which be hardened against God: but howsoever they fare; that favor is a sweet sent to our God, forasmuch as it is his will, that his Gospel should be preached unto all creatures. And all the faithful in general ought to apply the same to their own use, especially when we deal uprightly with men, and they render us evil for good. For then it seems that the things which we have endeavored to do for their welfare are taken in disdain: and by means thereof we commonly repent us, by reason of our frailty. What then? We must arm ourselves with steadfastness in this case. And although there be never so great unthankfulness in the world, yet must we never be sorry that we have obeyed our God. No; but the issue is not answerable to our desire. There is no remedy. Let us be contented that our God allows our obedience. So much concerning that point.
Moreover whereas it is said that the people will rise up: God tells of a change, that whereas they should hold them quiet under the bridle which God had given them, they would rise up proudly and stubbornly, and through inordinate desire seek to shake off the yoke which was laid upon their neck. By the sight hereof we may learn what our own nature is. For it is certain that here God meant to show us as in a glass, what we be, until such time as he has wrought in us.
Now then, when we be taught in the doctrine of the Gospel, what is our duty, but to hold ourselves quiet, without wrenching either hither or thither, as we be too much given by nature? The word of God then must hold us in and settle us, that we covet in to new changes every day and every minute of an hour: but that God may have the obedience that is due unto him, and we follow that which he commands us. Thus ought the word of God to prevail in us, to keep us quiet. But yet we ee how the children of Israel dealt in that behalf, and how they rose up, that is to say, that they changed, and could not keep themselves in the obedience of God. At the same point are we.
Therefore let us mistrust all our own conceits. When so ever any thought comes in our mind, or whensoever we take anything in hand; let us evermore suspect it, for fear least we shake off the yoke which GOD has laid upon our necks, and let us understand that God must guide us to the end. Seeing then that we be so wavering by nature: let us learn to submit ourselves the better to the word of God, and not to enterprise things of our own heads, as who would say, I will do this, I will do that: for as soon as we follow our own wit, and advise, we become stray beasts. There is no more then for us to do, but only to live in continual obedience. And for so much as our Lord has showed us how he would have us to walk; let us hold us thereto, and not follow our tickling lusts, to be carried to and from by them.
After that manner are we to practice this place, where it is said, That the people would rise up after the death of Moses. True it is that we ought to have our hearts always lifted up to Godward: but yet must they also be brought law through humility, and we must not lift up ourselves with pride and presumption, to cast away that which has been taught us.
Now let us kneel down in the majesty of our good God with acknowledgement of our sins: beseeching him to vouchsafe to receive us to his mercy. And forasmuch as we know we be no better than these whom we see here condemned even before they were born, according as it is here spoken of them which should succeed after the death of Moses: let us pray to that good God, that seeing he knows the vices that be in us, and that we be not able to help it, unless he work by his holy spirit, he will therefore clean us from all wicked affections, and so subdue us unto him, that though we be strayed away by nature, yet notwithstanding he suffer us not to continue still in our iniquities: but that being drawn unto him, as he has once called us thereunto, we may continue constantly therein, and so persevere unto the end: and that in the meanwhile, he will uphold us because he knows us to be weak, until he has fully restored us by his power. That it may please him to grant this grace, not only unto us, but also unto all people and Nations of the earth, &c.
On Wednesday the 5th of May
1556 The 176th Sermon which is the
fourth upon the one and
thirtieth Chapter
17 Is it not because my God is not with me, that these evils have found me out?
18 But I will hide my face in that day because of the wickedness which he shall have committed, even for that he shall have turned away to other gods.
19 Now therefore write this song for you, and teach it the children of Israel, putting it in their mouths, that this song may be a witness to me against the children of Israel.
20 When I have brought them into the land which I sware to their fathers, flowing with milk and honey: and they shall have eaten and been filled and become fat, and have turned away to other gods, and served them, and blasphemed me, and broken my covenant.
21 And when many evil and tribulations be come upon them: then shall this song answer to their face for a witness: for it shall not be forgotten in the mouth of their seed: for I know their thoughts, and what they do already at this day before I have brought them into the land for the which I have sworn.
The chief thing that God tells us, to assure us in this present life, is this, that he has his eye upon us, and that he is so mindful of our welfare, that nothing shall want us, because he is able to provide all things that be necessary for us; and therewithal is able also to defend us from all annoyance, in so much that his eye is unto us a buckler, a fortress, and a shadow to shroud us under it. Likewise it is said of his good will in the fifth Psalm, that it shall be our shield. The thing then wherein the faithful ought to rest and rejoice: is that God looks upon them with compassion that he never forgets them, that he guides all their steps nd that he has a fatherly care over them to remedy all their evils. And on the contrary side, the grievous threat that God can utter is to turn his face away from us, and no more to vouchsafe to have care either of us, or of our life, but to forsake us. For then we are set open to Satan and all manner of misfortune. And where is then our defense? For we have no mean to resist, we see we be frail and wretched creatures, there is nothing in us. And therefore wo be to them of whom God will have no longer care; but forsakes them as those that belong not unto him at all, ne be of his household. And that is the thing which he says in this place, that when the people of Israel have left him, he will hide his face from them, and will be no more their father, as he had been afore time. Now this is so spoken unto the Jews, as it ought to serve us also for a warning at this day.
Will we then have this sovereign and inestimable benefit, namely that God should guide us; that our life should be in his hand, and that he should take us into his keeping to uphold us? Then must we look that we call upon him, and as we profess his name, so must we also serve him in truth according to this saying of Saint Paul, that who so ever calls upon the name of the Lord, that is to say, whosoever protests to be of his people, must depart from all iniquity.
Therefore let us learn to serve our God with a pure conscience, to resort to him for refuge, and to put our whole trust in him. And then are we assured that one hair of our head shall not fall away without his will. For if he have care of the sparrows, (as our Lord Jesus says) what will he do by them whom he has chosen for his children? We be not only men created after his own image, but he has also set his mark upon us, to the end to save us as members of our Lord Jesus
Christ. Let us not doubt therefore, but that he will evermore perform the duty of a father in looking to us. But if in the meanwhile we become wandering beasts, and every man fall away from him; then must that which is pronounced here be accomplished upon us, namely that God will hide his face: not because that he forgets anything: but he speaks in this manner after the fashion on men, to make us to understand that indeed he will not look upon us with compassion, nor provide for our life, nor succour any of our necessities; but that he will do the clean contrary, that is to say, that he will leave us for such as we be, and show unto us, that we be not worthy for him to encumber himself any more with us, or to busy himself about us. Surely it is a dreadful vengeance, when GOD has so forsaken us. Therefore let us beware that we stick so unto him, as there may be an inseparable band betwixt us, that is to say, as we for our part may honor him as our father, reposing and setting all our trust in him: and he go forward continually in doing us good, and as his regard may be the covert to hide us from all the assaults of Satan, from all the troubles that he devises against us, and from the hurts and annoyances of this world.
Now he says expressly, that he will bring the Jews to that pass, that they shall confess those mischiefs to be faln upon them. Because God is not amongst them. Here he treats of a forced confession: for he speaks not a whit of true repentance, but only of a remorse which all the despisers of God do feel, for that they have of long time been stubborn, yea and scorned all correction. When they be pinched to the uttermost that they can no longer hold out; then must they needs confess spite of their teethes, that there is a God which is their Judge.
He says that the Jews shall make such a confession, when he has brought them under foot with main strokes. Hereby we see that he threatens them that his punishing of them shall not be mildly and after the common manner; but that also he will use such rigor, that what hardness and stubbornness so ever be in them, yet shall they be broken if they will not bow, accordingly as I have handled the same point heretofore. Nevertheless it is good for us to be often put in mind of it, and to bethink us thereof oftentimes. For men do always deceive themselves herein, that they think that they shall by and by scape the hand of God, and when they have received a strip or twain, they do but shake their ears and think all is done. Therefore if we be stubborn in naughtiness, let us look surely to be beaten down, until we be driven to confess that he punishes us justly. Nay, let us not tarry till then. But when we hear how God proceeds against such as are utterly hardhearted and will not yield unto him, let us be afraid.
And as soon as we hear him threaten us, or perceive any token of his anger, let us turn again unto him, and meeken our hearts, and let us understand that until he be appeased, our sorrows must needs increase, even to the utter overwhelming of us. That is the thing which Moses meant in saying, that they which despise God and his word, shall feel that there is neither end nor measure of their calamities, and that they shall be constrained to say, These plagues are come upon us, because God is not among us.
And herewithal we must also mark the experience which the people had. For (as the common proverb says) experience is the mistress of fools. The people had then already of long time known what it was to have God dwelling among them, and that it brought all manner of joy, all manner of rest, and all manner of happiness. And when that God was turned from them, they were driven to consider to their cost, what an unhappiness it was to have him a stranger to them. To be short, here Moses shows the diversity that is to be seen, when God does for a time bless a people, and make them to prosper: and contrariwise when for the misusing of his grace he turns away, and shows himself an enemy and adversary against them. Now therefore while we enjoy the tokens and Testimonies of Gods love, let us learn to serve and fear him, that the possession thereof may continue with us forever. If we be so wicked and forward, as to scorn God when he uses such goodness towards us, and orbears us with patience: let us assure ourselves that he will give such glory to his benefits as that the extreme miseries which he will make us to feel, shall force us to say, Where is the Lord that dwelled with us afore time? Howsoever the case stand, Gods will was that the song which was delivered to Moses, should be a witness to answer against the people. He says yet again that he will hide his face, and that by reason thereof the people shall be a pray, and utterly devoured, and that there shall be nothing but tokens of horrible confusion in all their state. The people then is sufficiently warned and certified of Gods wrath: but yet God added this song more, to the end that on the one side the people perceiving their state so wretched, should say, God punishes me and that justly.
And on the other side, that in this similitude they might behold themselves as in a glass, and that by the having of this song, they might be put in mind of their misdeeds and transgressions; and made to consider that God does the office of a Judge, and thereby be the more moved to think upon their faults, and to humble themselves. Now we see here first of all, what dullness there is in men: for God gives us no superfluous thing, nay there never departs word from his mouth which is not profitable for us, and which ought not to serve us for instruction. Wherefore is it then that God gives this song to the people of Israel? It is because it should serve them for a Testimony. And what time? Even at such time as they should be afflicted to the uttermost, that they might be holden as it were on the torture, and be constrained to confess the faults and iniquities which they had committed. And how then? Could not the plagues which they endured, suffice to bring them to reason, and to cause them to turn again unto God, whom they had forsaken? Yes indeed, were it not that men be so hard hearted, that in seeing they perceive not a whit, and that their wits be as it were dulled and dead. We see by this then, that although our Lord chastise men, even with such extremity, as they must needs confess that it is he to whom they be to answer and to yield account, and that it is his hand that pursues them, and that he is their enemy: yet they be so foolish that they settle themselves in their own imaginations, and although they know it, yet they be not thoroughly persuaded of it in their hearts: but let it escape them and by and by forget it, unless God do put to his word, and tell them, It is to me that you must have an eye: for I do summon you before my judgment seat. When I do thus scourge you, I set your faults before you, I do here make out your process for you. If God spoke not when he strikes with his hand, the stripes would be unprofitable to us. Now we perceive the hardheartedness that is in us. For although it be here spoken of the children of Israel, yet does the holy Ghost under the example of them, tell us what we be.
Therefore let us learn to know ourselves better, and consider that although it be needful for us to receive instruction concerning Gods punishments, least we should become unreformable: yet notwithstanding it would profit us nothing, unless we had the word of God, whereby he draws us to repentance, and by the which he does us to understand, that the things which we suffer must not be imputed to hap hazard, but we must understand that they come from him. And thus must we resort to the holy scripture, so often as we be afflicted. For on the one side, when men are scourged they chafe upon the bridle, and become as doted, as if they were astonished with the stroke of a hammer; they think not of God. True it is that when they feel themselves pinched with adversities, they cry alas, but they do never the more lift up their eyes to the hand of God, to understand him to be their judge. Therefore we must proceed thus far; that is: we must have recourse unto Gods word; and when God smites us on this manner, let us take warning to submit ourselves unto him, and not keep us aloof as we are wont. Now that same word do only will show us that it is Gods hand that smites us: but it will also bring us to examine our life. It is not said in the scripture of that God punishes men not knowing wherefore, or that he takes pleasure in tormenting them: but it is said, that he punishes them for their faults so as we must always needs acknowledge his justice; insomuch that if men could skill to profit themselves by the afflictions that are sent them, they be all of them as medicines, and Gods intent is to show himself a father by warning them after that manner. Moreover they serve to make men inexcusable: insomuch that all the afflictions which they suffer in this world, shall be an augmentation of the last vengeance, because they would not stop under the hand of God, while he nurtured them for their welfare. Thus you see that when we be scourged, we must resort to the holy scripture, first of all to understand that it comes not by adventure, but that our Lord does thereby show unto us that we have offended him, and that he means thereby to make us to feel our sins, to the end we should not be so senseless as we were before, to flatter and to harden ourselves but that we should come directly unto him, and yield ourselves guilty, yea even with such disliking of our sins, as we should hate the evil that is in us, and seek nothing but to be received unto his government, to be changed and renewed by him, so as we may take no pleasure but only in framing ourselves to his good pleasure. That is the thing which Moses meant in saying, that although the people should be constrained to say, that they suffered those so many plagues and miseries, because God was no more among them: yet should they also have a testimony to follow them, and to hold them as at a bay, as who would say, Thou shall not escape, but shall know that thy sins be the cause of all these evils; although thou seek starting holes, yet must thou be as it were pent up, and feel that God is against thee, and that thou shall be more and more tormented, until thou turn again unto him. True it is that this is spoken of a witness that was against the people, and that it serves to express the stubbornness which was in the children of Israel, as hereafter we shall see more at large.
And surely although God vouchsafe to show us mercy, and would have us to hear his world, to the intent to bring us to repentance, yet must that word first be a witness against us. As for example, we shall never obtain favor of God until he have condemned us. And wherefore? Because we be wrapped in our sins, and do sooth and flatter ourselves in them. Now so long as men do thus glory in themselves, or become careless, there is no place for mercy: for they make but a scoff of the goodness of God. You see then that we be shut out from all hope of salvation, until we be condemned of God. To bring this to pass, his word must discover our iniquities, and all our filthiness, and to make us abashed and ashamed, and also drive us to feel the sorrows of death, and to feel hell which is prepared for us.
The point then whereat God begins when he means to bring men to salvation, is that he stirs up his word for a witness to them, to make them to know that they be utterly forlorn and damned. Is that done?
Then does God admonish us, and give us Testimony of his good will; and not only lay us forth his doctrine, but also recite the process of all our faults. Now then, let us receive the word when it testifies unto us our condemnation; that being drawn thereby to repentance, and altogether ashamed of ourselves, we may obtain favor before God.
Yet let us understand moreover, that when GOD does so frame out inditement, it is for our benefit: for he makes us our own judges, to the intent that he himself would not judge us, but surceases from it.
Now if we will needs play the wild beasts, when as GOD testifies our sins unto us; or else if we go to seek for leaves to cover us, that is to say, if we will needs scape his judgment by our lying and hypocrisy, and play the scoffers which make a mock of all warnings that are given unto them; or if we play the mad bedlams in despising GOD as we see many do, who cannot abide any rebukes, but do grind their teeth as often as they be made to understand their sins; if (I say) we do proceed so far, then must the word of God stand still in his first force, to wit, it must be a Testimony to us of our damnation. And therefore seeing it is said here that the song is a witness to avow that GOD has just cause to punish his people, and that the people stand convicted thereby: let us fear, let us fear (I say) least our Lord do with like extremity pursue the process which he has made against us, and that there be no place of refuge to his grace after we have once rejected it: nay rather, as soon as he summons us, let us learn to stop, and to shut our mouth; and not to make any excuse, but to say; Lord, we see very well, that if thou would use rigor towards us, we were undone, there is no shift for us but that thou must receive us like damned and forlorn castaways as we be, and bestow thy mercy upon us: for all our welfare lies in this, that thou look no more upon our sins to punish them, but that through thy free goodness, thou do take them away and blot them out. Thus you see how we ought to put this place in use, where Moses says, that is Song shall be for a witness to the people of Israel.
He shows yet better what testimony he gives by this Song. It is (says he) that I will bring you into the land which I have promised to your fathers, a land flowing with milk and honey. Hereby he gives us to understand, that it is a fat land, and fruitful of all good things in such abundance, as if milk did run therein, instead of Rivers: and as if they had withal the like abundance of honey. This manner of speech is very commonly used whensoever God speaks of the land of Chanaan: and not without cause. For God had blessed it above all the rest of the world; yea and no doubt, but the people found that with their coming thither, the fruitfulness of that land was augmented.
And surely it is a marvelous matter, how such a huge multitude was nourished in so small a country. But at this day we see it is a land half barren. True it is that even as yet there are some places thereof as little specks, which are very fat and abundant; but yet far unable to verify that which we read of it here, namely that the land did flow with milk and honey. But herein we do so much the better see that which is spoken in the 107 Psalm, namely, that when God has given never so great fruitfulness to a land, he can make it barrai again, as if it were sowed with salt, so as there shall be nothing but leanness, nor any sustenance to be found therein. We perceive then by the land of Chanaan, how it is the hand of God that gives abundance to a land: and likewise that his withdrawing of his blessing, causes a land to become fruitless and altogether barrain. And therefore does Moses now protest that when the people come into the land, and there be nourished, filled and fatted, and then serve strange gods: they shall be condemned so much the more: and then they must not look for any starting holes, but be discovered to the whole world to their condemnation, and this present song shall be as a process wherein the form of law is observed; so as the summons shall be made first, and then the examinations and information shall be exhibited; and afterward the malefactors being arraigned and condemned by their own mouth, shall receive the sentence of judgment against them.
Now we see what the meaning of Moses was.
Hereupon let us mark that by making comparison of the word of God with the things which are befallen unto us, and which we have felt by experience; we ought to be wakened, or else we be too brutish. As for example, whereas the Scripture tells us that God bestows his richness upon men, of purpose to bring them back unto him by his gentleness, and fatherly goodness; and also that he continues to do them good, of purpose to draw them to repentance, when he sees them go astray; although we had no experience thereof, yet is it ertain that the holy scripture ought to suffice us. But if we look into our own state, and upon the things whereof God has given us experience; and consider how many ways he has showed himself liberal towards us, so as his goodness is thoroughly known unto us, and we be resolved that it is his hand that has fed us: surely the beholding of so many benefits which God has bestowed upon us, ought to make us to proceed yet farther, and to consider that although we have offended him, and been wicked and unthankfull; yet is he not weary to do us good: but does rather strive against our lewdness, and overcome it with his goodness. When we think upon these things, then has the scripture a good testimony of our experience, and then must we needs be so much the more guilty. That is the thing which Moses meant in this text. For having told the Jews that this Song should serve for a testimony to stop their mouths so as they should not have anything to reply against GOD, he says: for proof hereof, I will bring them into the land which I promised unto their fathers, and there they shall be fed and fatted. For seeing that even after they have tasted my goodness os great towards them, they will needs turn away from me, and follow after strange gods: is it not enough to bewray their filthiness unto all the world? Must not all creatures be witness thereto? Shall not my word them have good authority to say, that they be too lewd a people, and a people that are not worthy, that I should ever have given them one morsel of bread to eat and much less that I should have adopted and chosen them from among all the nations of the world, to be a holy people, and a Royal priesthood?
Now we perceive the meaning of Moses. It remains that we apply it to our use. It was meet that the Jews after this warning peal, should have acknowledged that they came not into the land of Canaan, otherwise than by the leading of God, and that the same land was given them in possession because of the Promise made to their father
Abraham. Moreover they say, how God held them there. It is good reason then that they should have concluded, that 9seeing they were deprived of so great a benefit, and yet God is unchangeable and alters not his purpose) the evil came of themselves, in that they suffered not God to continue his mercy toward them, but did refuse it, and shut the gate against him. Indeed we have not at this day a land of Canaan; we have not that which the Jews had, to be gathered into one certain Country. But what? We be too blind, if we understand not that what Country so ever God has given us to live in, yet it is he that does harbor us. And although we had neither Testimony nor Token of his goodness as concerning this present life: yet there is a matter which passes all this; which is, That he has drawn us out of the darkness of damnation wherein we were plunged: and has brought us to the heritage of salvation. For through hope, we be already set above with Jesus Christ; as S. Paul speaks in the Epistle to the Ephes. Yet nevertheless besides this, God of his exceeding great goodness, fails not to give us many mo testimonies of his fatherly love: for who else nourishes and feeds us in this world? How many ways do we daily perceive that he has his hand stretched out, yea or rather his wings, (as he says in the Song) as it were to brood us here like little chickens? We see it with our eyes. Seeing then that we have so much experience of the goodness of God; and again that on the other side, he by his scourging of us does train us to the understanding of our sins, and thereupon does offer us his word wherein to behold the articles that are laid against us: must we not need be too hard hearted and brutish, if we be not moved to come unto him with true repentance? So then, let us learn to exercise ourselves better in the remembrance of Gods benefits, and to acknowledge them accordingly, as he has bound us unto him: and on the other side to consider, that if he at any time fail us, the same must need come of our unthankfulness. For as for hi, he will continually proceed more and more to do us good, unless we hinder him, and turn away the course of his goodness, as if a man should stay the running of a River. For the goodness of God is a fountain the never dries; it is certain that he never ceases to do us good. Does he then scourge us? Our sins must needs be the cause thereof, because we have provoked his wrath. After that manner must we consider as well of Gods benefits, as of the afflictions that he sends us, especially when we be warned by his word, as the way is here showed us.
And whereas he says, That the people after that they be filled and fed: It serves t aggravate their unthankfulness the more. For if the people of Israel had been afflicted, and that thereupon they had fallen away, [there had been some colour:] as oftentimes men being tempted do fall away from GOD because they be at their wits end.
And albeit that the same be no sufficient excuse, yet may it seem that the fault is so much the less. As for example, when a man has meanly served God, and it has not appeared that he has dealt amiss, but rather that he had a good zeal and affliction: if God thereupon do punish him, and he be so vexted that he wots not where to become; in so much that he do murmur, chase, and blaspheme God, or is induced do evil; men will say, Well, this man, as long as GOD dealt gently with him, did show himself to be in good order: but now see what temptation do. But when a man is blessed of GOD, and does prosper by all means, and it is Gods pleasure to win him by gentleness and goodness: if thereupon he become rebel, and despise
God, and give over himself to all manner of looseness, (as some are seen to do, or rather the common manner is, that as soon as GOD gives men that which they do long for and desire, they become drunken, and do loose both wit and reason;) if a man [say I] do then overshoot himself after that fashion when God deals with him so graciously: is not this sin so much the more heinous? Yes certainly.
That is the thing which Moses meant to declare in this place; [where he says,] They shall come into the Land which I have promised them, there will I sustain them, there shall they be filled and made fat; and then will they turn away after strange gods. By these words we are made to understand, that the more our Lord makes us to feel his favor and fatherly goodness, the more ought we to be allured to rest wholly upon him that he may possess us, and the more ought all our wits and affections to be stayed upon his love, so as the devil may not find any breach nor gap open to deceive us, for so much as GOD has so won us unto himself. That is the instruction which we must learn by this text, otherwise the complaint that GOD makes against the Jews by his Prophet Jeremy, shall light upon us. My people [says he] what have I done to thee? here GOD enters into disputation with the people because they were so defiled with idolatry and had perverted all together. Go to (says he) let us now plead together; my people, what have I done to thee that thou should complain? I have brought thee out of the land of Egypt, I have stretched out my mighty hand to deliver thee from thence, I have led thee, and directed thee, I fed thee in the wilderness, I caused Manna to come from heaven, I gave thee the food of Angeles: and when thou was come into the land which I had promised thee, I fought against your Enemies, and I gave thee victory against them all. But these be not the chief matters: I have moreover given thee my Law, which is the covenant of life and salvation, I have given thee my Sacrifices, to the intent thou should have a Testimony that it is not without cause, that I would have you to myself. Also I have made thee to find so great riches of my bounty, that it is impossible to value the benefits which I have bestowed on thee: and do thou now fall to despising me, and to breaking thy faith, and to turning away after strange Gods? Is this the recompens0e that I look for? If a man do plant him a vine and tend it; he means to eat and drink the fruit thereof. And if the vine do yield a strange and bitter fruit, to choke the master withal, what will come of it?
Deserves not such a vine to be quite plucked up? Let us therefore bethink ourselves, and not tarry till our Lord accuse us to have grieved his holy Spirit: but let us turn this text to our profit. And for as much as we know by experience, that he is a liberal father unto us; let it move us to soften our hearts, how heard so ever they be, that we may learn to give over ourselves wholly to him. Thus you see whereto this Text ought to serve us where it is said, I will set them in the Land which I have promised to their fathers, they shall be nourished there and made fat, and they shall turn away unto strange gods.
And therefore seeing that GOD maintains us, let us suffer him also to guide and govern us, until he has brought us to the eternal inheritance, which he has promised us, and which we look for.
Yet moreover he says, that this song shall answer them as a witness, because it shall never depart from their mouth. Hereby we do see how it is our Lords will that his word should serve not to someone use only; but also for a continual instruction even unto the end; and that the fathers should convey it over to their children. And the chief succession which we ought to leave to them that come after us, is that when God has once uttered his will unto us, we must beware that it be not buried, so as none of us be so fond as to hold himself contented with his own only knowing thereof, as though the light of salvation ought to dye with us: but rather that they which come after us may enjoy it also. And therefore when we ourselves have known
God, and have had his truth preached among us; we must to the uttermost of our power endeavor, that it may continue after our death, and that our children may come to receive the doctrine which we have followed. And if the word of God slip away, and men think not thereon (as it is come to pass in the Popedome, and as it was afore time) it comes of their own lewdness, and they must need yield a reckoning for their disannulling of so great a benefit. We see that the law was lost for a time among the mouths of both great and small: but yet God at the last did not suffer the people to continue in such ignorance; but it was his will that the Law was found, and that the people came with great solemnity to receive it, and he told them that they were worthy of blame for defacing the doctrine of Salvation, and therefore he willed them to repent. Now seeing it is so; as I have already touched, when God has once taught us his will, let us learn (as I said afore) not only to profit therein for the present time or for the time of our won life, but also to procure as much as in us lies that our Children after our death, may still enjoy the same Religion, and that the name of God may ever be had in remembrance.
And although there be many that cannot profit themselves thereby; yet shall it turn to their condemnation, and God shall not fail to be glorified. For surely Moses speaks in this place, not only of Gods elect, and of such as were the true feed of Abraham: but also of such as were willing to take profit by the law, and were not altogether reprobates. For seeing it was Gods will that this song should be in their mouths: thereby we ought to be so much the better advertised, that our Lord does oftentimes leave his word to the world, to be a message and a testimony of his love and goodness; howbeit not for the salvation of all men, but for the condemnation of the greater part.
We see that even among the Heathen there remained always a remnant of the truth: we see such sentences uttered by the heathen, as it is impossible for a natural man to think the least of them which they have alleged. By what means then did hey it? It was Gods doing, who brought them so far forth to their greater condemnation; and at the last day they shall full well be brought in mind of it again. Now if we have the word of GOD, which ought to be a much more familiar instruction to us; and that God constraints us to have our ears beaten therewith, and to be able to talk thereof; if we make none account thereof, but walk altogether contrary to it, so as it may seem that we have conspired to provoke the wrath of God against us; Alas how dreadful condemnation is ready for us? Therefore let us look well to ourselves, and let us consider that our Lord does oftentimes leave his word in the mouth of men, not to the intent they should be instructed thereby to their profit; (for they be neither worthy nor capable thereof, because of their malice and rebellion.) but to the intent they should have the less excuse, at such time as they must condemn themselves, and when this sentence is to be executed upon them, namely, Thou wicked servant I condemn thee, yea even by your own mouth, Let us therefore take heed of that, and let us make such confession of Gods truth; as the same may proceed from the root of our heart, and be a good Sacrifice, and so consequently turn to our salvation, ass Saint Paul says in the tenth Chapter to the Romans. Thus must the word of GOD be always in our mouth, not to condemn us, in such wise, as we may sit rucking still continually in our filthiness: but to condemn us in such wise as we may be touched with repentance, and utterly dislike of our sins, and flee unto God to obtain favor at his hand: yea even in such wise, as he may rule and govern us by his holy spirit, and from henceforth be glorified in all our life.
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults: beseeching him to vouchsafe more and more to give us a true understanding and feeling of that which we have deserved, so as we may be altogether cast down in ourselves, and lay away all glorifying of ourselves, and that our whole resorting for refuge may be lonely to his goodness: and that in the meanwhile, we may sigh under the burthen of our flesh, for so much as we be so overloaded, that we are not able to come to him with so pure affection, as we ought: and that he will augment the graces of his holy spirit, until he have rid us quite and clean of all manner of vices and imperfections, and renewed us after his own image, so as we may forsake all things, to give ourselves unto him: and that renouncing this present world, we may labour to attain to the inheritance of the heavenly life. That it may please him to grant this grace, not only unto us, but also to all people and nations of the earth, &c.
On Wednesday the 6th of May
1556 The 177th Sermon which is the fifth upon the one and thirtieth
Chapter
22 And so Moses wrote this Song the same day, and taught it the children of Israel.
23 Then he commanded Joshua the son of Nun, and said, be strong and of good courage: for thou shall bring the Children of Israel, into the land concerning the which I have sworn to them, and I will be with thee.
24 And it came to pass that Moses finished his writing of the words of this Law in the book: so that he made an end.
25 Then Moses commanded the Levites that bare the Ark of the Covenant of the Lord, saying: 26 Take the book of this Law, and lay it in the side of the Ark of the Covenant of the Lord your God, that it may be a witness against thee.
27 For I know thy stubbornness and thy stiff neck, behold, while I am not alive with you this day, you be Rebels against the Lord: how much more then will you be so after my death?
28 Cause all the Elders of your Tribes and your Rulers come before me, that I may utter these words in their hearing, and that I may call both heaven and earth to witness against them.
29 For I know that after my death, you will be corrupted and fall away from the way that I have commanded you. And finally evil will come upon you, by cause you shall have done evil in the sight of he
Lord, by provoking him to anger through the works of your hands.
30 So Moses spoke the words of this song in the ears of all the congregation of Israel: until he ended them.
We have here before already seen, how Moses exhorted Joshua, whom GOD gave him to be his successor. And therein we have seen also, that he was contented to have served God during his own lifetime, and that he was not grieved that another was reserved for the charge which was more excellent than that which had been committed unto him. For the chief matter was to put the children of Israel in possession of the heritage that God had promised them.
Moses is removed from the honor, and God told him that it was to shame him withal, because he had not glorified him, when the people strove, at such time as they asked water to drink. God said that Moses behaved not himself constant enough at that time, and therefore he punished him, and would not that he should put the people in possession of the land f Chanaan. Now see with what patience Moses did bear this chastisement which God laid upon him: insomuch that although Joshua was appointed in his place, yet he was not a whit moved thereat with envy or evil will: but did rather exhort him, desiring nothing, but that such a man might be set up, as should maintain and preserve the state of the Church. Hereby we are taught that although God do pardon our faults, yet nevertheless if it please him to send us corporal punishments to the intent we should the rather humble ourselves, and not spurn against his power, but stop to it, and yield ourselves altogether obedient; surely it is convenient for us as he knows very well. And therefore let us suffer ourselves to be governed by his hand, as it is the general rule that we must observe in all the punishments that God does send us.
And by the way, we are also to mark, that the zeal of the honor of God and of the welfare of his Church, ought to bear rule in us: so as none of us do covet to be in high degree, and to mount above his neighbours: but be contented that God do conduct us by the means of men, and that he choose such instruments as it pleases himself.
For so he may always have the sovereignty, and the Church prosper, let us rejoice therein, and let no man have regard of himself.
Moreover we are to call to remembrance, that when Moses meant to encourage Joshua, he assured him upon the promise of God. And that is the thing which must be the stay of all our strength. For if we will be stout upon our own head; GOD will overthrow such a rashness, like a fond thing as it is. What must then be done? We must embrace the promise of GOD; and when he has once told us that he is our defender: we must not fear that we shall be forsaken of him, but be resolute in all things. And although the world do offer us many over thwarts to make us to distrust: yet let us stand steadfast in the thing which our GOD has told us. For it is good reason to do him the honor, that his word may be preferred before all things that may turn us away from the affiance that he has given us.
Thus see you here a very profitable lesson which is, that because we feel so many infirmities in ourselves that there needs nothing to bear us down, but as soon as the wind blows, we be shaken, or else do fall altogether: we perceiving such feebleness in us, must receive the remedy that is offered us here; which is to hearken to the promise of our God. And for as much as he assures us that he will never fail us; let us trust to that stay: for when the winds, the storms, and the tempests of this present world come; we shall never be shaken. You see then that the strength and stay, of the faithful, is to rest altogether upon that which God has promised them. And for that cause does Moses say to Joshua, Thou shall put the children of Israel in possession of the land. And Moses speaks it not at all adventure; but to ratify that which we have seen more at large here before; namely that God had chosen Joshua to that office, and that having committed the charge unto him, he promised him in likewise to uphold him with his mighty hand, Whereupon it is said unto him, be strong, and behave thyself manfully. So then let us learn to fight against all temptations when we have once tasted the force of Gods promises. For it is a token that we give no credit to that which God speaks, when we continue like Reeds shaking with every wind, and tremble at every trouble that comes: standing in a mamering, or starting from the right way, and waxing rechless in discharging our duty. As often as such things happen, we show our weakness: and we give good proof that we believe not that which God has spoken. We may well allege and say, as for myself, I hold the promises of God for certain, I doubt not but that whatsoever proceeds from his mouth is an infallible truth. We may well so say: but the deed itself proves that there is nothing in us but hypocrisy, and that we be not firm to go through with that which is commanded us, and to discharge ur duty in following our vocation, ne walk steadily when all things seem forlorn. To be short, let us learn that faith is joined with such power, as ought always to make us to go forward still, whithersoever God calls us: And so shall it do conditionally that we be grounded upon his word. And on the contrary side, we must needs be tossed with unquietness, and be wandering hither and thither, and trot up and down without any stay, if we have not the word of God to guide us, and to be our lantern. And it is the right payment of all them, that lean to their own fancies, and make foolish enterprises, and pass their bounds and limits: it is requisite (say I) that our Lord should beat them down at the last, though they were advanced for a time.
And what is the cause? Because (as I said afore) there is no power but that which is grounded upon the word of God.
But there is yet one point more, which is that everyone of us must have respect whereunto he is called, and what is that God has committed to his hands: for (as we see here) if Joshua had thrust in himself, without God had appointed him, what power could he then have had? Peradventure for a braid or twain he might have done wonders, as we see that children of this world do, who in their bravery do as it were spit fire for a while as they say, but in the end are quite confounded. And even so should it have happened to Joshua. But forasmuch as he tarried till God had showed him his will, therefore he was not disappointed of his hope. So then, let none of us take more upon him than is lawful for him: but let us consider what our office and calling require, and so let every of us keep him within his degree, with all soberness and modesty; and then will God be our guide, according to this saying of his, that his Angels shall always bear us company, even in our journeys, so we go not astray.
Now herewithal it is declared here, that Moses did write this Song and all the book of the Law; and that having written it, he read it openly before all the people, and gave the book of the Law to the Levites, willing them to lay it in the side of the Ark of Coffer of the Covenant, and telling them that it should be a Testimony against the people. Yea and once again he accuses them of rebellion. Thou shall know (says he) what a one thou art. God must always have an action framed against thee and be thy Judge; for thou art full of Rebellion, thou will not be governed but by strong hand; if thou would willingly serve thy God, he would use thee after a more mild and gentle fashion. But what? Because thou are so hardened in evil, that thou will not by any means be bowed, GOD is fain to use rigor. And now yet once again (says he) I will call heaven and earth to witness against you. That is the effect of that which is declared in this place.
Now as concerning the first point, we must mark that this word
Writing does import, that Moses was not the author of the Law nor of the song: but was only the writer of recorder thereof, at the mouth of God. Now then, like as a clerk of an office writes what is appointed him even so it is said expressly here, that Moses wrote the things which he received of God, and not only anything that was forged in his own brain. And this serves to give such authority to the Law and to the song which we shall see hereafter; as may make us to give care with all reverence, not to mortal creature, but to the living God, whose will it is to have his Majesty known there. Thus much for one point.
And herewithal it is showed us that our faith owes no obedience but to him only, neither ought to depend upon men, how wise so ever they be; but that God ought to have the governing and whole
Lordship thereof. According whereunto Saint Paul protests, that he reigned not like a Lord under any colour over their faith, but that he reserved that right unto God, to whom alone it belonged. And in very deed if we should compare all the men living in the world with Moses, it is certain that we should always find, that he is the excellent Prophet that GOD has chosen of all the rest, according as we shall see in the end of this song: and yet for all that, his speaking of the law which was published by him, is not to bring us in admiration of his person, that we should say, Truly that was an excellent man: but it is said that God was served by him. After what manner? Soothly even thus, that he did not take anything in hand, nor put forth any dream or dotage of his own, but only wrote that which he had received at the mouth of God. Seeing that this testimony is delivered concerning Moses: what devilish boldness and arrogance is in them that be far inferior to him: which will needs be heard, when they bring forth nothing but their own fantasies and submit not themselves to the word of God? And yet we have to mark that the charge of Moses differed greatly from their which be at this day ordained Ministers in the Church. For God gave him his law; and therefore he was forty days and forty nights in the mountain without meat or drink, to the end that his doctrine should be authorized.
Now, this was peculiar to him, as a special privilege. Seeing it is so, then are we so much the better confirmed in that which I have spoken: to wit, that it becomes not men to enterprise anything of their own brain (as they say,) but that they must only deliver forth that which God commands them, and be (as it were) his instruments.
And herewithal let us mark also, how it is not without cause, that Moses commands the Levites to lay the book of the Law in the side of the Christ or Ark of the covenants: For thereby it had the more
Majesty, not because the Sanctuary of itself was of more worthiness thanother places; but because God had ordained it to that use, and that it was his pleasure that it should be as a pledge, and a visible sign of his presence.
This matter has already been treated of heretofore: and therefore we need not to stand upon it any long while: nevertheless it is requisite to have the remembrance thereof briefly renewed unto us. Men of their own nature be so dull, that they can neither attain nor endeavor to attain unto GOD unless they have some helps. As for us, we have not now the figures and shadows which the fathers had under the law. For GOD has now reviled himself unto us more familiarly in the person of our Lord Jesus Christ, who is his lively Image: but under the law, it was necessary that the fathers should have the figures to aid them, to the intent they might be confirmed in the faith. And when they came to the Sanctuary or the Tabernacle, it was a kind of offering themselves before the face of God. There were no Images nor puppets: for it was not their fashion to have any such remembrance of God, as the Papists do imagine; but there were the ten commandments, which were laid up there, and God would that his majesty should be looked upon in his word. And Moses gives express commandment, that the book of the law which he had written, should be laid therein the side of the Chest of the covenant.
And to what end? As if God should say, Here is my Testimony, you must not receive this doctrine as if it were framed after the device of man: you must hold it as a thing that comes from me: for you have a visible token thereof. Now then we see whereunto this ceremony of the putting up of the book of the law into the chest of the covenant did serve: It was all one as if God had protested that he avowed it to be his own, and that Moses had no further to do with it than only that he served him as his minister.
Here we see yet again that which we have declared already: namely, that God calls us altogether to himself, and that he would not have drawn us away one way or other to have regard unto men: for so should our faith be always wavering, and there would be no stay. It is his will that we should have our eye upon him alone, to yield ourselves to his obedience. And therefore let us learn to betake us wholly to our God, if we mean to have a true and holy union in the Church. The Papists do prate much of the Catholic church, and of the agreement that ought to be therein: Yea, but in the meanwhile there is horrible division and hellish confusion among them, because God bears not rule there by his word, neither is there any allowable doctrine, but they be tossed to and fro: I mean not the common sort only, but even them also which make the article of faith and frame commandments and traditions at their own pleasure, whereof they have horded and heaped so many one upon another, that they can scarcely well tell who is the reporter of this or that, or who is the inventor thereof, or who was the first maker of such an order or of such a tradition. Thus you see how all things go to confusion and disorder, when men direct not themselves by the pure doctrine of GOD. And therefore let us mark, that when our Lord willed that the book of the law should be put up in the Sanctuary: it was as it were his Royal feat where he fate himself, and where he would be honored.
And thereby he showed in effect, that he would not have his Church to be governed after the pleasure or liking of men: but meant to hold it in awe, and that his only word should be received, so as men should look only unto him, and be gathered together there. But now that we have our Lord Jesus Christ for our head, and that he is appointed our Shepherd, and tells us that if we be his sheep, we must not only hear his voice, but also discern it from the voice of strangers: I pray you shall there be any excuse, if we be so wavering in the air, as we see the Papists are, following every man his own devise, or else busying themselves about the Traditions of men?
Therefore let us learn to submit ourselves unto God and unto him whom he has set up in his behalf to be our only governor: Also let us learn to hear the law and the Gospel in such wise, as we may quake at the Majesty of our God: and let us come with such reverence and humility to the hearing of the doctrine that is delivered out of it, as we may not in any wise reply against it, nor bring thither any one drop of our own wisdom, to say, I think it not meet; to what purpose is this spoken? But let us without gainsaying, receive all that ever our Lord declares unto us. Thus much for one point.
And moreover let us so stick to him, as our faith be not tossed to and fro. When we see diversity of opinions, and that to advance themselves men do through ambition undertake great matters; let not that carry us away; but let us continue still resolved that there is none but GOD alone that will teach us [aright,] and that he has done it by his law, and lastly by the Gospel, insomuch that our Lord Jesus
Christ is appointed by him to be our Teacher, and we express commandment to hear him, This is my well beloved son, hear him.
By the which point he does men to understand, that he will have them to stick unto his doctrine and to be obedient to the same.
Moreover it is said, That the law shall be laid up there for a Testimony against the people of Israel. I should seem at the first show, that the law serves but to condemn men: but I have already declared yesterday, that it is said so as in respect of folks forwardness which will not be taught but by compulsion. True it is that this hardness is to be found in all men: for by nature we are hardly brought in order, we be cumbersome, the wild beasts do not easily become gentle, nor suffer themselves to be tamed at our hands; but yet there is not so wild a beast to be found in the world as every man is, until our Lord have subdued the stubbornness that is in us, and given us the Spirit of meekness; and therefore our Lord is fain o speak unto us, and as it were to enter an action to reprove us. In respect whereof it is said, that the spirit shall judge the world. There our Lord Jesus Christ treats of the Gospel, and shows to what end it shall be preached. I will (says he) send forth my doctrine, and to what end? To judge the world. Yea but the Gospel is a message of grace and fatherly loving kindness. God does hear offer unto us his heart, and tells us that he requires nothing, but to bring us to salvation: and wherefore then speaks he of condemnation? It is impossible for him to bring us to salvation, unless we be first condemned. Therefore it behooves us at the first entry to be enforced to submit ourselves unto God: for until he has made that change in us, we will never yield to be governed by him. Yet notwithstanding our Lord so works in his elect, that after he has humbled them, they suffer themselves to be lead without any more resistance; in so much that their whole pleasure and joy is to be subject to God, and to frame themselves altogether after his will. The others be so rebellious, that our Lord is fain to use continual roughness and sharpness against them. True it is that even the faithful have always in them some kind of striving, so as they be never so thoroughly reformed but that there is ever some replying. Yet notwithstanding, as many as are governed by the Spirit of God (as all his children be) shall chiefly have their whole desire and affection to be altogether subject unto God, and to do nothing upon their own head or after their own liking. As for the others which be not reformed, it is requisite that God should always stand in law against them, and use rigor to their condemnation. For this cause it is said here, that the book of the law should be a witness against the people. Moses means not but there should be some, that should profit by the law, so as the doctrine thereof should not be a warrant unto them of Gods goodness to guide them to the hope of everlasting life: but he treats here of the greatest sort which was wicked and forward. And the scripture uses such a manner of speech, when a people is for the most part wicked, saying, All of you. Although our Lord know his own people, and separates them from the rest: yet forbears he not, to say, You: as though he speak generally without exception. Let us mark then, that the law was laid up for a Testimony against the people: not because it does not contain a witness of the love of God for mens welfare: but because of the peoples malice, who could not find in their hearts to far the better thereby, but turned the light into darkness, and converted their bread and meat into poison, and altered life into death. Also we ought to think upon this which Paul speaks, namely that the law is a minister of death: but he speaks there but of the commandments: whereas here Moses comprehends all the covenant that God had made, even the covenant of the Gospel, concerning the which we have seen here before how Saint Paul sais, that the same pertains not to the law: namely: The word is in thy mouth and in thy heart. Also I have told you, and we have had sufficient proof thereof, that Moses was not only a minister of the law, but also did set forth the free promises of salvation which were grounded in our Lord Jesus Christ. And now he does briefly comprehend all that in a sum. Nevertheless he forbears not to say, that the law shall be a witness against the people. And why? As I said before, it comes not of the nature of the law, that is to say of the doctrine; but of the malice of that people, which could not abide that God should be their father and Savior. Now then, the thing which is here protested of the law, pertains to the Gospel: to wit, that when the Gospel is preached, if we accept the message which is offered unto us, we have GOD for our father, we be assured of his free adoption, and we may freely call upon him in the name of our Lord
Jesus Christ. Thus you see how we ought to be ravished with joy, when God shows himself so good and gracious towards us.
Nevertheless, if we despise so great a benefit, or abuse it as the hypocrites do, or if we be scorners of God, or loose livers; or if we be so wedded to this present world, that the heavenly inheritance seems nothing unto us: God will hold scorn of us also, and moreover there shall not one only word be spoken, which shall not ask vengeance against us at the last day: God will have infinite witnesses. Look how many sermons have been made, look how many lectures have been read, and look how many books have been printed: and they shall all be witnesses to condemn us as guilty, and to make us inexcusable before God. Although then that this ceremony of having a book laid up as it were in the presence of God, be not now observed: yet notwithstanding seeing we have God with us in the person of our Lord Jesus Christ, and that Jesus Christ has received and avowed us for his Church, and also authorized his Gospel according as we perceive by this saying of his, He that hears you, hears me, and he that refuses you refuses me; Seeing (say I) that we be at this point; there needs none other process to be framed against us. Let us look therefore that we withal reverence and fear receive the doctrine which is delivered unto us in the name of our God, to the end we be not judged and condemned thereby at the last day. According whereunto our Lord Jesus Christ threatens the Jews in another place, saying: it is not I that will condemn you, but the word which you have heard at my mouth shall be your judge. So then, let us take heed while our Lord allures us unto him gently, and let us go to him: and let our whole seeking be to put ourselves as sheep under the guiding of our shepherd: and then shall not the word be witness against us, nor serve to condemn us: but much rather we shall have in the law a certain Pawn of our salvation: and we shall see in the end, that it is not a vain doctrine. We see yet better by that which follows, that the malice and rebellion of the people was he cause why
Moses used such severity. For it is said that he was very mild and gentle: and yet how speaks he? What manner of speech does he use?
I have known you of long time to be very hard hearted and stubborn, and at this day, I perceive not that you be any whit amended; nay you be rather waxen worse and worse: you be become wild beasts, evermore rebelling against GOD, and how much m ore then will you do so after my death? As if he should say, I know you to be such as will never be good. And now must I have recourse to heaven and earth: for I find no sufficient witness among you: I must call the senseless creatures, to show that the heavens and the earth, albeit they have neither reason nor understanding, shall appear before GOD to cry for vengeance against you. In speaking after this manner, Moses seem to be the sharpest, the roughest, and the cholorickest man that ever was: and that was against his nature. But what ?
Hereby we do so much the better perceive, that the people were in manner unreformable and past hope of recovery, and that there was none other way to deal with them but after such a fashion. And indeed, if we compare Moses with God, what is all the mildness that may be in a mortal man in respect of the fountain of all goodness?
For albeit that Moses was of a meek spirit, so as there was nothing in him but meekness, and that he was as mild as the scripture speaks: yet notwithstanding, all the goodness which he could have was but a little drop of that which GOD had shed out upon him by his holy spirit. In GOD we find all perfection of goodness: yet do we see how sharp and rough he is against men. And whence comes that, but of our grieving of him? Insomuch that he is fain (as you would say,) to transform himself, because we cannot find in our hearts to suffer him to behave himself towards us, as he would in following his goodness, which is infinite and immeasurable in him. So then, we see that the forwardness of the people of Israel was horrible, seeing that GOD and his servant Moses, (who bare the mark of the goodness and meekness of his holy spirit) were driven to behave themselves so roughly. And hereof we may gather, that when GOD chose that people, it was not (as we have already said here before) either for desert or worthiness that he found in them. And indeed Moses casts it in their teeth [saying;] Should you think that GOD is bound to you?
If he have advanced you above all other nations, and given you any dignity or excellence: should you therefore boast yourself thereof?
Nay you be a stiff necked people, which cannot bow; you be (says he) rebellious and forward, and therefore it is to be concluded, that GOD was not moved to choose you, but of his own goodness.
Now that we have found such forwardness in the people of Israel; let us repair to ourselves: for the meaning of God is to teach us at other folks cost. They which be dead so long while since, be at this day set as it were on stage, God puts them to reproach, that they might serve for an instruction to us. We hear that the people of Israel were forward and stubborn, and we see how God condemns them, and discovers their shame. To what end? For our good and for our learning. Now then, seeing that the children of Israel be put to shame here after such a sort, let us learn to examine well whether there be the like faults in us: and surely when we have searched all things thoroughly, we shall find that we be no less faulty than they. For where is the readiness to serve our God when he calls us? We be so flow and so rechless, as in it to see. Neither is there only slowness and slackness in us: but also we cease not to kick against him. How many wicked fancies have we, which turn us away from the simplicity of faith? How much are we tempted of our wicked lusts, which serve to make us to kick against our God? How be we held down in this present world, whereas we should mount up unto heaven? How do we break all manner of order which our Lord has set amongst us for our welfare? And albeit that for a time, we pretend some good desire and inclination: yet it lasts not, we be changed from it with the turning of a hand, so as we be carried now this way, now that way, and every little over thwart is enough to make us dislike Gods word. And have we once conceived such disliking, in the end we become like venomous Todes against God: and we see so many examples thereof as in horrible. Now therefore, when we have well looked into our state, we shall be constrained to confess that we be no better than this people. Wherefore let us beware that the word of God which is preached, be not a Testimony against us at this day.
Yea and let us not think it strange, though God reprove us sharply, and send us such rebukes as he did to the Jews: neither let us say, with such, as settle themselves in their filthiness, How now? God pinches us too hard. Alas we had need to be called upon a hundred fold more than we be. What must we then do? We must be more quiet towards our god than we have been; especially when he uses roughness in his word, and that our sins be laid open, so as our shame be discovered: and that on the other side he threatens us, and summon us before him, and lay there before us the condemnation that is prepared for us, unless we return unto him by repentance.
Therefore whensoever he uses such vehemence, we must not kick against him, but we must acknowledge the same to be more than needful for us, because that if he held us not short after that manner, he could never wield us. Thus you see what we have to remember, in that we see Moses to have been so vehement, as to have used the terms of rebellion and malice, and to have told the people that if they had been stubborn in his lifetime, they would much more be so after his decease. When we see all this, let us understand that our Lord teaches us, that we have need to be subdued after That manner; for what were to be won at our hands, by using gentleness towards us? The matter is apparent. True it is that God allures us so gently, that he seem to flatter us as a father does his children: but if he continue in so doing, we fall to making head against him, and to setting up of our bristles, and finally to dashing at him with our horns, and to spurning and kicking at him, so as it would pity ones heart to see it. Forasmuch therefore as our Lord knows that he could not hold us in obedience, but by such threatening, rebuking, and rigor: he fashions himself to our nature, to the intent to subdue the stubbornness to remember upon that place.
Now it is said herewithal, That Moses willed the people to be assembled together, even of purpose to call Heaven and earth to witness against them. Howbeit, forasmuch as this has been expounded once already; I will not stand upon it any more. Only this shall suffice, that to make the people the more ashamed, Moses calls the heavens and the earth to witness, which are unreasonable creatures. As if he should say, needs must these be detestable people: for it is an utter perverting of the order of nature, when men which are created after the image of God use neither wit nor reason, but become blockish; insomuch that if God speak to them it is but lost labour, and he is fain to have recourse to the creatures which are void of understanding, as to heaven and earth. Here therefore Moses meant to touch the children of Israel to the quick, in saying that he called heaven and earth again to witness which are creatures even without sense, to the end they should he better know what a brutishness it was that they would not give ear unto God, who notwithstanding had not only printed his image in them inasmuch as they were men; but also had chosen them for his people, and given them his law to lead them a right. Now, although this thing be to be counted as a monstrous and ugly thing: yet is it to be seen in manner everywhere. For God speaks as well in these days, as he did by Moses. Yea and he has showed himself more familiarly to us, in the person of our Lord Jesus Christ: and yet for all that, what manner of ears bring we to the hearing of his word? We be not only deaf but also partly mad, and partly so blockish that if we were timber logs, we could not in a manner be so ignorant as we be. Not without cause therefore is it rehearsed here again, that Moses had recourse to heaven and earth, to the intent to make us ashamed, because we be so possessed beforehand with our wicked lusts, or with the vanities of this world, or with our own blindness; that for all that ever GOD can say or speak unto us, he cannot prevail at all with us. Yet notwithstanding, it might seem that this people had more modesty in them, than Moses speaks of: For in the end it is added that Moses sung this song, and put the people in mind of the things which they had seen already, and moreover threatened them that GOD would punish them, telling them that although God did at that time set them in possession of the land which he had promised them; yet should they not abide any long time in it, ere he should be fain to drive them out again, and all for their wickedness. Does Moses say so? They hear him well enough. And it is a wonder to see how this people are painted out in that song: for there all their lewd dealings are discovered; and yet they reply not to it any more. For if a man should speak to the people of Israel; and reprove folks sins as they deserve, should he be received? If a man should lay forth the lewd dealings that reign among us, and tell us of our contempt of GOD and his word, of our stubbornness and wicked practices, of our whoredome and looseness, and of such other like things: and not only speak of the deeds that are done nowadays, but also show other things that have been committed; and not only speak of actual sins, but also say after this manner, you be of such as nature as this, namely you be thankless towards GOD, stubborn against him, full of cruelty, pride malice, and all manner of inequity. If a man should speak all these things, I pray you how should he be heard? O, what murmuring would there be? Nay it would pass murmuring: for men would gnash their teeth at it, and there would be no such patience in us, as was in this people: for they could well enough endure Moses to tell them the things aforesaid. It is said expressly, that he rehearsed all the said song in the hearing of all the people. And there is you this saying added more, throughout to the end. And why was that? He could have said well enough, that Moses had rehearsed the song with al loud and clear voice, in the hearing of the people: but he says, that every whit of it was rehearsed in the ears of the people, even from the beginning to the ending. So then, his meaning is, that the people stood as dumb, and yielded themselves guilty. And therefore sith we see that notwithstanding such silence and such apparency of the fear of GOD and of godliness, yet GOD uttered so rough a sentence: we must understand, that it is not enough for us to protest ceremoniously, that we be subject to GOD: Insomuch that although we resort to sermons, and have our ears beaten continually with them, and call upon GOD, and make profession of our faith; yet notwithstanding all this is nothing. Indeed all these things are good and holy: but if we use them in way of hypocrisy, cursed be we, and we must not think to pay GOD with such kind of Coin. What is to be done then? When we have heard Gods word, let every f us examine himself, let us search out our sins, let us be sorry to see that we be not so forward as were requisite: and being provoked hereby, let us pray God to change and reform us, and to bring us home wholly to himself. After that manner must we deal. And moreover, although we have had some order, and kind of government among us for a time; yet let us be afraid always, least there have been some fainedness lurking underneath it. For we see what befell to the people of Israel: and in very deed the thing shows itself. For we see that by starts they submitted themselves, and there seemed to be some fear of God in them. And yet as soon as any occasion was offered, as soon as any wicked deceiver stepped up; by and by they were turned away again.
Examples here of are to be seen: and God grant we see them no more. Yet ought they to warn us, that if there be any form of good government or behavior among us, so as the Church seems to be in good state, and religion to flourish, and God to be honored: the sight of all this must not make us to think that that is all which we have to do, as though a great number of vices lay not lurking underneath it: but we must pray God to vouchsafe to make this government to be of such force, as it may draw our hearts unto him, and every of us may have an eye to himself the evil that is in us, we may seek to God to rid us thereof: that whereas we have been stubborn, and hardhearted aforetimes, we may no more follow that trade, but come and submit ourselves with all meekness and mildness to our God, so as may rule us without any gainstriving.
Now let us fall down before the Majesty of our good God with acknowledgement of our sins, praying him to vouchsafe to bury them quite and clean, and therewithal to receive us so into his protection, as we may fight against all the lusts of our flesh, and the temptations of the world, until we have finished our course: And that because we be so frail of ourselves, we may always resort unto him, even upon trust of the promises which he has made us, especially in that he has promised to hear us in all our petitions which we make to him in the name of our Lord Jesus Christ. And so let us all say, almighty God heavenly father, &c.
On Thursday the 7th of May,
1556 The 178th Sermon, which is the first upon the two and thirtieth
Chapter
Hearken O you heavens, and I will speak: and hear thou earth the word of my mouth.
2 My doctrine shall flow as does the rain, and my words shall drop as the dew, even as the rain upon the herbs, and as the great rain upon the green grass.
3 For I will call upon the name of the Lord God: yield you honor to our God.
4 The works of the mighty God are perfect, for all his ways are judgment: God is true, and without wickedness: he is righteous and just.
It should seem that for as much as Moses was ordained to be the teacher of the Jews, he should chiefly have exhorted them to hear the things that were spoken to them for their instruction and welfare.
But he seems not to vouchsafe to direct his speech to them, but rather to heaven and earth, as though he condemned them beforehand for stubborn people, and not of capacity to receive any good learning. Nevertheless his so doing is not for that he would not have the same to serve their turn, that they might benefit themselves thereby: but for that he was fain to quicken them up in such wise, as it might grieve them at the heart, to see that God akes them for condemned persons beforehand; to the end that the same might touch and move them the better. And so let us mark; that because
Moses saw that the people were all prepared, and he meant to teach them to be reformed by that means; it behooved him to use such manner of proceeding. And it is very needful towards those that are stubborn, and unwilling to learn at Gods hand; for such are to be rebuked and threatened; their lewdness is to be discovered; and they must be put to shame; that being dismayed, they may advise themselves to return unto God. And this shows us, that such as have the charge of teaching in the church, ought to be indued with wisdom and discretion. For if their hearts behave themselves mildly, and be willing to be guided by the hand of God; it were no reason to thunder at them or to use roughness against them. But on the contrary part if there appear any hardness of heart and stubbornness in them, or if it be found by experience that it is but lost labour to speak gently to them, as when men make themselves deaf: then behooves it the Preacher to step to them with greater vehemence. And Moses began not his governing of the people at the making of this song, but he had felt the experience of it long time before, whereby he perceived that it was a very hard thing to bring to pass. And moreover he regarded not only the folk then present, but also the ages then to come. True it is that those which lived in the time of Moses, could not but have their ears beaten with the things contained here: but yet was the same to serve for their children also. Moses therefore foreseeing that the Jews might become worse and worse, as it is the common custom of the world, yea and being advertised thereof by Gods spirit; uses such a kind of roughness as we see here. And herewithal we have to remember the thing which I have expounded already: namely that Moses calls heaven and earth to witness, to the intent the people should be the more ashamed, seeing that the senseless creatures do frame their inditement, and that there needs none other condemnation before GOD. For had Moses called the heathen and unbelievers to witness, it had been sufficient to put those to shame whom God had chosen and adopted to be his children, but yet would not that have moved them: for all men are of one common nature, all have reason and understanding: and although they be not all trained familiarly in Gods word, yet have they all some seed of religion in them. Therefore the alleging of the heathen and unbelievers (as he will allege them afterward) had not been of such force as the using of this preface that heaven and earth shall be his witnesses in all ages.
As if he should say; as long as there is either Sun or Moon in the sky, as long as the earth does her duty in yielding sustenance and food for man: so long shall I have good and faithful witnesses, that I have spoken in the name of God: and yet for all that, this people continues hardhearted still. You see then that the word shall continue still, and although men strain themselves never so much to abolish this doctrine: yet notwithstanding all creatures shall bear me record before God, that I have spoken, and that he authorized me to speak, and that he sent me to do it. Thus we see now the meaning of Moses.
And so we have to note, that they which refer this saying to men and Angels, restrain the words of Moses over coldly. True it is that both men and Angels might well bear witness of the unthankfulness of the Jews: howbeit (as I have showed already) the holy Ghost proceeds yet further, namely that although no man speak in the maintenance and defense of Gods cause against the Jews: yet notwithstanding the order of the world, and the only beholding of the Sun and Moon, and of the things which we see here beneath, will suffice to show that God discharged himself of the promise which he had made to that people, in powering out his great treasures upon them: and yet that they continued still in their malice and willful stubbornness: insomuch that whereas he foresaw, that they were fully bent to all evil, and would fall away to all manner of wickedness: he warned them of it beforehand, and yet that would not serve, but even of a malicious and spiteful willfulness they turned away from their God, and would not hearken to any warning, notwithstanding the good order which God had taken for the procuring of their salvation. Now let us apply the same to ourselves also, and let us understand that whensoever
Gods word is preached unto us, if we receive it not, our refusal must be graven in heaven and earth, and all the world shall ring of it, and same shall serve to confirm our inditement before God. Indeed it will seem, that when we have despised the doctrine that is preached unto us, it was but lost labour, and as a found that vanishes in the air: but there shall not one of the words that God has spoken fall to the ground, whereof we shall not feel the power. For needs must they either turn to mens salvation, or utterly bereave them of all excuse and make them double damnable. Therefore let us think well upon it.
For as oft as God grants us the favor to be taught in his name, and by his will: there follows this seal, that heaven and earth shall be witnesses against us to our condemnation, if we will not yield reverence to him which has all authorities over us, in showing ourselves obedient towards him by our willing embracing of his word with a quiet mind.
Now Moses having used such a preface wishes, that his doctrine may be like a flowing rain, so as it may moisten like the drops that fall upon the grass, and shed abroad like the dew which waters the meadows. And why? For (says he) I will call upon the name of the Lord, I will exhort men to give glory unto God. Here Moses shows, that when we be about to set forth the praise of God, and to treat of his goodness, wisdom, and power, to the intent he may be honored of men as he deserves, it is not for us to use a common and ordinary kind of peech, but we must strain our wit and skill to the uttermost of our powers, that our words may be answerable to the infinite majesty of God or if they cannot attain thereunto, (as indeed we must needs come far short of that,) they may at leastwise come as near as is possible, and tend to that end. When we speak of worldly matters, we may well use a common stile, and yet if we treat of any matter of importance, we sharpen our wits to speak after the best manner that we can, for (to our seeming) the thing is worth it. But when we come to GOD: then must we use a new and more exquisite manner of speaking: specially when we will maintain his majesty against men, and show that he is worthy to be honored of all men, because he has created the world, and maintains it still at this day by his power, and also because he feeds and sustains men: but most of all for his choosing and adopting of his people and Church, by the knowledge whereof, men see well how bountiful God is towards them. Now then, we sufficient of ourselves to treat of such things? Who is he that can be found fit for that purpose? If all the Angels of heaven would magnify God with one melody and one accord, could they countervail that infinite glory? No surely, they should come far short of it. And what shall become of us then, who be frail creatures, and can but stammer, when we be to speak of God but so much as in a shadow?
But there was yet one other reason why Moses desired that his doctrine might flow like rain that moistens the grass, and waters the meadows. For he considers that if our Lord give us not a grace which far passes the measure that we have received, all is to no purpose: For although God raise up Prophets and good teachers, and govern their tongs by his holy spirit, and give them wherewith to teach his Church faithfully: yet shall they not greatly edify it. And why? Not for any default in them? But for that they speak sometime to stones, men be so dull headed, and malice does so reign in us, that God can have no access nor entry in unto us. By means whereof Gods word becomes dry and barren, notwithstanding that of it own natures it be moist and have power to wet thoroughly. For it falls but upon stones and Rocks, where it parches and is lost out of hand.
Now first of all we be taught here, that the chief thing which we have to do in all our life, is to magnify Gods name and to set forth his praise, not only with our mouths, that all other men may be provoked to praise him with one accord as well as we; but also with our hearts that every man may give himself to it, and exercise himself therein. That is the thing (say I) wherein men ought to occupy themselves, if they were not misadvised to turn themselves away from such endeavor. And above all others, they that have the charge of preaching Gods word, have here good lesson: to wit, that of themselves they be far unable to perform their duty, they have a charge that is over high and excellent for them, yea even though there were far greater ability in them without all comparison than there is. Chose me out the ablest in the world; and yet must they be fain to acknowledge such weakness in themselves, as that they cannot speak of God with such majesty and reverence as they ought to do, no nor once come near it, unless God govern them and give them a new speech, altering and reforming their tongs, so as they may not speak after the manner of men, but may show how it is the holy Ghost that reigns in them. Now if Moses wished this in respect that he might fail because he was a man: if so great a Prophet did both know and acknowledge that he could not magnify God as became him: alas, much less can we discharge ourselves thereof.
Therefore let us acknowledge our infirmity and resort unto God, praying unto him that as he has vouchsafed to admit us into his service, so he will also give us power and ability to handle those high mysteries to the edifying of his Church, and to set forth his praises in such wise as he may be honored as he deserves. And the two reasons which I have spoken of, ought to move us thereunto. The one is by considering what odds there is between the infinite glory of God, and the slenderness that is in us. For what is it that causes men to presume to work wonders, and to stand so much in their own conceits, as to think themselves able to go through with all things, but that they think not of God as they ought. Now therefore, when we know that God does us the grace to vouchsafe us to be his lieutenants, to bear abroad his name among men, and to bring folk to the knowing of him: truly it ought to induce us to humiliate. And when we once know our insufficiency, we must also be provoked thereby to pray God to supply our want. Besides this let us also consider what the world is. For although God had given us more grace than we have: yet is the world so forward, that the doctrine of God can have no entrance at all. For it belongs lonely to God to alter mens hearts, that is to say, to soften them, that his doctrine may drop into them and become like a moistening shower watering the meadows, whereas it dries away upon stones and Rocks. Seeing it is so, let us learn to call upon God better than we have done, forasmuch as our labour were unavailable without him.
And herewithal we be all warned in general, after what sort we should receive Gods doctrine, that is to wit, as a rain. Were a piece of land never so well husbanded and never so well fed, yet if it wanted moistening from heaven, to what purpose were it? Should not all the paint that is taken about it be unavailable? Even so is it with us: God must water us daily with his word, or else he shall draw no nourishment out of us, we will bring forth no fruit. Sith we know this, we ought to be more diligent in hearing Gods word than we be. The earth opens her mouth in the drought of summer, so as it chinks if it want rain: and (as we have seen heretofore) the heaven must be fain to hearken to the earth, as though the earth made request and supplication hen it wants moisture. And seeing it is so; why perceive we not our own need, and why go we not like hungry folks to pray
God to water us with his word? Nay, the sloth that is in men does well show, that they never know either the power or the office of Gods word; namely that it is a dew and a rain. Finally forasmuch as the scripture tells us, and we ourselves do feel indeed that our hearts are hard, insomuch that although God do water us and rain down upon us never so much, yet does not any drop enter into us, until he have touched us to the quick, and taken away the sin that is in us: he must be fain to clean all our wicked affections, to the end that his word may enter, so as there may be neither marrow, nor bone, nor thought, nor affection, nor aught else in us, whereunto this word of his may not extend, that we may feel the force thereof. Thus you see in effect what we have to remember upon this place.
Now whereas Moses says that he will call upon the name of the Lord, he means not simply that he will but only pray, as indeed that manner of speech is so taken in many places: [as for example] I will call upon the name of God, that is to say, I will flee to him for refugee: but the scripture oftentimes takes the calling upon Gods name, for the spreading thereof abroad, that it may be known in all places. According hereunto, Moses says that he will call upon the name of the Lord, that is to say, that in this place he will not treat of common things, such as belong to this transitory life, nor such as concern the corruptible matters of this world: but that he will mount above all the creatures, because he will have God to be known, worshipped, and honored of all men, and specially of the people whom he chose to be his flock, whom he marked out to be of his own household and Church, whom he would have to honor him as he is worthy. And that does he show immediately in saying, Give glory to our God. Here Moses shows to what end and intent he would call upon God; his meaning was not that he himself alone would call upon God, but to exhort all those whom he had charge of, to submit themselves to God, and upon the knowing of him, to yield him his due right. We see how God is defrauded by men: they rob him and bereave him of his honor. And although we have an infinite number of other vices in us, and be blameworthy innumerable ways: yet the greatest evil that is in us, is this treachery of ours, that to the uttermost of our power, we darken yea and utterly deface the glory of God. And yet the very cause why we were created, is that we should give him his own, and yield him the honor that belongs unto him. In this respect therefore does Moses tell us that Gods name must be published, that all men may endeavor to glorify him as he deserves.
And here we see also to what end Gods word is daily preached unto us, and beaten into our ears. It is not to the end we should but confess the things to be true which are uttered, and in the meanwhile go away so cold as though we were no whit moved at the doctrine which we have heard: but that we should be all of us inflamed to glorify our God, and not take his word to an uncertain use, (for that were a defiling thereof:) but here the holy Ghost shows us to what end God will have his name known in this world; namely that his praise may be given unto him, according as it is said in the Psalm, Lord, after as thy name is in the world, so also be thy praises. You see then how that when folk resort to Sermons, they ought to dispose themselves to the receiving of the things which are told them concerning God; that knowing him to be such a one as he is, they may give themselves wholly to the glorifying of him, and that when we have heard the doctrine whereby God shows himself decked with his most excellent virtues, we may be provoked thereby to consider thus with ourselves; I see it is my duty to enforce myself to the glorifying of my God. That then is the thing in effect, which we have to remember upon this place, where Moses says that he will call upon the name of the Lord.
Afterward he exhorts those whose Prophet he was, to yield glory unto
God. And he shows therewithal, that God will not be praised and commended at our hands without cause why: but that we have matter to enforce us thereunto, though no man exerted us to it. His saying is, The working of the mighty is perfect or whole. By this title which he gives unto God, he means to show, that God requires not that we should know but only his being, so as we should stand gazing at him without the lively knowledge of his power. True it is that the word which Moses uses does signify properly a Rock. But the very meaning thereof is, that when we speak of God, or hear him spoken of; it must not be lonely to feed some fond and idle imaginations, but to make us understand that his power is present with us, and that it is spread abroad everywhere, so as we may rest upon him, and well perceive that we be governed by his hand, and so knit unto him, that we live in him, and that without him we should perish, and the world be brought to naught in the twinkling of a eye. Therefore as for them that treat of subtle devises concerning Gods being, and in the meanwhile do not edify men in the faith and fear of him, ne cause them to understand his power: they be but lightheaded and roving teachers: they use not the speech of the holy Ghost. Wherefore let us mark well, how Moses has showed us here, not only that there is a God, but also that we ought to take hold of his power, as which is spread abroad everywhere, filling the whole world, insomuch that even we ourselves are partakers thereof.
Now it is said, that Gods working is perfect or whole. And afterward he adds, that God is faithful, there is no fault to be found in him, there is no unrighteousness in him, his ways are straight, he is just and soothfast. And whereto serve all these things? For it might eem that all these words are needless, because the wicked folks that are, will confess God to be righteous, and that it were too horrible a blasphemy to accuse God of unrighteousness. It should seem, that in this place Moses treats not of any great matter, when he says that Gods works are perfect, that he is righteous, that he is faithful, and that there is no fault to be found in him. But if we look upon the unthankfulness of men, we shall easily perceive that Moses does not without cause in this place maintain Gods truth, righteousness and wisdom, and all that he deserves to be glorified for. True it is that men will not be so bold as to belke out their blasphemies with full mouth, to accuse God: but yet they will go about indirectly to deface the commendation of his goodness, power, and wisdom, and of all their ever is in him. First of all we see how men content themselves with Gods doings. They can well enough say that his works are perfect and faultless: but in the meanwhile, which are those works?
We must come to the ordering of the whole world. The holy scripture tells us that there is not that thing done here below, which is not disposed by the ordinance and hand of God. Now we see a great number of strange things, insomuch as we be ashamed to see how things fall out clean contrary to our expectation and desire, ads we think. When we think to take our ease; behold, a storm comes. When we think to feed ourselves fat; behold, God cuts our pittance short.
When we think to live in peace and rest; behold, by and by there comes some war or strife. To be short, both privately and generally we be tossed up and down among a number of whirlwinds. Yet for all this, we must glorify God, assuring ourselves that his afflicting, his exercising, his humbling, his removing, and his tossing of us to and fro after that fashion, is not without cause. Men therefore must suffer themselves to be governed after that manner by the hand of God, and they must glorify his providence, although they have not their own desires and likings. But what shall we do? Do we never find fault with any of Gods doings? Whence come so many murmurings? Whence come so many cries and Lamentations, but of t his, t hat men cannot find in t heir hearts to frame themselves to Gods will? What means this? How goes the world with us? Men torment themselves. True it is that if we ask them, How now? Will you go to law with God? Think you to get the upper hand of him? They will say it is no part of their thought. But yet must we needs grant, that Gods will is to try us after that fashion, by the disorder of things in this world, and his uprightness, and utterly bereave him of all power, and make him an idol, as all these rascals do which deny Gods providence: For they will needs shut him up in heaven, as though he had no regard of the world, ne ordered not all the things that are here beneath. Now when men do so make an idol of God, it is a double blaspheming of him.
And although we attribute unto him the government and dominion of the world: yet must we not look to see a reason of all his doings, or to find the cause why they should be rightful; and yet must we with all loveliness confess them to be faultless. And so when we have once learned this lesson that Gods works are perfect; we shall have profited greatly, not only for one day, but also for all our life long.
But some fantastical persons misunderstanding this text, have troubled themselves greatly, without reason. For they fall to scanning; with how can Moses say that Gods works are perfect, considering the great number of defaults which are to be seen in this world? For one is blink eyed, another is lame, the third is croople shouldered, another has but one hand and another wants leg. Also we see trees wherein there is much amiss: and to be short, we see diverse creatures which want their perfection in manythings. And how is it then said, that Gods works are perfect? Such reasoning is too beastly. For the meaning of Moses is no more but this, that we must glorify God in all his doings, confessing that all things are ordered by good reason, and by wonderful righteousness and wisdom; and that when we have searched them thoroughly, we shall find that men shall be confounded even in the things which they would needs encounter and set themselves against. To be short we must apply hereunto the doctrine of S. Paul (which he alleges to another purpose, but yet it will serve well to this text) namely that Gods foolishness is wiser than all the wisdom of the world. S. Paul speaks there indeed of the Gospel: but yet is that saying very true in general. For when things go out of order and clean arsiversy, and we perceive not wherefore God deals after that fashion, but (to our seeming) he deals unadvisedly: we must understand that in the things which to us seem folly, that is to say, wherein Gods wisdom appears not, there is wisdom enough to confound us, and therefore we must not turn again with presumption and overweening, to reply; This seems not good to me: but we must stop, and embrace Gods doings quietly. And herein we see the rage of these rascals, which babble nowadays against all things that exceed their capacity. If a man speak of Gods eternal election, and say he has chosen whom he thought good through his own free bestowed goodness, and also that he rejects whom he lifts: and moreover, that he disposes all things that are done in the world and holds the reigns of the bridle secretly, (so as although men overshoot themselves in their naughtiness, and that the devil also do strain himself to make a hotchpotch of all things as it were in spite of God: yet notwithstanding God overrules all, causing even the devil himself in despite of his teeth, to execute the things that he has decreed; and that men (be they never so stubborn against him,) cannot but do that which he has determined:)
These rascals glorifying in themselves do say; O, I conceive not that.
And thou beast, what art thou? If all the reatest doctors of the world should lay their heads together, they could not attain to the understanding thereof. And I make no reckoning of some hypocrites which disguise themselves, and counterfeit themselves to be doctors in despite of nature: but if the Angels of heaven should come, yet should they be fain to reverence the wonderful secretes of God. We see how the Cherubins are described unto us in Esay, namely how they stretch out their wings to hide their faces, because they be not able to comprehend the infinite majesty of God. And yet for all that, under pretence that our brain conceives not the full measure of the things which the scripture tells us concerning God; we reject it. Thus we see yet better, how it is not for naught that Moses said that the works of the mighty are perfect, but [that it serves] to make us to tremble before the majesty of God, and by acknowledging that he is almighty, to refrain from encountering him by saying, Why does he so? Or why will he this or that? Nay let us simply confess that his works are perfect, namely in wisdom, in righteousness, and in goodness, so as there is no fault to be found in any of all his works.
Now he adds, that all his ways are righteousness, that God is true, without wickedness, just, and upright. Whereas he says that all his ways are righteousness, it is a more larger expounding of that which he had said afore. For by asimilitude this word Way, is taken for all manner of doings. And herein Moses shows us, that it is not enough to have glorified God in some part or portion, but that we must confess without exception, that he is the wellspring of all wisdom, of all power, of all goodness, and of all justice. We shall see some which will be contented to glorify God, so long as things fall out to their liking, they alter their speech, and spit out their venim against him.
See how men would part stakes with God, reserving to themselves the liberty (or rather the devilish malappeartness) to freate and fume at God when he does not as they would wish, and as seems good to their opinion. For this cause Moses says, that all Gods ways are righteousness, that is to say, that although God as now remove things eft at one side and eft at other, and we see great back turnings and changes, and he seems to be minded to turn the world upside down: yet notwithstanding he for his part knows why he does so. True it is that we shall be abashed at it, and the rudeness and frailty of our understanding suffers us not to conceive Gods wonderful counsels: they be too deep a gulf for us: but yet does God always keep a measurable and even hand in all his doings. Then is it not any one or two deeds wherein GOD shows his righteousness, but in the whole government of the world. Lo to what point we must come.
Moreover Moses does expressly call him true. And that is to be referred to the doctrine, to the end that men should learn to receive that which is said and set down unto them in the name of God. And indeed, until such time as we know God to be true, we can never taste of his righteousness nor of his goodness: or if we have any taste thereof, yet can we not be sure and fully resolved of it. For proof hereof, we never understand Gods justice, wisdom, goodness, or any other of his virtues, but by his word. True it is that we have experience of them: and God shows himself sufficiently both above and beneath, that he might be glorified at our hands, at leastwise if we had eyes and cares to see and hear. But what? Such is our slothfulness, that we wote not how to benefit ourselves by the great number of the records wherein God makes his glory to shine forth.
His word therefore must go jointly with it: for if we be not taught at his mouth, we shall never attain unto him, no nor come anything near him. But if we doubt of Gods word, and have but an opinion of it, as who would say the things that are contained in it have some reason, but yet we do but conjecture so: what a thing were it? What certainty should we have of God or of any of all his virtues, for the which he is to be glorified. We shall be always in a mammering. And so we see of what importance this saying is, where Moses terms God
True. For he would have us to learn to yield such authority to his word, as it may benefit us, and that as soon as we hear God speak, we should be fully resolved and persuaded, that we shall not be disappointed in following all that he says to us, and in believing the same. By this mean then we may consider all Gods works, so as we shall have a lamp to guide us and to give us light, that we may not run reeling in continual doubtless. But forasmuch as Gods word is the infallible truth to us, we shall have a stayed judgment concerning the things that are said unto us, and we shall trust in God, not as the heathenish sort do, who be shaken from it out of hand, because there is no steadiness of faith in them: but we shall have a good staff to standby, so as Gods truth shall fence us against all distrust, against all grudging and against all things that may turn us from the glorifying of him. And therewithal we shall also have a good foundation of our salvation, when we once know that God is True.
For if we embrace not the things that God does, what will become of us? There is nothing but damnation in men, and the more they trust in themselves, the more must they needs be confounded. Then can we not conceive any hope of salvation, unless we be well assured that God foades us not with words without effect: but that we know him to be faithful and trusty, so as if we have but a word of his mouth, it is as good as if our salvation were already showed.
And thereupon he says further, that there is no wickedness in him
[but] that he is just and faithful. It should seem that Moses speaks too oldly of God in this place, in saying, There is no wickedness in him. For who doubts of that? Nay, it is to cut off all the wicked imaginations that men devise, when they be not held in awe so as they may yield to conclude that God is faithful, good , and just, yea and void of unfaithfulness. And who accuses him thereof? But yet we see how that even the holy Prophets were driven to resist those temptations. Lord I know that thou art just, says Jeremy. As much does abacucke, and they cry out so of purpose to show that they be troubled with many encumbrances, when they see things so out of order in the world. There then we see how they had easily been carried away to blaspheme God, and to deem some unrighteousness to be in him, if they had not been restrained. And so we see; that it is not without cause, that Moses says here: that God is true and without wickedness. There is nothing in him (says he) but the same is praise worthy; insomuch that when we speak of his truth and righteousness, we must exclude all wisdom and power of man. And to be short, he must be praised without exception and not after the common manner of men. And that is the cause that when Gods word is spoken of in the Psalm, it is said to be like silver tried seven times in the fire after it has been molten and all the dross of it taken quite and clean from it. At the first sight this similitude may seem to us to be but cold. But let us look a little upon ourselves, and we shall find that our wits do tickle us incessantly; insomuch that when we have confessed God (yea even without dissimulation) to be true: yet when we come to his promises, evermore we will have some reply, and we will never be contented in our minds, nor well at rest. For we have a lewdness which holds us back, and hinders us that we cannot glorify
God as becomes us. So then let us mark, that Moses does not hear without cause exclude all iniquity: to the end that when we speak of God and of any of all his virtues, we should do it with such reverence and admiration, as we may not only not accuse him of any unfaithfulness, and confess that we perceive not any vice in him: but also be thoroughly persuaded and resolved, that there is such perfection in him, as that there remains no more for us to do, but only to worship him, yea even though we conceive not the highness that is hidden from us.
Now let us cast ourselves down before the majesty of our good God with acknowledgement of our faults praying him to take from us all hardness and stubbornness, and to frame us to the obeying of him, that the preaching of his word unto us may not be in vain, but that it may profit us, so as we may become good ground, and serve in such wise to the glory of our God, as that the labour and pain which he shall have bestowed upon us, may not be in vain, but that all may redound to the full establishing of his kingdom. And moreover that seeing it pleases him that our salvation should be matched with his glory, he will also so further the same, as we may be encouraged by that means to give ourselves more and more unto him. That it may please him to grant his grace, not only to us, but also to all people and nations of the earth & c.
On Friday the 8th of May 1556 The 179th Sermon which is the second upon the two and thirtieth Chapter
5 They have corrupted themselves before him by their sin: even they that are not his children, but a forward and wicked generation.
6 Does thou reward the Lord so, O thou foolish and unwise generation? Is not he thy father, and your owner, is it not he that has made thee and fashioned thee?
7 Remember the time past, consider the years of so many generations. Ask thy father, and he will show thee: enquire of your elders, and they will tell you.
Yesterday we saw why Moses speaks here expressly of Gods truth.
For men had need to be assured of Gods promises, that they may hold themselves to them and rest upon them: and also to know that his word is the rule of all perfection, that they may receive it with all reverence. And it is said expressly, that there is no unrighteousness in him, to the end that men should learn, not to measure him by their own scantling as they be wont to do. For in as much as we comprehended not Gods justice, we draw it down to ours, by means whereof we abace his majesty too much. Therefore if we will yield
God his due honor, we must separate him from all his creatures: we must not imagine aught of him after our own fancy, nor compare him to ortal men: for in so doing we shall diminish his glory too much.
But now Moses adds, that the children of Israel had corrupted themselves towards him. Now if we join these two sayings together, to wit, That God is true, just, and upright, so as his works are perfect, and also that the people of Israel were marred out of hand: thereby we shall the better see how detestable that people was for their unthankfulness. For Gods truth and righteousness shine forth the brighter, in that they could not hold themselves to him. Behold, God chose the children of Abraham. But let us see what he was. To be short, had the children of Israel stuck to him, and continued in the union which he had appointed and called them unto, it had been to their highest welfare, yea and their whole happiness and glory. But they turned from God and fell away from him; and therefore must it not needs be that they were mad, and carried away with a devilish rage, accordingly as he says in Jeremy, They have forsaken me, even me who am the fountain of living water? Now then we see better the meaning of Moses, for he showed heretofore the goodness, justice, and righteousness of God, to the end that the people should have the less excuse, and their sin be known to be the more heinous, in that they could not abide that God should hold them still for his inheritance. But (as I have said already) if we be separated from God, we be as it were in the bottom of the dungeon of all mischief; whereas if we be knit unto him, we can want nothing. Seeing then that the case stands so with men when they cut themselves off, yea and banish themselves out of Gods kingdom after he has gathered them to him, and showed himself willing to take them to be of his household: worthily be they to be condemned for folk void of wit and reason, and their unthankfulness is too detestable.
And that is the cause why Moses speaks so roughly, saying: They have marred themselves towards him: yea but they were such as to be no more his children. It is certain that God had chosen Abrahams linage, with condition to be father to them all. And therefore he says by his Prophet Ezechiel, that the children which came of them, were begotten unto him. True it is that all men in general are called Gods children: but yet that title belongs alone by privilege to those that be of his church. Lt us mark well then, that in respect of adoption, the children of Israel ought to have been held and avowed for the children of God. But it is said here, that they were not so: for they were grown out of kind, accordingly also as God complains by his Prophet that their fathers dealt unfaithfully with him, for they had begotten strange children, that is to say, they had so corrupted themselves, that there was no more fondness in them, neither belonged they at all to the house of Abraham, but had so wrapped themselves in the wickedness of their forefathers, that God saw not anything in them belonging unto him. Now then we see, to what purpose Moses said that they had marred themselves, meaning those that are not Gods children, whom he blames for their depriving and disappointing of themselves through their own malice, of the inestimable benefit and honor which God had bestowed upon them.
For what a thing is it that we may be so bold as to call upon God, as our Father, and resort unto him familiarly, and to be received as his children? And even so was it with the linage of Abraham: but they continued not in the possession thereof. Who was to be blamed for that? It was because they yielded not to God the honor due to their father, as he himself complains by his Prophet Malachie, saying: If I be your father, where is the honor which you owe unto me? But all their seeking was to hold themselves aloof from God. You see then how they renounced that manner of kindred which God had set among them; and therefore it is not without cause that Moses upbraids them, that they were become strangers. True it is that they want themselves to be Gods children: but by what right? Only by establishing that fleshly kindred. And we see also how the Prophet
Ezechiel says unto them, What? Are you of the linage of Israel?
Hence you harlots birds. Was not your father Chananite, and your mother Jebusite? Now it is certain that as touching the flesh, they came not of the people of Chanaan, nor yet of the Jebusites: but the Prophet does them to understand, that they had no more to do with the holy linage, but had cut themselves off from it as rotten members.
Now let us nowadays be well advised, and seeing that God having called us to him, has given us the mark of his free bestowed adoption that is to say baptism, whereby he does us to wit that we be reckoned for members of Jesus Christ, and be as it were grassed into his body: let us be well advised I say, that we boast not thereof in vain. For if we despise God in living indiscreetly, and falsify the faith that we have plighted unto him: let us not think that he is so bound unto us, but that he may forsake us, and that for all our boasting of ourselves to be his children, he will tell us plainly (as we hear in this place) that we belong not unto him at all, but that we be utter strangers unto him. For (as says Saint Paul) all that come of Abrahams linage are not accounted his feed, that is to say, they be not spiritual children.
To be short, will we have God to avow us for his children? Let us beware that we walk in his fear and love. At a word, let us take him for our fathers, and show it by our deeds: and then shall we be acknowledged to be his children. But if he see us grow out of kind, he must needs tell us that seeing we have not kept our faith and troth towards him, he will have no company with us. For what a bondage were it, if God should take us for his children, and in the meanwhile be scorned and misused among us, so as his grace should be trodden under foot, and his holy name defiled? Should God then mingle himself ith our filth and uncleanness, when we be so full of unbelief?
No: For then should he renounce his own nature, which is impossible.
Now it is said here, They marred themselves towards him. The word that Moses uses, betokens to destroy, corrupt, or mar. And some expound it, that the children of Israel did not any harm unto God in their turning away unto wickedness: as in very deed he should receive no harm at all, though we were all become strangers unto him. Can we advantage him any whit? What benefit shall he receive at our hands? When men turn away from God, he is neither hindered nor furthered thereby; for he continues evermore at one stay, without increasing or diminishing. This then was a reproof which Moses gave to the whole people, as if he should say, Go to, you have followed your own lusts, you have made no reckoning of your God, and what will be the end of it? Indeed he will forsake you, but his so doing is not for any harm that he shall have received by it: What passes he for that? Shall not all turn to your own confusion? This lesson deserves to be well marked: For it is good to humble men, by making them to understand that God may ever forbear them well enough, and that his seeking of them is for their benefit and welfare, without regard of himself. But we may take this saying of Moses more plainly, that they had marred themselves towards him, because their true fondness had been to have lived in obedience towards the Law. That is the mean whereby men may abide in their state, I mean them whom God has called to him. And I speak not of the corrupted state as it is in Adam, and as we bring it from our mothers womb: but of our state when God has repaired us after his own image. That is the mean for us to persist, namely by holding ourselves to the pureness of his word, without swerving to the right hand or to the left. But if we leave the doctrine of God, by and by we be corrupted and marred. Therefore when men turn away from the pure and plain word of God; it is an infecting and corrupting of themselves, such as always leads them to death.
And he expressly adds: in their spots. This saying imports a reproach likewise; insomuch as it might be said, that they had cast themselves willfully into lewdness, of purposing to shame themselves. Now we know how it is said in Exodus, that God was (as you would say) the honor of his people. For when we be under the protection of our God, there is as a royal Crown upon our head: and it is a greater honor, than if we had all the dignities in the world. And for the same cause also does Moses say, that this people became shameless in giving themselves to idolatry and superstition, and discovered their own filthiness as a man that shows his own shame. So then, it may well be taken that the people overthrew themselves in their uncleanness, because they did cast themselves into reproach and infamy, by forsaking their God, yea even that God of theirs whom only they were bound to glorify. But by the way by this word Spots or uncleanness, Moses Meant all the wicked lusts which caused the people to overshoot themselves. As if he should say, Behold, your God had showed you the fashion and mean t make yourselves clean, that you might have been a holy people. For the Law served to have withdrawn you from all the defilements of the world; so as by keeping of that rule, you should have continued under his obedience.
And what have you done now? You have unhallowed the Law of God, yea even like as a Swine should wallow himself in the myre and dirt.
The thing then which you have gained by forsaking your God, is that your lusts have so carried you away, that you have gone and plunged yourselves in dung, yea even with the utter renouncing of the honor which God had bestowed upon you.
He adds That they were a forward and cursed generation. And it serves to express yet better, that although God had prevented them with his grace, and given them occasion to continue still with him: yet they could not have that steadfastness. And what should a man say, seeing them so inconstant, but that they were a forward generation? For if other men to whom God showed not the like grace, were to be condemned justly, if they should have dealt so wickedly: are not those double guilty which being adopted by God, and being aided and succoured so many ways by him, had nevertheless so far overshot themselves, as to forsake him and disclaim him utterly?
And therefore let us mark that Moses beholding the over great unthankfulness of that people, did so aggravate their offence in respect thereof, that he utterly degrades them in this place. Now must we apply this to ourselves. For according as God has uttered the treasures of his goodness towards us, so much the m ore be we bound and beholden unto him. And if we falsify our faith, cursed are we: for our enormities is the more accursed, and our iniquity is the grievous both before the Angels, and before all mortal creatures. And therefore let us so walk in the fear of our Lord, sith it has pleased him to take us for his inheritance, that we take not upon us that title in vain, least we become like unto them which are falne away from him.
Hereupon Moses makes another complaint more sharp and bitter.
Thou foolish people, (says he) will thou needs requite the Lord so?
Here Moses touches the unthankfulness of the people as it were with his finger, under the word Requite. For he falls to upbraiding them with the benefits which God had bestowed upon the children of Abraham. But as God is no niggard, so does he never cast us in the teeth with the benefits which we have received at his hand, unless he be enforced thereto by our abusing of them, for that he sees them unhallowed and defiled by our lewdness, accordingly also as Saint
James speaks thereof, saying that God gives all things bountifully, and that he is of such liberty, that he never ceases to ive, yea even without upbraiding. He is not like mortal men which have a certain repining in their giving, or which grudge when a man comes to them the second time, saying, What? Ought not that which I have done for you already to suffice you? God (says he) is none such. For the more that we be bound unto him, the more is he willing to increase his gracious gifts daily. Yea, but when he sees them misbestowed, and that we turn them clean contrary to his intent and purpose: then holds he his hand, then restrains he the good that he had done unto us, then blames he us, and puts us in mind of them to make us ashamed. And therefore let us look well upon this text [where it is said,] Thou foolish & witless people, does thou require thy God thus?
Accordingly also as he says by his Prophet Jeremy, My people what have I done to you, says he? If thou has anything to say against me, allege it, and thou shall find that I have not failed at anytime, to give thee cause to follow me and to cleave unto me. For I have powered all good things upon thee, and yet notwithstanding thou has been so beastly as to forsake me. Let us mark I say that here Moses speaks not of Gods common gifts, which he bestows upon all men indifferently: but of the special gifts, which the people of Israel had received above all other nations. If God lit to upbraid all mankind in general, he may well do it if he say no more but, Who is he that created and shaped you? Who is he that has given you wit and reason? Who is he that makes the Sun to shine upon you, and the earth to yield you fruit? God therefore has largely wherewith to upbraid all men for the good which he has done them, to show that they be too blameworthy, if they do not honor and serve him. For even the very knowledge and light which God gives unto us, does us to understand, that we live at his cost, that we be guided by his power, and that it is he which does both cloth and feed us: to the intent that his so doing should make us to put our trust in him, and to commit the who state of our life unto him, thereby to show that he is our sovereign, and that we be under his government; and therefore that we be to be condemned when we rebel against him. So them, God might well upbraid all men in common: but here he speaks to those whom he had adopted. And that is the cause why he treats peculiarly of the benefits which he had done to them as to his Church and peculiar children.
But before we come to that point, let us mark how Moses in this place does justly call them foolish and witless people. True it is that all men may well be condemned of folly likewise, when they serve not God. For if we have any understanding, ought we not of right to employ it to the knowing of him who has created and formed us? Can men boast themselves to be wise, if they know not who has set them in the world, or who maintains and preserves them? If on the other side they have any reason, it is not a raging madness, when they know not the principal point of their whole life? Now forasmuch as God came near to the people of Israel, it must needs be that they were bewitched, seeing they were not touched with so many and so evident records of Gods goodness: I say it was more than beastly blockishness. For as for the heathen and infidels, indeed they be inexcusable in that they knew not God, who shows himself to them in the whole creation of the world. But as for the Jews, who had the Law, and had seen so many miracles, and finally had been conversant with the Lord, who came down to them, (I speak after the manner of the holy scripture, for we know that God shifts not from place to place, but is infinite and fills all places,) and applied himself to their rudeness, insomuch as he verified the thing which he so often protests, namely, I will dwell among you and abide with you: [they were much more, inexcusable.] And therefore, when notwithstanding all this, they turned away from him and forgot him, yea and spited him as though they had conspired together to provoke his vengeance by doing against him all the outrages that they could: must it not needs be an horrible ignorance, yea and a very brutishness, utterly void of all wit and reason? Wherefore let us mark, that our true wisdom is it said, The foolish man dwells in his own heart, and has no life in him. True it is that the heathen folk thought themselves find witted and of ability, when they despised
God and thought to beguile him by their subtleties, as we see these courtiers and all the brave lads of the world do nowadays, and as we see these fine headed fellows do, which scoff at all religion. To their own seeming they be men of great wisdom, at leastwise when they have digged so deep, that (in their own opinion) God cannot spy them out. Yet notwithstanding, we may well call them fools, and not without cause does the holy Ghost, term them so. For why? our very wisdom and the chief point thereof, is to fear GOD, says the holy scripture. And indeed, even nature ought to teach us that. For what is a man, when he knows not whether he was shaped by haphazard, whether there be a God that created him, or if he be as a blind wretch, not knowing who is his God, that he may worship him and make an oblation and sacrifice of his life unto him? Must it not needs be that a man is worse than all the brute beasts in the world, when he is become so brutish, or rather falne into such blockishness? Yes verily. Then let us bear in mind the words that Moses uses here, and let us wey them as they be worthy, that we may apply our endeavor to the serving of our God, knowing that the having of that point is our true wisdom, and that all other things are but appendantes, and that by and by we run astray as soon as we have left the pure doctrine: insomuch that although the whose world commend us, and clap their hands at us, and we seem to be xcellent in all respects: yet in very deed we be witless, and were better for us a thousand times to be frantic, yea and stark mad, than to have wit and reason (to all likelihood) after that sort, and to be without any knowledge of our God.
But now let us come to the contents of the accusation and process that Moses makes here. Is not he thy father (says he) which possesses thee? Has not he made that? Is it not he that has shaped thee? Whereas he calls God the father of the children of Abraham; I have told you already that his calling of them so, is but in respect of adoption, because they had been chosen to be Gods flock and his Church. True it is that forasmuch as we bear the image of God, we be his children even by nature. But forasmuch as we be confounded in Adam, and Gods image was defaced in us: we deserve not that title, we be utterly bereft thereof. Therefore we must be fain to begin again unto him, so that although we were cut off from his household, yet he reaches us his hand, and of his own mercy takes us to be of his household again. This did he to the lineage of Abraham. For of his own free goodness he made him this promise, I will be thy God and the God of thy seed after thee. Thus you see by what title the Jews might claim God for their father. It was not for that they were better worthy of it thanother men, it was not for that they had attained such nobility by their deserts, or for that they had purchased it by their own policy, or for that they had gotten it by any other way or mean
[of their own:] but for that God had called them to it, as we have seen heretofore. And so much the less excuse had they, when they turned away from him, and lifted up their horns against him. For it is an inestimable benefit for us to have God to our father. Because that therein we be made fellows with the Angels, who are likewise called the children of God, in respect that they be members of our Lord
Jesus Christ. Seeing that God has called us to the fellowship of the Angels, to be their brethren and companions; what a lewdness were it to make ourselves underlings to the devils, and to submit ourselves unto their bonds and tyranny? What a dealing were it that I being made a companion to the Angels of heaven, should take the devil for my Lord and king? What a choice were that? Were I not worse than mad? So then, let us mark well, that when as Moses does here call
God the father of the Israelites, it is to enhance their unthankfulness the more, and to show their lewdness the plainly. [As if he should say,] Consider your former state. For God had advanced you wonderfully high, and you have willfully cast yourselves down to the bottom of hell. After which manner he upbraids the king of Babylon, that he had been as the morning star: and now behold (says he) thou art in the bottom of hell. True it is also that God calls kings his children, and likewise all Princes and Magistrates. But if we compare them with the children of the Church, and with the flock of our Lord
Jesus Christ: surely Gods calling of us to the knowing of him, and his marking of us out to ally himself unto us, does far surmount all the kingdoms and Empires of the world. And therefore it is certain that when men turn away from their alliance with God, it is all one as if they forsook heaven to go to the bottom of hell. For (as I have said afore) they cannot away with the company of the Angels, but will needs go to submit themselves in bondage to the devils.
And according hereunto Moses adds, that God had possessed that people, as he terms them his heritage. Whereby he does us to understand (as he will declare afterward) that God meant to have held that people as his own household, suffering the rest of the world to wander away and to become strangers unto him, whereas his will was to have the people of Israel as people familiar and well acquainted with himself. According whereunto he adds, It is he that has created thee, it is he that has shaped thee. And this creation is not the same that belongs to all men and to all the children of Abraham: but it is the same that is spoken of in the hundredth
Psalm. It is he that made us, and not we ourselves. And it is a very common speech in the holy scripture, to say that God has created and fashioned his Church. This is a people whom I myself have created, and they shall set forth my praise, says he, in the three and fourth of Esay. But it were needless to allege many places, for all the scripture is full of them. And it is a notable point of doctrine, that God declares us to be new creatures, as such time as he chooses us to himself. True it is that we be greatly bound unto him, for vouchsafing to set us in this world. For although he had made us but better beasts, yet were it a great thing that we might be counted the work of his hands. But it was not his will that we should be assess or Horses: it was his will that we should be reasonable creatures. This is so high a preeminence, that we cannot commend it sufficiently. Yet is that nothing, in comparison of his calling of us to the faith. Insomuch that when he tells us that he will take us to be of his Church, he does after a sort forget his former creating and says: that he gives us a far other thing than to have been mortal men, which is nothing in comparison to be of his Church. And this serves to humble us, to the intent we should not think ourselves to be come to the faith by our own power, but acknowledge the same to be the gift of God, least we should usurp the tide of the creator, by imagining ourselves to have gotten faith by our own ability, as the Papists do, who say that although they cannot do anything but through the grace of God, yet do they prepare and dispose themselves thereto beforehand. Again, they have a kind of concurrence, or running together, where through they be as companions with GOD, so as they work together with his grace, or else do so answer thereunto, that Gods grace does nothing but by halves. Loc at what oint the papists are: and by that reason they should be half their own creators. For I have declared already, (as the very truth is so), that it is a far greater thing for us to be counted of the Church, than of the common kind of men: for it is a far nobler creation to be the children of God, than to be the children of Adam.
Yet notwithstanding, the Papists do challenge the one half thereof to themselves, saying that they dispose themselves to it by their own free will, and that they deserve grace at Gods hand, and also that they work together therewithal. By which reason, the one half of this creation, which is the excellent, shall elong to men. And what a treachery were that? Therefore when we hear that it is God that made us, and not we ourselves; let us not make account of ourselves nor be puffed up with the wind of presumption which serves to no purpose but to make us to swell. Let us understand then that we have nothing of our own, but that all is Gods, in that it has pleased him to call us to his word, it is not we. A man might think it strange why it should be said, it is not we that have created ourselves: for there is none of us all but he knows it and confesses it. But if we have an eye to the fond and devilish overweening wherewith men are besotted: we shall see that this kind of speech is not superfluous, but that the holy ghost meant to exclude all such foolish imaginations, to the intent that men should not reserve ought to themselves, but yield fully unto God, that which is belonging unto him. And that is the cause also why S. Paul says in the second Chapter to the Ephesians; We be his workmanship, for he has created us to good works, namely which he has prepared for us before we were born. If men think themselves to be the founders of their own good works, yea or even of their good thoughts; they deceive themselves fore. God had prepared all those things beforehand in his treasures says S. Paul,, and now he has put them into us. And why? For we be his workmanship, it has pleased him to fashion us to another use. Thus you see how men are beaten down, and how God shows that he himself alone is to have the honor of the disposing and preparing of them. And so in this text whereas it is said, It is he that has created thee and fashioned thee: it is because it is a more excellent gift, that is to wit, that God prints his mark upon us, as who should say that we should be reckoned for his children, so as he gathers us unto him, and makes us in effect new creatures; by reason whereof our sin becomes the more heinous, if we deface the same again, and fall to wallowing of ourselves again in the filth and uncleanness of this world, as who would say it grieved us that God had not made us brute beasts at such time as he took us to be his children. And therefore we have to mark what the word import which Moses uses here: For his meaning is to show, that this people was the most lewd and most detestable that could be imagined, because they had forgotten such gracious benefits as could not be sufficiently commended. And look what is said of the Jews, agrees fitly to us likewise, namely that we must not forget Gods graces. We in these days have received no less than the fathers that were under the Law.
For we have the very pledge itself, which the Jews had not: that is to wit, our Lord Jesus Christ. He is the only son of God, and is come down to us from the bosom of the father. He has yielded us record of our adoption: the gate of paradise is now opened unto us: we may now not only call upon God as our father, but also call unto him with full mouth, so as we may cry Abba father, for that is the word which Saint Paul uses expressly. Seeing then that God has discovered himself more fully to us than to the fathers that lived under the Law: Surely our fault will be the more grievous and less excusable, if we yield so poor a recompense as is spoken of here. Again, has he not purchased us to himself? If he possessed the people of old time because he brought them out of the land of Egypt: let us see how much more he had done now for us than for them. True it is that Gods redeeming of the Jews was by the power of the death and passion of our Lord Jesus Christ: but that thing was not yet declared unto them, they had but the figures and shadows thereof. But as now we see that the blood of our Lord Jesus Christ has been shed for our redemption, and for the purchase of our salvation. And shall we now go trample under our feet the holy blood, whereby the covenant of the spiritual kindred which God has entered into with us, is ratified and confirmed? And as touching the Law, how does the Apostle speak of it in the Epistle to the Hebrews? As many (says he) as violated the tabernacle that was made by Moses, were not spared, their fault was unpardonable: and what shall become of us nowadays? Is not our lewdness much more shameful? Therefore let us bear now in mind that we be Gods precious possessions, to the intent we give not ourselves over to Satan. Moreover let us understand, after what manner he has created and fashioned us, and let us not refuse that grace: but sith he has vouchsafed to reform us, let us note stain ourselves with reproach, by going about to deface the image and workmanship which he has put into us.
Howbeit forasmuch as men do by all means possible plead ignorance, to the intent they might not come to account before God, nor be convicted or touched for their evil doings: Moses adds: Ask of thy fathers, and they will teach thee what thou has been: Inquire of all thine elders, and call to mind the time that is past. Here Moses meant to spurn forward the slothfulness of the Jews, because they did willfully bury the grace of God, and took pleasure in the not minding of them. Now although he spoke this to the Jews: yet notwithstanding, forasmuch as the same vice is common and ordinary through the whole world, and that we be too much attained therewith: it stands us in hand to think, that the holy ghost directs the like accusation to us nowadays. For after what sort do we call
Gods benefits o our mind? Do we bethink us of them evening and morning? Nay there is none of us all which shuts not his eyes against them, as much as he can. To be short, nothing grieves us worse, nothing troubles us more, than to be bound unto God. And yet is that the thing wherein all our happiness consists. For it is not with him as with mortal men. If we be overmuch bound to a creature, we will be as it were ashamed of it. I am so much in such a mans debt say we, that I wot not how to requite it. But if we consider how liberal God has been to us, it is a mean to confirm us still the more in faith, and to make us the bolder to repair still unto him: for he is the fountain that never dries. Think we that God can ever be diminished in his grace, or in any goodness? Nay. And yet notwithstanding, our naughtiness is such, that when God has bestowed never so great graces and benefits upon us, insomuch that we be as good as overwhelmed with them; all our seeking is to put them out of remembrance: let us mark well therefore, that Moses has not without cause blamed the Jews, and that we nowadays have need to be blamed after the same manner, and to be pricked forward like Oxen and Asses.
As concerning the Jews, he said, Bethink thee of the old time, call to mind the days that are past. As if he should say, How now you wretches? Must God give you wit and memory, and yet you not consider what he has done heretofore? The wit of an Oxe or of an Ass extends no further than to the things that are present: but men have reason to consider of things past and of things to come. For we have a certain foresight of things to come: we make comparison of things past, experience shows us how to dispose things in ourselves. Now if we apply not all this to consider how God has ever governed us, and how he has showed himself a father towards us, shall we not be guilty of perverting the whole order of nature? So then, not without cause does Moses say: Bethink thee of the old time. And afterward he says: Thou has witness now: Inquire of thy Fathers, inquire of all those that have lived afore thee, and they will tell thee news; they will show thee, that at such time as thy God divided the nations of the world, and made the partitions between people and people, he had a special regard of thee and showed plainly that his adopting and choosing of thee was not in vain. For the mark that he aimed at, was to dedicate thee to his service, and to reserve thee for his own inheritance. Now then, is it not a perverting and confounding of the order which he had set down to be inviolable, when thou turn so away from him? yes: for he had shouled thee out from all the heathen, and chosen thee as it were for his own portion. That is the thing in effect which Moses meant to say unto the Jews.
And this text ought to teach us, first to be mindful of the benefits which he has done to our fathers, although we have not seen them in our own time. For that is a thing whereon we must set our minds.
Has God given us wit and reason but only to conceive things present and which we see with our eyes? Nay, our understanding must proceed further, yea and all must be referred to the honor and glory of him which has given us that understanding. And it stands us so much the more in hand to mark well this doctrine, because we see men fickle headed and given to all vanity and fond speculation. True it is that we would be loath to be as men of understanding: there is none of us all, but he labours for it. And yet for all that, what is our understanding, but an inquiring of the things that pass our capacity?
Men never cease to be inquisitive of the things that are far above their understanding, yea even of things needless and unprofitable: insomuch as they will needs know what God did afore he made the world, and such other things. Again, as touching stories, if a man occupy himself in them, it is but to range abroad here and there, without consideration of Gods doings: insomuch that God is quite forgotten of Gods doings: insomuch that God is quite forgotten, and things are not referred to their right and due use. We see then how men run roving, so as they can babble well enough of things past, that you would take them to have good knowledge of them. But it is but in things unprofitable, and in the meanwhile God is let alone, and they have no regard at all of themselves. But contrariwise it is showed here, that when we talk of matters of old time, and enquire of things that have been done long ago, we must keep this order of proceeding, that we have an eye unto God, how he had governed the world, and always showed himself righteous, faithful, upright, good, and pitiful. First therefore let us consider that. And afterward let us come unto ourselves: and sith we see that he has separated us from the nest of the world, and taken us for his children without any worthiness of ours, preferring us before those which were nothing inferior to us: (for indeed we be no better than the rest of Adams children:) seeing (say I) such goodness of God towards us, we ought to apply our endeavor to know the same well: and by inquiring of former years: we ought to behold Gods working, to the end he may be glorified at our hands, for that we have found by experience, that we be so many ways bound unto him; and that the infinite goodness which he has showed towards us, may provoke and inflame us to yield ourselves wholly to the serving of him. If we so do, we shall not be blamed for the unthankfulness, for which the people of Israel are blamed here by Moses. For consequently all those whom God has called unto him, shall be comprised under the same condemnation, unless they can skill to benefit themselves the better by his gracious dealings.
But now let us cast ourselves down before the majesty of our good
God with acknowledgement of our faults, praying him to make us to feel them more and more, so as we may not only condemn ourselves with our mouths, but also utterly dislike of them, and turn again unto him with a true meaning mind, to obey him and to submit ourselves to his good will: and that therewithal he may so work in us by his holy spirit, that sith he has vouchsafed to begin to make us new creatures, he do also reform us to the full, until we be horoughly clothed with his righteousness, and that all our imperfections and vanities be mortified: That it may please him to grant this grace, not only to us but also to all people, and c.
On Monday, the 1st of June,
1556 The 180th Sermon which is the third upon the two and thirtieth
Chapter
8 When the highest divided to the Nations their inheritances: and when he separated the Sons of men: then did he set the bounds of Nations according to the number of the children of Israel.
9 For the Lords portion is his own people, and Jacob is the meteline of his inheritance.
10 He found him in a desert Land, and in a horrible wilderness where nothing was to be heart but roaring. He led him up and down, and gave him understanding, and kept him as the apple of his eye.
11 As the Eagle stirs up her nest, hovering over her young ones, and spreading out her wings, takes them up, and carries them upon her wings: We have seen already heretofore, how the intent of Moses in this text is, to show the children of Israel how greatly they be bound unto
God, in that he loved them, and chose them out from among all the nations of the earth, and adopted t hem to be his children without any desert of theirs, or without having any respect of their worthiness, only of his own mere mercy. Now hereupon he says, That when God distributed the world into parts, assigning all
Nations their Countries: he held still this Land for the heritage of this people. True it is that notwithstanding this, he did as it were lend the land of Chanaan for a time to the old inhibiters thereof, that is, to the Hethites, the Hevites, the Pheresites, the Chananites, and such like. His assigning of that Country to them was not forever, for he reserved it till the time that he should fetch his own people out of Egypt. And we must mark, that at that time Abraham was not yet born, neither was there then any people of Israel. How can it then be, that God should be provoked by any desert, seeing he took the thing which as then had not any being? Yea and let us mark always, that the people which was to issue out of the stock of Abraham, has been no better thanother nations, if God had not wrought in them.
Therefore it is to be concluded that God uttered an infinite goodness towards that people, and that his will was t hat they should be looking glass of the grace, to the whole world. And whereas Moses says, that God divided lands to Nations, according to the number of the children of Israel: he makes here a comparison between the offspring of Abraham, and the seven nations that dwelled in the Country, which they entered into and possessed afterward. Surely they were a great multitude of people, and seven sundry nations were of them: and yet our Lord preferred one linage before them all. True it is that he increased the same linage beyond the opinion of men, according to this promise which he had made to his servant
Abraham. Number the stars of the Sky and sand of the Sea if thou cant: for so shall thy seed be in multitude. But who would have thought that for one households sake, there needed so great a land as that seven nations should have been driven out of their country, to give place to them that were descended of one barren man, as the prophet Esay tells them, saying: Go seek your original, get you to the stone that you were heaven out of; for Abraham was alone, and Sara was a barren woman to her uttermost old age: and yet has God made you to issue out of these two stones as it were by miracle, and not by the common order of nature: know you therefore that he has wrought so mightily toward you, that of duty you ought to be the more provoked to serve and honor him, that his glory may shine forth in you. You see then that the meaning of Moses in saying, according to the number of the children of Israel, is that forasmuch as God had foreseen that he would adopt the offspring of Abraham; he gave the Land of Chanaan, not to one people alone, but to seven
Nations in number.
And here we have to note in the first place, that inasmuch as the office of distributing the world into portions is attributed unto God: we sojourn as it were by his appointment, so long as we dwell here below. True it is that the children of Israel had a peculiar state: but here Moses speaks of the whole world, accordingly also as the same is treated of in the hundredth psalm and in other places. And that ought to make us to live in the fear of God, wheresoever we be. For why? We be found at his cost, and our dwelling upon earth is not by haphazard, but where it pleases him to maintain us. You see then how it is a profitable lesson to teach men to live as in the presence of God, because it is he that has appointed them to dwell there. But by the way we be warned also, ot to trouble the bounds of places or the common order, but to hold ourselves every man to his own, without encroaching upon other men. For why? God has ordained bounds in the world from the beginning. This being so; let every man now abide in his own possession; and let not men trouble nor molest one another. Yet notwithstanding we see how malicious men are. For ambition and covetousness have caused all the bounds to be broken which GOD had set in the world. Nembrod began first with setting up the kingdom of Babylon: and afterward other men became desirous to win one from another. You see then how men have perverted the order that God had set in the world like insatiable gulfs. But howsoever men have dealt, yet has God always so bridled them, that for all their greediness they could never set such confusion, but that some certain order has remained still. Howsoever the case stand, let us mark well, that Gods creating of men was not to cast them here at aladventure: but that his ordaining and settling of the earth was to the end we should dwell therein. And truly we know that the earth was covered with water, and naturally the sea ought to be above the earth, so as all virtue that we have any dry place whereon to set our foot. And who is the doer of that? As soon as God commanded the waters to withdraw, by and by there was place form men to dwell on. Seeing then that we live here, and that the earth does feed and sustain us, let us assure ourselves that therein God shows his pity towards us. And therefore let us serve him with the earnest mind, and every of us be contented with that which he has, without intermeddling within other mens bounds. Let us not through covetousness rake to us the things that belong not to us: but let every man hold himself as it were locked up, because we offend God and not men when we seek to encroach upon that which he has not given us.
Now then, seeing that Moses tells the people of Israel that they be bound unto God for his allotting of their inheritance unto them in the land of Chanaan, yea even before Abraham was born: there is much more reason that we should magnify the inestimable goodness of our God, in consideration of the heavenly heritage which he has promised and prepared for us. For his preparing of a place for us in heaven, was not at that time when he parted the world into portions: but even before the world was created, as says S. Paul. For before there was either heaven or earth, God having adopted us to be his children, prepared a dwelling place for us above. Sith it is so, we conclude that he had no respect of any worthiness in our persons, ne looked that we should merit or deserve aught at his hand: but only used his own free goodness. You see then how we must be carried up above the world as oft as we think upon our salvation.
And the reason hereof is added forthwith by Moses, namely, Because they were the people of God, and his portion, and Jacob is the meteline of his inheritance. Then if it be demanded, why God in making partition of the world, preferred the children of Israel before all the residue, and why that one house was so dear unto him, that he vouchsafed to appoint them in country certain: If it be demanded what moved God thereto: Moses answers, it was because Jacob was his portion and the meteline of his heritage. As if he should say, You poor souls, your God has used such gracious goodness towards you, as you cannot say there was anything on your own behalf, or that you had any virtue in you, or (at a word) that you can dim Gods glory any whit by your own deserts. There was no such thing; for all proceeded of his own free adoption. What was the cause that the linage of Abraham became Gods inheritance and as it were his portion? For by the word Meteline here is betokened a part or portion. For in those days men measured Lands by Metelines, and that is the cause why the word Cord, or Meteline is so often spoken of in the holy scripture, when mention is made of distributing or dividing into portions. Now then if it be demanded why the people of Israel belonged more to God than all the rest of the world; or what affinity or acquaintance there was more between him and them: it cannot be said that they had purchased or procured more to themselves, or that they were nobler than all other men, as we have seen heretofore.
What cant thou say (says Moses in the seventh chapter?) Has God chosen thee, because thou was a nobler, a worthier, or a more renowned Nation than any other? No: but for the love which he bare to thee. Therefore like as in that place Moses used the word Love, to show that Gods own free goodness moved him to take Abraham and his offspring: so in this place he says, Know you that your God has chosen you, and that it is his will to take you for his heritage. And so you see in effect, that to take away all pride and presumption from the children of Israel, and to show them that they could challenge nothing to themselves, Moses brings them back to the wellspring which the whole scripture shows us, to wit, that all the benefits and gracious gifts which God bestows upon us, and which we receive at his hand, proceed of his own mere goodness, without being bound thereto, or without inclining thereto in respect of any desert of ours, but only because he loves us, yea even without any cause why that we can allege: for we bring nothing at all unto him. That is the thing which we have to bear in mind.
And if this doctrine was true as in respect of the Land of Chanaan: what shall it be in respect of our coming to the immortality of the heavenly glory? The people of Israel could not obtain the land of Chanaan by their own deserving, but GOD was fain to love them even of his own mere mercy, where through he did them all the good that they received at his hand. Yet notwithstanding, that land was nothing in comparison of the immortal life. Whereas it is said that we be reformed after the image of God, to be partakers of his glory, and that e be his heirs, and companions to the Angels, yea and to our Lord Jesus Christ: it is a far other thing than the land of Canaan and the sustenance that is given us for this transitory life. And therefore let us understand that men are worse than blind, yea and more than mad, when they think to attain to so great good thing by their own deserts. Yet notwithstanding, we see how this devilish opinion has reigned and had full scope in the world, and how the Papists are still at the same point at this day, that when the inheriting of paradise is talked of, [they say] that men must purchase it by their own merits.
And in the meanwhile they consider not how the immortal life is named an inheritance, because it depends upon Gods free adoption.
And whereon is Gods free adoption grounded, but upon his choosing of us before the world was made; I say upon his choosing of us, even of us which were forlorn as well as the rest of the whole world? For we know we be all cursed in Adam. Again, what is the cause that he chooses us, who were like to those whom he rejects? What is the cause that he proceeds yet still in drawing us unto him? Shall we find the cause thereof in ourselves? Alas no: but we must discharge ourselves of all overweening, and repair to the foresaid fountain of his free goodness. And therefore let us bear well in mind, that here we be warned, that we must not seek the cause of our salvation in ourselves nor of any of all the benefits which God bestows upon us, no not even in respect of this present life: and therefore that we can much less seek the cause or ground of the promised immortality, in ourselves or in our own deserts, but that we must magnify his mere goodness in that behalf. And seeing that God has chosen us to be his heritage, we must suffer him to possess us. But there is a greater reason in respect of us than of the Israelites; because he has not only reserved us in creating the world, but also purchased us by our Lord
Jesus Christ. Does not this price which God has bestowed for our salvation to the intent we should be his heritage, deserve to have us wholly at his devotion, and that every man should so endeavor to dedicate himself to his service, as that he might have the dominion over us? So then, let us not play the traitors in bereaving God of the thing which he retained to himself when he vouchsafed to have us to be of his Church. Also let this move us that he will not possess us, but upon condition that as we enjoy him, so he may enjoy us: and what an exchange is that? Consider what we be. We be dung, filth, and utter cursedness, and yet you see how God accepts us for his heritage, and for his part would that we should possess him. Sith it is so, what an unthankfulness is it, if we continue not in obeying him, that he may possess us?And let us mark further, that there is not anything which ought to move us more to the serving of God, than to come to the knowledge of our free election, so as we know that his beginning to do us good is not now presently, but before we were born, before the creating of the world, insomuch that he took us to him and adopted us forehand even before that time. So much the more ought we to abhor these rascals which would have the doctrine of Election abolished: for by that mean they overthrow the whole ground work of our salvation, as though they should stop the spring from whence the water flows, so as we may no more drink thereof.
For how shall we know that God has called us to salvation, but for that he has loved us without any desert of ours., and taken us beforehand to himself, even before the world was created? Also how shall we know ourselves to be beholden to him for all things, and that he is not bound unto us; unless we come to this point, that we were like to those which perish, so as there was no difference at all between them and us, saving that he has marked us out to be his, without finding any cause in us why, that we were dearer to him thanother men, and that he made more account of our welfare, all which things are grounded upon his everlasting unchangeable purpose and will, the reason whereof is incomprehensible to the world? They therefore which go about to abolish this doctrine, are deadly enemies to God his glory, and to our salvation, and would (as much as in them lies) deface all religion. That (say I) is the thing which we have to remember upon this Text.
Hereupon Moses shows yet better, how God has uttered his goodness towards the people of Israel. He found him (says he) in a desert land, in a desolate place, in a dreadful wilderness where was nothing but roaring of wild beasts. There he led him up and down, there he nurtured him, there he kept him as the apple of his eye. If the people of Israel had not served as slaves in Egypt, and travelled through the wilderness: Gods goodness had not been so well known and so glorious as it is at this day. For why? Whereas God took Abraham out of his country, and brought him into a strange Land, and afterward gave him a son when he was upon the point of a hundred years old, and that of that one child there issued such an infinite multitude: it might well have been said that God had showed favor to that linage: but yet so blind are men in considering Gods goodness towards them, that it would never have been perceived how God uttered his bountifulness towards the stock, unless Jacob had gone down into Egypt, and that the people of Israel had been kept in cruel bondage, as Moses reports in Exodus. But when they had been held in such slavery that the king of Egypt had commanded all their men children to be slain: then were they come to the uttermost pinch. And then did God fetch them away, and make them to pass the red sea, having wrought a great number of miracles before. By means whereof they were after a sort wakened, that they might the better bethink them how dearly God loved them and how much he set by them, seeing he vouchsafed to yield so great and so stately records of the goodness and favor which he bare towards them. Moses therefore following the same reason, says here, Look back to your first original from whence you be issued. Did God find you in a fat and fertile country, as though he should say, I will maintain you n the state wherein you be: for it is not enough for men to have a convenient and easy dwelling place, unless I preserve them and hold them under my protection. You therefore shall be mine, and I will be your safeguard. Did God find his people in such state? No. And therefore Moses says to the children of Israel, Consider from whence you came, and from whence your God has fetched you. Were you not in wilderness says he? Yes; that then is the place from whence he has fetched you: and so much the more ought you to consider the favor which he has showed you, that you m ay perceive how much you be bound unto him. Now then, you were in a wilderness: and after what sort? There was not one grain of Corn to feed you withal, there was not one drop of water for you to drink, he was fain to make water to issue out of a dry rock miraculously for you, he made Manna to fall from heaven. You were in a place where you could not build you one house, you were there among the wild beasts, so as you must needs have perished, and therefore a man needs not to use long discourses to show how God was bountiful unto you. For you were as good as in a grave by the space of forty years, and yet God kept you alive after a strange fashion and unknown to men. You were destitute of food and drink, and God furnishes your turn. Your shoes, your hose, and your garments did not rot all that while. Now then, seeing that God maintained you after that manner against the common order of nature; did he not show thereby what care he had of you, and what love he bare unto you? So then, look that you never forget so great benefits, specially being so many and so huge in number as he has done for you.
Now we see the meaning of Moses in that he says that God found his people in a wilderness, a dry and barren ground, a desolate place.
And the selfsame thing means Ezekiel in his sixteenth chapter, where he upbraids the people of Israel with the unthankfulness which they had showed. What are you, says he? For I took you coming out of the land of Egypt, as a Child born out of time. The child that so comes out of his mothers womb, is all to berayed, and he should perish in his own filth, if he were not rid of his spots and blemishes, and washed from the uncleanness which he brings with him. To be short, he rehearses all the things that are wont to be done to a child that is newly born. Again he uses another similitude which is, as if a man should find a wretched harlot that were stark rotten and ready to fall in pieces by reason of her infections. And I have washed you and made you clean, yea and I have taken you in marriages: and do you not know that to be a benefit? Thus we see that Ezekiel has followed the same order which Moses did in abasing the Children of Israel, by bringing them back to their first state, to the intent they should learn that Gods advancing of them after that fashion beyond all expectation of man, was to the end his grace might be better known in them.
And now to apply this doctrine to our own instruction, let us consider what we be before God chooses us. It is said that he found his people in a wilderness. True it is that he had adopted them before that time, insomuch that the promises were made unto them before they went down into Egypt. But it is enough that the people were there in so miserable state, to the end they should perceive that God had at that time given them as it were a second birth, and so does the scripture customably term it. But now let us come to ourselves. In what case does God find us? In what state does he take us? We be the children of Adam, that is to say, cursed, and heirs of everlasting death. There is nothing in us but sin, there is nothing in us but corruption, God must needs reject us and hate us, he must needs become our deadly enemy, and utter his vengeance upon us. To be short, we be in the dungeons of hell, until God have reached us his hand, and had pity upon us. It is not for any man to exempt himself from this confusion: for from the greatest to the least of us, we be all plunged in it. Now let us boast of the things which we have of nature.
For God finds us void of all goodness, we have not one drop of virtue, wisdom or righteousness: but contrariwise we be full of corruption, we be ready to burst for filth and uncleanness, we be bond slaves to Satan, under the tyranny and bondage of death, and at a word we be plunged in hell. At that point are we when God chooses us, that is the point whereat he begins our salvation. Now sith it is so, let us learn first of all to rid ourselves of all pride. And although Satan beguile most men, making them to believe that they can deserve at Gods hand: yet let us assure ourselves that we be beholden to Gods free goodness for all things. Mark that for one point. To the intent that all mouths may be stopped before God (as says Saint Paul) let us so humble ourselves, as that we make not any mo allegations, as who would say, we have done this or that: but let us preach the mercy of our God, and let us declare that he is the beginning; the end and the increase of our welfare, so as we draw out of that fountain wherewith to satisfy us, without seeking of any piece of our salvation either in ourselves or in any creature. Otherwise we make ourselves to believe wonders, and they shall serve to feed us withal: but indeed it will be but deadly poison to make us to burst.
And now let us mark well, that Moses having said that God found his people in a wilderness, adds that he led them up and down there, that he nurtured them there, and that he kept them there as the apple of his eye. By this term of leading up and down, Moses does the people to understand, that it was not for a day or twice, nor for some short time that God made them to taste his goodness, but that he had continued it by the space of forty years together. Likewise, his heaping up of these words together, A desert land, a desolate country, a place full of roarings, a barring ground, is not or naught, but serves to touch the people the better to the quick, that they might call to mind what plight they had been in before their coming into the land of promise, where Gods blessing was powered out upon them most abundantly. And therefore the word Lead betokened as much at that time as if Moses should have said, You wretched people, had God uttered his love and goodness towards you but for one month, the same ought to have been remembered of you for ever, so as you should never have forgotten it. But now, it is not one month no nor one year, but whole forty years together, that God has held on and continued his goodness towards you: of all which time your fathers having not a crumb of bread to eat, were miraculously fed with Manna from heaven; nor having any wine or other liquor to drink, had water given them out of the rock. And as they shifted from place to place, God gave a continual course to the water wherewith to refresh themselves and their cattle. Seeing then that God has so imprinted his grace that it may be well known of you in the greatest number of good turns which he has done for you: you be the less to be held excused, if ou make not account of the glorifying of our God, who has showed himself so liberal towards you.
But we must always mark, that the speaking of these things by Moses to the Jews is after such a sort, that his doctrine is behooveful to us at this day. And therefore we must understand, that God leads us up and down in this world, to the end we may have the more leisure to fell his favor, if we perceive it not sufficiently in one day. True it is that if we should have experience of Gods goodness but once in all our life, the same ought to suffice us, at leastwise if we had not our eyes blindfolded, or that we were not short witted to forget Gods doings out of hand. If he had once given us any record of his fatherly love, we ought to acknowledge the same and to mind well that lesson, and to exercise ourselves therein daily both even and morn. But what? Because all is marred by our vanity, and all the good that God does for us is by and by forgotten: therefore does he train us in this flightful life, and lead us up and down after such a fashion, that we be put in mind of our wretchedness many ways. The happening of so many necessities and Gods delivering of us from them, is to the intent that we should bear it the better in mind; how he not only succours us once or twice at our need, but also holds on with his favor throughout yielding us record by infinite ways that he is our father and takes us for his children. After this manner ought we to wey this word Lead, when God tosses and turmoil us to and from in this world, making us to feel manythings, so as we have not one continual state of quietness, but are fain to walk one while one way, and another while another, and anon to go clean back again, enduring now cold and now heat, and another time hunger, and being vexed sometimes with noise of wars, sometimes with sickness, and some time with other things. Now when we be so led up and down, let us assure ourselves that our Lords meaning is to make us to come to the knowledge of his goodness.
And hereunto Moses adds farther, that the people were nurtured.
Truly the chief learning and instruction which they received was by the law. Yet notwithstanding, all the warnings that God gave them in the wilderness, served to nurture them., Moses therefore speaks not here alone of the Law which was uttered to the people to give them knowledge of Gods will: but also generally of all the instructions and warnings which God gave them by the space of forty years, as when he punishes the idolaters, when he punished the whoremongers, and such as were given to their lusts, and when he punished the rebels.
For at those times it behooved them to receive new instruction. Yea and all of us must understand, that generally all the benefits, all the threats, and all the punishments which God at any time used towards the children of Israel, were as many instructions to them. But we must mark here that it is Gods will that we should learn by them so long as we live in this world. For like as he executes the office of a schoolmaster towards us, so will he have us to play the good scholars under him, and to profit in the doctrine which he delivers us. And it is a very notable point, that God will not have us to live here like brute beasts without reason and understanding. Whereto then ought our life to serve here, and whereto ought it to be applied? Wherein ought men to busy themselves during the time that they be here beneath? To profit Gods school. That is the end whereunto we be sustained and maintained here. But we abuse the life wickedly which he gives us, applying it clean contrary to his will, if we become not every day better thanother. Therefore let us not lose our time, but let us employ it according to the meaning of our God. And when we rise a mornings let us think with ourselves, God has preserved me hitherto to the intent I should profit in his school, and therefore I must not forget the benefits which God bestows upon men this day, but make them means whereby to confess my faith, that the praise of all goodness may be yielded to him, and I employ myself with so much the better courage to the serving and honoring of him, knowing that he furthers my salvation continually more and more, seeing he draws me to him by so many means: and therewithal I must also learn to stand in awe of him, that I may yield him his due reverence. Likewise when evening comes, let us consider thus with ourselves, seeing that God has vouchsafed to employ me hitherto in his service, it is good reason that I should hold on still, and that I should not turn away from him. Therefore when we have reckoned all things well, we shall find that there has not passed one day no nor one hour or minute wherein our God has not given us some instruction. And if we fare never the better by it, who is too blame for it? Then have we here a very profitable lesion, namely that as long as we live in this world, we be in Gods school, and that he for his part ceases not to give us good instructions and furtherance to our salvation. Wither he bestow his benefit upon us,, or hastise us for our sins, or show us examples of his goodness, or of his wrath and of his rigor in punishing such as have done amiss: all of them are ever instructions for us to fare the better way.
Now in the end, Moses adds, that God kept that people as the apple of his eye. Here is a similitude which ought well to ravish us to wonder at it. For Moses could not have used a sitter speech to show us what care God has of us and of our salvation. He says here that if God were a mortal man, he could not more charily keep the apple of his eye, than he kept his people. We know it is the tender part of all a mans body. If a man be stricken on the head, or on the hands, or on the arms, it may be born with: but if he be but touched on the apple of his eye, all his body starkles at it: we be as greatly grieved at it as if a man had stabbed us in with a dagger. It would not grieve us so much to have one of our arms cut off, as to have but a phillup with ones finger upon the eye. And it is expressly said, that God keeps us not only as his arm or as his leg. True it is that God has neither arms nor legs, we must not imagine any such thing in him: but he borrows a figure from men, to make us understand the thing that else were too high for us to reach unto. For if he should speak according to his own majesty, we could not conceive him: but he stops to us and uses a manner of speech that is agreeable to our rudeness and infirmity.
His saying then is, that he will defend and preserve us, not as a mortal man does his arms or his feet, but as he would do the apple of his eye. Whereby we learn that God utters such a chariness in preserving the people of Israel, that if all the gentleness and loving kindness in the world were put together, it were nothing in comparison of the infinite gracious goodness which he shows in that behalf.
And this is said for us also. God must be fain to keep us as t he apple of his eye, as he himself speaks thereof by the Prophet Zacharie. For Moses makes here a recital: but there is a promise which serves for all ages. And likewise also it is said in the Psalm according to that which Moses had set down afore, Lord keep us as the apple of ones eye. This prayer was penned by the holy Ghost for all the faithful: and it is needful for them, as I have said. For let us see what our state were without it. We be in danger of a thousand deaths, not without cause is Satan named the prince of this world, and what power have we to withstand him? He says fiery darts against us, there is not that stroke which he strikes but it were deadly, if we were not defended and preserved by the wonderful gracious goodness of our God.
Seeing it is so, it stands us in hand to be maintained by him, yea and to be so maintained, as he overcome all the dangers that may befall us in this world, and also all the assaults which we may have within ourselves. God I say must be fain to overcome them all, or else we shall live in continual doubt and anguish, and not know where to become every minute of an hour. We should be shaken with despair of our salvation, were it not that we were thus shielded by God, yea even in such sort, that if we were to endure all that ever could light upon us in this present world, yet we might conclude with ourselves, that God will get the upper hand howsoever the world go.
And here is added another similitude, that is to wit, that God played the part of an Eagle or of a Hen in speaking after that manner. Now we know that in the holy scripture there is often mention made of Eagles. And why? Because they be much commoner in that country than they be hereawayes: and the Prophets after Moses time did apply themselves to the common manner of speech of that country.
Therefore let us mark well that whereas here is speaking of an Eagle, it is as much as if God should say, Go to, I have been as a Hen is towards her Chickens. Here we see how God stops to us. When the case concerns Gods majesty, we see how the very Angels do cover their eyes, and are not able to look upon it, accordingly as the Cherubins are described unto us by the Prophet, namely that they have wings to cover their faces, withal, because they could not abide to behold the glory of God, without dazzling of their eyes. Now if the Angels of heaven cannot stand before the glory and majesty of God, but that they must be fain to cast down their eyelids: what shall we be able to do? And yet notwithstanding God likens himself here to a Hen. And why? to the end to upbraid us with our unthankfulness.
For he should never need to use such similitude, if we were not too blockish, not considering his gracious goodness when he utters it unto us, insomuch that although we have the fruition of it, yet notwithstanding we perceive it not. Therefore to rid us of this brutish blockishness, God is fain to say. You wretched people, know you not that I am towards you as a Hen that broods her chickens under her wings? So then, let us mark first of all that here we be reproved of the over great blockishness which is in us, in that we consider not Gods benefits. That is the cause why God uses such comparisons: And yet is not that any derogation at all to his glory or highness. For his goodness and his power are things that agree well together; they be no such things as cannot abide to match one with another. God is mighty, God is dreadful in his majesty, all that is true: but yet is his goodness as infinite as his power. And what imports his goodness?
That he should be as a Hen. And therefore let us mark, that this dealing of God must not diminish his glory, so as we should not worship him with all humility and reverence: but rather touch us to the quick, that when God (having bestowed so many benefits) upon us, and we think not upon them but do bury his goodness in forgetfulness) upbraids us that he has played the Clock hen towards us and we could not abide it: we may learn to apply all our wits to consider how good and gracious God is towards us, and that knowing him to be so, we may also assure ourselves that he ought to be worshipped in his glory and majesty, to the end we may be subject to him and come shroud ourselves under his wings, to be defended by him. But this shall be laid forth more at large tomorrow if God will.
Now let us fall down before the majesty of ur good God with acknowledgement of our faults, praying him to make us feel them better, yea in such sort, as we may return to him with true repentance, acknowledging the transgressions and iniquities which we have committed, not only to obtain forgiveness of them, but also to be maintained by him all the time of our life: and that in the meanwhile it would please him to keep us to himself and correct all things that are contrary to his righteousness, and do hinder us from giving ourselves wholly to him as we ought to do. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, and c.
On Tuesday the 2nd of June
1556 The 181st Sermon, which is the
fourth upon the two and
thirtieth Chapter
11 As the Eagle stirs up, and c.
12 So the Lord alone did lead him, and there was no strange god with him.
13 He carried him up to the high places of the earth, and made him to eat of the fruits of the fields: and he made him to suck Honey out of the Rock, and Oil out of the hard stone
14 He fed him with butter of kyne and milk of sheep, with fat of Lambs and of sheep fed in Bashan, and Heegoats, and with the fat of wheat: and made thee to drink the juice of the most excellent grape.
15 But he which ought to have been upright, became fat and fell to kicking. Thou art become fat, lusty, and thick. And so he forsook God his maker, and regarded not the strong God of his welfare.
Yesterday we say the similitude which Moses brought in to express what goodness and gentleness God used towards the children of Israel: for he dealt with them as when a hen gathers her chickens under her wings. We see them how God does in such wise utter and make known his infinite power to his children in the preserving of them, that free stops to them, bears with them in respect of their frailty, and (at a word) makes himself like a Clock hen. Now it remains on our side, that we knowing our own feebleness, should flee unto God, and hide ourselves under his wings, that we may there be defended and kept safe. And we must not be afraid to preace unto him, for his majesty ought not to be terrible to us any more sith we see he has made himself familiar with us, and draws us to him by gentleness. And surely it must needs be that we be destitute of wit and reason, if we go not to seek him: for how shall the little chicken do, if he be not under his damns wing? Much less can we continue without the protection of our God; than little chickens can do, if they run not under the wings of their dam which leads them. But in the meanwhile we fare little the better by this lesson. For although we be warned sufficiently of our infirmities, et do we not cease for all that to be blinded with presumption, insomuch as every of us thinks to maintain himself well enough. And by that means we hold scorn of the help of our God. Or else we be so full of distrust, that although he call us to him with all the gentleness that can be devised: yet we cannot find in our hearts to come to him, but do always stand in doubt of him. And that is the cause why our Lord Jesus Christ finds fault with the city of Jerusalem, that when as he would have gathered her chickens together, she would not. He makes even a complaint of it in way of lamentation, saying: O Jerusalem Jerusalem, how often would I have gathered thy children together, as the Hen stretches out her wings to gather her young chickens to her, and thou has despised that great benefit, thou has not vouchsafed to shroud thyself under me. I have been desirous to make thee to feel my power to the maintaining of thee in your estate. But what? Thou has been fain to feel heretofore many chastisement because of your unthankfulness: but the time will come that thou shall be utterly destroyed. Let us beware that God have not like cause to find fault with us nowadays, and to power out his vengeance upon us after he shall have born with us a long time. For the foresaid threatening which our Lord Jesus
Christ made, befell not out of hand. God had many ways assayed to gather the city of Jerusalem unto his obedience: and when he saw them to stubborn that they were past amendment, he punished them according to their desert. Therefore let us not tempt the patience of our God, but when we see him spread out his wings to gather us to him, let us run to him, and let necessity drive us thereto: For what shall we do if our Lord keep us not? Again, Let not fearfulness or doubting keep us back from him. For what can he do more, than abase himself after the manner of a clock hen, to the intent that his majesty should not be terrible to us and scare us away?
Let us mark further, that God plays the part of a clock hen in all points, to gather us under his wings. For on the one side he calls us unto his tuition by the preaching of the Gospel, promising us that the power of his holy spirit shall not fail us, but that it shall defend us against all the assaults of Satan, according as it is said that all the fortresses of hell shall be able to do nothing to us, if we be grounded upon the faith of the Gospel. Besides this, we know hat God watches over his servants, and that he guides them. Therefore let us strike to those promises, and suffer our Lord to use his kindness, as he sets it forth by this similitude; and sith we see he is willing that we should come familiarly unto him; let us not play the wild beasts.
Now, it is said immediately after that God alone lead his people, and that there was no strange god with him. This serves to condemn the wickedness of the children of Israel, which could not rest wholly upon God; whereas he was so sufficient for them: for they had found by experience, that they needed not to seek any other. And not without cause is this set down. For although men do not utterly refuse Gods help, yet can they not content themselves with it, but they fall to ranging and roving and make by leaps, bearing themselves in hand, that it will be good for them to match some other help with God. Lo at what point we be. For we would be ashamed to say that God can do us no good, and that we can well forbear him. Therefore we can find in our hearts that he shall have the first place and chief preeminence: but we cannot find in our hearts to rest wholly upon him, but we fall to conceiving of fond imaginations, O, God is far from us, we deserve not that he should have care of our salvation, and therefore it were good for us to get us this or that. To be short, in all ages men have sought occasion to turn away from God, not by falling quite and clean away from him, (as I said) but by making a mingle mangle, and by seeking still the things which have seemed best to their own liking, as though God were not enough of himself alone.
In respect of such naughtiness it is said here, that there was no strange god with him when he led the people through the wilderness, and conveyed them into the Land of promise. The God which had adopted Abraham, the same which made both heaven and earth, the same which afterward did set forth his law, even the same was he alone, and he called not any others to his help. True it is that God continually used the service of his Angels for the welfare of his people, and for the maintenance of his Church: but yet does it not follow that he borrowed aught of them. Whereas it is said that the Angels are appointed to have care of us, it is not to stop us from repairing right forth unto God, nor to darken his brightness thereby, that men should honor him the less: for the Angels are nothing as in respect of themselves. And therefore the holy scripture terms them the virtues or powers of God, for he uses them as his own hands. Not without cause therefore does Moses say, that God was alone in the leading of his people, and had not any strange god with him. For we see how those wretched folk forbear not to forge idols to themselves.
Insomuch that although God 400 years before had promised to redeem them, although he had showed himself to them so many sundry ways, so that they had everyday some new visible token and that the cloud by day and the fire by night were a warrant of Gods presence: yet notwithstanding they forbear not to invert new superstitions. And why? Because that (as I said afore) such is our cursed inclination that we cannot repose ourselves upon God alone, but we fall to ranging here and there, and our wits are roving abroad to invent idols to ourselves. For this cause does Moses here reprove the lewdness of the children of Israel, which could not hold themselves contented with God, though he gave them sufficient cause.
But now let us apply this lesson to ourselves also. For we see what the Prophet Esay says where he speaks of the redemption that was to be wrought in the person of our Lord Jesus Christ. It is said in the 59
Chapter that God sought and looked about himself he could find any help to redeem the world. Not that God was cumbered with the matter, or that he wist not what he had to do but by that figure the Prophet expresses the better, that it was only God that redeemed us, and that he was not helped by any other. Therefore when he had sought, he found that he should be fain to use his own only power.
Then armed he himself with his justice, he fenced himself and preformed the thing which he had determined, that is to wit, the redemption of his people. Seeing then that God has so purchased us to himself in the person of his son, as that he had not any companion in the doing thereof, but has uttered forth the infinite treasures of his goodness, justice, and power: let us learn to hold ourselves wholly to him, and not to be so sickle headed as to set up idols, and to run gadding here and there, and to let ourselves loose to no benefit. Let us rather consider how God himself alone has redeemed us once for all, and that henceforth he will have the guiding of all his himself alone, and that he will have us to stick to him alone. True it is that our Lord Jesus Christ also was a leader of the people of Israel n the wilderness, as shows S. Paul in the tenth chapter of the first epistle to the Corinthians, where he says that they tempted Jesus Christ. And how was that? Even because he was always the mediator: howbeit, that was after a dark manner. But nowadays he shows himself to us face to face: insomuch that if we look there, we have there the whole fullness of Gods majesty. Seeing it is so, that God in these days discovers himself more fully unto us, than he did to the Jews in the time of the law: there will be so much the less excuse for us, if we abide not fast settled in him; so as he alone do suffice us, and we do take our whole contentation in him. yet notwithstanding, we see how forward the world has been. For what a number of idols have men forged even since Christs coming into the world? And how have we behaved ourselves since the time of our ignorance? For look how many Patrons and Advocates the Papists have imagined, so many fellows have they added to our Lord Jesus Christ, and so doing they set their minds upon the creatures, and let the living God go. Indeed they will rotest that their intent is nothing so: but a man may see by their doings that God is not known there from his sainctes, as they themselves have said in their common proverb. After that manner have we erred: and we have alienated ourselves 9to our power) so far from our God, that we have well deserved to be shaken off at his hand. But forasmuch as he has showed us that it is only he to whom we must stick, and forasmuch as he offers himself so familiarly unto us, to the intent we should submit ourselves to him: we ought now to be so much the more steadfast: and seeing we have such assurance, let us not be drawn to and fro by our inconstancy and lightness, but let us conclude that God cannot away to have any strange Gods with him, and that it behooves us to do him the honor of resting in such wise upon his power and goodness, as it may suffice us to call upon him, and to flee to him for all our refuge.
And Moses adds immediately, that God carried up his people, (or made them to ride up) upon the high places of the earth, and gave them the fruits thereof to feed them, namely the butter of Kyne, the milk of sheep, the fat of Muttons of Lambs, and of Goats, the fat of Corn and the blood of Grapes, (for so he terms them:) and that he made them to eat oil out of the hard stones and honey out of the Rocks. Hereby Moses meant to utter how liberal (yea even beyond all opinion of man) God showed himself towards his people. His speaking of the high places of the earth, is in respect of the situation of the land of Chanaan: for it is high in comparison of Egypt and of the countries thereabouts. To say (as some have imagined) that it is the midst and (as you would say) the Navil of the earth, is to no purpose. Because mention is made of the mids of the earth among the Prophets, some have surmised that God meant to bound it out, as if he had been some Geometrician that should have butteled and bounded the whole world. But whereas it is said, in the mids of the earth, it is meant, in the mids of the land that is to say, of Jewry. Yet notwithstanding, as I said afore, the Land of Chanaan is high, if a man have an eye to any of all the Countries round about it. Again, it has many mountains and high Rocks in it, insomuch that at the first sight a man would take it to be barren. And therefore Moses declares that the people should eat honey out of the Rocks, and Oil out of the hard stones: that is to say, that where men would think here were nothing but wilderness, there would God make Olive trees to grow: and where men would think to be nothing but barrenness, there they should gather honey, and (to be short) that everywhere there should be nothing but sweetness and abundance.
Afterward he speaks of fat sheep, Goats and Lambs. True it is that in this place is used the word Basan, which had that name, of fatness: for the hill of Basan was a goodly country of pasture. And this is the cause, why he expressly speaks thereof. And let us mark that Moses never came within the land of Chanaan, he had never so viewed it that he could describe, as he does there. Needs therefore must he speak, not as a man, but as one whose tongue is governed by the spirit of God. And here he treats of the things which the people were to find after the decease; and yet he speaks of them as if he had seen them, and as though the things had been done already. So then we have a plain proof that Moses wrote not anything on his own head, but was an instrument of the holy Ghost. For he left this song to the children of Israel, and made it common among them before his death, as we have seen afore. Whereby it was apparent, that he was taught at Gods hand all the things which were unknown unto him as in respect of the flesh: and surely not even the children of Israel themselves could understand the contents of that song, until t hey had been the experience of it. But the effect showed that his so speaking was not in vain. The thing then which Moses (or rather the holy Ghost by his mouth) intended; is to put the Jews in mind, how liberal God had showed himself to them, namely by bringing them into the Land of promise, and by giving them fruitfulness, that it might suffice to maintain them. And no doubt but he meant here to magnify Gods goodness, by declaring that he passed the common order of nature when he had such a care to sustain his people so wealthily in that land which a man would never have thought able to do it. So much the m ore therefore ought we to abhor these devilish heads, which have gone about to deface Gods grace in this behalf, seeing that the holy scripture stands thereupon, namely that men must not deem according to the common order of nature, concerning
Gods maintaining of his people after that manner. As for example, that cursed heretic which was executed here among us; was not ashamed to write in one of his books that the land of Chanaan is indeed spoken of, howbeit over favorable, and that they which have so spoken thereof, have made us to believe manythings unadvisedly.
And what caused him so to do, but that he was a worldly man and a despiser of God, seeking by all means to scorn God, and to abolish his grace, and that men might no more know how to worship him?
So then you see how Gods grace was had in contempt. But contrariwise, we must always be resolved, that God having once made his promise to his servant Abraham, did thereupon intended to utter his wonderful power, as one that had a care of his people. Yea and we must call to mind what was said yesterday, namely that GOD had made his partition to the former inhibiters of that country, (to wit of the land of promise) according to the number of the children of Israel, for he knew well enough what a multitude of people he was to maintain there. That is a cause why Moses declares here again, that the Rocks yielded honey, and the stones brought forth Olives: that there was pasture ground to yield fat muttons, lambs, and goats to yield butter, and all manner of white meat, so as nothing might be wanting: also that the land yielded the fat of corn (for he uses that term,) as who should say there were lumps in the meal, and nothing but pure and fine flower of wheat, so as our Lord gave his people abundance of all things that he know to be meet for them: and that he gave them the blood of the grape, that is to say, the grapes were so full, that a man might have pressed as it were blood out of them. To be short, he declares that God failed not his people in anything, but provided them store of all things necessary, yea and showed himself so liberal, that he gave them even more than needed.
Now after as God deals largely unto us, so must we enlarge our hearts to serve him, that we may be fully fraught with love towards him. For all the benefits which we receive of him, must kindle our hearts to go unto him. we have in them a taste of his goodness to draw us unto him. Now then if we make not Gods gracious gifts available to us, so as we love him for them, and be ravished with desire to come unto him: it is certain that we must yield a sorrowful account for it. For we unhallow them, and abuse them too shamefully, and thereby God looses the things which he had bestowed upon us as his children, because it is not his meaning that they should have been cast away as upon dogs.
For this cause Moses aggravates here the malice of the people, in that he says, that after God had showed himself so liberal, forthwith they became fat, and being become thick, fat and as it were so brawned that they were ready to burst with grace: they fell immediately to defy the God which had made them, and to mock at the strength of their welfare. Here we be taught to call ourselves daily to account for the benefits which God has bestowed upon us. Wherefore let us beware that we devour not the benefits which we have of God, forgetting them and the giver of them; Nay, let us make them all as notes of remembrance to put us in mind how much we be bound and indebted unto him. True it is that we can never bring that to pass, according whereto it is said in the Psalm, that if men employ themselves never so much to the considering of Gods gracious gifts, they shall find themselves graveled, for they be mo than the hairs of our heads. Yet notwithstanding, it behooves us to do our endeavor to magnify our God, considering how greatly we be bound unto him, and how many ways he makes us to feel his goodness. That is our true study; that is the thing wherein we must exercise ourselves all the time of our life. And the chief sacrifice that God requires of us, is thanksgiving, which is when we honor him with the things that we have received of him, according to this saying of the hundred and sixteenth Psalm, What shall I yield unto the Lord for all the good which he had done unto me? I will take the cup of salvation, and call upon his name. So then let this text be warning and encouragement to us, to consider better of our Gods benefits that we may fare the better by them. That is one point.
And moreover, when we once know that God has bound us unto him, and daily binds us in having a care to sustain these our mortal bodies which are but carrions and dung, the which nevertheless he feeds with bread: let the consideration thereof make us to mount up higher, and to bethink us how we be daily fed with the grace of his spirit, and refreshed with the living waters which we have of him; yea and that we be fed with our Lord Jesus Christ himself who is the heavenly bread that feeds our souls. Let us consider these things, and learn thereby to give ourselves wholly t our God who shows himself so bountiful and liberal a father towards us. If we do not so, we have here a horrible condemnation. For 9as I have said) to the intent to set out the mischief so much the more to the full in that men discharge not their duty to Godward, being so prevented by his drawing of them unto him: Moses puts here as it were into a pair of scales, on the one side Gods benefits, and on the other side the peoples forgetfulness, negligence and unthankfulness. And this is the thing that in effect we have to remember out of this place.
Now it behooves us to mark well the thing that is rehearsed here by Moses, namely that the Rightful was grown fat. His attributing of that title to the people of Israel, is to signify whereto they were called of God: for this comprehends the principal end of our calling. Gods adopting of us to be his children, is to the end we should live righteously. The Jews are called a forward and crooked generation.
Such then are the unbelievers until our Lord Jesus Christ have brought them home to himself. On the contrary part, when God calls us to be of his flock or household: then he reforms us, and he will have us to hold the way of salvation as he shows it unto us. And such ought the children of Israel to have been, seeing that God had chosen them. But what? It is said that after the rightful or righteous was waxen fat, he fell to kicking against his master. Now if this be said nowadays, it will be double to our shame: for if our Lords speaking of righteousness or uprightness be to show that those whom he had sanitized, defiled themselves, and that those whom he had brought into the right way, were gone astray: it is to condemn them the more grievously. Therefore it ought to make us the more ashamed, when God shall say, What are you? For I have adopted you to be my children, and what a looking glass and pattern have you in me? You ought to resemble your father: you know my goodness and my justice, and yet are you as crooked as serpents. Must we not needs be confounded with double shame, when God upbraids us after that sort? So then, let us learn to what purpose God has ordained us in vouchsafing us the grace to gather us unto him. Let us follow the uprightness which he commands us, and let us not swerve aside from in. Moreover let us beware that fatness blind us not, and so mar us: least when we have been full fed for a time, we grow forward through Gods using of his liberality towards us. And that is a very needful point.
For when God shows himself so liberal, and feeds us with abundance of all things: his so doing is to make us to perceive his goodness the better. Therefore it ought to inflame us the m ore, seeing that our Lord handles us gently as though we were his tender babes, as he himself terms us. But we see on the contrary part, that if God deal bountifully with us, we play the stubborn and unruly horses. As a horse that is over pampered in the stable will not be ruled, but falls to kicking, and becomes so lusty as if we were wild: even so is it with us also: such is our nature. And are we to be excused, when we shall have abused Gods gifts after that fashion? If it be demanded what makes men proud, what makes men become wild beasts, so as they cannot away with any yoke, but are fierce and hard hearted, and cannot afterward away with good instruction and warning, but are mad against God, puffed up with pride and presumption, stark blind, destitute or reason, and utterly void of modesty and humanity: with a is the cause of all this, but the good things which God has bestowed upon them? And how may that be? For it is a monstrous thing, and a thing utterly against nature. God comes to us, he utters his treasures, he would have us to know him to be as gentle and gracious a father as can be, he makes us as it were cockneys; he could do no more to show what affection he bears us, except he should power out his bowels upon us; he entertains us as it were in a Paradise, accordingly as it is said of all those whom God has taught, namely that he keeps them as much at their ease, as if they had all the commodities that could be wished. Seeing then that God has showed himself such a one; what a thing is it that men should take occasion thereby, to kick against him, and to be proud and full of presumption and overweening, so as they should despise all admonitions, yea and be as it were stark mad against all doctrine? And what a horrible sin is this? Yet do we make a trade and custom of it. Whereby we see how forward our nature is, and what a bottomless pit of vices and infections is in it.
And therefore let us bear this doctrine so much the better in mind, where it is said that the righteous fell to kicking when he once became fat. How that although we had earst some good plain meaning in us, and there appeard in us some willingness to serve
God: yet as soon as we be waxen fat, by and by we become wild beasts, as appears even by experience. How many be there, which are treatable and live after some upright manner, so long as God holds them in mean state? True it is that we shall see a number of hypocrites also, who as long as they have not wherewith to set out themselves, will pretend to be as lowly as is possible, and yet all is but hypocrisy. Again there are other which will bear the countenance of good behavior, and be well ruled, and live in the fear of God: but as soon as they be grown fat, by and by they play the wild beasts, they be stark mad, they show their teeth, they put out their horns, they fall to kicking, and they fling out against God. This is seen too much.
And therefore it was not for the children of Israel only that Moses spoke so: but the holy Ghost has showed us here as it were the lively picture or image of the naughtiness which is in us, and whereunto we be inclined and given: that is to wit, that when God has once made us fat, by and by in steed of living righteously which is the very condition whereupon he has chosen us to be his children, we fall to kicking against him.
And to amplify the lewdness yet more, of such as do so abuse Gods gracious gifts; Moses says further, Thou art become thick and fat, thou art as it were cumbered with your own fat, thou art even overgrown with fat. And so he forgot (or forsook) the God that made him, and scorned the strong God of his welfare. Whereas Moses says here that the people became lusty, fat and thick, as though they had been chocked with their own grace: it is in two respects: the one to blame them the sorer, for that in steed of noting and marking well
Gods benefits, that thereby they might have been the more provoked to serve and honor him: they devoured them up without measure or temperance: and also that the quantity of Gods benefits was so great, that it behighted them the greater condemnation. Let us mark well then, that if we forget Gods benefits, they be registered up before him to put us to reproach. Therefore we shall gain nothing by the shortens of our remembrance, nor by our forgetting of the great number of Gods benefits, no nor yet by our defacing of them as much as in us lies: for God forgets not anything, all things must needs come to account before him. Wherefore let us provide for it beforehand. And as (I have said) let every of us look nearly to himself, and the mo commodities we have, let us consider that our Lord binds us the more to magnify him, and will have us to receive the cup of salvation at his hand, and to call upon his name, that our mouths may be open to sing songs of praise unto him. Mark that for one point. And therefore let us assure ourselves that this unthankfulness will make us the more inexcusable, seeing that God sets here before us the benefits which he had bestowed upon his people, and uses such a number of words to show that nothing was forgotten which he had done for that people when they had once estranged themselves from him, and that his intent in showing himself so liberal, was not that the people should make none account of it, but that they should have born all things well in mind. Let that therefore serve for one point.
Again, when our God gives us such abundance; let us beware that we use his benefits well. For surely to learn to be rich, and to have abundance, and also to be contented with poverty and want (as says
S. Paul) is a point very hard to be attained unto: and yet it ought to be common to all the children of God. S. Paul, in saying that he could skill to be poor, means that he was patient, so as he neither troubled nor tormented himself when God sent him scarcity and want of ease: for he knew that God would not fail him in the end. You see then that the knowledge of Gods hildren, is on the one side to be poor. Again on the other side he says, that he can skill to abound: meaning, that when God gave him abundance and more than he needed: he overshot not himself by abusing it in superfluous expenses or in playing the loose colt as men term in, but that he used it moderately and measurably. Then if God give us more than we need, let us assure ourselves t hat in so doing he approaches the nearer to us, at leastwise if we can skill to use well the benefits which he has bestowed upon us, that is to say without vainglory, without pride, without disorder, so as we be not too much given to our delights, but use Gods benefits with measure and staidness, and therewithal be ready to endure hunger and thirst when it pleases God, that if he give us abundance we be not so drunken with it but that we still acknowledge him to be foster father. But we see on the contrary part how the world behaves itself in this behalf. For what a sort of drunkards, what a sort of gluttons shall a man see, which are like swine in a sty without any understanding or reason? They can still their paunches well enough, but they can no skill to lift up their heads to heaven to honor him that finds and maintains them so wealthy: their groins and muscles are even grubbing downward to their feeding. Therefore let us not resemble them. If God give us wealth, let us not pamper or prank up ourselves, but rather let it be as a spur to quicken us up to come unto him; the nearer that he approaches unto us, and the more that he makes us to feel his goodness; the more wholly let us yield ourselves thereto. That is the thing which we be taught in this text.
Now whereas Moses says, He forsook the God which made him, and scorned the strong God of his welfare: thereby he shows us after what manner we abuse Gods benefits, namely by shrinking away from him, whereas he would have us to be brought nearer to him.
For (as I said afore) all the commodities which God give us in this world ought to be as ladders whereby to climb up to him. And if we be wedded to the earth, it is the way to make us turn the benefits of our God to the clean contrary. Therefore let us take good heed that we provoke him not to displeasure. And whereas Moses says, that it was God that created his people: he means it not alone as in respect that he is the maker of the world, but as in respect that he had chosen that people, and had made as it were a new world of them.
For Gods fetching of the children of Israel out of the land of Egypt, his feeding of them in the wilderness, and his putting of them in possession of the land which he had promised unto them, were as a new creating of them: He had not only made them men, but also new men. So then the making that Moses speaks of here, is not of the first making whereby the children of Israel were brought into the world: but of Gods reforming of them to be his children. And it is the very same thing that is meant in the fourscore and fifteenth Psalm. Now then (says Moses) will you spite him which has twice made you after that fashion? What an unthankfulness were that? The like condemnation lies upon us nowadays, if we walk not in the obedience of our God, seeing he has not only placed us in the world, but also called us to the hope of the endless life, reforming us by his holy spirit, and calling us to the knowledge of the Gospel of our Lord
Jesus Christ. Sith it is so, let us beware we forget it not, or that we shrink not away from him in any wise. Yea and let us mark well the word that Moses uses in saying that they mocked or scorned the strong God of their welfare. The term that he uses comes of a fool or thing of nothing, [as if a man would say, they befooled him, or they looted him.] Whereby he aggravates the over great scornfulness of that people in not honoring God as they ought to have done. Then if we yield not God his due glory and praise, it is all one as if we made no account of him, or as if we bleared out our tongues at him in way of mockage: And that were too excessive unthankfulness or rather intolerable treachery. Therefore let us beware that we be not guilty of such a crime as in the despising of him which is the strong hold of our welfare, that is to say, him upon whom we stay, without whom we can by no means continue, which keeps us under his protection, and to be short, of whom we hold our life and all that belongs thereunto. Must we not needs be worse than brute beasts, when we forget him? Let us understand then that besides the other benefits which God bestows upon us, we be also settled upon his power, so as he has the governing of us, and we be after such a sort in his tuition, that we find him always the fortress of our welfare, to the intent that we holding ourselves to him, may know also that he is ever ready, and forward to increase his gracious gifts and to multiple them, until he have brought us to the full perfection of our salvation.
Now let us fall down before the majesty of our good GOD with acknowledgement of our faults, praying him to make us feel them more and more, and therewithal that having showed himself so gracious towards, us, he suffer us not to forget his benefits, nor to abuse the sustenance which he give us in this world; but that we may be drawn further by it, namely to seek the heavenly food of our souls least they should starve, and that our whole stay and contentation maybe in the doctrine which is daily delivered us by the Gospel, and in the grace of our Lord Jesus Christ; so as all his spiritual gifts may be applied by us to the glorifying of our good god: that when his glory shines forth in this world, we may perfectly be partakers thereof, after we be rid of this mortal flesh, and dispatched from the transitory state of this earthly life. That it may please him to grant this grace not only to us but also to all people of Nations of the earth
On Wednesday the 3rd of June
1556 The 182nd Sermon which is the fifth upon the two and thirtieth
Chapter
16 They have provoked him with their strange gods, and stirred him to displeasure with their abominations.
17 They have offered sacrifices to Devils, and not unto God: to gods whom they have not known, to new gods lately come up, whom your fathers feared not.
18 Thou has forgotten the strong God that begate thee: and been unmindful of the God that shaped thee.
19 The Lord saw it and was fore grieved at it by reason of the provocation of his sons and daughters.
Here Moses declares the unthankfulness of the people, in that they perverted the service of God, having the law whereby they were taught after what manner God would be honored, and being instructed at his hand that they ought to give themselves wholly to him, and not go seek unto idols, nor borrow anything of the heathen and infidels. But notwithstanding all this, the people ceased not to take the bridle in their teeth, and to mingle a sort of superstitions with the service of God. Insomuch as it sufficed them not to have God to their father, but they would needs have a number of other patrons, as men term them. And this befell not only when Moses wrote this song: but also the holy ghost informed him of the things that were then to come upon that people, and this record was of necessity to be given thereof. And so this song served to show the transgressors of Gods law, that they could not escape the hand of the heavenly judge, seeing their sins were known so long beforehand.
For how is it possible that God should forget the faults that we have committed, or how is it possible for us to blindfold his eyes that he should not see them, seeing he foresaw our evil doings even long afore we were born, and is the judge of them?
But here Moses upbraids the people, That they had provoked God by strange Gods that they had stirred him up to jealousy, and that they set his wrath on fire with their abominations. First we must call to remembrance what has been said as well in the fifth chapter as in other places: namely that this word jealousy is attributed to God, because he will have us to worship none but himself alone: and also because he admits us with this condition, that we should walk before him in all manner of pureness. When a man misbehaves himself, it is all one as if a woman forsaking her husband, should play the harlot and give over herself to all lewdness. That then is the cause why God terms himself jealous. Not that he is subject to any passions; but to show that his honor is dear to him, and that he cannot away with any companion, but that if we will acquire ourselves of the faith that we have plighted unto him, we must yield ourselves wholly unto him, we must behave ourselves fondly and incorruptly without doubleness, we must not stand debating what God we should stick unto, but we must let him have the possession of us, and not make any mingle mangle or corruption. And that is the cause why Moses expressly adds the word strange, as though a woman forgetting herself to be under covert baron, or that she is bound unto her husband by reason of the faith which she has plighted unto him: should go make herself common to such as had no interest in her. In the same taking are we, when we invent new gods to worship them at our own pleasure.
Moses adds their abominations: meaning that as soon as we step aside from the living God, and from the doctrine whereby he would have us to be ruled; all our life is detestable before him, what colour of good intent so ever we set upon it, as the unbelievers bear themselves ever in hand that they do well when they corrupt the true religion with their own fancies. They bear themselves in hand that all should be well: but God clean contrary wise avows that in those doings of theirs there is nothing but cursedness. And so let us mark well, that God allows not any Religion which is not ruled by his word, and that it shall be in vain for us to allege that we thought we did for the best, when we sought patrons and advocates and invented new gods of our own head. All these things may perchance go for good on mens behalf, who deceive themselves with their own dotages and dreams: but yet had GOD given his definitive sentence upon them, which he will not repeal.
And to aggravate the evil, Moses adds that they were new gods, gods that were stare up but a while ago, gods whom their fathers knew not: and so in effect, that they had done sacrifice; not nto God, but unto the devil. When he speaks here of new gods, whom the fathers feared not, and which came up tother days thereby God does the children of Israel to understand, that they ought to have sticked unto him, because he is the maker of the world, and there was none but he only from all everlastingness, and that without him there is nothing firm and stable. Here therefore he reproves the peoples foolishness in forging new gods to themselves, even such gods as had never been known of afore. And here we must note, that Moses terms all things by the name of Novelties, which are invented by men, though the error have continued to allege that men have done so heretofore a hundred years ago, and that things have been held and observed so beyond all remembrance of man. For God passes not for that. And why? We must go to the everlastingness which has been before the creation of the world. Men then cannot prejudice Gods truth by their long possessing of their abuses. For God will still use such stile as we see here, namely that it is all but new stuff. For indeed the idols of whom mention is made here, had been worshipped long time afore.
As for example, the Egyptians boasted themselves to have been of ten thousand years continuance before the creating of the world: they bare themselves in hand that they had their kingdom long afore the moon was created in the sky. But what could all this boot them as in respect of their superstitions? Let us mark well then, that the children of Israel, intermeddling themselves with the abuses and corruptions of such as boasted themselves to have lived after that fashion by the space of five hundred, a thousand, three thousand, yea and (as I said) ten thousand years before the creation of the world, are (notwithstanding all this) condemned of devising of new gods.
Could not they have replied thus? This is not new: for let it be enquired, and it will be found that the Egyptians have ever lived so: and Gods law may be called new in comparison, at leastwise to outward seeming. But (as I said afore) Moses had an eye to Gods everlastingness. For if you seek there for the things that men have devised; you shall find them to be nothing. And why so? For (as it is said in the Psalm) a thousand years are but as one day in Gods sight.
In deed we make great account of a thousand years are but that is because we pass away in post through the world. For after a two or three turns, we be fain to return from whence we came. By reason of the shortness and brittleness of our life, we make a great mater of it if a thing have continued forty or threescore years. And if it hold out to a thousand: then we think we should never make any more sticking at it, nor any more gainsay it: but in deed all this is but mockery, as I have declared before.
And truly GOD created the world to the end that his majesty should be seen both above and beneath, as in looking glass, and he has taught men that it is he, to whom they ought to come. Adam knew that. Nevertheless, most men have falne away superstition, insomuch that we see that the service of GOD was embraced even in the life of Adam, and that it was fain to be reformed again as it were by miracle.
When the flood came, God cleansed the earth new again. And whereas he reserved but one only household wherein there were but eight persons: it was a mean to bring home the world again unto him: that whereas they had all been backsliders afore, and had turned away from him, they ought as then to have come to reason, and to have reformed themselves by the things which they had seen with their eyes. But behold, there followed a new falling away even in the life of Noy. His own children forsook the service of GOD, and forged idols to themselves. Now this ought of reason to be taken for new. But the mischief continues still, and we see that idolatry reigned even in the time of Abraham. Four hundred years mo had passed at such time as the law was given, yea, there were passed about a five hundred years since the time that Abraham had been an idolater at home with his father. Superstition therefore had been ancient, and was become as it were rotten. Men had weltered in it so long time, that they might well say, We in these days are not the first beginners thereof. No: but though an error be once waxen old, yet must not men make a custom of it, neither must they of a wicked custom make a continual law or rule. Loe how men beguile themselves by sticking too stiffly to things that are grown into evil custom. For why? They bear themselves in hand, that if a thing have been used of long time, then it is lawful for men to do it. But an evil custom is nothing else than an error forgrown. And it is so much the worse and the more to be disliked, because God has been the more grievous offended by it.
Wherefore let us beware that we draw not things to a consequence, because they have been abused of long time: but let us still return back to the original.
And this is a very necessary point for us in these days. For the Papists affirm that the things which we do, are new, and that they were invented but awhile ago. Yea, but if we ask them a proof of their antiquity, what say they? That such things have been done now these five hundred years. Truly they lie most commonly with full mouth.
For the thing which they hold as chief and most resolute, is not of so long continuance. If you seek for their confession, or thirst, about a four hundred years ago, there was no law at all thereof. If you look for their transubstantiation, it is in like case. They make men believe that the bread is no more a material hing, but that it is God whom we ought to worship. And that is spike and spawn new, I mean even in accounting after the manner of men. In like case is it with all the residue. If we look upon all the fashions which they hold at this day, surely they be but a renewing of the things that were in old time, and yet there is little or no resemblance in them. But let us put the case it were to be granted them, that the form of religion which they hold has been observed by the space of a thousand years or mo. What will a thousand years help when we come before GOD? They will not be reckoned for a day, no nor for a minute, as I said afore. And where is then our true antique? In Jesus Christ who is the beginning of all things, and to whom all things are to be brought back again: In the living God, by whom our Lord Jesus Christ is sent unto us, to make his will known unto us. There must we be grounded, if we will have the ancient faith. For in holding ourselves to men, we shall have nothing but novelty. Score we up never so many years, they will stand us in no steed, for all passes and glides away. But we must have him which has neither beginning nor ending, and his unchangeable truth must be our rule. When we rest upon that, then have we the ancient faith. And therefore we at this day may well protest against the Papists, Turks, and Jews themselves, that they be backsliders, and have withdrawn themselves from the true and pure religion, and that we continue in the doctrine which has been followed in all ages, worshiping the God which created us, which gave forth his law by the hand of Moses, and which has uttered himself most perfectly by the Gospel. Bring we here any new thing? Say we that men must have new rules and new fashions invented by men as the Papists do? For all their Religion is grounded upon these points, namely, that they must keep the traditions of their elders, that they must observe the laws of their mother holy Church, that the same must be taken in equal authority with the holy Scripture, and that the holy Ghost was not given fully enough to the Apostles, but that the perfection of things was revealed afterwards to a sort of hypocrites and I wote not to whom else. Those are things whereon the Papists rest. The Turks are altogether Renegates. The Jews have perverted the law, and have no more of it but the dead letter, because they have refused Jesus
Christ who is the soul thereof as Saint Paul terms him. So then, we may well protest, that our faith is ancient, for as much as it is grounded upon Gods truth, who never changes ne varies, and that men have not taught us anything on their own head, but that we have the same God which has uttered himself in all ages, and that we follow the doctrine whereunto he would have men to hold themselves, which likewise is everlasting. Thus much concerning first point.
And as touching the mention that is made of the fathers, let us mark that in this behalf we must in any wise use discretion, that we take not those indifferently for our fathers, which could not beget us by the word of God. For the Egyptians and all the infidels of the world could well enough say, Our fathers lived so, so have they taught us, we hold our religion of them: and such sayings might well be set as a shield to defend them. But because God disclaimed their fathers, therefore could that excuse stand them in no steed. For God presupposes here that he had called to him both Abraham and the Patriarchs, and also that they had held the true religion, which thing did put a difference between them and the rest of the whole world.
Again, whereas he says, that they had worshipped gods whom their fathers feared not: it is all one as if he should upbraid them, saying; What? I adopted and choose your fathers to be my children, and they worshipped me as their God, and will you now forsake me? To be short, we must hold this for a general rule, our fathers are those whom God has reputed, and advowed to be his children. Therefore whosoever seeks any other fathers than the children of God, shall find nothing but bastardy. And at that point are the Papists. For in speaking of the fathers, they consider not that the Apostles and such other as have been begotten by the pure doctrine of the Gospel, are our true fathers: but they call hypocrites, and dreamers, yea and scorns of GOD which have turned all things upside down, their fathers. They allege the great Asses which never tasted any whit of the holy Scripture; so that if a man mark what manner of fathers they avouche, surely it is so fond a thing, that they be worthy to be laughed to scorn for it even of little babes. True it is that for honors sake they will say that Saint Austine, S. Ambrose, and Saint Bernard are their fathers: but if any good thing be alleged that is found in them, they abhor that: in so much that if they had them alive at this day, they would burn them as well as they do the Martyrs, whom we see them handle most cruelly. Therefore (as I said afore) it behooves us to walk discretely in that behalf, and to consider who be our true fathers that we may follow them: namely those whom God avows for his children, and have begotten us by his word, which have held us to it, and which have taught us it. But as soon as this incorruptible seed of salvation is marred; by and by there is no more fatherhood. And herein we must practice Saint Paul saying, which is, that all kindred proceeds of God, and so shall we not be ashamed. But if every man will needs follow his own fathers without difference; he shall find that when the blind follows the blind, both of them fall into the pit and break their necks together. At that oint are all they which stand stiffly in their own opinion against God, and lean to the things which have been devised by men. Therefore let us be well advised, and seeing GOD has granted us the grace to have his gospel planted once among us, let us continue in all pureness holding ourselves wholly unto him, that there may be a conformity and agreement between us and those that have showed us the right way. Thus you see in effect what we have to remember upon this text, where Moses blames the Jews for starting back, and for devising of new gods which had not been feared among their fathers.
Yea and we must bethink us of that which is said in the second
Chapter of Jeremy. Go your ways (says he) into all the countries afar off, get you over the sea, seek throughout all the isles, and see if there be any people that forsakes their gods: yet are they no gods, they be but idols and dead things: but you have forsaken men, even me who am the fountain of living water. God shows there that idolaters are willful in their leasing: insomuch that although the devil have so bewitched them that they be void of discretion and reason, and cannot judge of anything: yet notwithstanding they be wedded still to their follies. And because they think they do well, they hold them to it, and they can by no means be turned from it. You shall see them as greatly bent to their wills, as may be, and yet they have no foundation nor proof thereof. Now then, that we which have known
Gods truth; which are sure that it is he which created and shaped us, and which has uttered himself to us by his law, by his Prophets, and by his Gospel; that we which have such warrant and certainty, that we which have the fathers and the great cloud of witness to guide us (as the Apostle terms them in the Epistle to the HebrewsJ that we which after the Apostles have also had the Martyrs and those which have received the Gospel with pure obedience, and followed the simplicity thereof: that we (I say) should yet notwithstanding love better the corruption, dung, and filthiness brought in by men, and that we should find in our hearts to have Gods word falsified among us: what a thing were that? Must it not needs be that we be as it were mad, when we be O unstedfast and light minded, as to start away from that which is certain and infallible? After that manner then must we put this text in use, to the intent we be not accused before God, askers of new gods which were not known to our fathers, and which came up but a while ago.
The word that Moses uses here betokens properly to stand in awe, to fear, or to tremble before God. Whereby he shows that Gods majesty ought to be so dreaded of us, that we should stop unto it, and be cast down and humbled at it. Not that God would have us to be afraid of it, for we can never serve him with our good will, and with a pure and free heart, if we conceive such a fear of him as shall make us to flee from him. But there are two things in the service of God, as is showed us in the Psalm which shall be song anon, namely that in coming unto God, we must be touched with a certain fear, to yield him his due reverence. That is one point. And therewithal we must also consider his goodness, that we may take courage to come unto him, and be bold to call upon him, not doubting but that he hears us, and that we shall be well accepted at his hand. Mark well therefore what this word Fear, imports, that we may learn to hold ourselves under the obedience of our God with such awe as none of us may take leave to run astray, as we see men do, whose boldness is such that they fling abroad everywhere, because they make but a sport and a dalliance of God. Therefore let us beware that we be not so rude as to dally with so great Lord; but rather let us be seasoned with such a fear beforehand, as may always hold us in awe: and yet notwithstanding not cause us to cease from worshipping of our God, in such sort as he may be amiable to us, and we may prease boldly to him knowing well that he will receive us with pity, as a father does his children, seeing he calls us to him before we come.
Now in the end Moses says, that they offered sacrifice to devils and not unto God. This saying may seem rough and hard at the first sight.
For if a man had asked the heathen concerning their intent, they would have said by and by, We know there is one chief God: but we have many gods because the majesty of God is spread out everywhere. And therefore forasmuch as we cannot attain to so high a thing, it behooves us to have means. That is the cause why they forged such a multitude of gods. As for the devils, they abhorred them. The Heathen could as will skill as the Papists to say, We intend not to have ought to do with the devils, saving the sorcerers, (for there have ever been some such) but I speak as touching their common religion: and it is certain that all of them would have protested, Our will is to serve God. But what is answered them here by the mouth of Moses, who is appointed Judge with full authority, and is as the instrument of the holy Ghost? You serve the devil. We see then that all their excuses shall stand them in no steed, and that this must hold to the condemnation of the whole world, namely, that as soon as men swerve never so little from the pure truth, it is serving of the devil, and the devil has a part in all their doings: for God refuses every whit of it. And it is a text well worthy to be noted, to the intent that the ignorant wretches may be wakened, and understand that in grounding themselves upon their own good intents, they do nothing else but increase Gods vengeance upon their heads, without amending their case thereby. Wherefore let us on our side utterly abhor all that ever is contrary to the service of God, and make much of the favor that has been showed us in this delivering of us from such a bottomless pit. We have thought ourselves to have done marvelously well in serving of idols; we have steemed it an Angels life to trot up and down from altar to altar, and from chapel to chapel, to babble before puppets, to hear Masses, and to set our minds upon such other gewgaws. But in the meanwhile, behold, God tells us that we served the devil. It is horrible thing for us to hear him say so.
Therefore let us look that we condemn our idolatries, and be sorry that we have so provoked Gods wrath against us. And therewithal let us consider the inestimable good which he has done us, in reaching us his hand to lift us out of the gulf wherein we were plunged. That is the thing which we have to remember upon this Text. And therefore let us be thoroughly settled in the pure doctrine, and in the simplicity of the holy Scripture. For why? As long as we hold that rule we see sure that GOD will allow of the service which we do unto him. But if we mingle anything with it of our own fancies, or if we borrow anything of men; all is mard and corrupted, and the devil is forthwith put in possession of all that ever we do, and God renounces us, according to this saying of his by the Prophet Ezechiel. Hence (says he) I give over my part, I will have neither little nor much to do in this case, I require no more of you: you think to serve me and your idols together, but I renounce you and give you over quite and clean to the devil: for I intent not that you shall so mingle me with your dung and filthiness. Thus you see in effect what Moses t declare here.
Now he adds, that the people forgot the God which had begotten them, and the mighty one which had created and shaped them. He uses still the same word which I have translated before, and which signifies properly a Rock. And God is so termed, because we be preserved, and maintained by his power, as if a house were grounded and built upon a rock. Whereas he says that the people had forgotten the God which had begotten them, it is to bereave them of all excuse of ignorance. For the Heathen might well have said that they had never tasted a whit of the true religion, and that their weltering after that manner in their own dotages, was for want of teaching, and that it is no wonder though a blind man stumble or go astray in the dark.
The Heathen might have alleged after that sort for themselves. But as for those to whom the law had been given, there was no such starting hole for them. For God had drawn their father Abraham from the idolatry wherein he lived, as is declared in the last Chapter of Joshua.
Hereupon, about a four hundred years after he put them the better in mind again that he was the living God. And afterward he did set down his will even in writing. It was his mind that it should be a president of authority whereby to knit a mutual agreement between him and them, as if he should say, I will be your father, and be you my children. Seeing then that the people of Israel were taught after that fashion, and God uttered himself so familiarly unto them; what can they say, or what excuse can they allege, for their turning away to the superstitions of the Heathen, and for their perverting of the truth, which was so thoroughly known unto them, and yet they turned it into lies, insomuch as they fell to the quenching of the light of salvation, and would needs go willfully and wittingly astray, seeking their own destruction even after that God had reached them his hand, and showed them the way of salvation? According whereunto we have seen the protestation that Moses made in the thirtieth Chapter, saying: This is the way, walk therein. Is it not too shameful a rebelliousness, when folk will so despise God and not stick unto him? So then, it is not cause less that they be accused in this text to have forgotten the GOD which shaped them. And therefore let us mark well, that when we have once known God, the same ought to suffice to hold us in continual obedience towards him, if we were not too unthankful. Nothing ought to hold us so sure as the knowing of GOD. For then may we say, This is our GOD, we have no doubt nor misweeing of him, as they have which deceive themselves by following their own imaginations, but we have the certain truth which cannot beguile us. Had we therefore well profited in the knowledge of GOD, surely it would suffice to hold us in awe.
And although we were never so fore ed on all sides, so as the devil did cast never so many stumbling blocks in our ways, and we had never so many occasions given to turn us aside, and we see never so great diversity of opinions and whatsoever else is possible: surely if we have profited in Gods school, and know him as we ought to do, we shall never be turned away from him. And that is Saint Pauls meaning where he says, that such as are well grounded in the Gospel, shall no more be like little babes that will be allured at the showing of an apple, and turn their heads this way and that way after it, and that if a man put a toy in their head, by and by they be carried away with it, and forget the thing which they were in love withal a little afore. S.
Paul says that if we be well settled in the Gospel, we shall not be any more so led by the bills, neither shall the devil be able to work us such illusions, but that we shall abide unannquishable, and he shall gain nothing at our hands. For our faith shall be stedfast.
Also on the contrary part, if we do estrange ourselves from GOD, after we have once known him, it betokens a depart malice in us, it is not for us to cloke the mater as then, for all that we can allege will be to no purpose. Then is it a thrusting of GOD under our foot, if after his showing of himself unto us, we corrupt the pureness of his word in changing the Religion which he has given unto us, and n leaving the rule which it behooved us to follow. Now we see the meaning of Moses. And therefore seeing that God has been so gracious to us as to reveal his will unto us, and shows us that he is the living God: let us take heed that we waver not anymore, ne be any more as reeds that yield to ever wind, but that we continue steadfast in the faith we have received by his word, least it be cast in our teeth that we have forgotten him with all the benefits which we have received at his hand.
And here Moses sets not down singly the word God, but says, The God which begate thee, the mighty one which shaped thee. Here
Moses tells the people of Israel, that they had good cause to hold him for their God, if they had not quite and clean forgotten the gracious goodness which they had earst found in him by experience. And that is a thing well worthy to be weighed. For it is Gods will not only to be known in his being or in his name, but also to show himself to us by his deeds, so as we have true records of his power, goodness, mercy, and justice. Seeing then that God has so showed himself to us, what is our unthankfulness if we know him not? Is it not shameful?
Therefore we must always consider, that God has caused it to be declared unto us, not only that it is he whom we ought to fear, and to whom we ought to be subject without any further proof, but also that therewithal it is he that has begotten us. And this is to be marked yet better of us, than it was of the m en of old time under the law. For we have our Lord Jesus Christ the only son, into whose body we be grassed that we may become the sons of God. Therefore the body of the trace and root of our adoption, is that we be made the brethren of our Lord Jesus Christ. For being begotten of God, we be nourished and sustained by the doctrine of his Gospel. Now if we consider what we were before, namely, the children of Adam and heirs of everlasting cursedness: and also if we have an eye to those whom God sustains to run into destruction, it will yield the greater glory to the favor which he shows us. Seeing then that God does now draw us to him to be his own, and to be of his household, shall we fling away from him? Shall we rather follow idols which we are not acquainted with? We see then as now, that whereas Moses does so grievously blame the children of Israel, he does it not without cause, considering the experience which they had had of Gods goodness, power and justice, and yet that they had made no reckoning of it.
In respect whereof he says that God saw it and was angry at it, even because of the misbehavior of his sons, and daughters. This sentence is a confirmation of my former saying. For whereas the Jews are termed the children of God, it is not in way of honor, but rather to show that they were guilty of such unfaithfulness as to forsake their God, and to rebel against him, and to work him such spite, as that they had lever choose the devil than him. Thus you see how we ought to join these two things together, namely, that God is the mighty one which begate us, and of whom we hold all things: and therewithal that he has received us and adopted us to be his children.
But we shall pay full dear for it, if we continue not in his obedience.
The thing then whereunto we must come back, is that if God cannot bear with the wickedness of the world, ne does forgive the unbelievers which have sinned without the knowledge of his will: needs must we be double punished, and needs must more horrible vengeance light upon our heads, who have been faithfully instructed to draw high unto him, and taught that he has nourished us in his lap as his own children, and yet notwithstanding we have forsaken him.
And that is Saint Pauls meaning where he says, that they which have sinned without the law, shall perish nevertheless for all that: and that they which have offended after warning given by knowledge of the law, shall have the sorer damnation, accordingly also as our Lord
Jesus says, that the servant which has done amiss though it were through unskillfulness, shall not fail to be punished for it: because he ought to have inquired his masters will. If a servant say; I wist it not: And know thou not that I am thy master? Ought thou not to enquire my will? But much more ought God to have such preeminence over his creatures. And if they that have offended so through ignorance are not excused, what shall become of us which know the will of our GOD? If we fall to striving against him, to spite him as it were of set purpose and of prepensed malice and forwardness; if we fall to dashing at him with our horns, so as we set ourselves against his righteousness and transgress his whole doctrine: must not so great and so devilish headiness be punished much more grievously? In that respect is it said here that God was provoked to anger with the transgression of his sons and daughters: as who should say; True it is that God is greatly offended throughout the whole world: but he had reserved a people to himself, whom he had gathered together for his own inheritance, and even they are grown out of kind: and is not that a thing to move Gods vengeance the more?
Now let us apply this doctrine to our own use. And sith we see how the wretched world is blinded nowadays, let us consider thus with ourselves: well, the Papists shall not fail to be condemned. And if we condemn them, can they escape the hand of GOD? That is impossible. But let us first of all play the Judges towards ourselves, and consider that GOD having called us to be his children, will be known to be our father, will be served and worshipped at our hands.
And therefore whensoever we happen o overshoot ourselves, and to give over the doctrine wherein we have been once trained. Gods wrath must needs be kindled against us, and without comparison much more grievously than against the silly ignorant and unbelieving sort. Seeing then that we be Gods children, and he has set his marks upon us, and never ceases to allure us by gentleness: let us not turn away from him, but let his so doing provoke us to honor him, and to serve him in such wise, as he may take pleasure in us, and delight to do us good, and continue the increase of his grace and benefits more and more towards us.
But now let us fall down before the majesty of our good God with acknowledgement of our sins, praying him not to lay them to our charge, but to draw us to him continually as long as we be in this world, correcting our vices and infirmities, and ridding us from all the corruptions of our flesh, and still bearing with us till he have fully reformed us according to his righteousness, and taken us quite and clean out of this corruptible life. And so let us all say, Almighty God heavenly father, &c.
On Thursday, the 4th of June,
1556 The 183rd Sermon which is the first upon the two and thirtieth
Chapter
20 So he said, I will hide my face from them, and see what shall befall them. For they be a sickle generation, children in whom there is no steadfastness.
21 They have moved me to jealousy by the thing that is not god, and they have provoked me to displeasure with their vanities. And I
[likewise] will move them to jealousy by them which are no people, and by a foolish nation will I provoke them to indignation.
22 For the fire is kindled in my wrath, and shall burn to the very bottom of the pit, and devour the land with the fruit thereof, and burn up the foundations of the mountains.
We saw yesterday how God is more grievously displeased, when such as ought to honor and serve him, do forsake him, than when it is done by silly ignorant unbelievers. And not without cause. For God adopts us with this condition; that his glory should shine forth in us: and therefore must it not needs be a doubling of the offence, when we be a reproach to him? If a father be despised in his own house, even by those whom he had begotten, will it not grieve him much worse, than if some one of his neighbours should misuse him? Seeing then that God has vouchsafed to choose us to be his children, and has done us the honor whereof we were not worthy: let us beware that our conversation be such, as our faults and misdeeds may not provoke him, nor the thing befall us which Moses adds here, namely, that he will hide away his face. Now by this saying the Scripture means that then GOD has used patience in bearing long with men, winking at their vices, and ceasing not to do them good, and yet sees that they be altogether set upon stubbornness and unreformable: he gives them over for such as they be. Now all our welfare and happiness lies in Gods defending of us, and in his caring for us. For if he forget us and vouchsafe not to succour us, and to be our defense, in what taking are we? It were better for us to be destroyed out of hand, than to linger being out of the protection of our God. Therefore here is a horrible threat, and such a one as ought to make us to quake, when as it is said that when GOD has tarried a long time, he will withdraw himself for our utter alienating of him away from us.
We have seen here afore, how GOD used long sufferance and gave not over his people at the first dash: but yet that at length he was fain to show that he will not that his goodness should be abused after that fashion, nor that men should harden their hearts by flattering themselves, when he punishes them not out of hand. Therefore let us look to ourselves. For if we ave offended God, although he lift not up his hand to punish us for it at the first instant, yet must not that make us to fall asleep. Let us (I say) prevent the vengeance of our God: for if he be patient and bear with us, it is to win us by his gracious goodness and gentleness, as S. Paul declares in the second to the Romans. The more then that God spares us, the more let us take warning to turn again unto him, and let it make us ashamed that we having so good a father, have been so stubborn against him. And if we will needs still welter in our own filthiness, and heap naughtiness upon naughtiness, so as there is no end nor measure of our transgressions: then must GOD be fain to execute the thing which he speaks here by Moses, namely; Hide a way his face; that is to say, that after he has had a care of our welfare, and continued in doing us good; he will at length give us over, and show that he is no longer bound unto us, and that although he spared us for a time, it is not his intent to bolster us continually in our evil doings. Wherefore let us be afraid of this threat: and so long as GOD makes us to perceive that he beholds us with pity, let us walk as before his eyes, as though he were ever present with us, and in all our thoughts, words, and deeds, let us have our eyes still upon him.
But by the way we have to mark, that God hides not his eyes in such sort, but that he sees and marks all mens doings, and dealings. But it is so said, because God seems to shrink away and to have no more care of us, when he succours us not at our need. For if adversity and afflictions oppress us, and we flee unto God, and yet find no ease, but pine away still continually: it cannot be but that according to our understanding, we must needs imagine that God has quite forgotten us, and that he regards us not any more. After this manner does Moses tells us here, that God hides away his face. Furthermore we must understand, that when GOD has once forsaken us, there never happens any evil unto us, but it comes from him: that is to say, all the afflictions which we feel are punishments from his hand. We must not then think that GOD lets men alone at all adventure when he punishes them for their offences, but rather that he is then near them, to make them feel his power showing himself a Judge of their wicked deeds. But as for to hold them in his tuition, or to defend them; in that behalf he threatens himself to be absent, that is to say, that they shall not perceive any more that he broods them under his wings, according to the similitude which he had used afore.
And it is said expressly, That he will see what their end will be. Here
GOD speaks after the manner of men: for he knew all things beforehand even before the creating of the world, and he needs not to be taught by time as mortal weights doe. But forasmuch as we cannot attain to the height of Gods majesty, he is fain to make himself like unto us, and all for our instruction and edification. It is all one therefore as if he should say to such as despised him, Go too, you make no account for me, I behaved myself familiarly towards you, and you have abused that grace of mine; I have required to be served and honored of you, and you have done me all the shame you could devise: you have born yourselves in hand that I was tied unto you, and that I was of necessity to continue a father towards you without ceasing, notwithstanding that you played the rebellious children against me. But now will I give you over for such as you be: do the worst you can, and at length you shall find what it is to have forsaken me. I will hide myself from you, that is to say, I will give you over. In steed of maintaining and defending you as I have done heretofore, I utterly renounce all acquaintance with you. See now what your state shall be, and I also will see what your end will be, that is to say, it shall be perceived in what plight men are, when I have no longer care of them. GOD then speaks here not so much of his own knowledge, as of that which shall be seen and perceived in the end by experience. For (as I said afore) GOD is not to be taught by the change of things, (for all things were present with him before the making of the world) but here he declares, that when folk are so forsaken, it will appear by them that all the happiness of man consists in being preserved by GOD: and that on the contrary part, they be most wretched and unhappy, when God has given them over.
And he adds the reason. It is a sickle and forward generation, Children in whom there is no truth. The first word that Moses uses here, comes of a verb which signifies to turn and return. And so it is as much as if he should say, It is as much as if he should say, It is a generation of wickedness, for he uses the plural number: and it imports as much as if he should say, It is a forward and cursed generation, or else a mutable and changing generation, and whereof there is no hold; now here; now there: whereby is uttered not only the inconstancy, but also the disloyalty of that people. He adds that there was no steadfastness in them. The word betokens uprightness, whereby is meant both loyalty and faithfulness. To be short, GOD declares here, that he had tried his people too much, and that in the end it appeared that there was no uprightness in them, but all manner of treason and treachery. Forasmuch therefore as he found such lewdness in them, he says he will hide himself from them, But we must call to mind again what AI have said afore; to wit that for a time GOD may favor us and bear with us, and spare us though we deserve to have rigor towards us: but when he is so patient, it is to make us diligent in examining our own faults, and to call ourselves daily to account, and to ook nearly to the things which are to be found fault with, in us. Also let us mark well the saying that has been alleged out of Saint Paul, how that God allures us to amendment by gentleness, when he punishes us not at the first, according to our deserving. Sith the case stands so, whensoever God shows himself favorable and gracious towards us, let every of us consider how he has lived; and if we have abused the benefits which he has bestowed upon us, let us condemn ourselves for it, and be sorry for our sins, and return to him with such sorrow we as may appear to be unfained. That is the thing which we have to remember in the first place. But if we will needs discharge ourselves by flattery, to take leave to do evil: then must he needs execute his irrevocable sentence of hiding away his face from us after he has born long enough with us, and of seeing what will become of us, and he must needs let us rot in our wretchedness, forasmuch as we could not abide that he should reach out his hand to help us. And in any wise let us mark that GOD cannot away with hypocrisy in men: for among other things he requires soundness and truth in us, that our conversation should be utterly void of all double meaning, and that we should not be dissemblers before him. True it is that our nature is full of fainedness, as we see how Jeremy reports of mans heart, that it is forward and be snarled with all naughtiness, and that it is even as a bottomless pit. And therefore we must change, if we will have God to admit and allow us for his children: and whereas we be inclined to evil, so as there is nothing but bitterness and hardness of heart in us, we must pray unto God to endue us with his holy spirit of constancy, and to rid us in such sort from all our naughtiness and unfaithfulness, as we may walk on before him in pure and undefiled soundness. Thus you see what we have to remember upon this place.
Now it is said further, That forasmuch as the children of Israel had provoked GOD to jealousy by the thing that was not god, and provoked him by their leasing through the superstitions which they had devised: he also would provoke them by a people which was no people, and move them to jealousy by a Nation that was no Nation.
Here GOD speaks again after the manner of men, like as if a man seeing his wife so wicked and lewdly given that he could not restrain her, should say, Well, I must needs divorce her, and to do her the more disgrace I will take some chamber made in her steed, to occupy her place. Now then if a wife have lived in honorable state with her husband, and afterward behave herself so naughtily and stubbornly, that he casts her off, and thereupon takes some poor wench that was of no estimation, and uses her as his married wife; his former wife will take the more spite and grief at it, as who would say, What? Shall such a one now occupy my place? Must I be thrust out for her? Must I be pointed at with every mans finger and be shamed and ill spoken of everywhere? After that manner is this text to be understood. For thus does GOD utter his mind. What? They have provoked me to jealousy by the thing that is no god: I am the living GOD and besides that, they ought in reason to take me for their father, because I have showed myself so towards them, declaring ho dearly I loved them, in that I have preferred them before all other Nations of the world: and yet hereupon have they forged idols. But there is but one GOD: and therefore when men turn away from him, they must needs forge idols after their own imaginations. Thus have they provoked me to jealousy by the thing which was not god.
And afterward he adds, their vanities. As if he should say, If a man mark what their superstitions are, and whereon they be grounded: he shall find them to be nothing else but lies and deceits. Yet have they provoked me with them says he: and now will I also have my revenge, for I will provoke them by a people which is not a people, and by a nation which is not a nation, that is to say, which are not esteemed to be of any reputation. I will then take to me such folk as are now of no estimation, and set them in the same degree of honor wherein these thankless folk were before, which have so abused the fatherly love that I bare towards them. This thing came not to pass out of hand, but was then accomplished when the Gospel was spread throughout the whole world. True it is that in part God gave some tokens of these things beforehand, in exalting the Assyrians and Chaldees above those which boasted themselves to be the holy offspring and the kingly priesthood: but yet was not this definitive sentence performed to the full, until the coming of our Lord Jesus
Christ. God (I say) showed partly some sign hereof beforehand, at such time as the people of Israel were scattered, brought to desolation, carried away into strange countries, and there kept as banished wretches without order under the slavery of cruel tyranny.
For even then did GOD begin beforehand to make them perceive, that his threatening of to provoke them by a people which was no people, was not in vain. For first the Assyrians and afterward the Chaldees had the honor to reign over the children of Abraham, which vaunted themselves to be at liberty, but they were bond slaves of sin.
And forasmuch as they had withdrawn themselves from the obedience of GOD, it was good reason that they should be under the bondage of Tyrans. GOD then gave a certain sign of favor to those that had been unbelievers, when he magnified the heathen so much, even as though he had been minded to disannul the promise which he had made to those which had earst boasted themselves to be his people, and had purposed to put them to utter shame. Yet notwithstanding the Chaldees and Assyrians id not so reign over the children of GOD, that they could prejudice their salvation. Neither could the Syrians do it, nor any of all the other nations that troubled them (as we see in the time of the judges) and which invaded the Land of Chanaan and brought the children of Israel under tribute and subjection. For even then although the children of Israel were oppressed, and cast down, as it were, and thrust under foot, and their neighbours which were heathen and infidels had their full scope: yet notwithstanding, Gods adoption abode still in the linage of Abraham, and the case of those that reigned over them was never a whit the better for it, because they ceased not to serve their idols still. But when the Gospel was preached openly to the world, then did we succeed in the place of those which had been heirs of the promise afore, accordingly as Saint Paul likens us to wild slips which are graffed into a good stock, even so is it with us. For we be but things born out of time, if we be compared with the Jews who were after a sort the natural children of God. Howbeit forasmuch as GOD had promised Abraham that he would be the savior of his offspring, the same belonged to all such as were descended of him, accordingly also as Saint Peter tells them, You be the children of the prophets, and heirs of the promise: as who should say that salvation belonged to them, even by true and lawful succession: but when as they did cut off themselves from it by their own unthankfulness, then did GOD call us unto him. True it is that if the Jews had received our Lord
Jesus Christ, yet had the doctrine of the Gospel been spread abroad nevertheless, throughout the world, and so should we have been joined and knit together in one. But forasmuch as the Jews conveyed themselves out of the household and Church of God, and embraced not the grace which was offered unto them: their room became empty, and so we entered thereinto, insomuch as GOD has now banished them, to the intent to make as it were a new house. And therefore S. Paul applies this text to his own time. For he says that as then the Jews had too greatly provoked Gods jealousy by their idolatries, and that God was fain to raise up a people which was no people, or a nation which was not reputed as a Nation, which thing was done to make them the more ashamed of their despising of the benefit which had been proffered unto them. Truly, the Jews had not at that time any outward idolatry. When Jesus Christ came into the world, the Temple of Jerusalem was not defiled with any idols, sacrifices were made there according to the Law of Moses: and yet for all that there was nothing but contempt of God and wickedness, it was a piteous case to see the great number of gross superstitions, and all the pureness of the Law was corrupted: Let us mark well therefore that men are counted idolaters, not only when they have puppets of stone, of wood, or of painters work, but also when they stick not to the pure simplicity of Gods word, but mingle their own superstitions with the doctrine of salvation, overshooting themselves and turning away to all evil. After that manner was GOD provoked to jealousy by the Jews, but specially by their refusing of Jesus Christ, who is the image of the father. For whosoever has not the son (says Saint John) has not the father. And why? Because the whole fullness of the Godhead dwells in our Lord
Jesus Christ. Seeing then that the Jews despised the only son, who was the image of the father, seeing they would not accept him which was ordained to be sovereign king, and of whom also it is said in the Psalm, Kiss the son; whereby men are commanded to do him homage and to kneel down unto him as it is said in other texts: seeing that the Jews have so refused Jesus Christ, seeing they have so given over the true Religion; they have made themselves utter strangers to the living GOD which had chosen and adopted them. To be short, if we take not Jesus Christ for our GOD, surely we have nothing else but an idol. As for example, the Turks at this day do make great brags that they worship the GOD which created heaven and earth. What is their God? He is but an idol. The Jews can well enough say; our meaning is to serve the God which gave us his Law by the hand of Moses, and spoke by the prophets. Their God is but an idol. And why? For the Godhead which is in Jesus Christ is unknown unto them. But it is said that the whole fullness of the Godhead dwells in him, yea even perfectly and in very substance without any manner of shadows or figures. Seeing then that GOD has fully reviled himself to us in our Lord Jesus Christ, and will have his face to be seen there: surely we cannot boast that we have the true God, unless our Lord Jesus Christ reign among us, and be so honored of us that we stick thoroughly to him and rest wholly upon him. Now the Jews denied him and utterly disclaimed him: by mean whereof they provoked GOD to jealousy, and there remains nothing with them but folly and false imagination whereby they have deceived and beguiled themselves. And therefore not without cause does Saint Paul allege this Text, saying: Seeing that the Jews have provoked Gods wrath by refusing to embrace his only son: therefore has he raised up a people which was nothing afore.
And here we see yet much better the thing which I told you afore, namely that GOD used long sufferance towards such as were worthy to have been thundred upon out of hand: for between the Law and our Lord Jesus Christ there were about two thousand years. And if we recon the years, the Jews began to meddle with the infections and filthiness of the heathen by setting up of idols by and by after the death of Joshua. You see then how God suffered above eighteen hundred years to pass, waiting still for some amendment.
Not that he dissembled with them, for he chastised them to put them in mind of their faults. And they returned unto him. But yet by and by after they fell away new again. Insomuch that when they had acknowledged that those harms befell them for their sins fakes, and had given some token of repentance: by and by, or within a while after they fell to their old by ass again: and God likewise fell to punishing them new again. At the last came the captivity of Babylon which is described to have been so horrible and unhappy, that it banished them out of the Land which he had promised them for their inheritance, and they were driven out of their own houses.
Nevertheless, in the end GOD pitied them and brought them home again. Notwithstanding, they were no sooner come home into their native country, and restored to liberty, but by and by they became again worse than before. Therefore was GOD also fain to punish them with punishment upon punishment even to the uttermost.
Then came our Lord Jesus Christ to remedy all their diseases, in respect whereof he is justly called even the resurrection of the dead.
For although the Jews had then been all scattered abroad, yet would God have gathered them home again to him by the hand of his son, if they had known the day of their visitation. But they well bewray that they be willfully bent against GOD, and that there is nothing but bitterness and venime, yea and devilish rage in them. For it sufficed them not to have scorned the grace which was offered unto them, and the redemption which they had pretended to have longed for so greately; but they did also crucify the Redeemer which was sent unto them. Forasmuch therefore as the Jews did utterly refuse all the grace of God: the Gospel was published through the whole world.
But (as I said) we must mark well the long suffering which GOD used towards them, that it may keep us from sleeping in our sins. For if we abuse the goodness of our GOD when he spares us, and uses not such vengeance as we have deserved: we shall be driven to pay the arrearages. Therefore let us return to him when he threatens us. For it had been much better for the Jews to have suffered temporal punishments, than to have been so born with, and in the end to have had so horrible vengeance laid upon them as we see befell to the City of Jerusalem. For if we look upon the adversities that fell upon it, we shall not find the like examples at any time since the beginning of the world, that the men of that country, and all other inhabi9tants were so afflicted. They played the mad men one against another for their vittles, and the very cutthroats bare the chief sway. They durst nor go out of their city to ease themselves because they were enclosed on every side: and yet they were more cruelly handled within by thieves and rakehells. The Russians were ready to cut the throats of them that came once out of their doors. Things were so far out of order and so horribly put to havoc, that women were fain to kill their own children for hunger and to eat them, and it spited the father to see the mother steal her own children to devour them into her own bowels. Therefore let us bethink ourselves, and when things are so far out of square, and we perceive it to be our Lords will to give us such examples, to the intent we should live in we and fear, and yet notwithstanding that he gives us leisure to return unto him; let us go unto him, yea and that with speed, and let us not drive off from day to day, for fear least the gate be shut against us. That is the thing which we have to bear in mind.
Now let us proceed to that which Moses adds, namely: That GOD did then raise up a people which was no people, and a Nation which was no Nation. By these words we be done to understand, that until such time as GOD has chosen us, and drawn us to the knowledge of his truth: it is all one as if we were not at all. True it is that Gods setting of us in his world is not a benefit to be despised, neither does he set us here as Asses, Oxen, and Dogs: but as reasonable creatures, and he puts his image into us. Inestimable is the benefit which he does us therein: but yet for all that, forasmuch as we be corrupted in Adam, and all of us are accursed; insomuch that sin does so reign in us, that the image of GOD is wiped out, and the understanding which we ween ourselves to have is but brutishness, and our hearts are turned upside down, so as there is nothing but rebelliousness in us: therefore it is said that we be not worthy to be counted a people, that is to say, it were better for us that we were not at all. Not that GOD is not glorified continually in his creatures: but this is spoken in respect of us. For we will needs glorify ourselves and seem great men, for we see how men believe wonders of themselves, and they be so blind that they surmise this and that of themselves. But let the children of this world esteem of themselves what they lies, and advance their own glory as much as they lift: yet does GOD in one word here cut their combs, saying that their being is as though they were not at all.
And is it not here only that the scripture uses such speech: for Saint
Paul says generally, that GOD calls the things which are not, as though they were. You see then how our first being is when GOD calls us to the knowledge of his truth: according whereunto Saint
Paul says in another place, that our being is of God in Jesus Christ, insomuch that we have nothing at all before that time, because there is nothing in us but corruption. Seeing the case stands so, men cannot look for anything but eternal death, until God have reached them his hand, and gathered them home to himself. That is the thing which we have to remember in this text where it is said, that God would provoke the Jews to jealousy by a people which were no people.
Furthermore let us mark, that whereas we have being at this day, that is to say, whereas God has advanced us, (according also as he says by his prophet Esay, I have brought up children and advanced them) for as much as God deals so graciously with us as to put us in the place of them that were his natural children, even us which were as children born out of time: let us assure ourselves that if we provoke God to wrath, and make him as it were jealous, he will surely raise up other Nation in our steed, according to this saying of our Lord Jesus Christ to the Jews: The kingdom of God shall be taken from you. This threat is spoken to us nowadays. For (as says Saint
Paul) if God have not spared the natural branches of the olive, but have cut them quite and clean off , and cast them into the fire: how shall he spare the wild ones? What should we have who were barren by nature? Could we say we were the children of Abraham, and that God had adopted us at the first? No. For as long as the doctrine of salvation was among the Jews, our forefathers were as rotten members, they had no hope of salvation, they were without GOD in this world, as says Saint Paul. But now we be come to the heavenly kingdom. Because the Jews are departed from it, through their own unthankfulness, and fallen from the degree wherein they were, GOD has advanced us to it even against nature. And think we then that if we become like those which were our superiors in dignity, GOD will not in the end power out the like vengeance upon us as we have seen upon them? Yes: and therefore let the Jews be a looking glass for us to make us behave ourselves humbly, that we abuse not the grace of GOD. True it is that we must be assured that GOD will hold out to the end in the things which he has be gone for our welfare, especially if we on our side be not 1so malicious as to disappoint his grace. But if we follow those which have gone before us, let us not think to speed better than they have done. Thus you see what we have to bear away in this Text where it is said that God will provoke his people to jealousy by such as were not a people aforetimes.
And Moses says, That they shall be a foolish Nation. And it behooves us yet again to mark this well. For we imagine ourselves to be very wise; and that is the thing which plucks us back from submitting ourselves obediently unto GOD, and disappoints us of the modesty to embrace by faith, whatsoever in propounded to us in his name. But here the holy Ghost bewrays us what we be, to wit, that there is nothing in us but stark folly, until GOD have enlightened us. What must be our wisdom then? Even that which we learn in Gods school.
Hereby all self weaning is beaten down, that men should not imagine themselves to be of sufficient ability to govern themselves, nor despise the doctrine of GOD, but yield themselves teachable thereunto.
And herewithal let us mark also, that generally God meant to bereave men of all glory in that he says that they be not at all, and that they be but fools, That is to say, that there is nothing in them but reproach.
And he adds forthwith, that his wrath shall be kindled, and that it shall enter unto the bottomless pit, and consume the Land with her fruits, yea even to roots of the Mountains. Here Moses meant briefly to touch those yet better and nearer to the quick, which were so bedoted, that they could not come to knowledge of their sins. And he not only spoke to that people, whom he knew to be stubborn and stiff-necked: but also through the power of Gods spirit he prophesied of those that were to come. As for Moses, he knew them not to outward appearance: but GOD who knows what men are, gave his sentence upon them beforehand. And forasmuch as he sees them so blockish he handles them in their kind, saying, Go too, I see you be not greatly moved at my threatening, and that you proceed from evil to worse: but I tell you that my wrath will be no light fardle to bear, as though I gave you but a yerk with my rod by the way. What then?
It is a fire that burns up all afore it, as we have seen heretofore in the fourth chapter, where it si said, Know thou O Israel that thy God is a consuming fire. This was expressly spoken for the hardness of the peoples hearts. For it is certain that God is desirous to show himself loving towards us, conditionally that we come unto him with all meekness, and be ready to follow his voice, taking him for our shepherds, and behaving ourselves towards him as his sheep. If we do so, then will not God fray us, nor show himself terrible to us. But if he see us play the wild beasts, so as we cannot by any means be tamed: then is he fain to use rigor, according to this saying of his in the eighteenth Psalm, that he will be hard to such as are hard, and that if men show themselves unreasonable, he also will come roughly against them, and they shall find nothing in him but utter terror and dreadfulness. After the same manner is it in this text, where he says, My wrath shall be as a burning fire. Yea, and think not (says he) that I will burn but the chaff and the straw; for I will burn up the very ground, there is not so hard a mountain but it shall melt before me; yea even to the very bottom: and there shall not be so deep a pit, but I will go to the very bottom thereof. Now we see what the purpose or intent of Moses was in this place.
And hereby let us take warning, not to tempt God; accordingly as the Apostle in the Epistle to the Hebrews applies the fore alleged text to the same purpose. My friends (says he) know you that God is a consuming fire: and therefore let us live in his fire, and not tempt him: as soon as he speaks, let us quake at it: let us not tarry till he smite upon our heads with main blows: but let us go unto him obediently: and let us pray him to have pity upon us.
For if we go about to win him by stoutness, surely we shall find how it is not said without cause that Gods wrath is a burning fire to consume all things: and we shall fell that although we be never so stubborn, and that our hearts (to our own seeming) be as whot as fire through over weening, whereof we have made ourselves as it were fortresses, towers, and bulwarks for our great safety: yet notwithstanding, God will so undermine us, that we shall find how there is nothing in us wherewith to make resistance, and that we have no more power to stand before his wrath and vengeance, than stubble or hay which is consumed out of hand by fire: nay we shall be no better than tow. Thus you see how we may benefit ourselves by this doctrine, if we will not have the sentence that God pronounces executed upon us. That is to wit, that forasmuch as his wrath burns so whot and is able to consume all: we must turn unto him as soon as he threatens us, yea and so return, as he find us not to be foolish and wild headed folk, as in whom there is nothing but lightness and inconstancy.
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to open our eyes more and more, that we may see our own wretchedness, and upon the knowing thereof, be also so touched by his holy spirit, that our hearts may stop, and having felt what we have deserved, we may step to him beforehand to obtain favor and mercy of him: and so continue therein, that all our life long, our whole seeking may be to increase and to be settled in his fear and love: that taking him for our father, and reposing ourselves wholly upon him and his goodness, we may nevertheless yield him such reverence, as to quake at his threatening, and yet assure ourselves that he will be so good a protector and defender of us, that we shall be safe from all dangers, when he has once taken us into his protection and safekeeping. 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 5th of June, 1556
The 184th Sermon which is the
seventh upon the two and
thirtieth Chapter
23 I will heap evils upon them, and I will bestow mine arrows upon them.
14 They shall be burnt with hunger, and consumed with heat and with bitter destruction. Also I will fend them the teeth of beasts, with the venime of Serpents that trail in the dust.
25 The sword shall rob them of their children without, and in their chambers shall be fearfulness upon the young woman and the maid, the sucking child and the man with the hore head.
26 I have said I will scatter them abroad, and make the remembrance of them to cease from among men.
27 Were it not that I feared the disdain of the enemy, least peradventure their adversaries should wax strange and say: Our hand is high, and it is not the Lord that has done all this thing.
We say yesterday how Moses having spoken of Gods vengeance to the people of Israel showed how dreadful the same is, because men are not so moved at the first as were requisite, at leastwise to consider their own naughtiness, and to be displeased at it, that they might humble themselves and be ashamed thereof before God. For inasmuch as men are slow unto that, our Lord shows that his threatening of them is not in sport, and therefore that it is not for them to fall asleep at it and to take their ease, but rather to treble and quake. Now pursuing the same matter, Moses adds That he will send upon that people all the evils that can be devised, that he will let fly his arrows at them to the utter consuming of them, that he will arm the wild beasts against them, that he will send venomous serpents among them, which through they glide in the dust, shall nevertheless without fail fasten upon them with their teeth, that they shall be starved for hunger, that he will send them burning diseases, enemies without doors, and fear within doors, and that he will not spare their babes nor their old men, nor anything else. It might seem at the first sight, that GOD were over rigorous. For seeing that God had chosen the ffspring of Abraham from among the whole world, and his adopting of them was not grounded upon any desert or worthiness, but upon the free goodness of Gods own will: should he have used so great sternness against those wretched creatures, though they had right grievously offended him? Why did he not rather spare them, and make the grace available which he had bestowed upon them afore? Nay, we have seen already the long sufferance which God had used towards them. And when men do heap up hoords of wrath a long time together after that fashion by their abusing of Gods goodness, as who should say they were minded to spite God will fully, and to defy him, to see the worst that he can do unto them: it is good reason, that for their willful and stubborn hardening of their hearts, God should make them to feel that he will not have his gentleness so scorned, and finally turned clean contrary to his intent.
Again, after as God utters his favor towards us, so must it be the deerlier fold unto us, if we abuse it. Now he calls the Church his house, and he takes and admits us for his children. Therefore if he be dishonored among us, ought it not to grieve him worse (as I have declared afore) than if those which belong not unto him (in comparison) at all, had offended him a thousand times?
Then let us understand that God did justly show himself so rigorous against the children of Israel, and let us apply this doctrine to ourselves because we be succeeded in their room. We have seen already heretofore, how God has cut them off, and graffed us in, in their stead, to the intent we should be partakers of the adoption that belonged unto them. Now if God have not pardoned them, what will he do to us? For we be not of more worthiness than they, neither is our state more excellent than theirs. Therefore let us see that we live warely, and that we make the grace effectual which we have received at Gods hand, so as he may be glorified thereby, and our salvation more and more furthered and confirmed by means thereof. Thus you see in effect what we have to gather upon this text.
And whereas it is said that God will heap evil upon them, and shoot out all his arrows against them: let us mark that here Moses meant to do us to understand, that God has no sorts and means of punishing men than one, insomuch that when they think themselves to be escaped, then are they new to begin again. And this is very worthy to be noted. For we see what the negligence of them is which have done amiss. True it is that if they perceive any token of Gods anger, they will be abashed at it at the first, but if they feel no further than threatening they shake their ears and make a mock at it. But if God scare them a little; as soon as it is over, they think themselves quite rid of it. As for example, if there be any noise of war, such as have misbehaved themselves and led a wicked and loose life, will begin to shudder at it. But as soon as the same is ceased, they be the same men they were afore. Likewise is it with them concerning famine, and all other afflictions whatsoever. If a man be stricken with a disease and pressed with the hand of God, he will play the holy man for the time: but as soon as he is relieved, by and by he begins to set up his bristles lustier than afore. You see then at what point we be.
As soon as God withdraws his hand, we bear ourselves in hand that we 1be quite and clean discharged, and that there be no more mean wherewith to punish us. But contrariwise it is said here, that if Gods shooting of one arrow have not wounded us to death, it makes no matter: for he will shoot again, and in the end so deal with us, that we shall find by proof that it had been for our behoof to have considered at the first, that he has infinite means and incomprehensible to us, wherewith to take vengeance of our sins.
That is the cause then why he says that he will heap up evil upon them, as he will add hereafter; saying: Are not these things laid up in my treasures? And there this matter shall be treated of more at large.
And by this word Arrow, he betokens all the weapons of his wrath, the which he sets down more particularly by and by after, saying that He will send wild beasts to devour all, he will send Serpents to consume men with their stinginess; he will send enemies with the sword abroad; and he will send terror at home. Here GOD alleges some examples of the thing which he had spoken, to wit, that when we be escaped from war, famine shall catch us, and if God spare us from famine, yet shall that nothing boot us, for he will have other weapons to pursue us withal. And herewithal we be warned further that all creatures are in Gods hand, and that he employs them to what use he lies best. As for example, if he list to have the wild beasts to serve for our benefit, they must needs do it. For he leads them by his secret moving in such wise, as they cannot but execute that which he enjoins. And on the contrary part, whensoever it pleases him to arm the beasts: they must needs become our enemies, and we cannot withstand them. For until such time as we be at one with him, it is certain that we have still the worse end of the staff. Secondly he adds the trailing Serpents. Although we despise these little beasts, such as the Serpents are which trail in the dust as Moses says expressly here: yet will God make the mischief of them to attain even to our heads.
For albeit that the biting of a Serpent be but on ones heel or his foot: yet the venime of it strikes up though his whole body. The like is to be said of diseases. For under one kind he comprehends here all, when he says, That he will send bitter heats, and that the same shall destroy men. So then let us mark (according to that which I have treated of heretofore) that when we be vexed by men, the same happens not without the ordinance of God. Such things are Gods chastisements whereby he calls us to the considering of our ins, and whereby he summons us before him, not only to indicate us of them, but also to the end we should do it ourselves beforehand, and every of us play the judge in condemning ourselves, that by that mean we might obtain favor at his hand. But if we will needs be self willed, then are they as evidences beforehand to condemn us with, and we must not imagine that we can further our case by replying. And whensoever we be so visited, if we yield not GOD the honor to confess that he is righteous in so doing: surely the mischief shall be doubled, and still increased until it have consumed us. Therefore although we be troubled by men: yet let us understand that GOD serves his own purpose by them as by instruments, and that we must have recourse to him, and that if he were not provoked against us, we should be under his protection, and he would not give our enemies the bridle after that fashion. Let us assure ourselves that when sickness comes upon us, it is to be accounted as the hand of GOD, and that his sending of it, is to visit us, and to make us to turn again unto him. As much is to be thought of the rest. For it is not to be thought, that the creatures are led at all adventure, that GOD should not be served by them, and that they should not be at his disposition.
It is for heathenish and faithless folks so think. But in acknowledging that GOD is the maker of heaven and earth, we profess therewithal that all things are at his commandment, that all things are disposed by his appointment, and that nothing comes to pass but by his justice. That then is the thing which we have to bear in mind in this text when Moses says that God will arm the enemy without, and send fear within. Whereby he means that their needs no more but a shadow to fray us, accordingly as has been declared in the eight and twentieth Chapter. If GOD lift to stir up great troubles and storms against us, he will do it and it is meet that he should be the over ruler of all. But when he intends to consume us: then must our life needs hand as upon a twined thread, so as at evening we shall sorrowfully say, Who will cause me to see tomorrow morning? And (when night is gone) we shall be still in the same grief of mind, we shall be as men besides themselves and much worse. The thing then which this word
Fear or terror imports, is that God will make m en to be always as it were besides themselves when they will not yield to his corrections to come to amendment, so as they shall be wounded in their hearts, without his stirring up of any enemies, or his sending of any inconvenience unto them; and they shall not know why not wherefore, but that their own shadow troubles them and makes them at their wits end. Therefore if we intend to enjoy the greatest and most desirable benefit in the world, that is to say, to live in peace and rest: let us learn that we must not provoke our God to make him our enemy. For as long as we provoke his wrath, all things must needs go against us. That is the thing which we have to gather upon this place.
And we must not think that we have profited any whit, when we have put God out of our mind, or when we have turned our backs upon him for a time, as these scorns do which in such times do take their pleasure in sporting with GOD at the full. Therefore let not us deal so hardheartedly: for there is not a worse thing than to have rocked our consciences asleep after such a fashion, that we have no more remorse nor heart biting in us. But let us set our minds to have peace with God, that is to say to resort unto him in such wise, as we may feel him to be our father and seek to stay ourselves upon his goodness, that our so doing may keep us in rest. Thus you see in effect how we have to apply this word fear or Terror, wherewith
Moses threatens here the transgressors of Gods law, and such as stand against him to the uttermost.
He says further that God will destroy even the sucking babes, and the old men which are already gray headed, so as he will not spare, neither sex nor age nor anything else; for he speaks of young folk and of maids that are to be married. Now (as I said afore) we must not think it strange that GOD should use such severity: but we must call to mind the unreformable stubbornness which was in the people afore. For we know that Moses wrote this song to show the people their malicious and forward nature, yea and utterly unamendable: in so much that when God had by all means uttered his goodness and mercy towards them, they drew all to the worst, and showed themselves too unthankful, shrinking continually away from him, and marring themselves with superstition and idolatry, so as the Prophets straining themselves to the uttermost, could not bring them back again into the right way. Is it then any wonder that GOD after so long waiting should use so great extremity as we see? No. For after that GOD had winked at them, their iniquity came to the full growth, according to the fore alleged text of Genesis which says, that the wickedness of t he Amorites was not yet full grown: but within four hundred years afterward, they should be utterly rooted out. And why was that? For it was too much that those people were hardened already in the time of Abraham. But when as at the end of four hundred years more, they were become yet worse, and ceased not to increase still the great heap of Gods vengeance: was it not meet that he should then make them to pay the whole arrearages (as they say?)
And seeing that the children of Israel coming into the same place and having so fair a looking glass before their eyes, in those Nations whom GOD had utterly destroyed; did nevertheless give over Themselves to the same superstitions, and thereby defiled the land, which GOD had appointed to his own service: was it not meet that they also should be made an example to others/ Now this ought to serve us. For we be in possession of the inheritance which God promised to the children of Abraham: I mean not the land which they dwelt in, but the inheritance which was betokened by that land as by a gage and figure. Gods will therefore is that we now should be his household, and that we should be gathered together into his church and flock, until he take us into his kingdom. Now if in steed of honoring him, and of yielding him as due service, we become unruly folk, given over to all lewdness, and moreover do match the same with willful stubbornness, so as there is no mean to bring us back into the way of salvation: think we that our Lord will not be revenged of such unthankfulness.
Furthermore, let us not think it strange, that the young babes are here spoken of. For as touching maids that are to be married, young men, and old folks: if nations be corrupted, and the mischief have once overflowed his banks (as they say:) they also must needs be infected as well as the rest, and the world sees it is so. For when old men are once saped in naughtiness, and inured by custom to offend
GOD: they will rather have their skins plucked off from their backs a thousand times if they had so many skins, than once to be reclaimed.
For they become so blockish, or else so enraged, that there is no way to deal with them. As for young folk, we see they be as it were set on fire to make ware against God. Again, wheresoever wickedness reigns, and all things are perverted: there the young woman become as wild as Roes, so as there remains not any honesty, and much less any fear of God in them. This is apartment to all men. And therefore it is not to be wondered at, though God do threaten both young and old. But as touching little babes, that may seem the more cruelty, because they have not offended like the others. For will God punish the guiltless? Does he not say by his Prophet Ezechiel, that the parties which have sinned shall bear their own punishment, and that the Child shall not be punished for his father? Yes, but we must mark that God has a reason of his judgments, though it be unknown to us.
We then may think some chastisements of Gods to be over rigorous, but yet does he know why he does so, and it becomes us to reverence the things with all humility, which are incomprehensible to us. For what a thing were it if we should measure all Gods works by our wit?
Can we attain to them? How far extends our understanding? Let us consider how weak and small it is, and what rudeness is in us. But on the other side, what are the judgments of God? Even a deep gulf impossible to be gaged: they be incomprehensible as says the scripture. Again, whom did he ever call to counsel? Therefore let us content ourselves with the things which God has opened unto us, and be mindful of the thing which we have seen not long since, namely that the secret things belong to our God, and that the things which are in his Law, belong to our children: that is to say, that we must hold us to the measure which God gives us, and not be inquisitive without end, and more than is lawful for us to know, but receive the doctrine which he gives us, assuring ourselves that the same is sufficient for our salvation. Also let us bethink us how it is said in Job, that we see the brims of Gods works, but we can never attain to the bottom of them. Therefore whereas the scripture speaks now and then of some executions which God does: although the same may seem to us over rigorous, yet must we bridle ourselves and imprison our wits to honor God with such reverence as he deserves. Let that serve for one point.
Furthermore as concerning that which is said here of Babes, let us mark that if God lifted to rend up the whole world by the roots, he could do it, yea and that right justly. For even from our very birth, we bring nothing but wrath and cursedness. If God take young babes out of the world, yea and damn them: yet is there no rigor in so doing: for we be all forlorn beforehand by nature. In this case therefore it behooves us to cast down our heads in contention with God by reasoning the matter with him, nor to control him as though he did wrong or injury to little infants in taking them out of the world. For (as I said) he may not only smite them with death, but also send them to everlasting damnation, because we be all cursed in Adam.
Now then, when he had withdrawn his grace from a whole Nation, when he has withdrawn his grace from a whole Nation, and all of them are become reprobates: then must his wrath needs extend as well to the young infants as to their fathers, according to this saying, that God casts back the wickedness of the fathers, into the bosoms and laps of their children. Not that the children be punished being guiltless: for God knows that they be not so. Yea, but we perceive as much as God knows. Have we as sharp a sight as he? [No.] So then, although we take little babes to be faultless: yet notwithstanding there is a naughtiness enclosed in them, and the seed of sin is sufficient to condemn them before God. Wherefore let us mark, that although he root out young babes; yet in so doing he cannot be blamed of cruelty: but he excuses a judgment which surmounts the capacity and measure of mans wit, whereat we may well wonder, but yet must we confess it to be rightful, as it is needed. We see how it fell out both in Sodom and in other places where it was his will to have all destroyed. When any such thing happens, let us understand that GODs intent is to make us to cast down our eyes. For if it befall so to he green tree, what shall be done to the dry? Behold the little infants whom we imagine to be innocent and faultless: and yet we see that Gods vengeance wrapped them in with the elder sort, and with those that have greatly offended. Righteous is GOD in so doing.
What shall we say to it, but only that we ought to quake at it? For there is none of us all which has not deserved a hundred times as much. If GOD spare us, are we not the more bound to his goodness?
And again, if it pleased him to deal with us according to our misdeeds, should we not be afraid that we shall be much more roughly handled, than we see little babes are? Yes surely. So then, instead of contending as many do, as of entering into curious questions even with devilish malapeartness to control GOD, as I have said before: let us learn to be lovely, in such wise that having given glory unto GOD by confessing that he is ever righteous and soothfast, and let us also have an eye to that we have seen, that so we may impute it to his free mercifulness that he bears with us, and also be the more encouraged to return to him, so as we may no more abuse the long time of his patience. Thus you see what we have to remember upon this text, where GOD says that he will destroy even the little sucking babes.
Now he adds yet further, I had said or determined to root out this people, but that I feared the provoking of the enemies, least the Adversary might have been estranged, and have said, Our hand is high, and it is not the Lord that has done all this. In this text, our Lord shows that he is so far off from using any immeasurable rigor against is people: that he has rather yet another respect not to root them utterly out, namely least the infidels should have occasion to blaspheme him. That is the meaning of Moses. They will complain and say that GOD ought not to handled his people after that fashion, but that he ought to use greater kindness and gentleness towards them. Yea, says he, plead on your case: but yet shall you win nothing by it. For if God had respected no further matter than you, he had rooted you long ago out of the world, and the remembrance of you had been quite and clean abolished long ere this. What let him then?
Not that you were not worthy to have perished, for your have not ceased to provoke his wrath by doing evil: but for that he had a respect to your enemies, that is to say, to the infidels. And why? For if God should have rooted out that people, whom he had chosen: for as much as the renown thereof was spread over all the world, and the delivering of them out of Egypt was as a wonderful miracle, and the Israelites themselves professed themselves continually to be the worshipers of the God which had taken them out of the deep gulf: should not his destroying of them have opened the mouths of the wicked to scoff at the Religion which was held in Jury, and to have said, Where is now the God which maintains them so long time, as they themselves have reported? Either he is faln asleep, or else he has lost his wits, for he succours them not any more. After that manner would the infidels have railed at God if he had not ever reserved and kept still so me seed of that people, to show that his covenant was not quite and clean disannulled, but that it stood still in full force. That is the very meaning of this saying where we read, I had determined to root them, yea and to scatter them abroad everywhere. For the word betokens such a scattering or rending asunder, as if one should dismember a mans body, as cast the pieces thereof abroad here and there, so as nothing were left whole.
Therefore, I had rooted them out [says he,] yea and that in such wise as they should never have been spoken of any more among men, but that I feared the provocation of the enemy. Now the thing that is rehearsed here, is read of in Exodus. And so it should seem that God was restrained by Moses from doing the thing which he speaks of here. For he gives the sentence, and adds, Let me do it, as though
Moses had set himself against him. And yet for all that, it is very certain that God had determined beforehand to pardon his people: but yet it was his will that Moses should make intercession for them, yea even Moses, in as much as he was there and made supplication in the name of our Lord Jesus Christ, and the people knew that they could not have escaped except God had heard the prayers of Moses.
But howsoever the case stood, this text shows us that God altered not his purpose: for he is not variable, neither repealed he his sentence, though he said, I will yet again pardon this people for thy sake. For the thing which he had determined in his own mind, was performed, and yet notwithstanding it was his will that Moses should step in as a mediator. And when God hears us, it is not for that we make him to declare the thing to us which he had determined to do, to the end that our faith should be exercised, and we know, that to pray, is no labour lost or unprofitable, for the fruit shows the contrary. That is the cause then why he grants those things at our request, which he had determined in this everlasting purpose afore. Yet notwithstanding we see in effect, that if God had not been minded to stop the mouths of all the wicked , and unbelieving sort, had destroyed that people. And that was done to correct the overweening of such as were ever ready to grudge against God. For such is the manner of men, that they never want replies: but as soon as God scourges them, by and by they stand in contention with him. And if he press them double; then they not only grant at it, but also spew out their blasphemies against him. But here our Lord shows, that when men have cast forth all their rage after that fashion, yet it shall be proved to their faces, that he notwithstanding has dealt over gently with them, accordingly as it is certain that ven at this day, if God had not a further consideration than only of us, we deserve well to be wiped out of the world. For notwithstanding that we have received his word, what do we far the better for it? We profess the having of the Gospel, and we can well say that the Papists are idolaters, strangers from God, and men given over to all evil. And why? For they be blind and walk in the dark. But yet for all that, we that have the clear light of life, how do we order our doings? If we be compared with the Papists, shall a man find us better than them?
Nay, we are so much m ore blame worthy than they, because that for all our teaching yet we despise God of a certain malicious and determinate purpose. Sith it is so, if God had not a further respect than to us, surely we should be consumed out of hand. Btu for as much as the Papists would by and by set open their throats to scoff at God and the pure Religion, therefore he maintains us still. Wherefore let us not boast that we have held out unto this time by our own power: but let us consider that God would not have his name blasphemed, nor make the truth of his Gospel to be a jesting stock for men to scoff at: and let that be a mean to humble us yet better.
We see then that this doctrine belongs unto us, and that Moses spoke it not only to the people of Israel, but also to all such as should profess the service of God, and have the pure doctrine of his word: insomuch that if they play the naughty packs, and provoke Gods vengeance against them, and God nevertheless do bear with them; it is not for their fair eyes (as they say,) nor for that they have deserved it: but because our Lord will not give such loose and unbridled liberty to them that seek occasion thereof.
And it is said expressly, That God feared the provocation of the enemy, least he should estrange himself, and say, My hand is high, and it is not the Lord that has done this thing. By this word
Provocation, he means he pride that is in men, accordingly also as he does in the eight Psalm, where it is said that God is glorified by the mouths of suckling, in which place express mention is made of the enemy and of the avenger, because the unbelievers are always so proud and presumptuous, that there is nothing with them but cruelty and thundering. So likewise in this text it is said that God feared to provoke the enemy, that is to wit, least the Infidels should proceed to such wickedness as to scoff at the Law and at the true Religion. God then prevented them. And we must not imagine that God was afraid of men: for he could well have provided for it by some other mean. Is it not he that has made mens tongues? And how can they then stir to speak one word, if he lifted to restrain them? Could they move to utter one syllable? It should seem then that the thing which Moses speaks here is needless, namely that God should be afraid to provoke his enemies: for he could well have remedied the matter if he had would. I have told you oftentimes already, that God is spoken of after the manner of men. Therefore when God provides for a thing by any worldly mean, and such as is common among us: it is not for that he is tied unto it, and cannot of his infinite power do otherwise: but because it pleases him so to do. Thus are we done to understand in few words, that when it pleases God to serve his own turn by the inferior means which he has ordained in this world; it is not for that he cannot do what he lifts of himself and without any other help: but for that it is his will to keep that order. As for example. He could well sustain us without bread, wine or water: and yet notwithstanding he uses those means. And why so? Even because it pleases him. If we be sick, he can well heal us without any medicine: and yet will he have us to use medicines. In the time of war he could well repress all our enemies without our stirring of any finger towards it; but yet has he ordained other means. You see then after what manner this text is to be understood, where it is said that God was afraid to provoke the enemy: not that he was unable to let them or to withstand them if he had would; or that he was unable to have stopped the mouths of the infidels; but because he saw men so malicious, that their whole desire is to have full liberty to speak evil of his majesty. Which thing he perceining, intents to remedy it. And by what means? Even by such as he himself likes best of. Not that he does it of necessity (as I said afore) or by any constraint: but that his good pleasure is so. And therefore God could well root us out of the world at this day: and on the other side he could well make the Papists dumb, and altogether senseless, or else he could make them blocks or stones, or else he could utterly overwhelm them, so as his name should not be blasphemed by them: and therewithal he could raise up a new people which should glorify him in his just destroying and consuming of us.
God could well do all these things: but yet for all that he holds still such order in his works, as he has determined upon in himself. That is the cause why on the one side he spares us, and on the other side gives not occasion to the Papists to be blaspheme his holy name if he should use extreme rigor against us.
And by the way, here we be put in mind of the nature of man. Indeed
God speaks of the adversary and enemy: but yet under them, he comprehends all such as have not been taught by his word to yield themselves teachable unto him. And what manner of disposition attributes he unto them? That they strange themselves: that is to say, that without inquiring or considering of Gods vengeance wherein the ought to be glorified, they turn it into a slander and say, It is not God that did it. Let us mark well then, that if we be let alone to our own nature, and that God guide us not by his word and spirit, to give us the true ondness of understanding, discretion, and skill: although he work after such a fashion as his righteousness, power, and wisdom may so appear, that we must needs be convicted by it: yet we shall not cease to cast forth blasphemy against him. And why? For we shall be as witless beasts. And this saying: For fear least the enemy should estrange himself, is to be well weighed. For thereby God means, that men instead of applying their wits to the beholding of the things which he shows them, do wrap themselves in ignorance willfully.
Now it is certain that although we be blind wretches, and that although by reason of Adams sin we be bereft of judgment, reason, and understanding: yet there is malice still in us, so as our whole seeking is to be ignorant of the things which our Lord would have us to know. Therefore whensoever men do make a cloke of their ignorance, they shall evermore be convicted to have refused the knowledge of those things which might have been well known unto them, if they had set their minds upon them. And that is the very cause why Saint Jude in his Epistle speaking of these heathenish folk which despise GOD, and are gross and dulheaded as folk that have no knowledge at all; ays that they know not the things which they should know, because they have no list to know them. Then is it cursed kind of cloking, whensoever men make not their benefit of Gods works, but apply them clean contrary to his meaning.
Now look what is said here concerning the Infidels, the same belongs likewise unto us. And were it not that GOD brings the light unto us, or us unto the light, and opened our eyes to see the things which he shows us: surely we should not only continue still blind, but also it should cause us to become worse and worse, accordingly s it is said here, that the infidels should have blasphemed GOD, saying, Our hand is high, and it is not God that has done this. On the one side then we let God alone as though he had done nothing: and on the other side we become so proud as to put ourselves in his room. For men content not themselves with their robbing of God of his power, and with their defacing of his majesty: but they will also needs deck themselves with his feathers, and make themselves very idols, and have men to believe them to have been the doers of the things which are peculiar to GOD. So then, seeing there is such mad pride in us, and so gross self weening: we ought to be the more warned to yield ourselves unto GOD, and to pray him not only to show us his works wherein his glory may shine forth and appear: but also to open our eyes that we may see them, in giving us skill and discretion by his holy spirit, so as we may learn with humility to honor him: and that when we have confessed his justice, goodness, and mercy, we may consider how much we be bound unto him, and that when he punishes other men, we may be drawn to repentance by their means, and understand that he bears with us, because he might well confound us out of hand, were it not that he intended to use favor and goodness towards us, to the end we should be the more inflamed to honor him, and to dedicate ourselves to him in the name of our Lord Jesus Christ.
Now let us pray unto him to vouchsafe to have pity upon us, and not to callus to account for the great number of misdeeds well that if he lifted to deal rigorously with us, we should needs be confounded, yea and utterly perish: and that although he had not waited for us so long time, yet he had just cause to have destroyed us as often as we provoked him to wrath: wherefore although we have offended him without end or measure, yet notwithstanding seeing he has showed himself so kindhearted a father towards us already, it may please him to continue his mercy and favor, and therewithal to reform us so by his holy spirit, that being guided and governed by him, our whole seeking may be to frame ourselves to the obeying of him, suffering ourselves to be ruled by his word, and seeking not else but to please him in all respects. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, &c.
On Saturday the 6th of June,
1556 The 185th Sermon which is the
eighth upon the two and
thirtieth Chapter
28 For it is a Nation void of discretion, and there is no understanding in them.
29 But if they were wise, they would understand this, and take heed to their end.
30 How should one of them chase a thousand, and two of them put ten thousand to flight, were it not God had fold them, and that the Lord had shut them up?
31 For their gods are not as our God, and thereof even our enemies themselves are Judges.
We say yesterday how God having a respect to the infidels and their blasphemies, had spared the people of Israel. And thereupon it was showed, that God does oftentimes pity us, and not punish us so rigorously as we deserve, to the end that his name should not be made a scoffing stock, and a jesting stock among the wicked, who seek occasion of scorning when they see God chastise his Church: and thereupon they fall to railing at the doctrine and Religion itself.
But now it is added here, That this people were destitute of discretion, and void of understanding. Truly men think themselves wise enough when they be crafty and subtle in providing well for their business, and in practicing this and that. And then fall they flat to despise God, as we see that all these worldlings do, who are fore possessed of this fantasy of self wisdom, by reason whereof the whole word of God, and the suffering of themselves to be governed by it, is to them but simplicity and foolishness. But yet for all that, the holy
Ghost affirms, and that justly, that all such as live not in the fear of GOD, are witless. For our true wisdom is to yield ourselves to him which can lead us to salvation: and without that, we be blind wretches and enclosed with darkness. And therefore we cannot but go astray all our life long, and after tripping to stumble right down, yea even into a deadly fall. We must understand then, that until, we be come to the submitting of ourselves wholly unto GOD and to know that all our happiness lies in him: we be void of discretion. But this cannot be, but that therewithal men must also needs know themselves. And indeed, if a man have gone about heaven and earth, and gotten the understanding of all things in them, and in the mean time thinks not upon his GOD, nor yet upon himself: I pray you to what purpose is all his understanding? If he were the skilful astrologer in the world, and had all Philosophy enclosed in his brain, and were perfect in all other sciences, and yet in the meanwhile know not himself, nor had any regard of GOD; but were so brutish that he wist not what Religion means: were such a man to be more esteemed, than a simple idiot which lives in the fear of GOD, and knows to what end he is created? Then is it not without cause, that Moses condemns all those of brutishness, which have forgotten God, are gone back from his word, and entangled in superstitions, and to be short, have left the way of salvation, and the light which God offered them to guide them all their lifelong. As for those which have so estranged themselves, Moses not without cause does term witless and forlorn in their Discretion. And by that term he means, that the despisers of God being given to their vanities and wicked lusts, have indeed some discretion, and do delight and glory in their own reason, yea and are full of pride, in so much that if a man speak to them to reclaim them into the right way, they despise all doctrine, bearing themselves in hand that they be able enough to discern between good and evil. That does Moses mean. But what? It is a discretion of overthrow and destruction. And therefore let us suffer ourselves to be ruled by God, and let us apply all our endeavor to the receiving of the things which he teaches, if we will have an understanding that shall do us good.
And for the confirming of the same matter, he adds here, O that they would have been advised, O that they had understood this, and that they had considered their last end. We see why God has pronounced that there is no reason in men, and that they be utterly dull and destitute of understanding, when their life is loose and not orderly.
And why? We have seen where to GOD called the people of Israel.
Now his adopting of us, is to the end that our life should be blessed and happy, and that after he has preserved us in this world, the inheritance of the heavenly kingdom should be bestowed upon us.
You see then that the true happiness of men is to have the favor and love of God. And we be sure of his fatherly goodness towards us, if when he calls us by his word, we come unto him, and accept that great by faith. The inseparable bond then between God and man, is that they receive the record of his goodness which he gives unto them. And that serves as well for this present life, as for their everlasting life. On the contrary part we have heard the threats which are given forth here: that is to say, that GOD having long time born with the Churlishness of that people, would be revenged of it. Now he adds, Must it not needs by that this people are destitute of wit and reason, when they consider not this thing, ne have an eye to their own end? Not without cause does Moses here point out what the people ought to have considered: for we have been told before, that God has so reserved to himself the matters which concern his own incomprehensible determination, as yet notwithstanding, he has made the doctrine of the law familiar unto us: and he will have it to be observed for the exercising of us therein all our whole life. Seeing then that God has spoken, and his will is set before our eyes: let us mark that his so doing is not in vain: accordingly also as he avows by his Prophet Esay saying, We cannot allege that it is a dark thing and such as passes our understanding. We must not say anymore, Who will go over the sea? Who shall clime up above the clouds? Or who shall go down into the deep? Seeing that the word is it our mouths and in our hearts, it ought verily to suffice us. Nevertheless it is true that although God have spoken, yet must he be fain to enlighten our wits with his holy spirit, or else we shall abide still without understanding. But if we consider the doctrine in itself, it is most
Manifest unto us, and God reveals himself therein familiarly enough.
The thing then which we have to remember upon this text, is that Moses upbraids the Israelites, that they had been called to God after such a fashion, as they could not have erred unless they had would: and moreover that their end had been showed unto them.
And by the word End, he means all the happiness that is promised to all gods children which addict themselves to him and rest upon his promise, walking continually under his obedience: and contrariwise the confusion and overthrow of all scornful, and disobedient persons, which despise such grace, withdrawing themselves from him and corrupting his word. To that intent and purpose then does Moses expressly dspeak of the end of them. And now must we make our benefit of this lesson. First of all therefore let us mark that (as I have said afore) we may be the wittiest folk in the world, and yet we shall be counted as brute beasts and without reason at Gods hand, if we have not a retard of him. The chief point then of our wisdom, is to have our eyes open to behold the light of life, to have profited well in the school of our God, so as we can worship him; and to be no longer as stray cattle, not knowing him what made us and fashioned us, nor yet knowing ourselves neither. And therefore let us learn to receive
Gods word with all simplicity, and not doubt but that there he comes so familiarly unto us, as we cannot say that we need make long journeys, or that the things are too profound and dark for us. For our Lord does 9as you would say) chaw our morsels beforehand to us, because of the rudeness which he sees in us. And so he handles us like little babes, to the intent we may the easily swallow down the food which he gives us. Thus you may see (I say) how that when we have Gods word preached unto us, we must not do as the Papists do, which say, Oh sir, this is too high for me, this geer is not for plain folks, this is to be reserved for the clergy. But let us assure ourselves that God speaks both to great and small, and dallies not with us when he calls us to him by his word, but will have us to understand it. Then is it not long of any but ourselves, if when his word is preached unto us, we be not duly instructed in the things that are requisite for our salvation. True it is that we must not step to it with presumption, trusting in our own wisdom: but we must desire God to enlighten us, and that as his voice founds in our ears, so also he speaks to our hearts by his holy spirit. Let us humble ourselves, accordingly as we know how it is said that God utters his will to such as are little and lovely. If we go to it after that manner, let us not doubt but our Lord will make the things available which are set down to us in his name, and give us access unto him both familiar and easy enough. Therefore let us mark well this word End, whereof Moses speaks here, and let us consider whereunto God calls us. True it is that he makes us promises even of this present life, so as we ought to assure ourselves that God will not fail us in this world, insomuch that although he will have us exercised with many miseries, and vexed with divers temptations: yet notwithstanding he says he will hold us up with his mighty hand, so as we shall never be destitute of his help at our need. But yet the chief point is to consider the heritage which is reserved for us in heaven, so as we tend thitherward, and set all our affections thereupon, without entangling ourselves so in these base things, that we cannot have our hearts always upward: and that for as much as our happiness and treasure is above; we be not held down in this world; wherein all things are brittle and transitory.
After that manner ought we to consider the word End, whereof
Moses speaks here. For whosoever they be that seek their happiness here beneath; surely they differ nothing at all from Oxen and Asses, but rather their state is yet much worse. For the beasts go on still, and are not troubled with the great number of lusts wherewith men are troubled. There is no ambition to be seen in them, there is no covetousness, there is none of all the other lusts. If they be a thirst, they drink; if they be a hungered, they eat. But men desire not only to eat and drink, but also to glut themselves and to follow all manner of excess. You see then how a man is more wretched than a beast, in that he is so carried away by his unruly affections. Sith the case stands so, make us to taste of his goodness in this earthly pilgrimage, that he will have us to be filled therewith above, and but only to pass through this world, or to dwell in it as sojourners, and in the meanwhile not cease to be joined and united to our Lord Jesus
Christ, knowing that he is our head, and the fountain of all good things, and that all our joy, content, rest, and glory do lie and consist in him: and on the contrary part, that if God punish us not at the first for our offences, we must not therefore fall asleep in them, nor take occasion thereby to flatter ourselves. And why? If we live so from day to day without looking any further: must it not needs be that we be stark blocks? True it is that the faithful are not vexed with over great carefulness. For why? They cast themselves as it were into Gods lap, as they be encouraged to do in the psalm. Then shall we not be vexed with unquietness, as they be which have no trust in god. For when we call upon God, he is near at hand, and we must not make long discourses in that behalf as the worldings do, who stand scanning of that which is t come a hundred years after their death. Yet notwithstanding we must not be so wedded to the things which we see before over years, that we should not always look further off. But like as the promises of the heavenly life ought to lift us up above the world: so ought Gods threatening to quicken us up to walk in his fear, by rebuking us for our sins when we have done amiss, and by calling us daily to account: accordingly as it is said, that by faith No beheld the flood when other men, made great cheer and feasting.
So then, let us learn to have an eye to our end: that is to say, when we have offended God, let us not fall asleep upon it, neither let us foster our vices from morrow to morrow till we be grown hard hearted through unreformable stubbornness: but although God bear with us and use patience in winking at us for a time: yet let not us forbear to bethink us of his threatening, and to waken ourselves that we may repent and ask forgiveness and turn unto him with true amendment.
You see then that the true wisdom is that men should not be tied to the present things, but to lift up their hearts and minds to the things that are invisible: accordingly as it is said that faith is a mirror of the things that are not seen, and the ground of the things which are absent or far from us. Although then that our happiness appear not at the first, and it seem that for all our serving of God yet we be miserable, by reason whereof the unbelievers flout us, and set their feet as it were upon our throats, so as we be persecute by them: yet notwithstanding let us not cease to conclude, that having once put our trust in God, we shall not be disappointed. For why? The end of it will be good: and therefore let us tarry patiently till God deliver us from the afflictions and miseries wherein we be at this day. Let us therefore set our minds upon the end which God has promised us.
And therewithal let us also have an eye to his threatening, and let them hold us in awe. And although the wicked provoke God, and are not rebuked for it at the first, because God sees that they be not worthy to be chastised by his hand: yet notwithstanding let not us be astonished threat, but let us understand that Gods threatening of the transgressors of his Law after that fashion is not in vain. And therefore let us frame our own inditement, that we may prevent the condemnation which otherwise tarries for us. That (I sa) is the thing which we have to remember upon the word End, whereof Moses has spoken here.
And therewithal we see the goodness of God here expressed after a wonderful manner, in that he enters into a complaining and sorrowing, as if he were a man that could suffer: O that this people (says he) had been well advised. True it is that our Lord is not subject to our passions; but he uses such form of speech, to show that the love which he bears us, surmounts the love of all earthly fathers. And therefore it serves in effect to do us to understand, that when we go willfully into destruction, and reject the grace which was offered us to our salvation: then do we grieve the spirit of God, as is said in the Prophet Esay: and it is all one as if we strake God with a dagger, ads he complains also by his Prophet Zachary. That is one thing in effect, which we have to remember upon this place. And were all this well graven in our hearts; I pray you would it not make us to abhor all our sins? When a man is tempted by Sathan to offend his God, if he would bethink himself of this point, and say; How now? Thou grieves thy God, thou gives him cause to enter into complaint and sorrow, like a father that conceives grief and anguish of mind when he sees his children unruly and unreformable: it is a wounding of him at the heart, and so likewise God tells us that we grieve his spirit: If a man (I say) would bethink himself thoroughly of these things: although he had a heart of stone, yet would they break it and soften it. And this is the cause why that throughout all the holy
Scripture he complains of this: that we greatly greive him, when we are so wicked and unruly. Therefore let us advise ourselves well: and for as much as he is desirous to be our father, let us be to him as children. For it must needs be that Satan has more than bewitched us, and that he rages most terribly in us, if we be not moved at such kind of dealing. And it behooves us so much the more to mark well this text, because our Lord condemns men for that they are too senseless and brutish, and tells them that they be too blockish, in that they have not eye to their end: but especially for that he proceeds so far, as to cloth himself with our human passions, and laments to see us perish willfully, and that we cannot abide that he should deal like a father with us. That is one thing more which we have to mark upon this text.
Now if any man allege, that God seeing men to destitute, could well give them understanding, as we have seen heretofore where it is said, God has not yet given thee a mind and heart to understand. We must mark that God has his secret purpose, which he reserves to himself, (For he shows favor to whom he lifts: and he has pity on whom he has pity) and it is not for us to enter thereinto, but rather to do him the honor to confess that he is the fountain of all goodness, of all power, of all wisdom, and of all justice and uprightness. You notwithstanding we must make hast when he calls and encourages us by his word. For if we come not, ne hearken to the things that are set forth to us in his name, to receive them obediently by faith: we shall be condemned as persons that have grieved his holy spirit by rebelling against him, and showed ourselves to be unreformable children, that have disdained our father and made ourselves strangers to him and to his house. That is the thing which is set forth unto us in this text. Therefore whereas God upbraids us with our grieving of him, let us beware that we enter not into these needless curiosities: but rather let it suffice us to behold him in his word, where he shows himself, and where he shows himself in such wise, as shall find that all they which frame themselves thereafter, shall have a happy end: that is to wit, that for as much as they be adopted of God afore, they cannot perish: and on the contrary part, that they which turn their back to God when he shows them his face, and which kick and spurn against him, shall for their sturdiness reap nothing but confusion. That is the thing in effect, which we have to gather upon this place.
Now Moses adds consequently, Were it is possible for one man to chase a thousand, or that two thousand ut ten thousand flight, unless the Lord had enclosed them, and that their mighty one did hold them captive? Here he shows by effect, that God had sufficiently warned his people, if they had but one spark of reason in them. And thereupon it is to be concluded, that there was no more excuse of ignorance of that people, but that they were convicted overmuch, to have hardened their hearts even of willful malice, and so to have withstood God, and to have let him that he should not bring them back into the right way. That was the meaning of Moses. Now let us mark, that when God vouchsafes to show his favor towards the people of Israel: then was his promise performed, that is to wit, that as soon as the people did but (as you would say) remove themselves, by and by their enemies were overcome. We know what overthrows they gave, and by what means the same came to pass. For we hear how it is said by the Prophet Esay, that whensoever God lifts to succour his people, and to utter his power in their defense: it shall fall out that them as it did in the voyage against Madian: for at that time Gedeon gate not the victory by mans policy, neither by valiancy, or strength of hand: but it was the sword of AGod and of Gedeon that did the deed. And yet it was so done, as it might seem to be a play of young children. But our Lord says that he will maintain his people after that fashion. Again in other text he declares that his saving of his people shall be neither by sword nor by spear, but by his own only hand. You see then how God has showed himself invincible, as oft as he has lifted to defend his people. Contrariwise a very shadow was enough to dismay those wretched people and to put them out of heart, so as they were overthrown and brought in bondage of cruel tyrants. After what manner? A man cannot tell how. If a man look upon the overcoming of them, it is a wonderful and incredible thing to the sight of the world, that there should have been so great a change. Now for this cause does Moses add, Were it possible that one man should put a thousand to flight, and that two should chase ten thousand, except your God had fold you, and that he held you shut up as prisoners? For so long as he gave you courage, and showed you that he intended to maintain you: your enemies gained nothing at your hands, but were vanquished by the only look of you, because your God fought for you. But as now you see how your God takes part against you, and how it is he that fights against you. And therefore impute not your rough handling unto men, but consider how it is the hand of God that pursues you and is against you. Had the Israelites understood this, they had been touched out of hand with their faults, they had humbled themselves and they had returned unto God, acknowledging him for their judge. But they continued still in their spitefulness. Now then we see the sturdiness and also the more than beastly blindness which was in them. And this upbraiding of them is to be marked well. For we know it is the highest point of condemnation, when God wins nothing at our hands by chastising us, but his scourges become unprofitable, as if a man should smite with a hammer upon a stithy or Anvile. Therefore when GOD looses his labour after that fashion in correcting us; it is a token that our diseases are utterly incurable. And that is the cause why that in the first Chapter of Esay, he plays the sorrowful father, saying: Alas, what a thing is this? From the crown of the head to the sole of the foot, there is not any sound part in this people. I see they be the same they were afore, they be no white amended; and must I needs have bestowed my labour in vain? We see whereunto this tends: to wit, GOD shows that men are become stark devils when they consider not that his correcting of them is to bring them to amendment. Now then if we chase upon the bit when God sends us such warnings: surely we be utterly unreformable. Therefore let us bethink ourselves better, and as soon as God lifts up his finger and makes us to perceive his displeasure; let our sins come before our eyes, and let us think upon them with utter disliking of them, and return again unto him. The thing then whereof we be warned in this text, is that we should better regard GODs scourges, and not kick against the prick: for we shall gain nothing thereby. We have heard what is said in the Law, as I have alleged heretofore, and as we have read it in the eight and twentieth Chapter: that is to wit, that if we march stoutly against
GOD, he also will strike crossly and overthwartly upon us. So then, let us mark well the warnings which we hear. When there comes a dearth of vittles, let us not think that God sits asleep in heaven. It is he that tries us, to the intent we should think upon our sins, and stand the more upon our Guard, knowing that they be the Roddes wherewith he chastises us. And he does it not without cause; but of purpose to humble us, and to further our salvation continually, until he have brought us to it thoroughly. Therefore let us learn to be brought back continually to the knowledge of our vices and sins, when God calls and exhorts us thereto. And for the bringing thereof to pass, let us take good heed to the afflictions which we suffer, assuring ourselves that they ought to serve for our instruction.
And after this, Moses adds further, that their mighty one is not as ours: That is to say, The idols which the heathen worship, are not like to our God. And that is so, they themselves are the judges. This place has commonly been expounded, as though Moses had complained that the enemies of the Israelites had so surprised them, and so vexed them as no man might succour them: but it is clean contrary. For Moses declares that if God were not against his people, they should not be so scourged by their enemies: as if he should say, you must not look at your own strength nor yet at your enemies, but consider that for as much as you have fought against your GOD, and provoked his vengeance against you by your offences: all these troubled which ou do now endure, are of his stirring up against you, and your enemies have not any whit of strength, but of his gift. Think not therefore that they should have such power, unless he had sold you, and that he himself held you in captivity, and had delivered you into the hands of your enemies. And for proof thereof, is he like their idols? Strength stands not in men, but it comes from heaven. Now then do not the heathen deserve to be deprived of all aid, when they worship their idols and dead things? But you now do worship the living God, he has showed that he will keep you in his tuition, and that then you shall be safe against all the world. Seeing then that your God is not like the idols of the heathen; how could you be overcome by them, if God did not afflict you, give you over, and forsake you? And that it is so (says he) even our enemies are judges.
That is to say, the heathen perceive and find by experience the power of our God, so as they must needs spite of their teeth confess, that our God has all power in himself, and that their own idols are nothing. True it is that they abide still in their ignorance and beastliness, but yet howsoever they be disposed they have the experience thereof: and yet you consider not that. Here Moses rebukes the stubbornness of the people yet more, in that they took not warning by the great number of chastisements and visitations.
We see then in effect, that when we amend not at Gods chastisements, we must in the end pay the arrearages: for there is so much the less excuse in us. If God did lay the bridle in our necks and warned us not of our misdoings, but rather dazzled our eyes by blindfolding us in such sort as we might not see one whit: yet should not all that discharge us, but yet should not our sin be so heinous, so as it might seem to men that there were some little excuse for us: but he goes about to bring us home to himself, he shows us that we have lived amiss, he draws us to repentance, and we proceed on still, as though we had determined to resist his hand. Now it is said, Humble yourselves under his mighty hand. When GOD shakes his hand over us, it is good reason that we should stop and relent unto him, offering to him the sacrifice which he requires, that is to say, the sacrifice of a sorrowful heart. If we do not so, but stand out still with hard and stiff necks; so as although GOD proceed in calling us to him, yet we continue still the same we were afore; and not withstanding his rehearsing of one selfsame lesson to us, yet we stand still at one stay: at length we must needs come to account for it. That is the thing which Moses meant in this text.
What remains then to do? Behold, to all such as walk in the fear of GOD, and rest upon the trust of his goodness, and flee to him for refugee; he promises prosperity in all things, so as they shall not want anything so long as they be so under his protection. But on the other side, what can the idols of all the heathen in the world do, or of all such as have perverted the true Religion? Shall they be favored of God? No not whit as in respect of themselves, saving that he will punish us by their hands. Therefore when we see men so advanced above us, and to have the better hand of us, so as they may tread us under foot and devour us: let us assure ourselves that God persecutes us, and that it is he with whom we have to deal. Because we have warred against him with our vices: he also now after long tarrying of our amendment, is fain to show us and to make us feel to our cost, that for as much as he is our Judge, he cannot abide that his grace should be so despised and scorned. To be short, whensoever we be afflicted, let us enter into the thing which Moses tells us here, and consider thus with ourselves: Notwithstanding that our God have promised us that we shall find good succour continually at his hand, yet do we now see the clean contrary. And of whom is that long? Are not we ourselves to blame for it? Yes: For it is certain that GOD foads not his servants with vain hope; nay he always goes beyond their hope when they embrace his promises as they ought. We must conclude then, that by our sins we have forsaken and put from us the succour which he had promised us, and by means whereof (as Moses says in another place) we be stripped quite and clean out of that good covertures wherein our welfare consisted. For in Exodus Moses speaking of the idolatry which the people had committed in making the Calf of gold, says that they had stripped themselves naked: as if he should say, that the only shadow of God is enough for our safety, and that we need not to be afraid so long as GOD broods us under his wings. But as soon as we fall to sin, we uncover ourselves, laying ourselves open for a pray to Satan, and to all mischief. So then, we must conclude that when our Lord does so set himself against us, it is because of our sins. For why? His power is not abated, as says the prophet Esay. Wherefore consume we so away in our miseries? Is it that God has deaf ears and hears not them that call upon him? Or that his arm is broken so as he cannot help them as he did at the first. No: but because our sins have cast a bar between him and us, and we be not worthy to come at him to feel his help as afore.
Besides this, Moses by way of comparison touches the children of Israel yet nearer the quick in that he says, That their enemies were Judges thereof. And thereby he means that even beasts might perceive it (as it is said in the proverb,) and that blind folk might judge of it by groping. Now who were the enemies of the children of Israel at that time, but the infidels which had not any spark of light, even such as were sotted in their superstitions? And how could they then judge of Gods power? Even by the apparentness thereof, which was so great that it needed not ny great reason to conceive it. So then, in effect Moses says here that God had so manifested his power in saving his people, as that not only they which were enlightened by the holy ghost, but also even the brutish in the world might perceive it. And indeed, what miracles wrought God in delivering his people out of the land of Egypt, and in leading them through the wilderness?
Need we any great sharpness of wit to conceive so wonderful power, which may ravish our wits to be astonished at it? No: but for as much as God has showed himself so openly: both great and small and even the grossest in the world must needs perceive, that it is God. So then, whensoever the word is matched with experience, and God gives us as it were spectacles to help us, so as if our eyes be weak or dimmed, his word may be a guide to show us how to discern his power towards us: surely there will be no excuse for us. For even the Heathen must needs be judges or witness thereof, so as we cannot allege, Yea it is true that God has done it, and we ought indeed to discern it, but alas, we perceived it not, for he dealt after such a dark fashion, as we could not attain thereto. Now, God tells us that if we were not so malicious as to shut our eyes, to stop our ears, and to dull all our senses when he shows us the tokens of his goodness and mercy: we should feel t hem with our hands, though we had no eyes to see them withal. And on the contrary part, when he teaches us, if we were not willfully blind, that is to say, are contented to be ignorant of the things which ought to be best known unto us, it could not be but that unless we continued, and that through we own unthankfulness, wrapped up in ignorance, it could not be I say, but that very blind folks themselves should be sufficient witness against us, neither need we to seek any further starting holes in this behalf, for it shall be in vain. After that our Lord has drawn us to him as well by his goodness as by his chastisements, and we come not to him, nor persist to live in his fear: then shall we come to the point to have it cast in our teeth, and even the ignorant in the world, the infedels which never tasted of Gods truth, must rise up to bear witness against us, and to condemn us, and to cut off occasion of all excuses.
Lo at what point we shall be then. But this is said unto us to the intent we should not tarry to be condemned after that fashion. Then seeing that our Lord makes his word known in these days, even to such as are bewitched by Satan: and seeing that unto us he gives his word, not only as a lamp, but also as a bright shining sun to give us light, and we be put in mind every minute of an hour to think upon him, to benefit ourselves by his works, and to take such warning by them as may confirm our trust in his goodness, and bring us to his obedience: let us on our side apply our minds wholly that way, and every of us put his endeavor thereto, and give another manner of judgment upon such as have despised God, and scorned his goodness. Let us (I say) become their judges, according to that which is said, that being the members of Jesus Christ, we shall judge the whole world. The way then for us to put this text in use, is not to tarry till our Lord have condemned us by the testimony of the unbelievers, but to be so well disposed to walk under his obedience, as our whole endeavor may be to frame ourselves to that which he shows us, and every of us to make his profit in such wise thereof, as our Lord Jesus may acknowledge and avow us to be members of his body, and we may boast ourselves to be his, when it comes to the last day.
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to have pity upon us his silly creatures, and that although we have deserved to be cast off by him, yet notwithstanding he will not deal with us according to our deserts, but rather show forth the treasures of his goodness, and for our Lord Jesus Christs fake receive us into favor, not only to pardon our faults past, but also to bring us home again to himself, and to reform us in such wise unto his will, as all our whole life may be conformed to his righteousness. 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 Monday the 15th of June,
1556 The 186th Sermon which is the ninth upon the two and thirtieth
Chapter
32 For their vine is of the vineyard of Sodom, and of the fields of Gomorrha, and their grapes are grapes of gall, and their clusters are bitter.
33 Their wine is the poison of dragons, and the cruel gall of the Apes.
34 Is not this laid up in store with me, and sealed up among my treasures?
35 Vengeance and requital belong to me. When time is, their foot shall slip. For the day of their destruction is at hand, and the things that should come upon them do make hast.
Here Lord shows what manner of fruits the Jews deserved to gather.
As if he should say, that the vengeance which he intended to execute upon them, could not be found to be cruel, because there was nothing else in them but gall, bitterness, and all manner of poison.
And because these figurative speeches might seem somewhat obscure: he adds, That they brought forth none other than the fruits of Sodom and Gomor. Whereby he does them to understand, that their wicked deeds were as shameful as the doings of those two cities, the which it was Gods will to destroy with lightening from heaven, to give an everlasting example to the whole world. Now we see in effect what the meaning of Moses was. Indeed some take this for punishment, saying that GOD would pay them with the like. As how?
Namely that he would give them bitterness, soberness, anguish, and all manner of punishments to drink of. And true it is that the Scripture speaks oftentimes so: for it likens all the chastisements which GOD sends upon men unto drinks. Thou shall drink of my cup. As how? I will send you of my spirit of giddiness, and of the spirit of rage and madness. Likewise in another text he says, I will feed you with heaviness and sorrow, and I will make you to drink of m y wrath till you burst. This kind of teaching then is rife enough in the holy scripture. But in this text God has a higher respect. Indeed it is true that he threatens the Jews, but yet therewithal he shows that he will punish them justly according to their offences. They that refer this to the heathen and infidels, deceive themselves. For they took it, that God after he had punished his own people, would turn his wrath against those by whom he had served his turn, accordingly as we know that when God lifted to execute his vengeance upon the Jews, he used the service of the heathen, stirring up sometime the King of Egypt, sometime the King of Assyria, and another while the King of Chaldy. You see then that the infidels were the instruments of Gods wrath. Not that they minded to serve God in making those wars: but we know that God by his secret providence overrules all things here below, and applies them all to good use, making men how wicked so ever they be, even in despite of their teeth to execute and perform all the things that he has ordained. Now when God has so served his turn by the heathen; then comes their turn also. For it is said that when God has done and dispatched all his work upon mount Sion, then will he also overmaster all those which play their pranks, and ween to escape Gods hand and to abide unpunished: for he will well enough find them out to pay them double. Howbeit, Moses in this place treats not of the heathen, but rather proceeds in his matter wherewith he had begun: which is, that God would punish the Jews, which ought to have been as his children, and yet notwithstanding had not ceased to make war against him, so as he held them and took them for his enemies. After which manner we see how he speaks by his prophet Esay in the first Chapter, saying: Alas, must I needs be avenged of mine enemies?
But now that we know of whom Moses speaks: let us look more nearly wherefore it is said that the vine of the Jews is of the vineyard of Sodom and of the fields of Gomor. We know how our Lord likens his Church to a vineyard. And not only in this place; but also in the fifth chapter of Esay it is most notably set down, where he says, I will sing a song unto my beloved of his vineyard. There the Prophet takes upon him GODs cause, like as a friend undertakes a quarrel of him for whom he is minded to do it. I will go sing a song, says he. After I had brought thee out of the Land of Egypt, I planted thee in a fat soil, I husbanded thee, I made a pressing fat for thee, and I omitted not anything that belonged to thee: and now whereas I looked to receive good fruit of thee: thou has brought me forth nothing but bitterness.
You and your Lord Jesus himself had an eye to this song of Esays, when he accused the Jews of such unkindness towards God, that when he had laboured by all means to save them, yet they advanced themselves so far against him, as to murder his prophets whom he sent unto them to gather up his Rents, yea and in the end to murder his only son and heir.
But now let us come to that which Moses says here; namely, that they be of the planting of Sodom, and of the field of Gomor. It behooves us to mark these two contrary things. The one is, that God had chosen that people for his heritage, tendering it as a vine, and husbanding it all manner of ways. It was meet therefore that they should have yielded some good fruit unto God, and that was the fruit of Sodom, that is to say, all manner of wickedness wherewith Gods anger and vengeance were provoked against them. And not without cause does Moses speak so: for he foresaw in his mind, that that people would give themselves over to all evil. And we know also how the prophets reprove them for it. For they blame them not for some mean faults; but they tell them that they have out gone the wickedness of the Sodomites and Gomorrites, and that when the account comes to be made, Sodom and Gomor shall be their judges, yea and be counted innocents in comparison of Israel and Juda. For we must always remember that God had gathered that people to himself, and that the more favor he had bestowed upon them, the greater was there unkindness, and consequently the grievous was their fault, and the less were they to be excused. Now the Prophets had an eye to the things which Moses had prophesied afore. And so the whole matter comes to this point, that the Jews, who ought to have glorified God, and hich ought to have had none other regard nor other study all their life long, than to live in all pureness of conversation; ceased not to do evil, and to yield all manner of bitterness unto God. Sith it is so, we must not think that God did them wrong, neither ought they to complain though he punish them extremely, and lay far greater and horrible vengeance upon them, than upon all other Nations of the world. Such fruit then as they had sowed, and such fruit as they brought forth, such fruit did they gather: and it was good reason that God should deal so rigorously with them. That is the thing in effect, which we have to bear in mind.
And now to apply this lesson to our benefit, let us mark first of all, that if we ween ourselves to have done but a small fault, as men commonly do either cloak their offenses through hypocrisy, or else go about to make them less than they be indeed: God will take us to be like the folk of Sodom and Gomor. And why so? Those blind wretches gave over themselves unto over heinous and cursed sins, and became beastly. But what? As for us we have the light of life; we have GOD calling us into the way which is readymade, so as we need but to go on; we be warned to walk in obedience to GOD, and to dedicate ourselves wholly to him even as he has chosen ut to be his heritage: now if after all this, we offend him yet still, although our sins be counted but small before men, are we not as blameworthy as Sodom and Gomor, considering the rebelliousness which is in us, and that we make war against God ever of set purpose? Yes: and therefore let no man beguile himself, nor no man flatter himself, but let us consider how our Lord will condemn us still as he did Sodom and Gomor. For God did give them their fill, so as they had abundance of all good things, whereupon they waxed proud, and did shut their hands and vouchsafed not to succour the poor and needy.
To be short, in that place he accuses Sodom and Gomor of three things: first that when GOD preserved them, they became unthankful to him, and considered not from whence their welfare proceeded, secondly that they grew proud, and gave themselves to pomps and delights: and thirdly that they were cruel, and had no pity nor compassion of their neighbours to relive them, having wherewith.
And now let us see if our Lord give not us occasion enough, to love and serve him, seeing he blesses us so m any ways. We must not have an eye to the things that belong to this flightful and transitory life, and to the sustenance of our bodies: but let us consider how God powers out his spiritual benefits upon us. Having so our fill, what acknowledgement do we make to him thereof? Does not the world see that we put all things out of mind? It should seem that our meaning is to devour GODs benefits even in mockage of him. As touching pride, does not the world see how great it is in most of us?
Do we suffer ourselves to be guided by the hand of God? Nay, as soon as any man show us our faults, we gnash our teeth at him, and there is none of us that will be meekened. True it is that we will all generally confess, that it is good reason that GOD should govern us, and that we should be guided and directed by his word: but when it comes to the proof, none of us will taste of that face: every of us lets the bridle loose to his lusts, and so we drown and become drunk in our delights. Likewise we be full of cruelty. Where shall a man nowadays find men that desire to communicate so with their neighbours, as they be contented to relieve the need of the poor? We see then contrary. Think we that GOD sleeps in the meanwhile?
Think we that he has a double measure to mete with? So then (as I have declared afore) we shall gain nothing by flattering ourselves: but GOD shall ever find us like to the folk of Sodom and Gomor, if we believe his word, and instead of dedicating ourselves unto hi, do lead a heathenish and loose life. That is one thing which we have to mark upon the first place.
Again, let us mark well also, how he likens the fruit of Sodom and Gomor to the gall or venim of the Asp, to the cruel or deadly poison of the Dragon, and to all manner of bitterness. For thereby he does us to understand, that when we live wickedly, it is all one as if we offered GOD poison to drink, or would go about to poison him. True it is that God is not subject to such things: but yet is it not long of us.
But if a child should offer his father the gall of an Asp, and all manner of bitterness: I pray you would not every man abhor such a monster? Would they not say he deserved to have all men rise up against him to root him out? Behold, here our Lord complains that when we yield not the fruit which he requires of us, it is all one as if we did give him bitter things to drink, or as if we would make him to burst with gall, or with the poison of an Asp. Were this weighed as it deserves, surely we would stand m ore in awe than we do. When the devil tempts us and provokes us to evil, if we bear this lesson well in mind, [we would say to ourselves,] How now? Will thou profer thy
GOD the gall of Asps, and rank poison to drink? Truly we are not so blockish but that our hearts would relent at it, and it would make us to bethink ourselves. But alas, the devil does so bewitch us, that we follow our wicked lusts still. Nevertheless this is not spoken in vain.
So then let us not imagine that Moses has heaped up here a deal of needless speech in that he says, Their vine is of the planting of Sodom and of the vineyard of Gomor: and again, their grapes are bitter, they be the very gall of the Asp, and their wine is the poison of Dragons. His gathering of all these things together, is to show us that we cannot set ourselves against GOD by leading a isordered life as we do, but that (so far as is possible for us) we offer to him bitterness and sowerness to drink, as if we should put venim and poison into his cup. And even for that cause also does he complain that such as have so rebelled against him, have grieved his spirit. Not that God (as I said afore) is subject to any such passions: but there in he shows means wicked doings according to this saying: They shall perceive him whom they have wounded. And how is that? Where are the daggers and sword wherewith GOD can be wounded? Nay he shows that our sins are taken as sore to heart, as though they were daggers to wound him withal. Now seeing it is so, and that our God having chosen us for his vine and planted us, does also take pain still to husband us; let us learn not to yield him so harsh and bitter fruit, but rather to regard what he demands of us, and thereunto apply ourselves, that in the end we be not condemned to have been as Sodom and Gomor, whereas he would have had us to have been his holy city and he himself would have dwelled among us, as in his sanctuary and dwelling house.
Now he adds thereunto, Is not this laid up with me? Is not this sealed up among my treasures? This text comprehends two things.
For first of all God shows that sinners beguile themselves, imagining to escape his hand as though his eyes were blindfold, or as though he regarded not the things that men do here below. And secondly he shows that he also will therefore do his office, that is to wit, that forasmuch as he knows their sins and wicked deeds, he will also punish them as they deserve. Those are the two points which we have to mark. Now as touching the first, we know that men do always surmise that God perceives them not. True it is that we will not say it with open mouth, nay we will abhor to say so: for if it be demanded of t he very naughty packs, whether God govern not the world, or whether he know not all mens faults: they will say yes. But yet for all that, it is certain that such as provoke him so boldly, are so dull headed and bruitish, that to their seeming God sees them not: and the Scripture is full of that thing. Shall not he which has made the ear, hear? Shall he be blind which has created the eye. Shall not he which fashions mens hearts understand all their thoughts/ And they again have said on their part, God shall not perceive it. To be short, experience shows t hat when men have hardened themselves in their sins, they do also bear themselves in hand that God thinks not any more upon them, but that he turns his back and forget them. Lo at what point we be. But our Lord tells here on the contrary part, that all those things are laid up in his treasures: and fast sealed. As if he should say, true it is that at the first dash I show not that your sins are come to my knowledge, I make as though I saw them not. Now because I use such patience, you imagine that I sit idle in heaven, and let you alone, and mind not any more the government of the world. Therefore you abuse my goodness when my vengeance is not seen out of hand: but yet are all those things laid up in store by me, and fast sealed up in my treasures.
Now to benefit ourselves by this text, let us have an eye to that which is said in Daniel, that the books shall be laid open when the judge holds his assises. Therefore if our sins be hidden as now from the world, so as we be not accused of them nor no man rebukes us for them, insomuch that we do as it were fall asleep in them: let us not therefore forbear continually to mourn for them before God, and to enter into account, and to quicken up ourselves, knowing well that the Registers must be laid open, when the sentence shall be given, and that as then our inditement must needs be framed. We shall not be made privy to it beforehand, but as soon as the Trumpet shall have founded and our Lord is set upon the bench, there shall need neither Register, nor secretary to read it, but every mans conscience must accuse himself, and every man must lay open his own shameful dealings. Sith it is so, let us take heed to ourselves, and not deceive ourselves by our vain selfsoothing. For although God punish us not presently, but bear with us for a time: yet does it not therefore follow, that he perceives not all our naughty and wicked doings. That is the thing then which we have to remember in this text, wherein God says; that all these things are laid up by him, and fast sealed up in his treasures.
Yet notwithstanding, no doubt but Moses had an eye to the punishments, as if it had been said, that GOD can well reserve chastisements to their due times, so that if he utter them not at the first, he knows wherefore he delays them, and yet in the meanwhile they abide fast locked up. Therefore whensoever GOD opens his chests, he will find terrible manners of vengeance, which are incomprehensible to us as now. Yea and let us mark, that when GOD has punished us two or three ways, if he withdraw his hand afterward and yet we cease not to offend him still, but hold on from evil to worse: we shall be amazed to see what new punishments he will find out, which we never thought of. Therefore let us not beguile ourselves as though we by our wit could measure both Gods punishments and all things belonging to his judgment: but rather let us understand that they be horded up as treasures; and as often as we bethink us of our faults, let us say with David, Lord who is he that knows his own sins? Truly David played not the hypocrisy in hiding himself, neither fought he vain and trifling shifts to disguise his sins: but after he had well examined himself, he saw that God is a far other manner of udge than he himself was, and (as Saint John says) far greater than our own consciences. If our own consciences accuse us, for every fault which we perceive in ourselveds God knows a hundred. So then, there is no m ore for us to do but to cry out with David, who is he that knows his own faults? Lord cleanse me from my secret sins. The way then which we have to deal, is first and foremost to do our endeavor to search well the evil that is in us, and 9when we have done all that we can,) to conclude in the end that we perceive not the hundredth part, and that God must be fain to cleanse us from our iniquities, even though we perceive them not at all. Let that serve for the one point.
Again as touching punishments, if GOD maintain us in rest and at our ease, yea and thereunto do also prosper us: it must not make us to fall asleep. For why? He has his treasures in the meanwhile, which are horded up. Therefore let us be afraid, and although the signs of his anger appear not, but he seem rather to smile upon us: yet if any man find himself faulty, let him flee to him and pray him to forbear the putting forth of the treasures of his vengeance, and rather to cleanse us from all our faults, and to set us so clear from them, as we may come before his face without spot, and unblamable, not in respect of our own perfection, but because he has forgiven us our offences, and so buried them as he will not call them to account.
After that manner must we put that text in practice. And so at a word let us mark well, that it behooves us to awake that we may live as in the presence of God. Seeing then that nothing escapes him, nor nothing flees out of his remembrance, except it be when he vouchsafes to use mercy towards us: and like as he marks all our offences, so he has wherewith to punish them, and he can lay most horrible and dreadful vengeance such sentence upon us, but (as I told you afore) let us rather pray him to cleanse us from all our sins, and to utter forth the endless treasures of his goodness towards us.
Now to confirm this lesson, Moses adds, Vengeance is mine, and I will pay home in time convenient. Their foot shall slip: the day of their destruction is at hand, the time thereof hastens on apace. We see that when Moses said, This is laid up in my treasures, he meant it not simply of mens sins, but also of the corrections which God sends upon such as have offended him too much, and to show that he has means wherewith to punish them, which are unknown to men, and which shall amaze them when they come to pass. In respect whereof he says, Vengeance is mine: As if he should say, what think you me to be? For you call men God, and yet in the meanwhile you acknowledge me not to be the Judge of the world: and that is a robbing me of my glory and majesty. And indeed, what is GODs being, but that when men have lived in this world, they should come to account before him, and he be their judge? If we escape Gods hand, so as our faults abide unpunished, and every man might run at rovers as he lifted, and in the meanwhile GOD should shut his eyes at them; what a thing were [that? Should we not make as it were a dead idol of him? Yes certainly. Here therefore GOD challenges to himself the office of revenging, as if he should say, Think not that my divine being or this name of GOD consists in I wot not what an idle toy: but that it imports that I govern the world with my power, that all things are guided by my wisdom, that my righteousness reigns, and that I have the dominion of the world in such wise, as all things must needs come to account before me, and such as have served and honored me my not loose their labour, nor the wicked escape unpunished which have not ceased to break all order and to work me despite. After this manner will I be known to be GOD, even when you shall perceive and feel my wisdom, power, and righteousness. Now then, vengeance is mine (says he) that is to say, I am the judge, and therefore beguile not yourselves. It seems at the first sight that Moses says not anything here, which is not known and confessed of all men. For who will deny that God is a Judge? And yet for all that, (as I said afore) after we have confessed it generally, every of us entangles himself in his own imaginations, and we think not upon it when it comes to the offending of GOD, we make no account of it, all is one to us, we be as bold as mad men. And must it not needs be then, that the knowledge which we had thereof is overcast with a slumber? Now then forasmuch as men do wittingly deceive themselves, by turning away from this doctrine, that is to wit, that GOD is the Judge of the world: therefore are men here put in mind that vengeance is his, and that he will not forget to execute his office. And so we see now to what purpose Moses used that lesson.
Notwithstanding this, Saint Paul alleges the same even properly also, thereby to restrain us from revenge and from taking upon us the thing that GOD has reserved to himself. Now then my friends (says he) revenge not yourselves, but give place to wrath: for it is written; Vengeance belongs unto me. There we see how Saint Paul assuages the choler and unruly passions which carry men away, when they be in a chase. My friends (says he) revenge not yourselves, for you must give place to wrath, or else it is all one as if you strived against GOD, and hindered him from doing his office. But let him alone, for he has promised that forasmuch as he is the judge of the world, whensoever you be troubled by your enemies, he will require them with the ike: howbeit conditionally that you bear all things patiently and meekly.
For if you will needs avenge yourselves, it is all one as if you did, shut the door against GOD; as who would say, I will not tarry for him, but I will try what I can do of myself. How so? God is willing to be your protector, he is so gracious to you all as to take you into his tuition, and to avenge you of your wrongs: and you be so impatient and fumish, that you cannot find in your hearts to tarry his working. But whosoever hastes after that sort, does as it were thrust himself into Gods feat, and that is a blaspheming of his name. Now therefore be well advised (says he) and look that you give place to GODs wrath, that is to say, that you suffer our Lord patiently and with a mild and quite mind, to do and perform the thing which he has promised, for as much as vengeance belongs unto him.
Thus we see now whereto this saying, tends, and that Saint Paul has applied this text wisely, as whereof two things may be gathered: whereof the one is, that for as much as we see ourselves continually given to shroud ourselves under hypocrisy, we should always live in fear and wariness assuring ourselves that when we have plaid the beast never so much, and when we be never so besotted in our sins, we shall hve made never the better market, but in the end GOD will needs perform that which he speaks here. For why? He cannot be God but that therewithal he must needs be judge of the world also.
Therefore let us live in awe of him. Secondly we have wherewith to comfort us, in that we see he will avenge uf of our enemies, if we endeavor to give ourselves wholly unto him, and to keep ourselves brooded under his wings; for if we suffer him to guide and govern us by his holy spirit, and endeavor to follow his word, the vengeance which is to be feared of all the despisers of his Majesty and of all that strive against his word, shall be turned upon our enemies, and in so doing our Lord will show and confirm the fatherly love which he bears us. To be short, on the one side this doctrine provokes us to be afraid to provoke the wrath of our GOD wittingly, for fear least we feel his horrible vengeance. And on the other side it glades and cheers us, because we see that GOD undertakes war against our enemies, to revenge our wrongs as if they were done to himself. Now therefore if we will obey Saint Pauls exhortation, we must note that we must not only refer all revenge unto God: but also hold ourselves as bridled or imprisoned, and not desire to have GOD to execute all things which we have imagined in our own fancies. For there are which will not revenge themselves with their hands, but yet they would have GOD to execute whatsoever they have conceived in their own brain, yea and they do even pray unto GOD to thunder down upon their enemies. But contrariwise we be commanded to pray for the welfare of them that do us harm. Then must we not only abstain from revenge, but also pray GOD to forgive our enemies, and to turn them, and to have pity upon them. For if we avenge ourselves, how do we leave it to Gods wrath to be avenged? True it is that if our enemies be utterly past hope of amendment, we must put them into the hand of the Judge. But until such time as there be no more hope of recovery, let us always desire their conversion unto GOD, and let us further them thereunto, by teaching them as much as we can.
Therefore, to give place unto wrath, is not only to keep our hands tied up, that we do not murder men: but also to bridle our affections, so as we wish not any evil to our enemies; but rather (while they be conversant with us here beneath) to desire God to have pity and mercy upon them, so long as there is any hope of them.
Let us now go forward with the saying of Moses. To me (says he) belongs Revenge and Requital, or I will requite it. For the word which Moses uses may well be translated thus: Vengeance is mine, and therefore I will require it. As if our Lord should say, I will do my duty: for I am not as mortal men, which do often fail, pretending great titles and doing nothing in effect. Seeing then that vengeance belongs to me, I will pay every man according as he has deserved.
And so thereupon he concludes, that their foot shall slip in convenient time. Here Moses meant to show, that whereas God has spared the Jews, it did not therefore follow that he had quite and clean discharged them, but that his bearing with them was to see if they would at length return to him again, and that for as much as he saw them stubborn, they should catch a fall in the end, yea even in the turning of a hand. He adds expressly: in time convenient, to show that he knows that it behooves him to moderate his roddes, and that it is not to be said that he fore slows too long, when he is not hasty.
And why? Because he does things in their due seasons. Therefore we must let him alone with the doings of his works in such measure as he lifts: we must not hast Gods vengeance after our own fancy. And he uses this comparison, That their foot shall slide, or slip. And why?
For we see how the wicked misbehaving themselves against GOD, do vaunt themselves above other men, and are not contented with their own place and degree, but they suppose that without wings they can take the Moon with their teeth, as the common saying is. For as much therefore as they exalt themselves above other men, and would as it were set their feet in all folks necks, yea and that they make countenance to be no more subject to GOD himself: Moses says expressly that their foot shall slip. As who would say, Think they that they shall keep their footing? Think they themselves so well rooted and grounded, that they shall never be shaken? Nay, but as it is said in the tenth Psalm, They shall stumble nd I will make them to slide.
According whereunto it is said in another place, Lord thou has set their feet in slippery places. To be short, Moses meant to show here, that God will overthrow all the despisers of his word. When they have long time looked aloft, and flourished and prospered among men, yea and triumphed over others: he will at length make them to stumble. Therefore let us not trust to our state, neither let us abuse ourselves when we be upheld and under propped, so as the world favors us and we have store of worldly helps to maintain us. For why? Unless God hold us fast, and that we rest upon him, surely we be in slippery places; for although we perceive it not, yet is there nothing but you in this world. One special point them which we ought to note well, is that we must not think to have any stay but in the grace of God. When he vouchsafes to maintain us by his power, then may we assure ourselves that we be well grounded. But if he be not favorable to us, if he uphold us not: let us assure ourselves that we stand upon you, and we shall not need anything to overthrow us.
And although it befall us not so at the first dash, yet let us assure ourselves that the convenient times are in the hand of God, who knows well the fit seasons, and that if they be not today, they will be tomorrow. And that is a thing which ought to waken us well, and make us to look about us for fear of this lesson.
Also on the contrary part it ought to be a comfort to us to see how our Lord over rules all things in his world, and that although the wicked seek our overthrow be now exalted, and have such authority that they make all other men tremble: yet our Lord will give them the slip, and trip up their heels. You shall see them vaunt themselves, you shall see them look as big as though they would swallow up Gods
Church, you shall see them make stout brags, the thrusting forth of their hands in enough to sweep down all things a hundred leagues off; and yet ere they can turn their foot, they are cast down and all their attempts go quite and clean backward. Now when we see these things, truly it is enough to astonish us and to abash us: but yet on the other side seeing it is said that they stand upon you, God will make them to stumble. The remembrance whereof well printed in our minds, would put away all impediments that keep us from fleeing unto God, and from praying him to vouchsafe to hold us always under his protection, under the which, (do the wicked what they can against us) they shall never bring it to pass. Thus much concerning the convenience of the time, and the slipping of sliding whereof Moses speaks here.
Now to knit up the matter withal, he says, That the day of their destruction draws nigh, and that their times are coming in hast.
This serves still to touch those the better, which do easily bear with their own faults, and cast the time behind their backs, as they say.
But God tells us that suddenly ere they think of it, yea and even when they warrant themselves peace and rest, their destruction shall come upon them, accordingly as the Scripture does oftentimes put us in mind thereof, and not without cause. For we see how men do take their advantage, because they imagine that when God has born with them a day, a month, or a year, it shall be so still for ever after. By this means you see how men do reckon without their host, bearing themselves in hand that time is worth money, according to the common proverb which has reigned at all times. For this cause it is said, that the wicked must feel Gods hand in such sort, as that they shall be overwhelmed ere they think of it. And therefore the Scripture likens them to a woman with Child: for she is overtaken in less than the turning of a hand. Even so is it with those which are full of Gods wrath according to their feeding of it in themselves. And yet for all that, they go on still and keep their old trade, bearing themselves in hand that God is a great way off, and that they shall have forewarnings a long time before they fell the blows. But they be amazed to see how God has utterly destroyed them.
For this cause it is said, Your days make haste, your time is at hand.
And that is the thing which Moses looked at. Therefore let us now look to benefit ourselves by this lesson, and let us make our commodity of it in such wise, as we may walk in the fear of our God.
Although things seem to be in quiet, yet let us not cease to have an eye to his wrath. For that is a thing wherein our faith must be exercised. If our Lord spare us and deal not roughly with us as we deserve: let us think, alas, yet have we offended our God exceedingly, and thereby deserve well that he should look sternly upon us: and yet notwithstanding he shows himself to have pity upon us, but yet must not that cause us to fall asleep. The first thing then which we have to remember upon this place, is that we must have an eye to Gods wrath a far off as though it were at hand. The second is that we must be of good comfort when God seems to be as it were asleep and lets the wicked alone, and touches them not so much as with this little finger, but seems even no favor them. Let us assure ourselves that their state is never the better for all that. For it shall amaze us to see how God will work more in one day, than we looked for in ten years. You see then after what manner the faithful ought to hold themselves in awe.
Namely that when we have bethought us of Gods threatening, and considered that his judgments make haste in coming: we may be sure that we shall not linger overlong in this world, but that God will perform this saying of his by the prophet Abacuck, that although he show not himself to have pity upon his children at the first: yet will he perform his promise: and although he do it not out of hand, yet shall we perceive in the end, that they make hast, that is to say that they be coming in time convenient.
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done, and in the meanwhile not to suffer us to settle still in our lewd dealings and offences, nor to yield him such bitter fruits, that in steed of being his inheritance we should become as Sodom where all manner of outrage was committed; but that being governed by his holy spirit, we may be cleansed from all our wicked affections, that having brought him forth such fruit as he requires, we may be gathered up into his glory, to be taken avowed for his children: And that when he chastises us we may so benefit ourselves by his corrections, as we may not become unreformable, but return to him out of his hand, to then end we may not only be exempted from the curses wherewith he threatens the scorners of his word; but also be maintained by his defense, and his wrath and vengeance be turned upon our enemies, to the better assuring of us that he is our God and Savior. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth
On Tuesday the 16th of June
1556 The 187th Sermon, which is the tenth upon the two and thirtieth
Chapter
36 Surely the Lord will take in hand the case of his people, and repent him over his servants, when he sees their strength is so gone from them, that they be in a manner shut up, and none of them left remaining.
37 And when it shall be said, where are their gods, [even] their God in whom they trusted: 38 The fat of whose sacrifices they did eat, and the wine of whose drink offerings they drank? Let them step up and help you, and let them be your refuge.
39 See now how it is I, even I that am God, and there is no God with me.
Such as think that God has hitherto already threatened the heathen and uncircumcised, which scorned the Jews when they saw them in adversity, expound this text as though our Lord should say that he will maintain the case of his people, when he sees them become such a scorning stock to the Infidels, and that he will rejoice in so doing.
For the second word which Moses uses, betokens sometimes to comfort. But we must remember what has been said afore, namely that GOD continues in threatening such as cannot be subdued but by main force, according to the hardens of heart which we know to have been in that people. It was not enough then for God to have threatened them in a word or twain: but it stood him upon to hold them as it were imprisoned. And that is the cause why he adds now, That God will judge his people. As if he should say, Those whom GOD has chosen must not think to have a privilege to be let alone unpunished in their offences and wicked doings: it is clean contrary: for therein will God show his justice. And although God be judge of the whole world in general: yet will he be known to be so chiefly in his Church as the which is his house, and it is good reason that he should have a care thereof and show himself to watch over it. And therefore when they that have been trained in Gods world, and are his flock do run astray: he must needs reform them first of all. And that is the cause why the Prophet says that judgment shall begin at Gods house, which thing Saint Peter alleges also. And it is a very notable saying, and such a one as may serve us to great purpose. For we be abashed when we see God lay his hand upon them that call upon his name, and are counted of the number of his servants. When he handles them more roughly than he does the infidels, which belongs no whit unto him, it seems strange. But we must note what I have alleged afore, namely that forasmuch as GOD acknowledges us for his household folk, he must needs have a special care of us.
Therefore when he sees us go astray, he reforms us, whereas in the meanwhile he makes as though he saw not the faults of those that are strangers to him, which never new him, and which never had any instruction by his word: he gives them the bridle for a time: not that they shall not be driven to yield an account thereof in the end, but for that 9as I have said afore) God executes his chastisements rather upon his own Church, than upon all the world besides: Or at leastwise begins at that point. And that is the meaning of Moses in this place where he says: The Lord will judge his people. As if he should say, Consider upon what condition God has gathered you together, to wit, that you should call upon his name, and be his people and his heritage; his intent is to governed you himself, and to have the guiding of you himself. Now then if you be rebels against him, he must needs have his hand lifted up, for to punish you. Know you therefore that when you transgress his law, and that moreover he sees you hardened in evil and cannot reclaim you by gentleness, he must needs use another remedy, and deal with you by all kind of rigor: for it is his peculiar office to judge his people.
And hereupon also is referred the t ext that was alleged yesterday out of Esay, When God has dispatched all his work upon mount Sion, then will he turn his sword against the scorners of his majesty and against his utter enemies. There the Prophet meant to hearten the faithful which might be troubled when they saw God punish them out of measure as men might deem, and in the meanwhile bear with the heathen who had prosperity and made good cheer as though God gave them more liberty to do evil. The godly therefore might be shaken, and what means this? What avails it us to have the promise?
Where is God become? It were better for us that he gave us over, and we had no acquaintance with him. After that manner might a man be tempted as in respect of the flesh. But the Prophet says, No, no, spite not them, which live now in rest, for they shall have their turn.
Howbeit, God must first finish his work upon mount Sion, that is to say, he must first begin with you, because you be nearest him, insomuch that you ought to be linked to him by6 the bond of his word. But you have failed, you have offended: and therefore he is fain to chastise you, and that not slightly as it were with his little finger, for he will do all his work thoroughly. And it is not without cause that he sets down the word All; for it serves to do us to understand, that we must have our backs ready to receive his strokes, until it please him to withdraw his hand who knows when it is enough, and that he have chastised us as much as needs. That is the thing in effect, which we have to remember upon this text.
And the Apostle also helps us to that construction in the tenth to the Hebrews. For after that he has showed that if they which break the Law of Moses were condemned to death, we in these days cannot escape Gods vengeance, if were break the covenant which he has made with us by the blood of our Lord Jesus Christ, which ought to be much holier to us than the covenant which he made, but by the blood of brute beasts: after his peaking so, he adds, My friends, you know how it is he which has said, I will judge my people, it is I to whom vengeance belongs. Also he notes the text that was expounded yesterday, and likewise the same which we treat of as now. And we see how this applying of them is to make us to understand, that if God spared not the despisers of the covenant which he had made and contracted with them in old time; needs must we be handled more roughly in these days. For we be worthy of it, considering that God has showed himself to us after far more excellent fashion, by sending his own son, through whom he would have us to be the more confirmed in the promise of salvation, by means of his blood which is the very feel thereof. Now then, if we in these days despise so great a good turn, God must needs show double rigor to us, and execute the thing which Moses speaks of here, which is, that vengeance belongs unto him, and that it is his office to judge his people, and that he will do it.
Now afterward Moses comforts the faithful, telling them that Gods rigor shall be none such, but that in the end he will have pity upon such as are not utterly past grace. He will repent him over his servants, says he. This is added as a qualification of that which he had said afore, to the intent we should not be too much dismayed when we hear that in punishing sin God will begin at us. For that might put us into such an unquietness, as that we had lever he should let us alone, and never take or avow us any more to be his people. Not without cause therefore does the Apostle add this qualification: My friends (says he) true it is that we must live in fear, and beware that we tempt not God in abusing his goodness. If he bear with us for a time, we must not in the meanwhile play the loose colts: for if we be his people, we must receive the first stripes. And why? Because he has a special care of our welfare, and he must needs call us home again to himself when he sees us run at random. But yet must not we think our case the worse, neither must it grieve us to be so chastised at Gods hand. For why? He will punish us measurably, and in the end we shall perceive that he has not forgotten his mercy for all his showing of such rigor. He will then repent over us, because he sees we be his people, and that he has entered into a covenant with us and has adopted us for his children: and therefore he will have us to be his servants, to the end he may rule over us: and so at the length he will declare; that whatsoever he has done in correcting us, has not been done in vain, or without purpose. But when the word is taken for Comforting, it is as much as if GOD should say, that he will ake pleasure and delight in their utter overthrow and destruction. But here it is easy to be perceived that Moses meant to say the clean contrary: For he adds, That God will repent him when he sees the strength of his people vanished away, and that all of them are as folk discomfited, So as there is none of them be he never so well guarded and shut up in hold, or be he abroad in the fields, which is not forlorn and undone. Therefore when God sees his people so miserable under foot, then will he be sorry (says he). For it might be said unto them, Where be your gods? Hereby Moses means in effect, that GOD will be contented to have so overmastered the Jews that they put not their trust any more in their idols, ne be any more blinded in their superstitions. For they shall well see t that Satan had beguiled and deceived them. And on the other side GOD may then say unto them, You see now how it is I, even I only that am GOD alone, and that there be no other gods. Know you also that when I have stricken, I do heal: and when I have killed, I do quicken again.
Therefore turn you again to me, and by the way consider that there is none which can deliver you out of my hand. God then says that he will find the mean to speak after that manner, and that when the people are well beaten, then they will be disposed to come to amendment. Now we see what is contained in this text of Moses: it remains to apply the doctrine hereof to our use.
As touching this word repent, we must take it as it is taken throughout the whole scripture, not that God is changeable, or that he has any alteration in himself: but that it is so said in respect of us.
Moses reports that God repented that he had made man: which is not to be so understood as though God had not been well advised at the first what should insewe afterward. For whereof proceeds repentance in us, but that to our seeming we fore saw not the matter well at the first, and therefore it grieves us afterward that we were no better advised beforehand? But this can in no wise befall unto God: for all things are present unto him, and he cannot be overseen in anything whatsoever. Why then says he that he repents? (for surely it is a very common manner of speech among the Prophets to say, Repent you of your sins, and I will repent me of the evil which I had purposed against you, I will discharge you of it says the Lord) As have said afore, he applies himself to our understanding. When we see any change or alteration in Gods works, to our seeming he himself also is changeable. Not that he is so indeed, but we be so dull of understanding that we cannot reach to the majesty of God, and we imagine of God after the manner and resemblance of our own nature.
Now God applies himself to us. Howbeit not to bring us asleep in our own ignorance, or superstition; but to draw us to him leisurely by degrees. That is the cause why he says he will repent him.
Nevertheless to word signifies properly, to cease from punishing of us, like as when a man has chastised his child, he is touched with remorse for it, and thereupon is loth to use so great rigor any more, insomuch that he says in the end, I forgive thee and I will forget the evil and the offence which thou has done: only see that henceforth thou do as I bid thee, and all shall be forgotten. When a father speaks to his child after that manner, it is as much as if he repented him, because he is touched with a fatherly affection and love that he bears to his own blood. But God who in goodness excels all worldly creatures uses this similitude of Repenting, to show that when he has chastised us he will withdraw his hand, and not press us to the uttermost. And that is a very necessary lesson, ant that is the cause why the Prophets, do harp so much upon it. For if we look well upon the Prophets, there is nothing more rife among them, than after threatening to add some comfort wherewith to sweeten Gods wrath, least the faithful should be too much discomforted. For when we see that God is against us, is it not a gulf to swallow us in despair? Who is he that can stand out, when he thinks that God is his enemy, and can taste nothing in him but utter rigor? Must we not needs be stricken then with such terror, that heaven and earth do threaten us, that our life becomes loathsome to us, and that we could find in our hearts that the mountains should overwhelm us, as is said in the Prophets? What should become of us if there were nothing but such rigor in God? Could we ever preace unto him, to hope that he would be favorable to us? No, but we would shun him as much as we could, and we could find in our hearts that his majesty were utterly abolished. Now then, if we be desirous to fare the better by Gods threatening, thereby to be drawn to repentance: we must understand also that he is merciful, and that we shall find him ready to receive us into his favor. When we once taste of such goodness, then shall we fare the better by his threatening. The thing then which Moses tells us here, is that when we once know that GOD will not spare us to feed us in our vices and corruptions, but that forasmuch as he has adopted us to be his children, he will hold us in awe and correct us when we have done amiss: we must also consider therewithal that he forgets not to be our father, but will repent him over his servants, and so measure his chastisements, that they shall be as a medicine to us, and we shall find them to be to a good end. That is the thing which must comfort us, that is the thing which must make us to like well of all Gods chastisements, that we be not too sorrowful in grieving ourselves, ne gnash our teeth at them as the faithless do, which martyr themselves with sorrowing, and play the mad beasts.
But let us mark well that for the same cause Moses adds over his Servants.
It is true when he says, God will judge his people, that is to wit, the people that call upon his name, not withstanding that the most part of them were hypocrites and wicked persons. But whereas he speaks of Gods Servants, he means those which follow the good trade whereto they were called, and which seek to honor God to whom they belong, and who has dedicated them to himself. Then must we not only have the title of Gods people, but we must also endeavor earnestly to serve him, and be Zealous in yielding ourselves over unto him, seeing he has reached us his hand; and told us that he will receive us to mercy.
And it behooves us to mark well the reason that Moses adds, to wit, For he shall see that their strength is faded and weakened. Here it is showed, us that God withdraws not his hand at the first when he has once begun to punish such as have shrunk away from his obedience, but at such time, as he perceives that their strength fails. For why?
We see that his corrections draw us not to amendment at the first.
Indeed we will protest as soon as God touches us, that we be clean altered form that we were before. If a man fall into any sickness, he will mourn and make a gay confession of his former life, he will seem to be wholly reformed, and that from thence forth his whole endeavor shall be to give himself altogether unto God. But be he once a foot again, he falls to his old bias, and there appears no change at all in him: but rather we accomplish that which is said by the Prophet, namely that we return but only while God smites us, and as soon as he gives us a little rest, we forget it by and by, and make no more account of it. So much the more need therefore have we to mark well these words of Moses, where God tarries till our strength vanish away. For as long as we have any courage in us, we employ it altogether to rebelling. Although GOD have broken our arms, yet if we can stir our legs, we will be still kicking and spurning against him.
If our tongue be able to wag, we will occupy it either in chasing and fuming, or in grudging and blaspheming. To be short, as long as men are strong and lusty, they cease not to strive against God, and to lift up their horns, and to push at him like Bulls and wild beasts. Lo at what point we be. Therefore it is no wonder though GOD continues his chastisements, and that we seem to be at the last cast, and that it might well suffice him to have handled us so roughly, yet he lays misery upon misery still; it is nothing to be wondered at. For why? until we be washed away like water, and that there remain not one whit of strength in us, it is certain that we will keep some piece of stubbornness still lurking within us, which will show itself whensoever occasion is offered. GOD then knows good cause why he withdraws not the afflictions by and by which he sends upon us. For unless it were expedient for or welfare, surely he takes not delight to see us so in anguish and sorrow. But he knows our secret disease which are unperceived even to ourselves, how that we should be beguiled by them. For a man will divers times imagine himself to be so well reclaimed, that he needs no more, and that is the thing that beguiles us. But God sees much clearer than we do, and he is fain to play the Physician. If a Physician being a mortal man, be able to conjecture that there lies some further inconvenience lurking in the diseased person, and thereupon do give him a stronger medicine: shall not our Lord from whom nothing is hidden, and to whom it belongs to search mens hearts, perceive that there are yet still some naughty and wicked affections to be remedied in us? Yes: and therefore let us mark well this sentence of Moses, where he says that God will repent him, at leastwise when he sees all the strength of his people to be fore spent. And therefore let us not think that our Lord will utterly sink us, though he assuage not the afflictions out of hand which he sends upon us. For he knows that it is for our behoove to languish, and he sees that we would kick at him again, if he left us in our full strength. Therefore we have need to be tamed, yea and to be broofed and broken, or else he shall never have joy of us. That is the thing in effect, which we have to practice upon this place.
Now it is expressly said, that GOD will see them all discomfited, as well the man that is shut up, as the man that is left abroad. This manner of speaking is common enough in the holy scripture, as if you would say the strong and the weak, that is to say, all one with another. For by this word Shut up, the Hebrews betoken him that is in a fortress, castle, or hold, and in good safety as in respect of men.
And by the man that is abroad, they mean the poor man which goes abroad in the fields without defense or safeguard. We see then how his meaning in effect is that all of them as well great as small, strong as weak, rich as poor, shall be all discomfited. True it is that such as are already feeble to the worldward, ought to be easily reclaimed unto God and teachable enough. But herein it appears how much naughtiness there is in our nature. For the miserable of us cease not to strive against God, and even they which have not whereof to be proud, but ought rather to hang down their heads and to be ashamed of themselves, even they (I say) will not fail to swell with pride like
Toads. When we see men fight after that fashion against nature: needs m1ust we say that there is a terrible untowardness in mans nature. Now if these cannot be made to stop at the first, but God must be fain to win them by main blows, insomuch as he may sooner break them than make them obedient and subject to his government and authority, how much more needful is it for the rich, and for such as think themselves to be well fenced, and for such as have worldly means to stay upon?
How much more need have they to be tamed? For they do even burst for pride, accordingly as we see how the rich folk and the great personages of this world, and all such as seek to stand by themselves, are so besotted yea and bewitched with devilish self weening, that they think they may defy God, and that his hand cannot touch them, and that they have made a league with death, so that although all the earth were afflicted, yet they themselves should escape. We see that men are blinded after that fashion under pretence that all things shall fall out as they would wish. Now therefore let us learn that all of us as well small as great, have need to be subdued by Gods hand, yea and to be so subdued, as that we may be brought in manner to nothing. For until God have brought us to that point, we will never cease to put out our horns at him like snails. Albeit that we be nothing, yet will we pretend some sign of pride. Seeing it is so, our Lord must be fain to tremble us so under his feet, as we may not be able to endure any more. Furthermore we see how pride is a disease so rooted in men, that the remedying thereof must needs be violent.
Nay, which more is, God must be fain to use as it were a poison to cure that disease withal. We see what befell to Saint Paul. To the end (says he) that I should not boast of myself, God buffeted me. As how?
After what manner? He says that he sent him a messenger of Satan.
See here how the devil is become a Physician. And how is that? We know that he brings nothing with him but deadly poison. That is true. But yet God serves his own turn by this poison as by a medicine.
And if Saint Paul were fain to have this done unto him, what have we need of in comparison of him? So then, let us not think it strange, seeing we be so unruly and so unwieldy, that when we have once done amiss, a man cannot tell at what end to begin to reclaim us.
Forasmuch then as we be so hard to be tamed, we must not think it strange that our Lord should beat upon us with main strokes and continue still in chastising of us, until we be utterly dismayed, and ashamed of ourselves, yea and be brought as it were to nothing in ourselves. And now Moses declares, whereat God aimed in all his scourging of his people, to wit, to make them able to abide the hearing of the reproach that was to be done unto them, and to touch them to the quick, that they might accuse and condemn themselves, and make no more replies and vain excuses, nor be any more possessed of their own fond fancies, so as they could not feel their own harm and offence.
For this cause he adds, that it should be said unto them, Where are your gods? Or where is the mighty one in whom you trusted? You have eaten the blood of the sacrifices, you have drunk the wine of their drink offerings: now therefore let them stem up to help you and to succour you, and let them be your refuge. You see you have been deceived by your foolish imaginations. Know you now therefore that I am the Lord, I am be, even I am he without any other. By these words which I have declared, Moses does us to understand, first that God respects nothing else but the winning of us to himself, to the end we should be meek, and of a mild disposition to receive correction.
That is the thing wherewith he is contented: insomuch that if we return to him by repentance, it is enough. Then let us conclude, that when he shows himself rough and sharp towards us, it is altogether for our welfare, and that although he put us in fear by pretending the countenance of a judge, yet he ceases not to be a father and a Physician unto us. True it is that all men cannot taste of this. For we may see a great sort of these brave lads of the world, which will needs abide in their willfulness, whatsoever come thereof. As for such, all
Gods chastisements must serve for summoning, to warn them of their final condemnation, how it is an entering into hell for them. But if we be not utterly unreformable, let us mark as I have said already, that Gods intent is not to sink us, when he seems to thunder against us: but to put us in fear that we may be led to repentance and become pliable, to suffer him to govern us, that having acknowledged our sins, we may come to him with true humility, craving pardon at his hand, that by that mean we may be reconciled unto him. That is a very needful thing for us.
Now by the way we see the fruit which the afflictions sent of God do yield us. Not that they be profitable to all men, as I shall show hereafter: but unto the faithful, whom God makes his corrections to serve. For by them he holds us in awe, to the end we may not be moved with impatience when we happen to be chastised by his hand.
For naturally we be inclined impatiency: insomuch that if we feel any smart, by and by we leap out of our bounds. And we hear what complaints and grudging are made continually in the world: when men see wars, when folk are pinched with famine, or when they be stricken with plagues: what a number of blasphemies do they spew out against God? And although men dare not be so bold as to defy
GOD in words: yet do they gnash their teeth at him, showing thereby that they be no whit moved to receive his chastisements with such mildness and meekness as they ought to do. And whereof proceeds that? Even of that we taste not the thing which Moses tells us here, namely that by Gods over mastering of us we begin to be quite towards him, and to become teachable, and to receive the warnings contained in his word, so as they profit us to our salvation. Until GOD have tamed us, we be both deaf and blind, yea and in a manner
Lunatic. If a wretched man that is in a burning ague, have any strength in him, he will cast himself into the fire or into the water: and if he be letted of his purpose, he will fling himself down headlong to break his neck. Now if the Physician t hold him down in his bed, and see o deal violently with him: it is meet he should do so, and he does no more than need constrains him unto. Let us understand then, that we be like Lunatic folk, and that there is neither wit nor reason in us as long as God spares us. By reason whereof he is forced to tame us even to the uttermost till we can no more. For when we be come to the point that there is scarce any more breath in us, and that we can fear fetch our wind: then begin we to fall to the mildness whereof Moses speaks here, which is, that if a man upbraid us with our offences and blame us for them, we keep silence and hold our peace, and are not so hasty as to say by and by: it is not so, you do me wrong, as we see a number do, who as soon as a man opens his mouth to tell them of their faults, they some out their furiousness, and cannot be reclaimed until God have overmastered them. Therefore let us consider the fruit that comes of Gods corrections: namely that where as earst we did nothing but sooth ourselves in our sins and uncleanness, and weltred in them, and could not abide to be drawn from them: then we have our ears opened to receive good instruction, and we acknowledge ourselves to have done amiss. That is the thing whereunto the words of Moses tend when he says, Where are your gods?
For the same cause also does our Lord by his prophet Osee liken
Idolaters to Harlots. As long as a Harlot or Courtesan has great resort unto her, and has great gifts, gains, and rewards, and is costly appareled, and maintained in her delights and pleasures: she makes more account of herself 9notwithstanding her lewdness) than all the honest women of the world: and even so is it with Idolaters. As long as they prosper in the world, they bear themselves in hand that their idolatries is the cause thereof, and thereupon they grow hard hearted. Now if our Lord let them alone in that plight, they settle themselves continually more and more in their filthiness: and therefore he must be fain to use violent remedies. In respect hereof he says that he will strip them out of their cloths, yea and discover their shameful parts, so as they shall become like a Harlot that is smitten with fistulas, Pocks, and such other filthy diseases, and in steed of her former bravery, is loathed and shunned of all men, that whereas she went ruffling her aglets before, now she finds not a man that will give her a bit of bread, but is shaken off and scorned at all hands: whereby she perceives her misery, and faith. Alas, I should have kept me to mine own husband, and [because I did not,] now I have the reward which I have deserved. Now then a lewd woman that is given to such naughtiness, will never be reclaimed but by such necessity. And even so is it with idolaters. That is the cause why
Moses says now, that when God has so discouraged his people, that both great and small shall be as it were vanished away: t hen it shall be said unto them, Where be your gods? Go make your mone to your Idols, go call upon them as you were wont to do. And so let us consider Gods goodness in that he has reclaimed us from the idolatry wherein we were, and that with more gentleness than is spoken of here even by his reaching of his hand unto us to draw us to him. And if he use now and then some sharp chastisements, let us assure ourselves he does it not without cause, but for that he knows our disease to be so deep rooted, that we have need to be so purged and cured.
Now it follows, Let them step up to succour you, and let them rescue you. Hereby Moses means, that when idolaters are bereft of all worldly things, and find themselves disappointed of their vain imaginations which they had conceived afore: then they fall to recover their sight and their hearing. And in very deed there is no access to Gods truth, for those that are will full, until they see themselves at such an after deal, that for all the shifts and windlasses which they can make, they perceive there was nothing but deceit in all their devises. As for example in these days, so long as the Papists think they can prevail by the devilish devises of their masses, Pilgrimages, and the rest of Satans illusions wherein they be plunged; who can persuade them to give over any of all those things?
What say they? Is it not good for a man to serve such a Saint, to call upon such a patron or advocate, to build a Chapel, to cause a mass to be said, or to mumble before such an altar? To be short, as long as the Papists think they may prevail by their superstitions, they be so willful that it is unprofitable to have any entrance unto them, except our Lord set to his hand, as he has done towards us, and touch them with his holy spirit. But I speak of the ordinary mean, and I say that men are so fore-possessed, that they shut the door against God, and against all instruction, and against all warnings that can be given.
And therefore our Lord had need to smite upon them with many blows, yea and to bring them to such extremity, as they may know that they do but misspend their time to no purpose, in gadding after their idols, and so fall to disliking of their offerings and other superstitions whereunto they were given afore.
But yet the knowing hereof is not all that is to be done: the chief point is that which Moses added here, namely to return unto God, and to acknowledge that it is he only on whom we ought to rest. For even the idolaters themselves will oftentimes through desperation defy their own Idols. We see that when the Saint George of the Papists or some other of their Idols have beguiled them, so as there comes some great forst, they fall to dragging of him about in a Cord, like a gallow clapper , whom they had worshipped a little afore. We shall see some, yea even men of honor, which to spite their idols, do break down their puppets, yea even their blessed Lady and all. And how so? They play the mad bedlems, not Only against their own idols, but also against whatsoever else they imagine to be as a God. And the heathen have showed full well, that their worshipping of their idols was not for any reverence that they bore unto them, but for that it seemed to yield some benefit unto them: insomuch that when they were once touched to the quick; then they uttered their poison to abolish the name and majesty of God, over reaching themselves so far, as to say that there is no God at all.
After that manner do all idolaters and all unbelievers deal, unless our Lord take upon him to work and restrain them by his holy spirit. And that is the knowledge which Moses speaks of. Let us mark well therefore how it is not said here barely, that God would upbraid the Jews with their yielding of themselves to their idols in vain, and that their Gods in whom they trusted, had stood them in no steed: but that he adds, Behold how it is I myself, and there is no other God with me. To be short, it boots us not to know all the abuses and foolish fancies wherewith men beguile themselves; but we must also return unto God. And indeed what a sort of scoffers are there nowadays in the world, which make a scorning of all the dotages of the Papists, and yet in the meanwhile are worse themselves than dogs, so as it were much better for them that they were Papists. A man shall see (I say) the despisers of all Religion, which will say according as they think, that all the Religion which is in the Popedome, is flat mockery, and a very childish toy. But what? They have no fear of God, nor reverence of his word; it bears no sway at all with them. Now (as I have said afore) it were much better for such that they were Papists. And so let us mark well how it is to no purpose to know idolatry, and to perceive and believe that ll that ever is done without the warrant of Gods word or contrived by man is but abuse, filth, and corruption: unless (which is the principal point) we return unto God to do homage to his majesty, and come ashamed before him, acknowledging our faults and craving pardon at his hand, so as every of us accuse himself and humble himself in such sort as there be no more replying in us, but that we yield ourselves to him with true repentance. That is the cause then why Moses having spoken of sacrificing to idols, and upbraided Jews with their defiling of themselves with their abominations, in eating the blood and drinking the wine of their offerings, and in intermeddling themselves with the filthiness of the heathen: after he has said all these things and showed that in all those things there is nothing but illusion and deceitfulness: he adds, Behold, I am he. Now God presupposes that they which are so subdued with main blows, have their eyes well opened. He had cast them in the teeth afore, that they were utter blindfolded as it had been with a towel: but now that they shall see themselves unarmed, their eyes shall be opened, there will be nothing to hinder their knowledge any more. What is to be done then? They must consider that there is but one only God, and that it is he to whom we must turn again, even to crave forgiveness of our sins at his hand, and consequently to put our whole trust in him, contenting ourselves with his protection, without troubling of ourselves to trot up and down as the wretched unbelievers do, who never have any rest but are tossed and turmoiled with continual vexations. Therefore let not us be carried away with such unquieteness, but let us conceive a right assurance, so as we may rest all wholly upon our God. The rest that follows cannot be dispatched as now, and therefore it shall be reserved till tomorrow.
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to make us so to feel them, as having perceived how far we have overshot ourselves, we may seek earnestly to be refermed by his hand, and that if it please him to chastise us, we may patiently abide all the corrections which he shall send us: or rather it may please him to make his word to profit so much in us, as we may not tarry till he lift up his hand to punish us, but receive the warnings that are given us in his name, to reclaim us wholly to his will, and that in the meanwhile he bear with us in our infirmities, till he have rid us quite and clean of them, and in such wise reformed us to the obedience of his righteousness, as our whole seeking may be to glorify his name, even till we come to the immortal glory which is prepared for us in heaven and was purchased for us by our Lord Jesus Christ. That it may please him to grant his grace, not only to us, but also to all people and nations of the earth, &c.
On Wednesday the 17th of June,
1556 The 188th Sermon which is the
eleventh upon the two and
thirtieth Chapter
39 See now how it is I, even I that am God, and there is no God with me. It is I that kill and make alive again, I wound and heal, and there is none that can deliver out of my hand.
40 For I lift up my hand to heaven: and as for me, I live forever.
41 If I whet the edge of my sword, and my hand lay hold of judgment
I will execute vengeance upon mind adversaries, and pay them their hire which hate me.
42 I will make mine arrows drunken with blood, and my sword shall devour the bloody flesh of the slain, and of the prisoners at the beginning of the vengeance of the enemies.
43 you nations praise you his people: for he will avenge the blood of his servants, and yield vengeance to his adversaries: but he will be favorable to his own hand, and to his own people.
We say yesterday how it is not enough to know that there is nothing but vanity and leasing in idols, and in all the superstitions that men have devised of their own heads: but that the chief point is to know
God to do him homage, to walk in his fear, and to consider how dreadful his majesty is. Now herewithal we must mark also, that when we once know God to be too great a Lord to be dallied withal, if he chastise us for offending him, we must taste of his mercy to return freely unto him, being thoroughly persuaded and resolved, that we shall find mercy at his hand, though we be unworthy of it. And that is the cause why he says, That it is he which kills and quickens, and that it is he that wounds and heals again. Now we have always these two things to mark: The one is that we shall be held in awe by considering (as I said afore) how dreadful Gods majesty is, according to the Apostles treating thereof in the fore alleged tenth chapter to the Hebrews. That is the thing which makes us to live in awe. For we be not so bold to offend God, neither take we such liberty as they do which fling out at all adventure: but yet, when we have done amiss and God warns us of our faults, then have we need to resort to his infinite goodness, and to assure ourselves that howsoever the case stand, we shall obtain pardon of our offences. Truly these two things, namely, That God kills and quickens again; and that he makes a wound and afterward heals again: seem at the first blush to be contrary: For God seems not to play the Physician towards us when we be as it were deed and laid in our graves. Neither seems this to be agreeable to his nature: to put us to death, and to afflict us: but (as I said afore) he must be fain to do both the one and the other: and we on our side also must be fain to feel it. For as long as men take leave to do evil, it is meet that God should hold them in awe, and show them that he is their judge. And on the other side that wretched sinners should humble themselves, and with grief of mind turn again unto him to obtain forgiveness at his hand; and then will he be forward and ready to forget all their offences, and show them nothing but all manner of gentleness and friendship. To be short the two things which Moses notes here, are to be considered well: namely that God uses rigor towards such as take too much liberty to do evil, and also that his goodness is ready to utter itself towards those which return to him with repentance. And so you see how we have to mark also how good and pitiful God is: and again on the contrary part, we have to consider his rigor and severity. To be short, as oft as we be provoked to evil, and the wicked lusts of our flesh do tickle us and entice us to sin; let Gods judgment come before our eyes, that we may be moved with fear, and thereby be restrained from the evil whereunto we be tempted. On the other side, when we fall through infirmity, let us not be afraid to turn again to our God, neither let us think that he has quite cast us off. Al though his hand be fore upon us, and he smite us as though he meant to use wrath and vengeance against us: yet let that not make us to shrink from him, but rather let us understand, that as he has made the wound, so he is at hand to heal it, so we seek the remedy. Now the mean how to seek it, has been declared heretofore. And so you see after what manner we ought to put this lesson in use, where Moses says that god having put to death, does make alive again. And herewithal let us also bear in mind, that God plays not with men as the heathen have imagined, as who would say he tossed and turned them like a ball: but the reason is manifest why God does first kill and lay in grave, before he restore to life again: namely because we cannot find in our hearts to submit ourselves willingly unto him until he have subdued us by force: Nay the servant heat of our boiling lusts does so carry us away, and we be so blinded with them, that we cannot conceive how terrible Gods justice is, until he have made us to feel it by experience.
Therefore it is needful for us that our Lord should put us as it were to death, to the intent to make us to taste the life which he gives to those that return unto him.
And for the same cause he adds, That no man can deliver out of his hand. For we know how men do always bear themselves in hand: that they shall escape Gods hand: insomuch that he begins no sooner to strike them, but by and by and by the seek starting holes, and they will needs have some pretty shirt or other, and thereupon they fall asleep, and that is a kind of contempt to God ward. To the end then that we may go directly unto him, whether we have offended him, or whether we have been tempted to evil: we must always understand that there is no Deliverance, there is no shift but we must make our account to him, until he of his own infinite goodness have received us, and be come to atonement with us. The thing therefore that will persuade us to come unto God, is that we be fully determined and settled in ourselves, that we shall gain nothing by our running to and fro and by our seeking here and there for starting holes, but that all is mere deceit to beguile ourselves withal. When we once know this well: then shall we be provoked to submit ourselves to God. Also it will hold us in awe of him, and make us to seek forgiveness of our sins at his hand, when we have so given over ourselves to him.
Again we ought to weigh well the words of Moses, It is I (says he) it is I myself that am the everlasting, and there is not any other God. For hereby we see how hard it is to hold men to the knowledge of the true
God, because they be ever swerving after to their own foolish imaginations. For we be naturally inclined to the forging of idols, and to corrupt ourselves with superstitions, so as fashood does always bear sway in us rather than truth. A man would wonder how so many errors should be in the world. But let him consider what a workhouse our own brain is, and what things it forges and yields forth; and surely he shall find that we never cease forging of lies and deceits to corrupt ourselves withal, and to turn us away from Gods pure truth.
And so, because men are so wholly bent, yea and given over to leasing: therefore does God confirm this matter the more by saying, It is I, and there is not any other: It is here on we must wholly rest.
Now seeing it is so, it behooves all of us to know what every of us had need to hold himself as it were by force in the pure singleness of Gods word, or else we shall be overcome by Satans illusions, and he will have carried us away here and there out of hand. And by the way, if we see the world entangled in never so many disorders, and all men possessed with false and wicked opinions: let us not be too much troubled at such a stumbling block. For why? We see there is nothing harder than to hold men in the pure knowledge of God.
Now he adds consequently, Surely I will lift up my hands to heaven and say, I am the living; and that I having sharpened the edge of our sword, and having taken justice in my hands, will excuse such vengeance that blood shall run down in streams everywhere, so as all mine enemies shall be made to come to their answers, and I will spare nothing from one side to another. Now here God confirms yet better that which he had declared heretofore, and he confirms it with another: For this speech, to lift up the hand to heaven is as much to say, as to Swear; not that God can lift up his hand after the manner of men: for besides that he has no hand, there is nothing higher than his majesty: but it is a figure taken of the custom among men, and we know it is very common in the holy scripture. Because we comprehend not God as he is indeed, but find him to be a thing far passing our reach: therefore is he fain to apply himself to our rudeness. Even so in this text he says that he will lift up his hand, that is to say that he will swear. Now, there is no need, that God should swear: For the cause why we have oaths among us, is our own naughtiness. There is so much craft and subtlety among men as is pitiful to behold. They be fleeting, they be full of lightness and inconstancy, and it is hard to bring them to upright dealing. In these respects, and for that we be so given to deceitfulness, others are fain to be ministered to us: But Gods swearing is for our infirmities fake.
And truly we be greatly to blame in this behalf, in that we compel
God to swear. For nothing is more peculiar to him than truth, and if he had not that, he were not God. Seeing then, that he is the infallible truth itself, if when he has once spoken, we stand doubting still, and examine whether it be so or no: can there be a more horrible blasphemy, than to call Gods truths in question after that fashion? It is not all one as if we would bereave him of his very being? And yet for all that, we see how men stand as in mammering when God speaks to them. For if he threaten us, we make no account of it: If we were thoroughly persuade that all that ever proceeds out Gods mouth is of such certainty as there ought to be no replying against it, truly we would tremble and quake out of hand for fear, as soon as he threatens us: but we know how hard hearted we be in that behalf. On the other side, if our Lord promise to be merciful to us when we have done amiss, and entreat us as his children, and call us to the hope of everlasting salvation: we be so tangled in this world, that everything of nothing holds us back and we despise the inestimable benefits which God offers us. We see then that men do not the honor to God to count him faithful. For then would they hold themselves wholly to his world, they would be touched to the quick, yea they would quake at his threats, and they would set all their joy and delight in his promises. That is the cause why God warrants, and confirms his word in an oath. Now in this case (as I said afore) we ourselves are much too blame; seeing that God is fain to yield to such condition as to abase himself as though he were a mortal creature, to the intent he may win us, and that we may no more wander away, but be fully persuaded in ourselves that his speaking to us is in good earnest.
Seeing then that our Lord is fain to frame himself unto us after that fashion, thereby we see our own malice and forwardness: and yet does God bear with us in that case. But when he swears, it is as much as if we saw heaven and earth shaken, nature changed, the sun darkened, and all the stars bereft to their light. And therefore if we be not touched with the oaths which God makes after that manner: it is certain that the devil has as it were bewitched us, and that we be become stark locks, or rather that we be horrible and ugly monsters.
Therefore let us benefit ourselves by the oaths which we read in the holy scripture. And when God swears that he will be avenged at his enemies; let it abash us, as though we saw his vengeance and wrath take effect out of hand, and as though we saw him ready and in a forwardness to execute the thing which he has uttered with his mouth. And when he swears that he will be friendly to us and take us for his children, confirming with another the heavenly heritage which he has promised us: ought not the doing of those things to assure us to withstand all temptations? Although Satan and the flesh tempt us to distrust, yet notwithstanding let us set this for a shield against them, and say, No, seeing that God has sworn, shall we do him such wrong and dishonor, as to call the truth of his word in question? Let that be far from us. That is the thing which we have to note in this text where God says that he will lift up his hand to heaven and say, I live.
And he swears by himself, accordingly as the Apostle touches it in the sixth to the Hebrews. When we swear, we call God to witness as our Judge if we lie. But it is not so with God; he cannot find a greater than himself to swear by. He says therefore, I am alive, as if he should say, Nay, whosoever he be that holds not himself to the sentence which I do now pronounce, he derogates my glory as much as if he meant to abolish me quite and clean, and to declare that I am no more God. But if I be God, it must needs be perceived in the execution of the things which I do now speak. I am contented that men shall hence forth take me but for an idol or a dead thing, if they find not my sayings true indeed. When God speaks after that fashion, ought it not to make the hair to stand up upon our heads, if we esteem not his word to be very certain? Yes. And so we see my former saying yet better confirmed, namely that it is not for us to reply any more when God has once spoken, but we must take the matter to be out of all cry, as though we saw the thing already done before our eyes. But let us see now whereat God aimed: for it is certain that he swears not but for our welfare. It is not for his own sake, he takes neither good nor harm by it, but he has regard of us.
And in token thereof, he says, That he will whet the edge of his sword, that it shall be as a flaming sword, and that he will take judgments in his hand, that is to say, that he will hold his assizes to show himself to be the judge of the world, and that as then all his enemies must be confounded, and all adversaries be brought to nought. And whereas God speaks here of the edge of the sword, we must not imagine that he uses any material sword, for that cannot agree to him: but we know he has all sorts of punishments to chastise men withal as seems good to himself. For in very deed, all the swords in the world do serve to execute Gods ordinance. When was is to be had, well may princes assemble great armies: but it is God that must bear the stroke. Then if there be fifty thousand men in arms on the one side, and forty thousand on the other: we must not think that God is that while asleep in heaven: for all they are of his waging. And although the two armies be set one against another: yet shall not one stroke be stricken but by the disposition of Gods hand. The like is to be said of pestilences, famines, and such other like things. To be short, all the scourges of this world are Gods swords. And in that respect is it said that God will sharpen the edge of his sword, that is to say, he will execute the chastisements which he has in his hand.
But if he wink at things for a time and lift to use patience: he seems to have no regard of the faults that are committed here below. Yet does it not follow that all those things are not registered before him; neither is it to be said that he has forgotten his charge, or that his power is idle: for he has all kinds of punishments, which he can well show forth whensoever it shall be expedient to execute vengeance.
And so you see after what manner God is said to draw his sword.
Now the applying of this doctrine will give us yet a more easy understanding thereof. Let us consider to what end it is said: namely because it seemed to us, that when God punishes not the wicked out of hand, he lets things go at all adventure, and that is the thing which troubles us fore. When we be wrongfully afflicted on the behalf of men, and we see the Church of God to suffer many slanders and molestations: what say we? Whereon does God think now? Haws he not pity upon his children? We be tormented with extremity, and yet he makes as though he saw it not. Shall the cruelty of men have such scope for ever? Should he give head to the wicked after such sort that we should always be made a pray to them? Such complaints do men make, when God does not out of hand punish the outrages that are done to his servants. And therefore it is said, That he will sharpen his sword, and take judgments in his hand, as though that to hold us in patience, he should say, my friends, trouble not yourselves, let not your lusts be our hasty and inordinate. For I do not this as unmindful, of you. Although I suffer the wicked to do manythings outrageously: it is not for that I have no regard of you for that I watch not for the welfare of my Church, or for that I pity not those which suffer adversity, and are so molested: but because I have my convenient times, which I dispose at my pleasure; and therefore tarry you my leisure. For the wicked shall be utterly amazed at the whetting of my sword to make war against them. Be not afraid: for although you see it not at the first day; yet will I not fail to show myself your protector and the defender of your life. Now then we see in effect, that all this is applied to our infirmity, Even thereafter as we be tossed with temptations: so that when it seems to us that God thinks not anymore upon us, but that he has turned his back and is asleep in heaven: we should not withstanding that all this fall out, take it, as though he had said: Cease not you to be patient and quiet, yea, hold yourselves still till I draw my sword, for I will surly do it.
And for the same cause he adds, that he will take judgments in his hand. We know that Gods majesty and his justice are things inseparable. Sith it is so, let us hardly conclude that he is the judge of the world, yea and although the same be hidden from us, so as we perceive not any sign or likelihood thereof, yet let us not forbear to say continually. What? Is it possible for God to renounce himself, who is unchangeable? Then must we take him for our Judge, assuring ourselves that although he hide himself away, yet notwithstanding he will show that he saw all, that all things lay open before him, and that he never changed his mind. Thus you see how we ought to practice this lesson, yea even at such times as our Lord suffers us to be as it were trodden under foot by the wicked, and all the whole church is cruelly dealt with, and all things are out of order here beneath. For even then we must not cease to hope and to put ourselves into the protection of our God, because he has sworn, and not only affirmed but also ratified with a solemn oath, that he will do justice upon his enemies, and that the execution thereof shall be so terrible, as that there shall be an utter discomfiture of them, and all shall be filled with blood. And it is not to be doubted but that in this place Moses meant to confirm the faithful still in the hope which they ought to have of Gods goodness, although they seem to be as it were sunken. And he proceeds in the matter which he had dealt with before: which is, that in the end God will bethink him of his servants.
Howbeit that he begin at this point, namely that while he wicked do make great cheer, and live in pleasure, and make their triumphs: God does say that he will judge his people, and that those which are his children and household servants, must be fain to endure hardness, because he reforms them when they have done amiss. Now it would seem that their state is much worse than the state of such as are utter strangers to God and have no acquaintance with him. And therefore does Moses add, No, in the end God will mitigate his rigor towards you, and therefore let it not grieve you to see the worldlings spared, or to see them weltering in their pleasures, as though all things were lawful which they lifted. If your God afflict you in the mean season, let it not seem strange unto you. For he must needs have a special care of his own children and chastise them seeing he has adopted them. And as for your enemies, assure yourselves that their turn will come about: and there of your GOD assures you here, in that he does not simply affirm it, but also swear it. Therefore you may trust unto it. So then even in the midst of our afflictions, let us be upheld with this lesson. For it will be a good stud for us to lean unto, when we make it available as it deserves, and as God himself intends it. Now we see the state of the faithful to be too miserable both generally and particularly: for many of them endure such miseries and reproaches in this world, that to all seeming they be utter castaways, and that God disdains them no less than the world despise them. Behold they which walk purely and simply before God, which love righteousness and upright dealing, which will neither deceive not hurt any man; even they nevertheless are fain to abide hunger and thirst, and are grieved with many temptations and troubles, so as they wote not which way to turn them. Now they might be brought to despair, if God withheld them not, by doing them to understand that they have need to be chastised, and put in mind of their sins. On the other side they see the wicked and the despisers of God sporting themselves in all manner of disorder, and in the meanwhile they be neither chastised or corrected, but seem rather to be exempted and privileged from all harm, as it is said in the threescore and thirteenth psalm. Loe here a very fore temptation.
We see generally that Gods church is as a sheep in the midst of a great sort of Wolves. For the power of our enemies is such, as they might swallow us up out of hand, and we see there is no mean of resistance in us, we all scattered abroad. Seeing then that we see such things, were it possible for us to hold out one minute of an hour, if we had not our refuge to this doctrine, that God scourged his own, and that he begins at them, because he must needs have a care of his own household? But the wicked shall fare never the better for his bearing with them as now, neither is it to be said that their state is therefore better than ours. Therefore we must tarry his leisure with patience, until he take the sword in hand, and keep his assizes. Let us refer all unto him, and in the meanwhile keep silence, without grudging against him. Let not the corrections which we suffer set us in such a chafe you see how profitable this doctrine is to us, if we can apply it to our instruction.
Now it is said consequently, that God will requite his enemies with the like, and pay them their hire which hate him, he will make his arrows drunk with blood, and make such a slaughter of them that they shall all be discomfited. His speaking after that manner is to make his justice the more terrible to us, because we be slow and dull headed as I have said afore, insomuch that words move us not a whit.
Therefore does our Lord set down vehement kind of speech here, to the end to waken us, and to make us yield due honor to his justice, and that (as I have said afore)) it might be to us as though we saw both heaven and earth shaken. For after the same manner speaks he by his Prophet Aggeus; and the Apostle showing us the majesty of the Gospel, alleges the same text, that as oft as we
Hear the voice thereof sound, it behooves us to call to mind, that God will be heard and known both above and beneath. Now it is certain that the holy Ghost would not have used such speech but for our blockishness sake. Seeing then that our Lord sets down here so many figures and so many comparisons, let us accuse ourselves, and consider that he does it for the brutishness of our nature, by reason whereof he is fain to chaw things to us beforehand, to the end we may find some taste in them and be touched with them. But yet must we always have an eye to the end, and to the intent whereat this doctrine aims. And our Lord says that it is for the slain sakes, and for the prisoners sakes. Whereby he does us to understand that the vengeance which he speaks of is for the welfare of his Church; howbeit not for all that have born the name of faithful, for we know there are many which make false brags of Gods name, and that is to their double condemnation. We know that the chaff is mingled with the good corn, and the wicked are intermeddled with the godly. But yet they which safely abuse Gods name after that fashion, must not look that their hypocrisy shall any whit boot them: nay rather they shall pay full dear for it. They then which pretend to be faithful and are not, shall not be allowed before GOD forever: but he will mark them out for falsifiers of his truth. But our Lord here comforts such as are not altogether past grace, but which notwithstanding that they have offended, do nevertheless turn again unto him, and being sorry for their sins do humble themselves to him and seek to be reformed by his hand and by his holy spirit. Those therefore which are so overmastered, have need to be comforted at Gods hand, accordingly also as we see how our Lord Jesus Christ speaks to that sort of men, saying; Come unto me all you that are weary and overloden, and I will refresh you, and you shall find rest unto your souls. So then, in this text our Lord has an eye to such as might be drowned in despair, if he should not give them some taste of his goodness to stay them up withal. And therefore he says that although he have showed himself rigorous to his church for a time: yet notwithstanding he has not disannulled the covenant which he had made with his servant
Abraham, but he will show that the people whom he had chosen and adopted are his own, and that seeing he is their protector, he will perform this saying of his; I will be a friend to thy friends, and an enemy to your enemies. That is the thing in effect, which Moses had respect unto.
Sith it is so, let us learn to arm ourselves with this lesson, and whensoever our enemies behave themselves like wood beasts, yea and are as furious as flaming fire: let us on our side understand that our God has power enough to maintain us, and that if he do it not at the first, it is to try our patience, and to make us to overcome all temptations. Wherefore let us learn to proceed on still, yea even though he should lead us unto death, assuring ourselves that he does it to give us a better life, and therefore let us always go on still, whithersoever it shall please him to lead us. But yet howsoever we fare, let us not bear any spite to our adversaries. Although as now they execute their rage against us: yet let us be thoroughly persuaded, that in the end they must come to account, and that as then God will show how dear our welfare was unto him, and that although he seemed to have forgotten us and to have cast us quite and clean up: yet notwithstanding he did still esteem us as his flock.
God then will show that he had us always in his protection. Therefore let us in the mean time abide quite, and let us not be so cast down with temptations that we should be out of hope of our salvation, and give over the promises thereof that have been made unto us. Thus do we now see the meaning of Moses, and also in how great stead his doctrine may stand us, if we can have the skill to apply it well to our use.
Now it is said for a conclusion, You people (or nations) praise you the people of God. Here Moses directs his speech to all infidels and heathen folk, to the intent that the exhortation which he has set down heretofore, may have the more force. Hitherto he had spoken to the believers, and to such as have ears to hear God withal, and to such as he calls to his school. Howbeit forasmuch as there is so much troublesomeness and scrupulousness in us as is pitiful to see; Moses meant to give us yet one mean more for our better confirmation: in respect whereof he says, Consider my friends and see how your God comforts you in the midst of the chastisements which he sends you.
Although you may have offended him, and deserve to have extreme rigor used towards you without any abatement of his corrections: yet notwithstanding, to show that he would not have you to perish, nor that you should feel him but as judge only; he shows again that he will have pity upon you, and repent him of his smiting of you after that fashion, and that he will withdraw his hand. And if you believe not this; yet nevertheless, the infidels must needs believe it. Although they be destitute of reason, although there be not one spark of light in them, although they be as brutish as beasts that never heard speaking of the living God: yet shall they perceive this, and their experience shall be such that they shall be driven to say. Blessed is the people whose father and savior God shows himself to be: even they (I say) shall bless you. Now, when the dumb are able speak, the blind to see, and the deaf to hear; should not they that have been enlightened by Gods word, and to whom he has given tongues to magnify his name; should not they see not perceive a whit? What excuse then shall there be for them? Now then, we see why Moses having exhorted the faithful to repentance, and having showed them
THAT God will have pity and mercy upon them after he has corrected them for their faults and offences: turns his talk to such as were blind. And had not any knowledge or taste of truth, namely to the heathen, of purpose to make us to erceive the better, after what sort God causes us to feel his goodness, even by experience, feeling it up in our hearts by his holy spirit, which is named the earnest penny and the scale of the hope of our salvation, and the causer of us to take hold of all the good things which we receive at Gods hand. Now then if we know nothing thereof, and that the infidels by beholding Gods wonderful working after a manner unaccustomed among men, be enforced to say, O what a thing is it to be of the number of Gods people? Ought not we to have a more lively knowledge thereof, and such as may comfort us in our afflictions, so as we may not cease to call upon our God to hold us continually under his obedience, and to have always wherewith to assuage the bitterness of our sorrows?
Truly the thing that Moses rehearses here is showed us in the example of Balaam. For he was a false Prophet, he was an enemy of God, he was such a one as had his tongue to sale and his heart upon his pouch, seeking to turn the truth into falsehood, and yet for all this, as though God had held him upon the rack, he was enforced to utter his speech: Let my soul dye the death of the righteous. He speaks thereof the people of God, saying: Who art thou Israel? Who is he that can do anything against thee, seeing thou stand in t he favor of thy God? Was a deceiver and an underling of Satan to say
So? Yea verily. For it is Gods will that his will which he has witnessed already to his people by his law and by his word, should be known, and further confirmed even by the mouth of his open enemy. Balaam was fain to say that the death of the Jews was more to be desired, than the life of all other men, because God held them for his people.
So then, let us mark well, that whereas Moses says, You Nations or you Gentles praise you the people of God: it is as much to say, as declare you that God has wrought after such a fashion, as it is not for men to doubt anymore, but that for his adoption sake, in that he has vouchsafed to choose the linage of Abraham, he will have it known that therein he has laid forth the infinite treasures of his goodness.
And forthwith he adds, that he will revenge the blood of his servants, and require vengeance to his enemies, but be merciful to his land, and to his people. Here are three things in effect, which I will touch in few words, and it will be enough to conclude this song withal. The first is that God says, He will revenge the blood of his servants. Now under this saying he shows us that we may well be afflicted for a time, so far forth that even our very blood shall not be spared, whether it be that God punish us for the faults which we have committed against him, or that his will be to try our patience. The thing then whereof we be warned, is that if God think good to have our bloodshed, we must not think it strange nor shrink from the promise which he has made us, in avowing himself to be our God, and the defender of our life. Neither must we think that those promises are disannulled, though our God suffer us to be handled so cruelly. But let us tarry the time till he revenge our blood: for he will then show how dear and precious our life is unto him. Thus much concerning the first point.
As touching the second, he says that God will requite his enemies with the like, to the end we should know that all the facility of the wicked and of the despisers of God shall be accursed, and therefore that we must not repine at them therefore. Now then, if we see Gods enemies to be rich, to have their ease in this world, and to welter in all pleasures: let us let them alone, and not be drawn to spite them, or to intermeddle ourselves with them. For why? Gods vengeance which is yet unseen, must come before our eyes, and be considered by faith, and we must also remember how it is said, Cursed be you that laugh, for you shall weep. For as much then as the laughter of the despisers of God must be turned into mourning, weeping, and gnashing of teeth: let us choose to weep and wail as now, that God may dry up our tears, and wipe them away when the time shall be come. That is the second point.
The third is, that we must learn and take heart to rest upon the promise that God will never forsake us howsoever the world go.
Insomuch that although we have offended God never so many ways; yet he will ever be merciful to us. And why is that? Because we be his people. The very foundation whereupon we must build, is that being adopted of God into the number of his children, according to his purchasing of us by our Lord Jesus Christ, into whose body he has graffed us, and we know that his pardoning of our sins is for that he has washed and scoured us in the blood of his only son: we always have recourse to this promise, that our God will be favorable to us.
True it is that now and then we shall be so at our wits end, that we shall not know what to say; but yet must we hope beyond hope, that although God show us many tokens of his wrath, and we be assaulted on all sides, so as we see no way to get out, but we seem rather to be shut up in the very bottom of the dungeons: yet notwithstanding we have this stay to lean unto, that God will be favorable to his people and to his land. And therefore let us go on stoutly still, until God have showed us by the deed itself, the thing that he had promised in word, as he declares it here.
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him to vouchsafe to make us feel them better, so as we may bethink us of them and endeavor to forsake ourselves, that he may so reign over us, as it may appear that it is very he which governs us by his holy spirit, and we may suffer ourselves to be so ruled by his hand, as we never be disquieted and put out of patience for all the afflictions and miseries of this world, but that we may be more desirous to yield obedience unto him, than to enjoy all the prosperity, ease and pleasure that the unbelievers can have, which can serve them to no purpose but to their endless overthrow and confusion. And so let us all say,
Almighty God heavenly father, &c.
On Thursday the 18th of June,
1556 The 189th Sermon which is the
twelfth upon the two and
thirtieth Chapter
44 Then went Moses, and rehearsed all the words of his song in the ears of the people, he had Hosea and son of Nun.
45 And when Moses had made an end of speaking of all these words: 46 He said unto them: set your minds upon all these words, which I protest against you this day: command you your children to keep them, and to do all the words of this law.
47 For it is no vain words towards you: but it is your life. And by this word you shall prolong your days in the land whereinto you go over Jordan to possess it.
I have told you heretofore how it was no very pleasant thing to the children of Israel, to hear the contents of his song which I have expounded. For therein God accuses them to have been unthankful to him from the beginning: insomuch that whereas he had uttered all the treasures of his goodness towards them; they had abused the same most wickedly, and been unfaithful to him, and that, not for once and away, but by showing themselves always unreformable.
Now, this might well have grieved them: but yet was Moses fain to show them the will of God. And so we see that they which are set in office to teach the people, must not sooth them up nor seek to please them, according to the saying of S. Paul that men shall have itching ears, desirous to be fed with wind: but they whom God has placed in the office of shepherds, must not bend themselves that way.
Although then we see men spiteful against Gods word, and to conceive an utter disliking of the things which we be commanded to declare unto them: yet must we follow our commission, and discharge ourselves faithfully of our duties. For although men like not to be reproved: yet is it for their benefit nevertheless. As for example, a sick person will perchance refuse a medicine: but yet must he receive it, for it is for his health. Likewise although the people of Israel were stubborn: yet notwithstanding they did patiently abide this doctrine which was rough and hard, as we see., And hereby we be don e to understand, that if we cannot abide that God should blame us for our sins, and reprove us sharply when we have deserved it; we be worse than those to whom God has spoken heretofore. Now God calls them a cursed and forward generation: and what shall then become of us? So then, if we be not pliable to submit ourselves to God willingly, at leastwise when we have done amiss; or if he find such forwardness in us that we have need to be handled roughly: let us bear it with all mildness and meekness. Thus much concerning that point where it is reported that Moses spoke or uttered all the words of the song in the hearing of the people.
Now her eis yet thus much more, that therein we may see how God spoke by the mouth of Moses. For it had not been possible for that doctrine of God had matched with it. Had a mortal man handled the people as Moses did, unauthorized from above: surely it had been the next way to have raised a great sedition against him. Therefore it behooved God to show that he had given power to Moses, and that he held the people in awe. And that served to show that the Law was not coined here beneath: but that God was the very author thereof, and therefore is to be received with such reverence as is due to things that proceed from him. That is another thing which we have to remember upon this text.
Having rehearsed the song, now he adds an exhortation. Set you your minds (says he)upon all the words of this Law. Here he shows to what purpose and intent Gods will was to have the said song published: namely; that the people might know their own naughtiness, wherein they had continued a long time, and be reclaimed from it and learn to meeken their hearts that they might live in obedience to God. And this belongs unto us, as whereof we may gather a general rule: which is, that whensoever our Lord enters so into protestation and pleading against us, discovering our vices and bewraying the corruption that is in us: it is to the end to draw us to repentance, that knowing in what plight we be, we should humble ourselves, and therewithal be more ready to receive the word of God, that whereas we were hardhearted and full of venim before, so as there was no entering into us to be found: our hearts might be disposed both to hear and to believe his sayings, and to be obedient to him in all cases.
The end (say I) whereunto all the rebukes which God give us, in exhorting and quickening of us up, ought to serve to make us the better disposed to hear his word, because he sees that naturally we would rather go backward than forward. This thing is declared here expressly by Moses, who having finished his song, says, Set your heart upon all the words of his law. Now the manner of speech which he uses, betokens that they should be attentive or give good ear. And not without cause: according to his former discourse, where he says that he wakens men after that fashion. For we see what negligence is in us. Although we pretend some zeal of profiting in Gods school: yet notwithstanding the doctrine is no sooner preached, but that not only the one half of it, but also the most part of it slips from us: in so much that even they that have profited best, do scarcely bear away the third part: and some others scare one word.
To be short, we be so light headed, that our wits are continually roving here and there, and we be at no stay to apply ourselves wholly to the doctrine which is preached unto us in the name of God. But although we understand the things that are spoken, and can say them by heart: yet are not our hearts and affections ever the more given unto them. Therefore we must not think it enough for us to be able to talk of it: but we must have an inward harkening unto God, and every of us must talk of it to himself, chewing as it were his cud, that is to say, musing upon it in his mind by himself, as if he should say; It stands me in hand to mark this well: but whereas we should endeavor after that manner to print the things in our memory which have been taught us in the name of God: we let it all slip away. For as much then as we see such fault in ourselves: we ought to mark this text the better where it is said; Set your hearts thereon. As if Moses should say that Gods word requires a singular affection, so as if we will understand it well, we must not hear it as some other thing of another mans telling: for it is a kind of wisdom that surmounts al our wits. Therefore it stands men in hand to strain themselves in this behalf: but on the contrary part we see the coldness that is in us, in so much that when we have once tasted a little thereof, we pass not any more for it. Come we to the hearing of Gods word? Do we read it alone by ourselves? Then let this warning always stand before our eyes, that Gods word is worthy to be received with such reverence, as we should lift up our minds on high and labour and endeavor to rid ourselves of all things that may hinder us form giving ourselves wholly thereunto. Thus you see what Moses meant by this speech of setting their hearts.
And he speaks not of some one part alone, but of All the words of the Law. Whereby he does us to understand, that we must not so part stakes with God, as to perform someone saying slightly, and to let the rest alone: but that we must do our endeavor in all cases, to be thoroughly learned in all the things which our Lord knows to be available to our salvation. For it is certain that there never escaped any superfluous word out of the mouth of God. We must not think t hat Gods speaking is after the manner of men, who to attain to someone good sentence, do use many fetches about and many intermingling : so that if one good saying be rehearsed, a man must let pass three or four other for it. But as I said afore, Gods speaking is in such wise, that all is profitable even to the last word. And therefore not without cause does Moses here exhort the people of Israel to set their hearts upon all the words of the Law. True it is that we can never have the full understanding of Gods word, but we shall have done much when we have known some part of it. And we hear what Saint Paul says, who comprehends himself also in the number of those which see and know but only in part, until we may behold Gods glory face to face. But yet must we receive all, even to yield ourselves obedient to God without exception, so as we may be quiet in all things which he speaks unto us. Then let us not do as many folk do, which receive Gods word alone so far forth as it is to their own liking, and as for the rest they let it alone. There are other some which beat their brains about some one point, because their mind inclines that way; and as for all the residue, they think it belongs nothing to them.
But let us pray God to grant us the grace, that when we once know any one piece of his will, we may continually grow more and more in understanding, and that we perceive (as says Saint Paul) that all scripture is profitable. For he says not that there we shall find wherewith to edify ourselves: but he says that it is profitable to all things, so as there is there not only something that may do us good: but also that if we search throughout the things which our Lord declares there, we shall find from the very beginning, that nothing is set down there without cause, but that GOD had always a regard to give us good instruction in all things which he has spoken. And so you see to what purpose Moses exhorts here the people to set their minds upon all these words.
But now if we consider how manythings there are to draw us away from it, and to thrust us out of the way, yea and to pluck us back that we might not profit in Gods word: it may well teach us further, how greatly we ought to strain ourselves to be quiet and peaceable, that our Lord may be heard, and we give heed to the things which he vouchsafes to teach us. Howbeit we be far off from such perfection.
For hardly can a man abide steadfast one minute of an hour, without the coming of some toy in his head to turn him away. A hundred of them will come unto us in one hour: and how many moe then in a whole day? Yea and sometimes the conceit of our foolish imaginations does so carry us away; that we wote not where we be.
But behold, our Lord God would fain assure us of his sayings: there is uch a covenant passed between him and us, that it is not heard for us to hearken unto him; insomuch that if we will give ear unto him, we shall find that his doctrine is not unprofitable to us. And ought not this to provoke us to fight against all such imaginations as trouble our minds and make us to wander away? Yes: and so we see how greatly this exhortation ought to prevail with us, considering that we be so fickle minded and light headed, as experience proves.
Now after this, Moses says that the people must command their children. Herein it is showed us, that it is not enough for us to profit every man himself fin Gods school: but that when we ourselves have learned, we must also endeavor to bring others into the right way of salvation; specially we to whom God has committed the charge of such as want learning and instruction. As for example; fathers and mothers shall yield an account for their Children, because God gives them with this condition, that they shall be brought up in his fear.
Likewise Masters and Mistresses have to answer for their menservants and women servants; and if they lay the bridle in their necks, they must not think that our Lord will let their negligence escape unpunished. Therefore let us take warning by this text, that such as have children must have a care to teach them, and to make it known that God is the father of all their whole offspring, if they themselves will be taken to be the children of God. Likewise they that have menservants and maid servants must understand that their house must be so dedicated to the serving of God, as he may have all sovereignty in the same. After that manner ought we to take pains in the behalf of those which are committed to our charge. For the more we see that the world says in that behalf, the more careful ought we to be to do our duty therein. For it will be no excuse for us to allege that it was a common vice, but it will rather turn to our forer condemnation, because one corrupts and mars another. Now then, let us learn to have the zeal that is commanded us here; namely that where God has granted us the grace to be drawn to the knowledge of his truth; then to consider, that we must also endeavor to make all other men partakers thereof, that after our death Gods word may have his course still, and not be buried with us. For we be mortal creatures, and as touching this world we do but pass away, and that very swiftly. But we k now that Gods truth endures forever: and therefore we must so deal as the Gods word may continue and be known, and be received of men from hand to hand, even after that we be departed out of this world. And those which have any charge ought to bend themselves chiefly hereunto, according to this saying of Saint Peter concerning the same matter. I will cause you (says he) to have a remembrance of my doctrine after that God shall have taken me out of this world. Although I live not to speak to you any more with my mouth; yet to discharge my duty, I must so deal that when my mouth shall be shut and I shall be no more conversant with you here below to teach you, yet the same doctrine which I have brought unto you may have his course still, so as you may keep it to your benefit and edification. For although father sand mothers be bound to teach their children, and masters and mistresses to teach those that are under them, and likewise the ministers of Gods word according as the Lord has called them to speak in his name, are bound to show the right way and to give good example to other men: yet notwithstanding we ought all generally to endeavor that all folks may hearken to God, and receive his word, and that not for two or three days only, but forever. Thus you see to what purpose Moses has said here, that Fathers must train up their Children in all the words of the Law.
Now he says consequently, To do them and keep them. Here Moses repeats that which he had spoken afore: namely that our Lords speaking unto us, is not to the end we should allow of his sayings, and confess the same to be true, rightful, and just: but to try our obedience. Gods word then must reform our life: for to that end and purpose is it spoken unto us. Nevertheless, we see how many a one do think themselves well discharged when they have but ducked down with their heads, in token that they gainsay it not. And they think GOD to be beholden to them if they blaspheme not his doctrine, and show not themselves to be enemies to it, but confess the same to be good and holy, for they will not have GOD to urge them any further. But that were too easy a market. For if GODs word were preached but only to the end it should be received and confessed with the mouth: to what purpose should it serve when in the meanwhile every man might take the bridle in his neck, and live as though we never had any rule of GOD? Were it not an unhallowing and defiling of the power of GODs word? Let us bear well in mind therefore, that if we come hither to Sermons, and yet continue still like ourselves, so as our life be not answerable to that which has been taught us here: we shall be double to blame, because it is but a mocking and scorning of the doctrine of salvation, when we let it slip away, and have but our earls beaten with it, without any touching of our hearts or any reforming of our lives thereafter. What is to be done then? We must understand that GODs word is not named a Guard without cause, for as much as men are like wretched beasts without discretion, until God have showed them how they ought to walk. You see then that it is our Guard or defense. And therefore if we keep Gods word, we also shall be kept and guarded thereby, and we shall have our bonds certain, so as we shall never err while we live: and moreover we shall have wisdom to judge between good and evil.
And that is the cause why Moses says, Let your children keep the word; and again, let them observe it. True it is that we can neither keep Gods word nor do it; until he have written it in our hearts. But Moses presupposes that God will shed out his holy spirit upon the people, so they shut not the door against him, but be ready to receive the grace which our Lord had promised them, as we have seen heretofore, where he says; Behold, the word is enough thee, in thy mouth, and in thy heart. And not without cause does Saint Paul say that this word is the same which is preached in the Gospel, because
Gods speaking there is not to make a noise in our ears only, but also to engrave the doctrine in our hearts by his holy spirit, which is brought unto us. So then let us mark well, that whereas Moses treats here of the keeping of Gods word, God also does bind himself to his people, with condition that he will govern them by his holy spirit, and write his word in their hearts: and moreover when he has so touched them, he will also be favorable to them in bearing with their infirmities and in forgiving their sins. And after that manner do we perform GODs word: not that we can accomplish it and do it thoroughly: for we be so fare unable to perform the law, that we cannot so much as think one good thought. Nay rather we drag back from that which God commands us: we be enemies to all righteousness and upright dealing. God therefore must be fain to bow us, and to give us such teachableness as we may be ready to hear his word. And moreover when he has granted us the grace to have such zeal and affection, he must also bear with us in that we have not done our endeavor to do the things which he has appointed us; and whereas we be disobedient, and therefore he might justly punish us, yet notwithstanding he must be fain to receive us to mercy, and to give us our pardon for our Lord Jesus Christs sake. And although the fathers of old time had not so great and so evident teaching as we have nowadays by the Gospel: yet did they know that our Lord had promised them both the grace of his holy spirit and also his mercy, to the forgiving of their sins. For the sacrifices which were offered in those days, were not ordained without cause. It was not a trifling matter, that the people came to the temple to offer sacrifices: but it was a sure president that God received them to mercy in so much that when the blood of any beast was there shed, it was a figure which ought to lead them up to a higher thing. For there was always a heavenly pattern which Moses had seen upon the Mount. So then, let us not think as the Papists do, that Moses upholds here the free will of men, of purpose, therewithal to set forth their deserving, as though men could by their own power and policy obtain Paradise, and were able to serve God and to do the commandments of the Law: Moses went not that way to work: but he knew what promise had been made to the people, and that all things tend to the Covenant which GOD had made with them, notwithstanding that the time of the full opening thereof was not yet come as it was promised afterward by Jeremy, Esay, and all the rest of the Prophets, where it is said that GOD would make a new Covenant with his people, which was that he would write his Law in their hearts, and change their stony hearts into hearts of flesh. True it is that this belonging to the Gospel: nevertheless, it was figured also under the Law, and the fathers that lived in those days, had some raft thereof so far as was expedient for them.
Now seeing that our Lord has nowadays multiplied his grace towards us, and made our state more excellent than the state of them that lived under the Law: surely we be less to be excused than they, for it is certain that it makes our offences and disobedience the more heinous. Therefore let us bethink ourselves, and let us mark well that seeing God does offer us the living waters whereof Ezechiel speaks, that is to say, seeing he sheds forth the gifts to his will: we must assure ourselves that if we shut the gate against him, we shall be much more worthy of blame than those which yet nevertheless were condemned under the law. And therefore let this waken us, and make us more willing to hear Gods word, to the end to keep it, seeing he not only speaks to us by the mouths of men, but also prepares us to draw us to him by the inward power of his holy spirit, and on the other side spares us, and falls not to examining of our lives with rigor, but accepts our doings as a father does his children, notwithstanding that there be much infirmity and many vices in us.
And to the end this word may have the more force, Moses says that he not only spark or uttered it, but also that he witnessed or protested it to the people, as we have seen afore. And not without cause does he repeat it here again. For we be so lazy and shouthful in receiving God sword, as is pity to see. Therefore it is requisite that there should always be some protestation, to make us think the better thereon. He said heretofore, I call heaven and earth to witness against you this day, that if the doctrine which I bring unto you do fall to the ground, and that you make no account thereof: the very
Sun and Moon and all other creatures shall cry out against you for vengeance of such contempt and negligence.
So then he adds now, God has made me a teacher, and I for my part will discharge my duty, and that not with a cold and dead utterance o the things which I have received, but by protesting to you on Gods behalf as though I were a public notary and had a proxy from him, assuring you that sith your God has granted you the grace to hear his word, if you e negligent in receiving it, you must make a dreadful account for it. Hereby we be warned to receive Gods word with such reverence, as the Angels of heaven may be witnesses of our says, zeal, and constancy. Let us go with open hearts and minds lifted up to God, that we may be taught by him. And if we do so, we shall be turned away from all the impediments of the world, in so much that God shall no sooner have spoken the word, but we shall be agreed to yield to his teaching, and we shall not be zealous for a small time only, but when we have once begun, we shall hold out to the end. For woe to us if we turn head in the middes of our way, and start aside when we have begun well, so as the devil may find the means to lead us astray. Alas, what shall it boot us to have been come into a good trade? So then, let us mark well this word Witness, which is set down here by Moses, to do us to understand that our Lord speaks not to us to leave our unthankfulness unpunished when we have despised the things that are told us in his name, but that there shall be always this solemn witnessing or protestation, unless we benefit ourselves by his teaching of us.
Now Moses adds consequently, That the word is not vain towards them. This piece of text is misunderstood if it be taken for an exhortation. And yet for all that, it should seem that Moses exhorts the people, when he says: Let not Gods word be vain towards you, beware that you receive it not as a thing of no price, nay rather consider what a Majesty it has, when God appears to men by his word which is his lively image. But in the Hebrew tongue wherein the Prophet spoke, it is thus: The word shall not be vain towards you.
For so is it, word for word in the Text: when he says; towards you, he means, that in respect of the people, The word shall not be in vain.
And this will well be perceived by the saying of Esay in his five and fiftieth Chapter, which text is misexpounded likewise. But the right expounding of the one will be a key to open the right understanding of the other. It is said in Esay, my word shall not return empty unto me, but it shall yield his fruit there as I send it unto: some have thought that our Lord meant there, that whensoever his word is preached, it shall not be in vain, but that it shall yield profit by giving says to the hearts. But the Prophet Esay meant not so by those words. What did he then? He confirmed or warranted Gods promises, to the intent that men should not doubt of the performance of the things contained in them. As for example, God promised us to prosper us by his blessing, to take us into his keeping, and to defend us against all the troubles and vexations of the world; so that if men persecute us, he will be as our buckler: if we be threatened and assaulted on all sides, he will be our fortress; in time of death he will have a care to feed us; against all the assaults of Satan, he will guard us by the power of his holy spirit: to be short, Gods promises are infinite. And yet for all that, we be so weak hearted, that we conceive not what he says, but rather we think that we shall be disappointed if we trust to his promises. There needs not anything to toss us to and fro, for to our seeming all Gods promises are but deceits. For this cause he says; No, like as the Rain falls not in vain, but moistens the earth, and the earth being moistened yields forth his fruit, so as the rain has as it were a secret virtue to give nourishment to men: therefore like as you see that in the order of nature, the rain engenders such a kind of fruitfulness in the earth; so assure you yourselves that my word shall not be in vain, but I will make it to yield profit that is to say I will perform all my promises.
Therefore be bold to trust unto me, that I will perform and bring to pass all that ever I have spoken by my Prophets. So in this text Moses says, The word shall not be void towards you, that is to say, so you receive it, think not that God will leave you with your mouths open like silly hunger starved folk, so as you should hang lingering and not know what shall become of you: for your God will make you to feel by proof that he has not promised you aught in vain. Now, when our Lord speaks after that manner, shall we cast doubts yet still, and stand scanning whether his sayings shall be performed or no? His word shall not be void towards you: that is to say, you shall find the effect thereof, and hold you hardly unto this, that God will work with such force, as you shall perceive that when his word is preached unto you, it is as much as if he himself were present, to put the thing in proof and execution, which he has declared. Thus we see now the meaning of Moses, to the intent that the people should take some taste of Gods word and receive it with all reverence. He tells them that when God speaks, it is not a found that vanishes away in the air: but that in that word lies and consists all our happiness and chief welfare, and that we have wherewith to content ourselves, when our Lord vouchsafes to direct his word so unto us. For why? We shall not be foaded with vain hope; but we shall feel indeed how our Lord meant to try our faith in such wise for a time, as that he will yet nevertheless perform all that ever he has spoken.
Now Moses confirms this exhortation yet better, by this which he adds: It is your life and your welfare by it shall your days be prolonged in the land which you go to possess. Hereby we may easily gather that Moses made not an exhortation to the people, [t show] that the word is not vain: but rather that he made them a promise, that the word should have force and virtue continually as it were without interruption. It is your life says he, and through the power thereof shall you prolong your days. He shows then, that until such time as our Lord had given his Law to the people, they were as wretched folk that wist not where to have any rest, no more than all other men upon the earth. True it is that Gods creating of us and his setting of us in this world, is to the end we look t him, put our trust in him, and hope for all good things at his hand. But what? We be so earthly, that we can by no means come nigh him. And indeed he is too far off, and though we think upon him, yet until he give us his word and utter his fatherly love towards us, alas we must needs ever tremble and be abashed. Let us mark well then, that we shall never have any assuredness, until our Lord have given it us by his word.
For our life is but a lingering, we be turmoil with continual troubles and unquietness, and (which more is0 we must need to find GOD our deadly enemy until he have taught us by his word. And I pray you, can we have any spark of life, when we perceive that God is against us? Now surely men deceive themselves if they ween to have Gods favor, until they be grounded and settled upon his word. And therefore not without cause does Moses say that the word is our life.
For thereby we be done to understand how wretched our state is, until our Lord have drawn us to him, and communicated himself to us by means of his word.
Now when we once know that Gods word brings us such benefits, to wit, that we know that God will be favorable to us, that he quickens us, and that it shows us wherein our joy and felicity consists: we must know also that it serves us for a Seal, and that our Lord will have us to take it as a gage, as though the thing were done already.
And therefore whensoever God speaks, let us hold us to him. For he is no unfair as mortal men be: he is not free of promise, and a performer of nothing: therefore let us boldly stick to his word, and sith it is our life, let us assure ourselves that it will not deceive us, nor beguile us if we trust unto it. For why? It shall not return void from us: that is to say, when we have once admitted it in, it will take such root, as Gods power shall ever be at hand to us, and God shall sooner renounce himself than not perform his promises. True it is; that we shall not see it out of hand: but yet must we be fully resolved thereof, and patiently tarry till the fit time become for our lord to show that he meant not to jest or to dally, in telling us that he would be liberal unto us. Now sith it is so, let us learn to be the more desirous to receive Gods word, in respect of the profit that it brings us. For God thinks it not enough to show us the majesty that is in his word, to the intent we should be humbled to obey it: but his mind is also to allure us, that we might be in love with it. And to that end does Moses speak it here. He had magnified the word sufficiently heretofore, showing that it proceeds from God, and that heaven and earth shall bear witness against us if we refuse it: but now he adds another reason to induce men the better to hear God, yea and to hear him desirously namely: that God will prolong their days in the land which they go to possess, at leastwise if they suffer themselves to be taught by him. And why? For we be all poor silly souls without hope of salvation, if we continue in the state of all mankind. All the life which men ween themselves to have in this world, is but as a way to hell until God have turn us to the better, and have taught us what is said in his word. As touching that which he adds, saying, That they shall lengthen their days when they be passed over Jordan: I will treat thereof tomorrow if it please God.
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to make us so to feel them more and more, as we may learn to turn again unto him, and make the great number of exhortations available which move us daily so to do: and that when he lays before us our sins and threatens us with his wrath, we may be so convicted, as we may not continue hardened in evil, but return unto him, and pray him to be so gracious unto us, as not to suffer Satan to have dominion over us; but rather to make us endeavor to reform ourselves in such sort, as that our hearing of his word may cause us to amend and bring us back to him, and frame our whole life according to his will. 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 19th of June,
1556 The 190th Sermon, which is the
thirteenth upon the two and
thirteenth Chapter
48 And the same day the Lord spoke unto Moses, saying, 49 Get thee up into this mountain Abraham, the mountain Nebo which is the land of Moab over against lericho: and there take a view of the land of Chanan, which I give in possession to the children of Israel.
50 And thou shall dye upon the mountain which thou go up into, and be gathered unto thy people like as Aaron thy brother died upon Mount Hor and was gathered with his people.
51 Because you sinned against me among the Children of Israel by the waters of strife in Cades, in the wilderness of Sin. For you sanctified me not in the presence of the children of Israel.
52 Therefore thou shall see the land before thee, but thou shall not enter into it, namely the land which I give unto the Children of Israel.
This history has been touched already heretofore in the first Chapter, where Moses declares that he was deprived of the benefit which he had looked for, that is to say, of enjoying the inheritance which God had promised to all the linage of Abraham. Now the full time was come, and Moses had been appointed of God to deliver the people: by reason whereof there was great likelihood that he above all others should have gone into that land. But when he was to have set his foot into it, then behooved it him to die: and that was a very hard case for him. He made mention thereof afore, to show to the children of Israel, how great and excessive their lewdness was, seeing that he was punished for their sakes. For the mischief came not of himself, he had not consented, neither to their murmurings nor to their blasphemies, but rather had strained himself to withstand them. Yet notwithstanding, his constancy was not so great as was requisite.
Only because he was as a man amazed, and glorified not God with such steadfastness as he ought to have done; he was banished from the land. This does he charge them with to their reproach. And here he repeats again, how that after he had published the law, God told him again that he should bear that punishment of not entering into the land of Canaan: and therewithal he tells him immediately of his death. Now first of all, if we read what is written by Moses himself; it will seem that he overshot himself in the place that is called Meriba, which aforetime was named Raphirim. For there perceiving the people to cry that they died for thirst, he called upon God. Moses does not take part with them that stormed after that manner, he was no fellow with them, he repined not at God: but rather went to him with all humility, saying; Alas Lord, I am a mortal man, and how may I satisfy this people, unless thou provide for them? Moses resorted unto God, his meaning was not to provoke him to wrath, and therewithal it should seem that he looked that God should work after his accustomed manner; that is to say, that he should show forth his power. Now then, if a man look upon the outward appearance of the matter, it will seem that Moses behaved himself faithfully, and that he was not to be blamed. Yet notwithstanding, he is condemned, both he and his brother Aaron. And why? Hereby we see that we must not always weigh our sins in our own balance: for that will ever deceive us, according to this saying of Salomon, Man thinks his own ways to be right, but God weighs mens hearts. Therefore when men have acquit themselves, they have gained nothing thereby. For sometimes the lewdness lies hid within: God sees it, and it is he that challenges to himself the office of searching all thoughts. Then by the example of Moses we be warned not to flatter ourselves. For although our sins be hidden from men, yea and that we ourselves cannot comprehend them: we must not under colour thereof deem ourselves to be righteous, but put ourselves into Gods hand, praying him to make us understand our secret vices, and to vouchsafe that as they be buried from us, so they may be pardoned by him: and let us cry with David, Lord who knows his faults? But cleanse thou me from the thing which I have not perceived. Thus you see what we have to remember upon this place.
And now hereupon let us learn to discharge ourselves of all pride, for there are many men to be seen, which could find in their hearts to stand in contention with God; and would never agree to his judgment, until he have showed them wherefore he does condemn this or that. But we must not lift up bristles after that manner. We know there is but one only judge, and that we must all come before his feat with reverence, as says Saint Paul. Sith it is so, let us keep us from attempting anything beyond that which belongs unto us, and let us not take upon us the authority of God, to put difference between good and evil after our own fancy; but let us enquire after the thing which our Lord allows, and hold it for good without gainsaying. And look what he condemns, let us hold it for evil, without asking question why, unless God show us the reason, and then must we accept thereof. For if he once say the word, we must hold us to it and keep silence. To be short, let us learn to glorify God in all cases: and when he has once spoken a thing, let it suffice us, and let us all agree unto it without any further ado. For it shall not boot us to strive, we shall but double our condemnation continually. What should it have profited Moses to have made long process, and to have entered into particularities with God for the justifying of himself, [and to have said,] Why? What have I said? Did any one word escape me out of square? And on the other side, I meant not to consent to the wickedness of this people. Which thing I have showed as much as might be in all my doings. In so much that even when they asked water, I knew not how to do better, than to consider mine own weakness, and therefore I confessed it with mine own mouth, and therewithal called upon thee. Moses had many allegations to make: but if he had entered into them, it had been the next way to have provoked Gods vengeance so much the more against him. Seeing then that he did willingly yield to his condemnation, to the intent to obtain mercy for his fault: let us follow his example, and suffer God to use his due authority over us; and let all mouths be stopped before him as says the scripture. Thus much for that one point.
Now by the way we see what charge they take upon them, which ought to govern a people. For it is not enough for them to be no partakers of the rebellions, mutiniens, wicked compacts, and other offences that are committed against God. Although they protest that they be not attained with them, nor had any mind or intent that way; yet shall they not go quit nor be counted guiltless for all that. For it behooves them to withstand it with all stoutness of mind and force, and to be utterly invincible. If they should see, not only two or three naugthipacks set themselves against God; but also even a whole people set upon mischief: yet ought they to set themselves against them as open adversaries, in the maintenance of Gods cause: and if they fail so to do; their cowardliness will not be excusable.
Oftentimes the Magistrates which have Gods sword in their hand, and the Ministers of Gods word, which are ordained to rebuke evil; think it enough to be but only grieved when men offend God. But we see contrariwise, that although Moses and Aaron medled not with the wickedness of the people, but did even shun it, and would with all their hearts that God had been honored, and it was not long of them that things went no better forward: yet notwithstanding, God imputes it to them for a fault, because they were not stout and fresh hearted in striving against them, as they ought to have been. So then, they which are set in public offices, ought to desire God to give them such constancy and stoutness of mind, as they may not yield for anything that can happen, but keep on their course continually, without striking their fail as they say. For surely as for us, a small thing will shake us, or rather throw us down at the first blow.
Therefore must God be fain to work in us. Yet notwithstanding we shall not be discharged, except that every of us in his calling do put forth himself in the maintenance of Gods quarrel, to restrain the evil as much as he can, so as our mouths be open to rebuke vise, insomuch that if we see a whole people given to wickedness, we cry out unto them, and tell them of the vengeance that is prepared for them. Thus you see what we have to do on our side.
Also let the magistrates strain themselves as much as is possible for them. For if we, considering what is happened to Moses and Aaron, do step aside; let us not think ourselves to have more privilege than they. But yet we have to note herewithal, that Gods punishing of Aaron and Moses was in such sort, as a ceased not for all that to avow them for faithful, and to allow their calling, and to yield them an excellent record even after their decease, accordingly as we hear how it is said in the psalm, that Aaron and Moses were his true servants. you see here how the holy ghost magnifies Moses and Aaron; and yet for all that they says not to be punished too. Yea but good uses but temporal punishment towards them; and thereupon he ceases not to be their father still. When God then punishes our faults, although the corrections be irksome to bear; yet let us be contented therewith, so long as he is merciful to us still, and that he avow us to be of the number of his children. So long as that remains to us, let us go on still, and let it not grieve us though GOD scourge us with his roddes, for we have need of them. We see how the greatest, even those which have most excelled in all virtue and holiness, have showed us the way I this behalf. Should GOD spare us more than he spared Moses and Aaron? You see then how the faithful ought to prepare themselves to receive chastisement for the offences which they have committed, and that they must not think that because they be GODs children, therefore the should be exempted from all afflictions, and GOD should do away all their faults without making any countenance disliking them. But rather they must be fully resolved, that God will visit them and thereupon submit themselves to him, and offer him their backs. Like as a child looks for correction when he sees his father angry: so must we have the meekness in us to submit ourselves to God, and shame must not touch us, neither we be overmuch grieved when our Lord is minded to discover our faults, and to bring us low before men. True it is that we ought to be touched therewith, but yet with such sorrow as S. Paul speaks of, which we must not shun, because it tends to our welfare.
For if our sorrowing be after a worldly manner because we be not honored nor had in such reputation as we would be: it is a cursed and sinful sorrowing. But if we be sorry that we have offended God, and all our grief is for the evil which we have done: that sorrow is a sacrifice which God allows and well likes of. Howsoever the world go, if GOD lift to lay any note of infamy upon u; let us not think it over strange, sith we see that Moses who had been exalted as a figure of our Lord Jesus Christ, who had delivered the people of Israel out of bondage, and upon whom GOD had shed out his power; was fain for all that to be set as upon a seaffold, and to be put to reproach, and to have it made known that God did solemnly bereave him of the land that was promised to the linage of Abraham, when a great sort of Rascals and a great many of people of none account entered into it, and in the meanwhile Moses was fain to be shut out. Sith we see this, should we think our punishment over hard and grievous, when God will have our sins laid open, specially when it may serve for example and instruction? Nay, we ought not to have so great regard of our own honor, but that we ought to esteem the salvation of our neighbours much more. Moses for his part knew that this should serve for a good president to the worlds end, because that whensoever we compare ourselves with him, we must needs hang down our heads (as I said afore) and put ourselves into the hands of GOD. at the sight hereof Moses was contented. For he sought the welfare of the whole Church; and so that God were glorified, he made no further reckoning; but utterly forgetting himself, he was not so chare of his own renown and good reputation in this behalf, but that he did patiently bear the chastisement which it pleased God to denounce against them. That is the thing which we have in effect to remember in this place, where it is showed us again, that Moses was shut out from the possession of the land which had been promised for an inheritance, as well to him, as to all the rest of Abrahams offspring.
And herewithal we ought also to mark well, that whereas God sends him up into Mount Nebo, and tells him that he shall die there; he (as we shall see in the end) resists it not, but prepares himself to it. True it is that he pronounces himself to it. True it is that he pronounces the blessings which shall be seen hereafter in order, and which we will go in hand withal tomorrow if it please God. Also he makes as it were his last will to all the people. And yet for all this he is not dismayed; but puts himself into Gods hand, and prepares himself willingly to die. Now herein we see, how the faithful ought to be always willing to go wither so ever God calls them, and how they ought to overleap all the difficulties of this world; insomuch that although they meet with ever so many thorns, and never so many encounters; yet ought they to thrust forward still, and not to be driven aside, nor to be put out of heart for all that. Also when God takes them out of the world, it behooves them to have always one foot onward on the way; as if they should say, Lo, here I am Lord, I am ready to come to you. But this cannot be done, except a man have profited well in Gods school, and specially that we know there is a better life prepared for us. For without that, we can never feel truly that we be but strangers in this world. For they which believe there is none other life than this which we enjoy here, and think to make their rest in this world; are so wedded to it, that a man cannot pluck them from it but by force and spite of their teeth. But when we once know that our inheritance is in heaven: we conclude that this world is but a pilgrimage, and that we must pass a pace through it. And he that passes it so, shall find it no hard matter to go through with his journey, when he sees that his salvation is on the other side, and that God calls him thereto. The thing then whereto it behooves us to put our whole endeavor, is the minding of the heavenly life, and to consider that God allures us daily to come to the immortal glory which he has prepared for us, to the intent that when we be to depart out of this world, we may not go to him against our wills, nor make complaints, nor say after the manner of unbelievers, what shall I do, or what shall become of me? For (as S. Paul shows us) he that has our gage in his hands, is faithful. Our salvation is named a gage, so as God binds himself like a man that receives money or some other thing that he is put in trust with to keep. Now if a man have taken a thing to keep, it behooves him to show his honesty and truth. And think we that God will deceive us, having promised us to be the keeper of salvation? Seeing then that he has vouchsafed to take it into his hands, and to undertake the safe custody thereof; let us be bold to trust to him, and let us go yield ourselves into his hands whensoever he shall call us. Thus you see how we be to but this text in use.
Yet must we note further, that there is less excuse for us nowadays, than there was for Moses, or for all the fathers that lived under the Law. For had they the promises that are made to us at this day in the Gospel? They died but see them a far off, and under very dark shadows. Or did they see Jesus Christ raised from the dead? Indeed they knew it, howbeit but by hope, as whereby they comprehended in a figure the things that were absent. But nowadays, forasmuch as we have the Gospel, which opens to us the gates of heaven: God allures us to him as familiarly as can be, we be already entered into it in the person of our Lord Jesus Christ: in so much that his going up on high, is to draw us thither to him. For in as much as he is our head; he will draw us up to him into the glory whereinto he himself is entered already, so we be not separated from him. Let us beware then that we disappoint not that grace of God. But let us be so stabilized in the faith, that whensoever God shall call us out of the world; we may not stick to go willingly to him, and to do that which we see here in Moses. When God told him that he should die, he strained not courtesy to go up into the Mountain, although that place were appointed to him, as it were to offer up himself in sacrifice to God. Moreover, his sin was laid before him again: and yet did not that discomfort him neither. And that is a point more which we ought to mark well, for it imports a very good lesson. See here, Moses is at deaths door: it may seem that at that time he ought to have had some comfort wherewith to assuage his sorrow. And yet for all that, God renews the remembrance of the fault which he had committed: and he tells him again, that he must take in good worth the punishment which he had heard spoken before. We see then that Gods threatening whereby he lays our sins before us, ought not to trouble us so much, but that we ought to take occasion and matter to rejoice in them; because we know (as I have said already,) that God does so temper his rigor, as that even in his punishing of us, he ceases not to do the office of a father still, so as the principal, (that is to say the salvation of our souls) is reserved to us, yes and the temporal chastisements and beneficial to us, as by the means whereof God cleanses us, and makes us to taste the better how greatly it is for our behoove to have his favor. That then is a thing which we hae to mark in the person of Moses.
So then, if any man be blamed for his faults, though it were when he is sick, yes or at the last gasp when Gods judgments are set before him to make his sorry and to lament: yet must be not think it strange. For as we see, there are many which have need to be so touched, and to be as it were touched with a lancer, that they may be brought to God with such reverence as is requisite. And although such corrections be bitter at the first sight; yet must not men fall into despair, but always have recourse to Gods goodness, assuring themselves that his blaming of them after that manner, is not an utter condemning of them after that manner, but is done to the end that they should be their own Judges, and that he therewithal is minded to receive them to mercy. Therefore let us suffer our Lord to deal after that manner with us, and whensoever we have any heart biting, so as God touches us inwardly with the remembrance of our sins, or we see them in reading his word, or we hear them spoken of in sermons, or we be warned of them privately: let us learn that the setting of them before us is not to make us conceive any heartburning, or to cast us in despair, so as we should be kept back from God: but that we should be kept back from God: but that we should therewithal embrace his promises, and not fear to be disappointed of the things which he has benighted us: for his proceeding after that manner, is to the end we should set the more store by his grace, and accept it the better, and be provoked to seek it, and also receive it with the earnest desire. To that end are his threatening and judgments set before us. And after that manner ought we to practice the text that was treated of yesterday, and also that which remains yet still thereof. For it was said that the Law was the life of all the people, and that it should maintain them in the land which God had promised them, and whereinto he led them to put them in possession thereof. And yet nevertheless we see that in the law are many hard and sharp threats: there be the curses, which ought to make the hairs to stand up stiff upon mens heads: and there be so many presidents wherein God betrays and utters the inequities of the people: that at the first it may seem that they should be utterly confounded, and that the law served but to smite them with main blows like a beetle, and to daunt them and scar them in such wise, as the yourselves might not approach to God: but yet have we need to be so mortified. For let us consider well the pride of our nature, and the false overweening and vain self trust wherewith we be puffed up, and how stubborn we be against God: and we shall find that if he will do us good, he must be fine to beat us down after that manner, his word must be as a two edged sword, so as there be neither thought nor affection in us which is not searched by it, and it must enter into the very marrow of the bones, as the Apostle treats thereof in the Epistle to the Hebrews. Therefore let us not think it strange that God does here tell Moses again of his fault, notwithstanding that it was forgiven him. For although he ought to be glad of it, because God did it in such wise as he was nothing hindered thereby to call upon him quietly, and to cast himself as it were into his fatherly lap: yet was it good for him to think upon the fault which he had committed. And why? To humble him, to the intent he should yield the more honor to the infinite goodness of God, and say, Alas, I might justly have been sunken to the bottom of hell for one only deed that befell me in less than the turning of a hand: though I was grieved at the manifold grudging of the people, yet intended I not to have offended my God, but it happened to me through oversight for a want of thinking thereon. And now if this only one fault was enough to cast me into endless cursedness; Alas what is due to my whole life? I should have committed a show hand thousand offences, yes and I should never have ceased to augment Gods vengeance upon me still, if I had not been restrained and held back. And yet must I now bear the punishment of my fault, which in the sight of the world seems very light; but God knows what manner a one it is, seeing that for it I must be forestalled of the land of Canaan, and have deserved to be banished, not only from thence, but also from the heavenly life. Thus you see how it was good for Moses to be taught humility after that fashion: And what is them to be thought of us?
Now moreover our Lord says to him that he should behold the land: and that was to show him (as I have said already) that he is not so for sent of going thither, but that God takes him still as one of the number and company of his children. And his taking of possession of the land by eyesight, was also an admonition to him, that the land was not the chief heritage whereto the children of Abraham were to attain. Here therefore we have a sure record, that although the fathers which lived under the Law had not the heavenly life so lightsomely and largely revealed to them: yet did they ground themselves thereupon, labouring to attain thereto, and were not wedded to this world as if that had been the mark they aimed at and that they had been tied to it to say: Well, God has chosen and adopted us to possess a good and fat land, to the intent we should be fostered therein. For if the people had but thought upon that; what had become of Moses who was the excellent prophet that ever God raised up until the coming of our Lord Jesus Christ, as we shall see in the last Chapter? That is the cause why Moses beheld that land and viewed it as a far off. And although he never ate one grain of the corn thereof, nor tasted one drop of the wine: yet did it suffice him to see that God had not disappointed his people. It is to be concluded then, that Moses had a further fate look, and stood not musing upon the transitory inheritance, but considered full well that when we be made the children of God, it is to the end we should live everlastingly with him. Seeing then that Moses had that; let us nderstand that the fathers were not without cause called the children of God; which thing they were not, unless they were heirs with us. And for so much as they tended to the heavenly life, (which notwithstanding was showed to them but a far off;) let us take the more courage to us, seeing that God has come nearer to us after a more familiar manner, even in the person of our Lord Jesus Christ. Therefore let all these things move us, that our faith may awaken us and withdraw us from all the impediments of this world, as we may keep on our way to the everlasting rest which cannot fail us.
Now whereas it is said to Moses, that he shall be gathered up with his people: hereby our Lord meant, that he was of necessity to pass the common way (as they say) of all mankind, and that his case should be no better than of all the rest of Adams children. Truly this would trouble us, if there were no more than so. But I have spoken already of the special promise whereupon Moses was grounded.
Nevertheless, our Lord showed him that forasmuch as he was descended of Adams race; it behooved him needs to die. And this accords still with the matter which I speak of even now, namely that we shall never take sufficient taste of Gods goodness and promises, until we be brought low in ourselves, that we may know our own neediness, and that the life is which is promised and which we obtain by Jesus Christ. We think not upon any of all these things, except we first know the death that is purchased to us by Adam, and that the same dwells in us, and holds us prisoners in his bands. If we know not that we be cursed of God by nature, and that we have no other hope but rottenness as touching our bodies; and that as touching our souls we be rejected of God, and feel that he is against us, and that he is our Judge, that he will utter forth all his majesty to our confusion: Until such time as we feel all these things, it is certain that we will never seek the remedy that is offered us in our Lord Jesus Christ, nor receive him with such reverence as to become like poor hungry souls.
So then we see how we have need of this warning that we must be gathered up. With whom? With those which have gone before us.
And without that, what comfort shall we have? Less than the brute beasts have. For if we think upon nothing but death; we go all into rottenness; our bodies be in no better plight than the bodies of Asses and Dogs. And again as touching our souls, we must needs be separated and cut off from God, and feel him to be against him to be against us. That then is our state.
And therefore whensoever we hear any speaking of death; let us by and by bethink us of Adams sin, of the corruption of our nature, and of all the vices that dwell in us; which serve all to cut us off as rotten members from Gods house and kingdom. When we have bethought us thereof, and that we be so dismayed as we know not where to become, for the terror that shall have caught hold of us: let us repair to Jesus Christ, and since we know that he is the resurrection and the life, let us take courage to offer ourselves unto death, and let it not grieve us to be done away, seeing we have promise that we shall be restored again. And so, when we have bethought us of all the nations ourselves of the world, and of all Adams offspring: let us come to the people whom God has sanctified and chosen to be his heritage.
Seeing then that we shall be gathered up with the righteous, surely it is a good gathering, and therein lies all our rest and contestations, so as death shall be sweet to us. And although we must of necessity pass that way, with all other creatures: yet does God take us and keep us as his chosen children, and to be joined to our Lord Jesus Christ, who is named the first born from among the dead. And to the intent we should be the first fruits of the resurrection and of the quick, he has gathered us to himself, and matched us with that holy Patriarchs, Prophets, and Apostles. That (say I) is the thing which sweetens all the sorrows that we can conceive.
Now in the end it is said yet again to Moses, That he sanctified Gods name among the children of Israel, and therefore he should see the Lord, even the Land which God had given to his people. Here we have to mark, that it is not enough for us to abstain from doing evil: but that we must also sanctify Gods name, when we see men misuse it through their lewdness. And in very deed, the chief thing that God requires, is that his name should be sanctified: for it is the first perdition which we make And by that order, our Lord Jesus Christ shows us full well, that we must begin at that point; as for example when he says, First seek you the kingdom of God, what does that signify? That we should seek exalt God, that all the world should obey him, and that his majesty should be known, to the end that all praise of wisdom, righteousness, goodness, and power might be attributed to him. That is the thing whereto every of us ought to put his endeavor. True it is that we ought indeed to sanctify the name of God, that is to say, to dedicate ourselves every man for himself to his service, so as his glory may shine forth in us: but yet is not that enough. For we shall see men unhallow the name of God, some by blaspheming him, and some by rushing out in to all vices and enormities. Now therefore when we see such things, our zeal ought to be kindled to withstand them to the uttermost of our power, and to show that we desire nothing more, than that God should be honored, and abide unpaired, so as men should not abridge him of anything.
When we have this zeal, then shall we sanctify Gods name, not only in our own souls and bodies, but also even among those which do so unhallow and defile it. And for that cause are we commanded to be as burning Cressets in the midst of a forward and crooked generation. When we dwell among the unbelievers and enemies of Gods word, or among such as despise it and make no account of it: then instead of our accustomed seeking of vain excuses, with, I would fine serve God, ut there are so many corruptions, that I must needs howl among wolves as they say: then (say I) is the time for us to strain ourselves so much the more, and to enforce ourselves to sanctify the name of God. And where? Even in the midst of those among whom we be conservant. That is the thing which is showed us in this place.
True it is that Moses was most bound thereto, because God had chosen him above the rest. Yet nevertheless it behooved every other man also to strain himself thereto. And let us understand, that seeing he takes us for his children, we ought at the least to maintain his honor as much as we would do the honor of our earthly fathers. And for that cause it is said, that he and Aaron had transgressed.
Whereby we see, that men may well acquit themselves, and besprinkle themselves with holy water as they say, but yet must they pass by the sentence which God has pronounced; for only he is the competent judge. Although then that Moses was not ware that he had offended, and although also that we cannot discover his offence: yet does our Lord say that he had offended, so as it was not that enough for him not to have done any evil deed, nor to have abstained from murmuring, nor also to have withheld his consent from the murmurings of the people: but he was a transgressor in that he was too cowardly and had not that foresaid invincible courage that I speak of, to set himself again the mischief, and to stop it as he ought to have done.
Now for a conclusion we have yet to mark this saying which is added: You shall not go in thither, but you shall see it, even the Land which I give to the children of Israel to possess. For here Moses had occasion to be further out of patience, when our Lord exempted him alone, saying, all the rest of this people shall enjoy the land, but you shall be set beside it. If we be driven to endure any common adversity, we make the lighter of it. But if a man be cut off alone and see that God levels at none but him; that is much harder and heavier.
And at the same point was Moses. But it was Gods will to try his obedience and subjection. Also he meant to set us affair looking glass before our eyes, to the intent we should not be provoked to rebel, though he deal more roughly with us that with our fellows and neighbours. For we be wont always to allege; How now? Have I offended more thanothers? I see God deals full roughly with me: and yet there are others which are no better than I: and what fault finds he in me? Such complaints shall a man often times hear. But it is not for us to look how God handles others. Let us content ourselves that he knows what is met for us; and let every of us bear his own burden patiently, and not fall to using of such replies: for we shall win nothing thereby. Thus you see what is set down here in the person of Moses, in that he was fine to be banished out of the land, when all the children of Israel and all the rest of the people went in; among whom nevertheless there were many despisers of God, and many hypocrisies, to be short, they were as a clout patched together to many pieces. Yet notwithstanding, as in respect of possessing the land, they were to be preferred before Moses. And therefore let us understand, that when God has once made us to enter into the way of salvation, it is not enough for us except we attain to it, and that for the bringing thereof to pass, we hold out to the end.
I have told you heretofore, that he land of Canaan, was a common
Pawn which God gave to all the children of Israel, of his calling of them to the inheritance of the heavenly kingdom, namely to as many as entered into the land, that is to say, to those which were new prong up in the wilderness. For as for those which came out of Egypt, none of them all but only two, did enter into the land of Cannan. But those which were then little children, as it were about a four or five years old, off those entered in. Nevertheless there were man of them which served not God faithfully, but played the naught packs and back sliders. Whereby we be done to understand, that seeing God has once reached us in hand, it behooves us to live in such sort, as we quail not turn not our back upon him, but continue still in his obedience, so as faith may ever more reign in us, to withdraw us from the lusts and cares of this world. And although we have not the land of Canaan at this day for a visible sign, let us resort to our Lord
Jesus Christ, who is much more worth without all comparison, than the outward inheritance which was given to the people of old time.
And seeing we be entered into the trace of Jesus Christ that is to say, be put as it were into his body, and he accounts us of his flock, and is become our shepherd, let us look that we behave ourselves towards him as sheep, hearkening to his voice, and following him whither so ever he calls us. And in the meanwhile let us pray this good God, to hold us so united to him in the person of his only son, as we may continually hold out to the end in all holiness and all goodness, and that at the last we may be gathered up by him, not as children of Adam in the general curse, but [as children of Abraham] in the promise of salvation which was made to us in our Lord Jesus Christ.
Now let us fall down before the majesty of our good God, praying him to make us feel our faults and offences more an more, and that for the more disliking of them, we may exercise ourselves continually in calling them to our remembrance, and in the mourning for them, so as he may have pity upon us, and not only forgive us all our sins, whereby we have offended him, but also rid us clean of them, and redress us in such wise by his holy spirit, as our whole seeking may be to dedicate ourselves to him, and that his name may be so sanctified among us, as that in the end we may come to his glory as he has prepared it for all such as do here yield and submit themselves to his yoke. That it may please him to grant his grace not only to us, but also to all people and nations of the earth et cetera.
On Saturday the 20th of June
1556 The 191st Sermon which is the
first upon the three and
thirtieth Chapter
Here follows the blessing wherewith Moses the man of God blessed the children of Israel before his death, and said: 2 The Lord came from Sinai, and rose up from Seir to them. He appeared brightly on mount Pharan, and came with ten thousands of Saints, having at his right and the Law given in fire for them.
3 Yet loves he the people, and all the Saints are in your hands, and they bow down to your feet to receive of your words.
We know that Gods word is ordained chiefly to this use, that we should be assured of the goodwill and love which he bears of us. For without that also there is no hope of salvation, we be undone, and to be short, there is no religion. For how shall we fear God, unless we know that all our welfare lies in him, and that we dare seek him with a right faith? But that is impossible, unless he call us to him, and that we have assurance that if we come to him we shall be received. That is the cause why God in all ages ordained, that those which are the teachers of the people, should bless them in his name, that is to say, assure them that God received them and was merciful to them. For so does the word blessing import. True it is that we bless one another by prayer. And when it is said of a private person, that he blesses his neighbour; it betokens that he wishes him all good. But there is a special kind of prerogative in those whom God has appointed as in his own person to bear abroad his word and to preach it. For they in blessing are as witnesses of God and agents in his behalf. And in very deed (as we have seen heretofore) as often as Gods word is preached, it is a solemn act whereby he covenants with us and like as he will have us to profess ourselves to his children, and to give ourselves to his service; so does he bind himself to be our father and savior. That is the cause why we have now here the blessings of Moses, which he made before his death. And it is likely that this was then done when he was ready to yield up his spirit to God. For he had been commanded before to go up into the mountain, where he had nothing else to do but to go seek his grave, which notwithstanding remained unknown, as we shall see hereafter. At such time as he was to take his leave of the people, he pronounced these blessing here present. By what authority? As one appointed to yield record of Gods goodwill. Also he ratified that which had been done before b Jacob, to whom God had given the like charge and commission. For we read of the blessings which Jacob made over his children, how they were not as a household prayer when a father making his last will beseech
God to be merciful to his fatherless children; Jacob went not that way to work; but being a Patriarch, and knowing whereto God had called him, he uttered what was to come, accordingly also as we see how he speaks by the spirit of Prophesy. And in good sooth, you see he was a sooth, you see he was a poor man, such a one as was constrained by famine to go into Egypt, he possessed not a foot of land in the whole world, and yet he assigned inheritances to his children. You shall have such a portion by the seacoast; You shall have the pasture grounds; You shall be a delicate soil for kings; so as the bread which shall be made there, and the sweet fruits of yours shall be their strength, you shall have the royal scepter; you shall be advanced, and you shall reign among thin enemies; As for you, you shall be scattered, but yet shall you have ease of body, although you be fine to remove here and there. Seeing then that he took order after that manner for the land of Canaan, that although he was driven thence by famine, yet he allotted it out by portions to his children: spoke he as a mortal man? Let us know then that God governed him by his holy spirit, and there came not that word out of his mouth, which was not as a heavenly oracle. Now thereby the people were edified, so as they knew that God had chosen them with condition that they should enter into the inheritance which he had promised them. When the children of Israel were in Egypt after the decease of their father, they were by this means certified that God had not forgotten his promise, but that he would perform it when the time came. They were fed with the hope, and to hold them thereto, God had given them occasion enough, if their own unthankfulness had not let them. This being done, after that they had been delivered out of the land f Egypt, and were to enjoy the Land which had been assigned them long before: God made Moses to speak, and drove him to utter that which he had determined to do as touching the children of Israel. And in very deed, we see that the things which had been spoken before by Jacob, are partly rehearsed here again for the large confirmation of them. And again, the things which were not revealed at that time, are set down here; so as the people of Israel might here behold their own state to come, whereby they were taught that God had a special care of them. For seeing he declared, first by the mouth of Jacob, and secondly by the mouth of Moses, all that he meant to do to the people of Israel: did he not show that he was near them, and that he took them to be as of his flock, and that he preferred them before the rest of the whole world? For it was not with them as with those which are strangers to g. Although he held and accounted those for his creatures; yet did he not take them for his Children, to govern them and to direct all their steps; so as nothing should befall them but they might know how it was God that wrought it, who did also tell them of it beforehand. Therefore let us well remember what is contained here, as things that proceeded not from a mortal creature, but from God, who witnessed that he was the father and defender of his church.
Now this concerns us. For although we have not the like prophecies, yet has God declared to us, that we be ever under his charge, and that he watches for our welfare. And we for our part have no need to be trained on in knowledge by such means, because God has brought us already to another manner of perfection. Therefore let us hold us contented with the coming of our Lord Jesus Christ, in whose person the thing is performed which was hoped for under the law. And therewithal let us be fully resolved that God guides our steps, and that even in the midst of all the disorders and troubles which are seen in the world, his Church is still dear and precious to him. And in good sooth we see that before Jesus Christ, came into the world, Daniel discovered all the changes which should be made, because it might else have seemed, that God had gone from his covenant a hundred times within the space of four hundred years, and that all should have gone in such wise to wreck, as if God had forsaken that people, and been minded to have no more to do with them. It was requisite therefore that these things should be foretold, that the faithful might know that although they were shaken and tossed to and from; yet were they still in the hand of God; and that when they saw the kingdoms changed round about them, and the world so turned upside down as a man could not discern anything in it; yet they should always be assured of that which God had promised them, namely of his sending of his son to redeem them, and that they should by that means be restored, even after the utter desolation of all things among them. Thus see we not the use of this Song.
Now whereas it is said, That it was Moses the man of God that blessed the children of Israel: that title was given to Moses as in respect that he was in instrument of the holy Ghost. Then speak he not of his own motion, there is not anything spoken here after the flesh, but as proceeding from a man of God. And hereby we be the better taught, to embrace the record that is given us here, as if God protested with his own mouth that he had a care of his people, and that he would ever more continue his goodness and gracious favor towards them. For indeed there was a blessing made by the priests in the time of Law, according to this saying, Bless you, you that be of the house of the Lord. And it is the same thing which is written in the sixth Chapter of the book of Numbers [where it is said] that they which do sacrifice to God, shall bless the people in his name. And truly, where the priests and the tribe of Levy are spoken of, this also is added, To whom the Lord has given the charge of blessing the people. And this thing is not abolished at this day. For our Lord
Jesus Christ had in his person the things that were figured in old time under the Law. Let us know then that nowadays there is one everlasting blessing of God, which is much better witnessed to us, than all the blessings that were so often repeated under the law; insomuch that as now God tells us by his only son that he takes us into his favor, and that we be as his children, and that the preaching of the Gospel serves us to that end and we must apply it to that use.
So then, whensoever we come to hear the word of God, let us call to mind how our Lord Jesus Christ at his going up into heaven, did lift up his hands over his disciples and bless them as is reported by Saint
Luke. And that was done to make us know what his office is, and to do us to understand that at this day when the Gospel is preached in his name, it is all one as if he should say, Behold, my father accepts you, you be in his favor. Now then, seeing we have this, ought it not to make us to love the Gospel, considering that therein we be blessed by the mouth of our Lord Jesus Christ, as in whose name and by whose authority that doctrine is treated of? Let us understand therefore, that if it behooved the fathers under the law to be contented with the blessing that was given them by Moses, by the priests, and by Jacob: if we nowadays be faithless, and admit not the record with full certainty which is given us in the Gospel; we be worse than inexcusable, because we deface the truth of Gods son, and (as much as in us lies) accuse him of lying, as though he were not a sure and infallible witness of the will of God his father. And when we compare Moses who is called a man of God, with our Lord Jesus
Christ who has the whole sovereignty of Gods house, as the Apostle says: we may be yet the better ssured that he has blessed us at this day, and that he utters to us the love of God his father; and therefore let our faith be so much the better certified, seeing it behooved this title of Moses to content the people of old time. Now it is added, That he did it a little before his death. The word which he uses, is as much to say, as he did it before his death. So then, by these words, Before his death, is not meant a year or two, no nor yet a month, but at his death time, even when he was to die. And these blessings are therefore of so much the more authority. For we know that when a man makes his last will, it shall be better received than the things which he spoke during his life. Although then that Moses served God as a Prophet and teacher all his life long, and had discharged his duty faithfully: yet nevertheless his mind was to utter these blessings at the time of the death, to the end they should be the better received, and men consider thus: Behold Moses being ready to depart out of the world, has told us of the things that are to come: he has not done it at all adventure nor unadvisedly, but he has fully and wholly performed that which was enjoined him. To the intent therefore that the people should receive those blessings the better; this circumstance is expressly added, That he did it at the house of his death. But we at this day have a far better and more excellent confirmation, in that we be blessed by the mouth of our Lord Jesus
Christ. For he has not only done it at his death, but also has sealed
Gods fatherly love and adoption towards us, I say sealed them with his precious blood, and also with his rising again from the dead.
Seeing then that our Lord Jesus Christ has blessed his disciples, to the end we should know that his office is to do the same to us, and that his Church shall be blessed by his power even to the worlds end, and that he has done it by ratifying it with his own death and passion, and by his rising again to get us victory against the devil, to the intent that all the cursedness which we take as it were by inheritance by reason of our father Adam, should be abolished: seeing that our Lord Jesus Christ has to ratified all things: let us learn to magnify the fatherly goodness of our God so much the more and seeing he has told us that we shall be blessed, let us be the better assured thereof by all these circumstances.
And because it behooved the people of old time to know that Moses spoke not in his own person but by the authority of God: he adds, God came from Synai, his coming forth was from Seir, he showed himself upon Mount Pharon. Here Moses set in Gods presence before the eyes of the people, after the same manner that it had been known upon Mount Sinay, at the time of the publishing of the law.
For he speaks not of the wonders which had been wrought in Egypt, neither speaks he of the Miracles that had been wrought by the space of forty years in the wilderness: but his meaning is to bring them back again to the Law, to make them stay and rest there. For surely when the doctrine thereof slips from us, all Gods miracles will do us no good. We may well muse upon him: but all shall be but confused imagination, so as every of us shall turn away to superstition and idolatry. To be short, it will be impossible to be truly united to God, and to stick to him steadfast, otherwise than by the bond of his word, so as we be restrained by his teaching of us, and that we hearken to his talk. And why? For we be full of lying: and therefore it behooves us to receive the truth of him. That is the cause why Moses says now, That God came from Sinay, that he showed himself upon Mount
Pharon and that for his people, he came forth from Mount Seir. For Mount Pharon and mount Seir were near to mount Sinay. Therefore he means one and the self same thing: but yet it terms to imprint that wonderful coming forth, the better in the remembrance of the people, and to make them to think continually after what manner
God appears to them, and showed them his majesty visible. Not that they saw him in his being, for that is impossible: but that they saw the signs and tokens whereby they knew how it was God that caused the law to be set forth by Moses. And indeed we cannot see God as he is, but he showed himself to us according to our ability and grossness. Yet notwithstanding, the people of Israel did easily perceive at that time, that God was there, and that it was his will to have the power of his glory known. And truly we see how the Prophets made their benefit of this text of Moses. For when they saw the people variable and starting too and from, so as they were not sufficiently settled in the true religion: they did ever put them in mind of those signs and wonders which were wrought at the publishing of the law. And the Prophet Abacuck does in his song expressly borrow these words of Moses. For he says that God came from mount Theman, and appeared upon mount Pharon. No doubt but he had respect to that which Moses says here, as though he should have spoken thus to the people which were then scattered asunder. You wretched people, why hold you not yourselves under the protection of your God seeing he has once called you, and showed himself to be your head, and would have you to be his body? You have seen him upon mount Pharon, that is to say, upon mount Sinay.
There his glory shone forth in such wise, as you could not but know that he has authorized the law, and made a covenant with you to knit you to himself. And why then should you now start away, and become as members rent asunder?
Now seeing that the Prophets used this doctrine after that manner; it ought well to serve to teach us likewise nowadays. Therefore whereas it is said that God came from Mount Sinay, let us understand that seeing he has approved and authorized his law by the visible signs and miracles which were seeing at the time: we at this day ought to receive the law with like reverence as if god were before our eyes: and whensoever his word is preached to us, it is all one as if he pened his heart, and showed us his will, and that there were mutual and (as they term it) interchangeable communication betwixt us. The end (say I) whereto Gods word should serve us, is that he might common with us and we with him, yes and that so familiarly, as if he came down to us because we cannot mount to him, so as he is fine to show that his coming forth is for our sakes. True it is that we shall not see the air on fire, we shall not see the fire burning on the mountain, we shall not hear the thunder roaring down the trumpets, ringing in the air: but it must suffice us that those things were once done to the intent that the law should have his authority even to the worlds end, and that all the miracles which were seen at that time, should be engraved in the law of God. Again, it ought to suffice us that God moved both heaven and earth at the publishing of the Gospel: insomuch that as then his power was yet better uttered; and moreover his majesty has been seen in the person of our Lord Jesus
Christ, whereby he was proved to be the only son of God. Seeing that all these things are known to us, let not our unbelief keep us from receiving his word with fear and loveliness at this day, which is so well warranted to us. Thus you see that we have to gather upon this text, where it is said that God showed himself from Mount Seir. And truly after the warnings of Moses did once bear sway; the children of Israel did not then anymore see the mountains of Seir, Theman, and Sinay: neither it was lawful for them to return into the wilderness: but the remembrance of those things ought to serve their turn for ever. And smoothly, it was not enough for those which had seen those things, to be able to speak of them: but it behooved the fathers to teach their children, that they also might understand that God had appeared to them, and that by that means the law might always be ratified. Since it is so, let us understand that we also at this day ought to occupy ourselves in the minding of the same things.
Now it is said expressly, That Gods coming forth is for the People.
This serves to express the mutual communion whereof I have spoken. For it is not enough for God to show himself or to come forth: but his coming forth must be for us; that is to say, to make us to know that he calls us to him, and that it is his will to be knit to us in mutual bond. And that ought well to touch us yet further. For the word which is given to us, serves not only to make us understand that there is a God in heaven, and that he has the sovereign over all his creatures: but also is a pledge that he will dwell with us. And forasmuch as God is invisible, so as we comprehend not anything of him, because it is too high and hidden a thing: when we have his word, we may behold him there as in his lively image, and see him as he showed himself. And therefore let us learn; that when our Lord sends us his word, he not only intends to advance his majesty, but also does verily renew his covenant to the intent that we also on our side might approach to him. And thereby we be done to understand that if we endeavor to profit in Gods word, we will come to it with a right meaning and pure mind, so that when God shows himself, we must not be afraid as the Papists are, which think it to be too dark a thing. Such doubts must not keep us from profiting in the school of our God, assuring ourselves that he for his part will not fail us, but that he will make us to perceive that he speaks not in vain, but in such wise as we may know that he is near us, and that his countenance shall shine upon us. It is said, That he appeared with ten thousand of fainters.
Some have taken this for the children of Israel as that God came thither with them. And they call them Saints, because God had showed them out of himself, notwithstanding that the greater number of them was wicked and unholy. But there is no reason in that, that so great multitude as seven hundred thousand men or there about, should be termed ten thousand. No doubt therefore but Moses speaks here of Angels. And truly when the holy scripture intends to set Gods majesty before our eyes; it does always add that he is guarded with his heavenly hosts, and that he has his angels with him, which are thousands of thousands. For we must not stand altogether upon the certain number, because the scripture speaks sparely of the things that are invisible. And so a number certain shall be put for an infinite number, as if it had been said that God appeared even with his heavenly Angels which served to testify his glory the better. True it is that if the majesty of God be set single before us, it ought well to suffice us: and in good sooth, can the creatures and anything to it? Not surely, but that is spoken for our infirmities sake. For when God says, Here am I; it touched us not yet sufficiently, and therefore it behooves him to set himself forth as in his sovereignty, and to show by his angels that he has a dreadful dominion, and that he has his virtues and powers shed forth everywhere. For we know that his Angels are created to execute whatsoever he has ordained; so that they be as his hands, whereby he works and performs whatsoever he has ordained; so they be as his hands, whereby he works and performs whatsoever he lifts. To that end then does Moses expressly say, that God appears here, even with a ten thousand of Saints. And we see also how the law was given by the hands of Angels, as S. Stephpen declares in the seventh of the Acts. Likewise when S. Paul in the Epistle to the Galatians, intends to show that God appeared to authorize his law the better; he sets down that the Angels were witnesses thereto. Were there then ten thousand witnesses present at the publishing of the law? What a thing is it then, if men believe it not, nor receive it not without gainsaying? If a bargain be passed before three witnesses, and signed by a Notary: it is of authority, and there is no pleading against it. And how was the law given? God appeared thereat in his majesty. Yes, and Jesus Christ who was the head of the Angels, was he that gave the law, s Saint Paul shows in the place which I alleges even now.
Look me upon Moses on the other side. He was glorified after such a sort, as he seemed not to be anymore of the number of men. God made his face to shine as if there had been Sun beams thereon, so that he was well seen to be a man sent of God. Again it skilled not for two or three witnesses: for there were ten thousand Angels, there was an infinite number, there were Gods armies to maintain the authority of the Law. And what account is to be made of men which are but dung, when they will needs deface it, and come to quarrel against it? How shall they be convicted? So then, let us make all things available to the confirmation of our faith, and let us assure ourselves that in receiving the doctrine which is contained in the law of God, we shall agree with all the Angels of heaven, and they will answer Amen to our faith, and be faithful witnesses before God, that we have not believed at all adventure, but that we have been well grounded. Thus you see to what purpose this text ought to serve us.
And so we see that Moses had here good cause, to make mention of the infinite multitude of Angels, which were witnesses to God at such time as he showed himself to be the author of the Law.
Now it is added afterward, that the law of fire, (or the fire of the law) was in his right hand. We see here again the thing which I have declared already; namely that all the ever Moses has spoken concerning the majesty of God, is done to the end that the Law should not be received as a doctrine devised by Moses, but that we should consider that God avows it and that he has showed that it proceeded from him. And Moses does purposely term it a law of fire, because the air was then all on a flame. The burning of the fire then, was as a mark wherewith God sealed his law, as though he had ravished the people, and showed them that they were not anymore as upon the earth beneath, but that they were lifted up above the corruptible things of the world. therefore let us bear well in mind, that the Law is termed Fire, because that by that means God made the presence of his majesty the better known. And herewithal let us also mark well what is said concerning the nature of the law and of the whole world of God: how it is a consuming fire. For it must needs be answerable to the nature of him from whom it comes. When the Apostle in the Epistle to the Hebrews shows us what the nature of Gods word is, after he has declared that it ran fakes mens hearts that if sifts their thoughts and affections, and that it tries men to the quick: he says there is nothing hidden there from. And why? For it is Gods will that it should have as it were his office. Seeing then that our l is termed a consuming fire, let us note that his word also must needs be as fire. And that was showed by a visible token, when it was given forth upon Mount Sinay: and it behooves us also to be prepared and ready to receive the same. Moreover we must suffer
God to purge us and cleanse us by the fire of his word; and if we will not suffer ourselves to be so purged: surely God will work after another fashion towards us, according to this saying of his by his Prophet Esau, is not my word as a consuming fire, and this people as stubble? Let us mark well then, that seeing Gods word is called a consuming fire; if we be as stubble or chaff, we shall incontinently be consumed thereby. And therefore let us pray God that we may be as gold and silver, that we may abide the fining, and be put to the use of his own service. Howsoever we fare, let us always mark that the law is not a dead letter, otherwise than that men do quench it through their unthankfulness: and yet for all that, it is not named a law of fire without cause. For it serves to show that if we receive it not with such reverence and authority as is due to it; it shall not fail to do the office of fire towards us, to consume us. And therefore let us learn to bow in such wise under the word of God, and to yield such subjection to it, as we may without any replying, receive whatsoever is contained in it, and not open our mouths but to say Amen, and to give our consent to all that ever our Lord appoints.
Now Moses adds immediately, That God loves the people, and that the Saints are in his hand. True it is that here is some change. For, word for word it is said, Yet notwithstanding God loves the People, Or, The true God loves the people. For the word which Moses uses, imports both. His saints are in your hands. Here he alters the person.
For when as he says, his saints, no doubt but he refers it to God.
Therefore he should say, are in his hand. But this manner of speaking is right enough in the scripture, so as we ought not to think it strange. The meaning of Moses then is easy enough, namely that albeit God love all people, yet that his Saints are in his charge or protection, yes even those whom he has chosen. Unless a man will refer these words, the People, to the twelve tribes: but that were hard and constrained. Moses then does here compare all men and all the Nations of the earth with the linage of Abraham which God had chosen: as if he should say, that Gods grace is spread out everywhere, as we ourselves see, and as the scripture also witnesses in other places. And not only men are partakers of this goodness of God, and are fed and maintained by his liberality: but he does also show himself bountiful even to the brute beasts. Even thither does his mercy extend according to this saying of the Psalm, Who makes the fields and mountains to bring forth grass for the feeding of Cattle, but God who has a care of them? Seeing then that God vouchsafes to have so merciful regard of the beasts which he has created, as to give them food; it is much more to be though that he will be a softer father to men, whom he has made and shaped after his own image, which approach nearer to him, and which have a thing far excelling above all other creatures.
God then does love all people. Yes, but yet not in comparison of his Church. And why? For all the children of Adam are enemies to God by reason of the corruption that is in them. True it is that God loves them as his creatures: but yet he must needs hate them, because they be perverted and given to all evil. And that is the cause why the scripture tells us that God repented him that ever he made man, considering that he is so marred. And in the same respect also is it said, that we be banished out of Gods kingdom, that we be his enemies, that he shakes us off and disclaims us, that he abhors us, that we be the children of wrath, and that we be so corrupted, as there remains nothing but utter confusion upon our heads. When the scripture speaks so, it is to show us that although God for his part be favorable and merciful to us, for so much as we be his creatures: yet notwithstanding we deserve well to be disclaimed and hated at his hand, and that he should not vouchsafe to have a care of us. Now then, whereas God loves us, let us understand that he overcomes our naughtiness with his goodness, which is infinite. Howbeit as I have touched already, his loving of other men is nothing in comparison of those whom he has chosen and whom he acknowledges for his children. Now then, does he love all people? Yet are we in his hand: that is to say, he will show that we be far nearer to him, and that he has much more familiar acquaintance with us beyond all comparison, than he has will all the rest of the world. For he has called us into his house, he dwells among us, he will be known to be our father, he will have us to call upon him with full trust and liberty, so as we need not to doubt but that his power is spread out to defend us. Lo how Moses meant to magnify Gods goodness in this place, after the manner that he has made himself to be felt in his Church and to his flock.
Now since it is so, let us learn to benefit ourselves by this sentence, and whensoever we open our eyes, let it be to behold the bountifulness of God, who shows himself both above and beneath by his goodness. We see how the brute beasts are sustained by his hand: and therein we ought to consider what his goodness it. Again, as touching the wicked which despise him, and do nothing else but provoke his wrath; when yet for all that, we see the Sun shine upon them to give them light, they eat and drink, and they be maintained at Gods cost, and by his liberality: let us consider that although men deserve to be utterly forsaken; yet notwithstanding God spares them and bears with them, and overcomes their wickedness with his goodness, in that he roots them not out at the first, but vouchsafes to softer them still, and to show a fatherly care towards them. Let us consider these things, that we may be ravished with wonderment, and glorify God for his mercy, which is known and apparent to us everywhere. And thereupon let us come to ourselves, and consider the seeing God has called us to the knowledge of his truth, it is all one as if he had adopted us to be his children. You see then that we be sanctified by him. True it is, that in respect of nature we be no better thanother men: yes and there are yet still so many wants and imperfections in us, as in pity to see. But yet does our Lord accepts us for his children, when we receive his word by faith, and do steadfastly believe that our Lord Jesus Christ has not suffered his passion in vain, but that as we be reconciled to God his father by his means, so he will govern us still. If we be fully persuaded hereof, let us not doubt but that God will acknowledge us and avow us to be the company of his Saints: and that seeing we be under his custody, he will guide us and keep us under his wings and in his protection. And so we see that Moses spoke not for the children of Israel only, but meant that Gods church should receive common comfort thereof to the worlds end, to the intent that being troubled with so many storms and tempests, and having so many perils before our eyes, and being so often threatened with death; we should yet notwithstanding have sure footing and not cease to fasten our eyes upon the safeguard of God. And seeing it is so that he shows his love even to the unbelievers, let us not doubt but he will make us to perceive, that his hand is strong and mighty enough to maintain and defend us, even though it seem to us that we should perish every minute of an hour.
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to correct us more and more, and to forgive us the offenses and sins whereof we be guilty before him: and that forasmuch as it pleases him to edify us daily by his word, we maybe ready to receive it, and he make us to perceive the majesty which is therein, and that we may continually acknowledge that it is he that speaks to us, even to certify us of his will, and of the hope of our salvation, so as we maybe drawn to the fear and obedience of him, and more and more profit therein, even until we see him face to face, whereas we see him now but in that mirror or looking glass which he sets before us. 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 Monday the 29th of June,
1556 The 192nd Sermon which is the
second upon the 33rd Chapter
3 They bow down to your feet, to receive of your words.
4 Moses has commanded us the Law for an inheritance, to the congregation of Jacob.
5 And was a king among the righteous, when they gathered the heads of the people altogether, together with the tribes of Israel.
6 Let Ruben live and not die, and let his people be few in number.
7 As touching Judah, he said, Oh, Lord God, hearken to the voice of Judah, and bring him into his people, let his hands suffice him, because you will be his help against his enemies.
Heretofore Moses had exhorted the people to receive the Law with all obedience, for he had said that they did cast themselves down at Gods feet. And it is a kind of speech that is very rise in the Hebrew tank, because the man that is a learner sets down that his master's feat receiving learning at his hand. Now we have seen how it behooved the people to be as it were at God's feat. To what end? To hear the words of his mouth. And thereby we see that God has the halls already in his church and that although he speak by the mouths of mortal man, yet does not that abate any whit of his right that men should therefore usurp all authority or thrust themselves into his place, but that they ought to deliver the things faithfully which they have received of him. To be short, here it is showed us that the Church of God is to be guided lonely by his word and not by the things which men shall have dreamed and devised of their own heads. And herewithal we be also exported that to obey God and not to strive against him when he speaks to us, but to stoop and to yield ourselves wholly to that which he sees. At a word, here we be brought back from the bondage of men to the end that our faith should not depend upon this man or that man, but be grounded upon God. And by the way it he showed us that it is our duty to humble ourselves to God and to profit under his word and he school so as we may suffer ourselves to be governed by his doctrine.
Now hereupon it follows that Moses gave the law for an inheritance to the congregation of Israel. This serves to express better what word it is whereof he had made mention. For they be men can well enough grant that God deserves well to be heard and obeyed and the wicked folk in the world will magnify gods word but in the meanwhile they are very few which by their deeds do show themselves thoroughly willing to do that which they say. And why? They would have God to come down from heaven and to send us his Angels to tell us his will.
But he will try our faith after another fashion. True it is that he ratified his law in old time and showed that it came from heaven and that it was not devised by men to stop but now he will have his law preached to us by the means of men and that the same shall be of great force as if he himself were for sending his own being and Majesty. As for the gospel, we know it has had in his confirmation and that it is not for us to doubt whether it be gods truth or not. But now what are they that brings us the gospel? They be mortal creatures, so as this treasure (as says Saint Paul) is in bread till the cells like as if a man should put it to her 3000 pounds into a pot that is not worth about a couple of pence, even so if it is in that Lord will have the doctrine of salvation which is an inestimable benefit to be declared to us by men like ourselves which bear no great showed, nor are any of the said estimation of the world Ward and yet notwithstanding he will have his word to be us of great estimation among us as if he himself were personally present with us. And for that cause he's face, he that hears you, here is me, and he that refuses you, refuses me. For in that place, our Lord Jesus Christ meant not to exalt men, but to show that God's word ought not to be the less esteemed, although there be no man to give estimation thereto. For we must not have an eye to the messenger, but to heal that sensing.
So then, we see how Moses having spoken of gods word and having showed that they which call themselves faithful, ought to submit themselves thereto, adds, Moses gave the law, meaning thereby that we need not to go to give be found to seek God's word not to pass over the sea (as we have seen already) nor to God down into the bottom of the at, but that God's word is in our mouth and in our heart at leastwise if God work there by his holy spirit.
For well might we have our ears beaten therewith, but our hearts should not be touched at all, unless God gave foolish thereto. But when our Lord and lightens us and makes us to feel that it is he that speaks, then have we his word in our heart and again, we have it also in our mouth to confess it to be the infallible truth. And if we set down belated therein, we shall no more standing doubt whether it were best for us to receive it or not, but we shall be fully resolved thereof. Therefore let us learn by this text, that if we will honor God and obey him and quietly received both his law and his gospel when they be preached to us by the mouth of men, we must not forbear to do him the honor of submit ourselves to him although he appears not after a visible manner to send us his Angels from heaven. For it is a true trial of our faith, when for the honor of him, the forbearer not to accept of men which carried not any a great countenance, nor have any estimation at all. That is the thing which we have to bear away here in the first place.
Now immediately he says that the law belongs to us because it serves for the whole congregation of Israel. For we know that God has gathered us together with the Jews, and that in the end when they had shut out and banished themselves from the promise of salvation, we succeeded in their place. Seeing it is so, look what was spoken concerning the children of Israel, which where come of praise of Abraham as in respect of the flesh, the same ought to be Laid to us at this day. And therefore it is no superstitious speech and when it is said that the law was given. Let us learn then that seeing our Lord will have us to receive his word, assuring ourselves that it is spoken to us and dedicated to us for the health of our souls, it is not as a seed that is thrown into the air but that God speaks in such wise as he shows that it is for our profit to be taught and that he will so approach to us as we may be knit to him. Now then whereas we have heard, the folk must cast themselves down that God speak to hear his word, let us understand that we be those folk. Since we know that gods word lies and come consists of in his law, let us assure ourselves that it is that pressure and benefit which God has prepared for the food and sustenance of his children accordingly also as he speaks thereof to the woman of Canaan, where he says the men must not give the bread of children to dogs. True it is that that time we whereas dogs, that is to say all the heathen men of the world where rejected. And our Lord Jesus Christ shows that as in respect of our first aid, we be no more worthy to be partakers of this benefit than a dog is to go to a man stable. None but the children ought to take their sustenance and reflection there. Albeit forasmuch as this day God has called us and we be his truth church and flock, this bread is therewithal given us for our sustenance. And therefore let us not suffer God's word to sleep very, when it is preached to us, but every of us apply it to our use.
And Moses declares expressly that it is for an inheritance to the charge of Israel to do them to understand that it was not given for a time, but to the intent it should be received from HTH and that all men should give themselves to it, so as there might be one consent of faith between the fathers on the children accordingly as it is said thereof in the song of Zachary, and is the Prophet Malachi also had said thereof before. Let us Mark then, that this word inheritance or heritage imports a perpetuity of God's word, so as it must not be received lonely by such as live at some onetime, and afterward be buried but the fathers must have a care to make their children agree thereto after their decease, that all men may obey God and honor him to the end. If a man have goods, he will keep them with great care for his children and when he dies he is well paid that he please them not in provided for, but that they may have some inheritance.
But in the meanwhile we consider not which is the principal good thing which ought to be the left of those which come after us, which is that they may be partakers of God's adoption and accounted them in the company of his children. That is the cause why Moses once here that people which had been duly trained up in God's word, that he served not from them alone, but that God governed them to leave the same inheritance and possession to their posterity and would have his law to be known continually and that it should abide from HTH in full force and authority forever. And therefore whensoever we come at a sermon, let us understand that our Lord calls us to him to the intent that our children should be drawn thither with us. And forasmuch as he is infinite goodness receives them before they be born, and declares that he will be their father and Savior and puts them beforehand in to be as a and company of his, accordingly also as they be baptized and in any virtue of that promise, and needs must be worse than unthankful, if we have not a care to teach them, when they come to discretion and let us assure ourselves that this inheritance is often lost through their lewdness of men were through their carelessness and coldness so as their children are deprived thereof. We see what is happened to the world. We see the horrible disordered which has been everywhere and his yet still in a number of countries, which make great account of themselves and deemed themselves to be of great wickedness. If a man should asked the Italians and the Frenchman and a great sort of Almains of artwork can as they be, they will set so great estimation upon themselves in their pride mercy would Marvel and yet they be all banished from the inheritance of God, they all disinherited, they be the pride of the foot of salvation which God has ordained for his children. Seeing it is so, let us see that we be more diligent in keeping this inheritance and since our Lord has put it is a Gage into our hands, let every of us enforce himself to teach the younger sort that the truth may be received continually from hand to hand and God may reign among us everlastingly.
And so the intent we may have the more seal and goodwill thereto, let us call to mind that which I have said before, namely that if we should compare all the goods in the world and all the riches that fathers can lead to the children, with this day be nothing in comparison of this heavenly pressure of God's a warning to us to be of his household and of his declaring that he will dwell among us and make us partakers of his glory. Seeing then that our Lord a sense is too great a good thing a might is reason that he should be preferred before all the things which are to be decided in this world and which ravished all our wits and wills from us.
Now he adds afterward, that he was a King among the upright dealing, that is to say, in Israel. This sentence is commonly understood concerning Moses because he is spoken of in the last worse. For he is said, Moses gave us the law and now he adds that he is the King of Israel. But we know it was not the custom of Moses to called himself King. For the time was not yet come wherein God should have chosen and ordain the King to have preeminence. Saul was the first, yes and that was through a rebellion of the people. But God choose David to the intent that the kingdom should be stabilized in his person and and in that time, the people were at liberty and God named himself the King and so-called the people their royal priesthood. So then, no doubt but that here Moses continues the matter which he had begun already namely that the people should sit down at the feet of God to hear his word. He declares after what manner we should sit down at God's feat to be his scholars and that he may be our master and the bees taught at his mouth. It is by being our King therewithal. He shows that whereas God have bases himself so far us to be our teacher, his so doing ought not to cause us to despise him or to diminish his Majesty, but therewithal he must also be a King. Let is bear in mind than that the doctrine which we receive of God is his speech of the King and it behooves us to tremble under him so as we may not only be as a little children the record their lesson under the master but also that both great and small do come to hear what God speaks and given here to it with a all humility and that all his law may prevail and have their force and angst us. The thing then in effect which Moses meant in this place is that having sure that God stoops so low and to the meanness that he makes himself as a schoolmaster and vouchsafes to have a sit at his feet, to the intent we should be familiarly taught at his hand yet ceases not therefore to be a King and to keep still his dominion MDG so that what Excellency forever be in men, they must not presume to scorn the doctrine that is preached to them but even with Kings of the earth ought all of them to submit themselves of it as he is the only head ought to have all preeminence and sovereign dominion over us.
To be short, we have two things to considering God's word, the one knees his infinite goodness in that he comes down to us and becomes familiar with us and (as you would say) dandles us, and speaks to us as kindly as a nurse would speak to have a baby. Seeing then that God does so fashion himself to a small capacity, we ought to write to love well his word. But yet therewithal let us Mark also that he will not believe himself of his right that he should not continue King forever and we shall come tremble under him and be subject to his laws and Commandments. Thus the thing which we have in effect to bear in mind is that God's word ought to be past week to us a honey and as precious as gold and silver, as David speaks thereof. And he does expressly named the people of Israel by the term of upright persons as he had done before to show upon what condition we be gods church namely that uprightness and justice should reign among us. For we know that God will not be entangled in all the service, if we should rush out into any manner of evil, for in so doing it might seem that we would drive the God far from us. So much the more then ought to be well marked this text, that God was King among the upright. For it serves to the end that we should first understand, that if we obey God's law, his kingdom flourished. And again, when we serve him he makes us to be righteous and curtness, our true righteousness depends upon our hearkening to God and ought to be esteemed thereafter. As for those then which are disobedient to the law and the gospel do well show that they cannot abide that God should governed them and that is all one as if they defied him and would not admit him for their King and Prince. True it is that none of the wicked sort of this world will confess that their intent is to alienate themselves from God after that manner, but yet it is so indeed, and it is not for them to plead to the contrary because the sword in judge has given definitive sentence thereof. Also let us Mark by the way that God never reigns among us except our conversation be confirmable of his word so as we forsake all our wicked affections to obey him. And therewithal let us bear in mind like case that there'll be no righteousness been every man will needs serve God after his own devotion as we see that world does which muses upon those thing found toys. In so much that the Papists seem to themselves to be half Angels, so long as they have danced their common grace, that is to say, have played the brute beasts. But the very true righteousness which God allows and accepts is to suffer ourselves to be governed by his hand and have none other leader that the single word.
He faith immediately ingathering the heads of the people and the tribes of Israel together, here he expresses the Concorde which ought to be in gods church even from the greatest to the least.
Whereas he say same gathering are assembling, he shows that as soon as God has spoken, there ought to be conformity untrue union among us. We must not be in variance, one drawing one way and the another, another, but every of us must yield and assemble together that none but God may have any preeminence over us and that we may be gathered together in one, as it were under his wings. That then is the gathering to with that which Moses speaks of here. And therefore we may conclude thereupon that when God's word is not preached, although men agree to wither the yet their agreement is cursed and there is nothing but confusion in it. Will we then be so knit together as God may allow of the Concorde that is among us?
Let him be always our head, let this word be the mean to fashion is one like another, let there be no brotherhood but because there is one father common to us all and that we be his children to wither the one common accord. And herein it is to be seen that all the fond bragging of the Papists is but smoke and leasing. When they say that they agree among themselves. For it is always to be considered what the bond is. Now the Papists agree in all disobedience, so as they must needs be stubborn in refusing Gods word, and trample his truth under their feet, or else we see that without that there is no access to be had to them. Seeing then that their linking into there is but to withdraw themselves from God know what that union. But if we have a holy and commendable Concord, such as God may allow that is begin at this point namely that we hearken to his voice and that we follow it showing thereby that we be his true sheep and that we taken from our Shepherd. And in so doing let us take him also for a thing that he also may take us for his people and such and then we may be bold to defy all such as behave themselves after their own inventions and fancies.
Now there are tell Moses shows that there is a man which ought not to submit himself to God's word when he sees in gathering and heads and all the tribes together. Here then is no exception, neither all that great ones to allege either their authority of their power for they be of folk which ought to show that the way and which ought to for the example to induce the meaner people to obedience. Therefore when our Lord speaks, let the heads be asked lowly us the inferior front and let them lead the dance and reach their hands to all the residue.
For in very deed when the great men and rich men of this world, and such as are in the estimation despite gods word and set light by it, it is a double stumbling block because men have an eye to them and they be as it were set upon a high-stakes. The disorder therefore which they make a such that they must yield double account to God for that they have been the cause of the back sliding of many simple and weak souls. And therefore let us learn that whensoever God speaks, those to whom he has given the greater gifts of grace and which have any dignity or Excellency, must show that gods provoking of them to come to him is not in vain and they must be the first that the way him. And on the other side that the rude and unskillful must not allege, we be no clerk, we be no man of great understanding, for it is said that all the tribes of Israel must likewise assemble together. That is conclude then that as the great ones must show the way to the little ones so all the people generally and without exception must submit themselves to God and all of us must become his scholars seeing he vouchsafes to be a schoolmaster and all of us must be his people, seeing he does us all the honor to set his Royal seat among us. That is the effect of the thing which we have to remember upon this place.
But let us come to the blessings which Moses gives to the tribes of Israel stop I have told you before that they be not single praise, made as Bay a private man, but that forasmuch as God had appointed him to be his deputy, he declares that the state of the church shall be always blessed and that God will have a care thereof. Moses then speaks here, not in his own person or not of his own authority, but as one governed by the holy ghost and as one whom God cost to show forth the fatherly care which he would always have of his church. To be short, there is nothing here which ought to be fathered upon a mortal man. But by the mouth of Moses God shows that he has not chosen the children of Abraham in vain, but that he will continue his goodness towards them to the end, and show in very deed that they be yet people whom he has adopted to himself and dedicated to his own service and of whom he will be the defender. Albeit, forasmuch as these things shall be laid forth more at large, I do but that's them shortly as now.
Let us come to that which is spoken of Ruben. Let Ruben live and not die. We know that Ruben was Jacob's eldest son and ought to have obtained the right of the first begotten and ought to have a double portion and to have reigned among his brothers, but he was bereft of faith by his own lewdness. For he committed incest, which is a crime but the of more than that, he deserve to have been wiped out of the world and to have had his name reproachful forever. Nevertheless
God pardoned him. yes, but not without chastisement, as we see by the blessing which is given him and he seems rather to have been accused. For Jacob his father said to him, Ruben, he was my first born, the beginning of my force and strength, but you has also been the beginning of my Soros. And therefore you must us repair a like water and drive up. For you did lose the title of my birthright then you went up upon the fathers bed, and committed incest which is a horrible crime. Forasmuch therefore as you have been a grief and sorrow to me whereas I ought to have received joy and comfort of you, you must be banished and excluded from your birth right, and from the dignity which you should have had. It should seem that Jacob takes too great displeasure against his eldest son, when he overwhelms him so with infamy and thunders so against him.
Albeit, that is but a temporal correction. For notwithstanding this, yet he continues still a Patriarch. And smoothly it is a great honor, that it is testable we lend having broken the whole order of nature, yes and committed avow with his own fathers wife, did yet for ally live still upon the earth. But God makes him a Patriarch in his Church and he will have his name holy and his posterity holy. Lo, here a wonderful mercifulness of God. Yet must he be fine to humble himself, and have his fault ground, that he may no more flatter himself. That is the cause why Jacob speaks so roughly and thunders against him being his eldest son as I said before. Now the comfort which Moses sets down here may seem strange as why he should say, let Ruben but live and not die. It is to the end of the tribe of Reuben, (that is to say, people which came of him, for there were at that time a great number of heads of houses, as it were about a 50,000 men.)
Should thing with themselves, we be after a sort cut off from God's house. For inasmuch as our father was after a sort banished and bereft of his birthright, and we be succeeded in his place, what is of inheritance now but utter infamy? Thus you see how the Rubenites, (that is to say the people that came of Rubens line) might have been ashamed if they had not been upheld by putting their trust in God to send him with a pure and free hearted affection of their hearts had failed them so as they had not still embraced the promise of salvation which had been made to them and not in themselves to be the children of to have, and lineage which God had accepted and separated from the rest of the world. It behooved the Rubenites to have that. And for that cause it is said that let Ruben leave and not that he has if Moses had said true it is that Ruben deserve to have his life trust down to the bottom of hell, but yet shall he live for his fault is forgiven and God has given him life and that not such a common life us all the sons of Adam have, but Ruben shall leave in the Church of God, he shall have placed among the patriarch and the people which shall come of him shall be a member of gods church and of the number of those people whom he has chosen and sanctified. Thus then we see now the meaning of Moses.
And here we be taught that it ought to suffice us when our Lord takes us to mercy to his service to be of his people. When we have offended him so as they deserve to be cast of and to be utterly disclaimed at his hand it ought well to suffice us if we may have a place still in his church and be taken and admitted for his children. Moreover, if we be chastised for our faults, let us take it in good worth than bear it patiently and let us not do as they do which grudge and grind their teeth when God chastises them and think they have great wrong if they be not dawdled when they have more need to be handled roughly. Let this then be at all the temporal corrections which God sensors with such mildness and meekness as it may suffice us to be comforted in that he does not raise us out of the register of life, but are accounted still among his children. Does God then smite some with sickness, some with poverty and summer after some other sorts so as they be Merry in this world and know not where to become?
Well let all this because for us to bear so long as we have still wherewith to see cannot serve, and that is when God shows us that notwithstanding our imperfections and miseries, yet he ceases not to be our father still. So long as we have that, let us over go all the temptations in the world. Well, I must be here as the wretched creatures, scorned and outcasts of the world, shame then despised, I shall see no end nor measure of miseries but what for all this? Yet is it enough for me so they be about for the child of God. Thus you see what we have to gather upon this place when God does continually put us in mind of our deserts and touches us with them and makes us to feel them by proof and experience. For whereas he sees, let Ruben leave and not that he, it is to show them that what he where wealthy off and that it is needful indeed that God should have pity upon him, insomuch that if he had lifted to use rigor, he deserve to have been utterly rooted out. That then is the first point which we have to remember upon this place.
Moses adds, let his people be few in number. Indeed a man might here repeat the former saying thus, let him not die and not his people be few in number. But that where constrained and forced. That natural sense then is that the Rubenites should be small in number, but not that they should not be great multitude of folk for (as I told you before) there were five and 40,000 men besides woman and children and that is an incredible multitude to come of one man and long. But Moses means small in number, because Ruben and all his offspring, which ought to have had preeminence over all the children of Abraham was beastly and slender be esteemed and placed in a very low degree. Therefore it is all one as if he had said, although
Ruben be not restored to his honor, but that still bear the Mark of his reproach and is fine to hold himself them in the common areas the children of strive to stop and to the subject to his brother Judah, and to yield reverence to hinder us to his superior yet notwithstanding, let him leave. To be short, Moses confirms that which they have declared already, that is to know that although Ruben was put from his birthright because of his wicked doings and so became unworthy of the honor which had been done to him, yet notwithstanding his lineage ought not therefore to be dismayed but rather take comfort in that God held them still in the number of his people. And although they be not Thence, nor have the kingdom in their stride, it ought they not therefore to fret and repine, but rather to abide in that degree and to be glad that they have God still to their father and to set their whole Felicity and joy there, and in the mean season to bear the corruption patiently which God sends them as the medicine and to make their benefit thereof. And moreover they ought not to be out of hope, as though God had disclaimed them: but assure themselves that they were still retained for the lineage of Abraham, which was blessed and had the promise of everlasting salvation.
Immediately after he sets down concerning Juda. Let it be thus unto
Juda, says he. And he says, Lord hear the voice of Juda. Moses magnifies not the tribe of Juda so greatly here, as he did in Genesis in the person of Jacob. For there he is likened to a lion whom no man dares waken up. And again he says he shall be Lord of all his brethren, so as all of them must stop unto him, and bow their keens to him: and finally that the sceptre shall not depart from his house, nor the Law giver from between his keens until God have sent the Redeemer whom he had promised. Seeing that these things were spoken of the tribe of Juda; it is marvel that Moses speaks so shortly of them here. And again, he makes no mention of the fruitfulness which God promised him: As that his teeth should be whited with milk, that is to say, that he should have good and fat grafing ground, so as he might drink milk with his belly full; that his eyes should be red with wine, that is to say, that he should have goodly vineyards.
Hereby he meant to show, what should become of the tribe of Juda, and of all his people. And why then does Moses speak here so sparely thereof? It behoves us to mark, that by the blessing which Moses utters here, he meant not to deface the remembrance of the things which he had written afore concerning the state of Juda, in the testament or last will of Jacob: but to make as it were a Codicil unto it, as men term that which is added to a last will that is made afore.
And when there is such a Codicil, it serves not to impeach the former last will, nor yet to bury it so as it should not be known. For it is but an appending, and the Codicil itself were nothing worth without the will, and that it were added to it. Truly a man may well make a will alone by itself: but as for the Codicil, it is but a thing belonging thereto or as a short matter that is added to the will. After that manner does Moses deals here. For having set down there the last will of Jacob, as an authentic matter, and such as ought to have his full force and effect: now for the larger confirmation thereof, he adds this comfort which we have seen concerning Ruben, and the comfort which we shall see tomorrow concerning Levi and such like. Now his speaking of the tribe of Juda, is to confirm the thing which had been spoken afore by the mouth of Jacob. True it is that they be two sundry persons which speak: but yet is all done in the name of God, and by his authority. Jacob was not a private person when he blessed his children: but he was Gods deputy. As much is to be said of Moses.
Therefore he represented always the person of God, who declares that he has chosen his people, and will maintain them to the end, and have a fatherly care of them. To be short, this shortness serves not to abate the dignity that was given to the tribe of Juda. But to continue the thing which he had said afore, to the intent we should know that God meant not to disappoint Juda of the promise which he had made unto him, but that it should be performed in his children. And therefore he says, Lord hear the voice of Juda.
Hereby Moses shows, that the tribe of Juda should not attain to the kingdom without impediment. True it is that Jacob had said, that the sceptre should not depart from the tribe of Juda. And where is this king? You see that the tribe of Juda surmounted all the rest of the tribes at such time as God delivered his people out of the land of Egypt. It is true that Nahasson had the pre-eminence, when the offering were made in the sanctuary. It is true that when God distributed his host among the fower captains of his people, Juda was the foremost. Howbeit, that was but a very dark shadow, he had neither kingdom nor principality. It should seem then that the things which are spoken here concerning the sceptre and the kingdom are to no purpose. For those things were not yet seen. Again, let us consider what happened to the people after the decease of Moses.
Josua ruled them, and the Judges succeeded him. Then came Saul of the tribe of Benjamin, who was made king. And what shall become of Juda? The things that Jacob had spoken seemed to be but a jest. And yet it is not God that said that the kingdom should come from thence.
Now Moses shows here, that Juda must be fain to call upon God, that is to say that the tribe of Juda must sigh and grone and endure much hardness, ere it attained to the degree of honour, and unto the things which God had promised them. We see then that things shall not [always] come to pass out of hand, immediately after that God has promised them. Behold, Jacob appoints Juda to have the birth right in his house, by reason whereof he has the right of the first begotten over all his brethren, and it seems that all should be subject to him.
And yet for a time there was no whit of it seen, but rather Jacob seemed to have doted, and that these things served to no purpose.
Afterward at the end of fower hundred years or thereabouts, (for there were no full fower hundred years,) came Moses. But at the end of three hundred and fifty years or thereabouts he came and said, Juda, pray to God, he will hear thy voice, and hearken unto thee. As if he should say, My friends, you have a promise of the kingdom in the tribe of Juda, and trouble not yourselves though it be not performed presently before your eyes, but tarry till God work, and he in the end will perform that which he has promised. Be of good hope therefore and possess the kingdom now by faith, until God show openly by the effect, that it was he that spoke by the mouth of your father Jacob. Thus wee see now in effect, what the meaning of Moses was. The residue must reserves until tomorrow.
Now let us kneel down before majesty of our good God with acknowledgement of our faults, praying him to forbear to have respect of the multitude and greatness of them, and but only to correct them by his holy spirit, and so to increase his strength in us from day to day as we may fight against all temptations, and be reformed in such wise to his obedience, as nothing may let him to reign as king over us, nor us to do him homage by dedicating ourselves to him in all justice, holiness, and righteousness, but that they may be the true mark whereby we may be known to be his children, and that we may feel him to reign among us, and we more and more find favour in his promises; so as we may be drawn to the kingdom of heaven, and drawn away from this world, and not held back to it any more as we have been too much afore. 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 last day of
June, 1556 The 193rd Sermon, which is the third upon the 33rd Chapter
7 As touching Juda, O Lord God, &c.
8 Also he said the Levi, Thy Thumim and Vrim belong to him towards whom thou did show thyself gracious, whom thou did try in Massa, where you had debate for the waters of strife.
I Told you yesterday that the things which are contained in Genesis as touching the blessing of Juda, are comprehended briefly here. For where as Moses desires that Juda may be heard, it is to the end he should obtain that which had been promised unto him, that is to wit, the setting up of the kingdom there, accordingly also as he shows in that he says, that he should be the leader of his people. For it belonged to none but the tribe of Juda, to have the people under them and at their guiding. We see then in effect, that Moses meant here to confirm that which had been spoken by the mouth of the Patriarch Jacob, to the end that God might be known to be steadfast in his word. The kingdom was promised unto Juda, and that was a matter of great importance: for not only the state of the people was grounded thereupon, but also the salvation of the whole world depended upon the same. To what end was it Gods will to establish the sovereignty in the tribe of Juda, beginning it in the person of David and continuing it in his house, but that the Redeemer of the world should come from thence? And that kingdom was to continue forever, as it is said in the Psalm, that the sun and moon shall be good and faithful witness thereof in heaven. Seeing it is so, it was very requisite that this promise should be certain, that it might be held infallible of all the faithful. Yet notwithstanding there passed a long time wherein the tribe of Juda was mingled with the rest of the people, without having any authority. It was not perceived what was the meaning of the things that had been spoken, and therefore they might have been esteemed as a vain thing. And therefore Moses adds now the confirmation thereof which is set down here, saying that in the end, god would hear the voice of Juda, and that by that means he should have the leading of his people, and obtain the royal mace which had been assigned unto him.
Here we see how our Lord exercises the faith of his children, in that he does not out of hand perform the things which he had promised them. And this thing ought especially to be applied to the reign of our Lord Jesus Christ. God had declared beforehand, that the redemption of the world should be wrought by one that was to come of the tribe of Juda. And yet he defers and delays it so long, that it seemed to be but vain to look for it. And why? Of purpose to try the patience of them that hoped for him. Let us learn then that to be settled upon our Lord Jesus Christ, and to be well assured of the salvation which he has purchased for us; we must not only believe the things that are told us concerning the Gospel; but we must also even linger in patience, till God perform the things which we see not at the first sight. And we must not be so hasty as to start away, when our Lord answers not our desires. If God pass over a day or a year, so as we perceive not that he is minded to put the thing in execution which he has spoken, yet is it not for us to give over, but we must in the mean season pray, and not doubt but that he hears our voice. We shall see oftentimes, that the kingdom of our Lord Jesus Christ shall seem to be abolished out of the world. And even at this day, although the Gospel be preached in some places; yet we see the power of the enemies to be such as is able to overwhelm it utterly. We see so little order as a pity. As for us which say we have received the pure doctrine; we be yet far off from having such policy and perfection among us as were requisite. To be short, we hear of nothing but disorder; which might make us to quail; were it not that with calling upon God we did patiently await that he will in the end set up the kingdom of his son and maintain it, though it seems as now to be put out of order, and men see it not flourish and prosper. Were it not for that, surely a man would judge that all Gods promises were vain. It is not without cause then, that Moses speaks here expressly of Judaes prayers and supplications: as if he should say, that all they which belong to the kingdom of our Lord Jesus Christ ought to exercise themselves in calling upon God, that he suffer not his kingdom wherein lies all our happiness and welfare, to go to decay, and to fall to run; but rather that he set it up, and preserve it, and defend it.
And therewithal, let us assure ourselves that we shall not lose our time, nor find God deaf to our requests, so we resort to him for refuge, as we be warned to do. To be short, this text declares unto us, that the kingdom of our Lord Jesus Christ shall be established by miracle, and after a strange manner incomprehensible to the world; and that God will work after such a fashion in that behalf, that we shall know it to be his work; and therefore that we must not in the case bring the judgment of our eyes; but continue from time to time in prayer and supplication, and rest upon the promise thereof which is given unto us.
Also it is said, That God will succour Juda against his enemies, and that his hands shall suffice him. This was no more than needed, forasmuch as the kingdom of Juda was to be diminished after the decease of Salamon. And from that time forth, he was to have but one tribe and a half, so as a man would have thought that all that ever had been done in the person of David, had been but a puff. True it is, that when David was crowned King, God in one instant showed there so great power, as all men wondered at it. In the time of Saul the people were extremely oppressed, and seemed like to have been altogether swallowed up. But yet there were so excellent victories, as it appeared well that God was the author of that change. David not only drove away all those which had possessed any part of the land of Canaan, and had subdued the people to their taxes and tributes, whereby he purchased liberty to those of whom he had the charge; but also conquered all his neighbours, and made them tributary unto him. Therefore in that case we see an open miracle of God. When Salomon succeeded him, gold and silver were of no more estimation than gravel, as the holy history reports thereof. But what? As soon as Roboam succeeded, there was a backsliding, so as almost all the people turned back. There was no more but the tribe of Juda with a piece of Beniamin, that abode in obedience to the house of David.
What was to be said hereupon, but that for aught that men did see, there was very sickle hope to be had, when all passed so slightly away? Besides this, that small kingdom being so diminished, (as whereof remained but a piece) was so assailed on all sides, that it seemed to be as a sheep alone among a dozen of wolves. A man then would have thought that God had forgotten his promise. And therefore it was requisite that Moses should add this for the comfort of the faithful, to the intent they should not be shaken from their faith, when they saw that kingdom so diminished.
That is the cause why he said, The hands of Juda shall suffice him, and God will give him succour against his enemies. And so let us mark well, that this kingdom was established with great difficulty, in the person of David; and that in the end, it was diminished, and came to such decay, that to all seeming it should have been utterly abolished: whereby it was Gods will to show in a figure, what was to befall to the spiritual kingdom of our Lord Jesus Christ. And indeed we see, that when the time drew nigh wherein Jesus was to be showed to the world; there was nothing but horrible disorder among that people. Who then would have looked for the redemption at the coming of Jesus Christ? For the people were scattered abroad and utterly cast down. Yet notwithstanding, God wrought therein after a manner unknown to men. Insomuch that although the Gospel was preached; yet was it not seen out of hand that the Church triumphed in this world; but clean contrary that there was nothing but tormenting, persecuting and oppressing of it, so as the name of Christianity seemed to be the irksome thing that could be spoken of, and that all Gods children were but as the dung and filth of the world, as Saint Paul speaks thereof. To be short, that kingdom was to be set up with fighting and sorrowing; and it behoved the faithful to pray unto God, and yet notwithstanding, great was the grief of mind wherewith they waited for the setting abroad of the doctrine of the Gospel, to the intent that Jesus Christ might be worshipped of the world, and all men submit themselves to him to do him homage. And yet did not that continue any long time. For the unthankfulness of the world deserved that God should have withdrawn his hand and power; and we see how the world strove to have driven Christ away.
For on the one side there were hypocrites which scorned all religion, and abused it falsely. Also there were despisers and worldly folk, which took to them an unbridled liberty (as we see still at this day) under pretence of the freedom that was preached unto them. Again, there were Sects, and Heresies, and rebellions, so as a great sort stepped up and could not abide to bear the yoke which it was Gods will to lay upon their neck. You see then that the reigning of our Lord
Jesus Christ was as it were brought to nothing. And therefore let us mark well, that this text not only served for the Jews, but also is profitable for us at this day, as whereby we be done to understand, that it behoves us to make earnest suite unto God to set up the kingdom of his only son; and to establish it with his power even in the midst of the troubles which we see, notwithstanding that it seems that all things should go to wrack, and to succour us against our enemies, because we see so many men enraged against us; and to hide us under the shadow of his hand, and to show us his help when we be in extremity and even at the last cast, and can no longer hold out. Again, although the kingdom of our Lord Jesus Christ seem nothing to the world, and that the proud and the unbelievers do scorn it and despise it yet will God show that his own hand suffices him, that is to say, that his power which is hidden and of no reputation to the worldward, shall be of such force, that in the end the wicked shall be driven to confess that they were too blockish and dull witted, in that they took not hold of the grace whereof mention is made here. As for us, let us be still more and more confirmed to trust in this great Saviour, and to put ourselves into his protection, and to seek all our succour at his hand., That is the thing which we be taught in this text.
Now let us come to the tribe of Levy. Thy vrim and thy Thumim (says he) belong unto thy meek one, or unto the man of thy mercy. The Thumim and Vrim were a parcel of Aarons brestlap of the high priests. Besides their robe, there was another piece joined unto it, which was of great price, beset with pearls and embroided. Moreover in this peice there was a tablet of precious stones hanging at little chains, which was placed full upon his breast: and t his piece of the brestlap was called Judgement, that is to say rightfulness. Also there was another part, which a man cannot well distinguish, and that was named Thumim and Vrim. The former of these words signifies perfections; as if a man should term them perfections in the plural number. And the other comes of light or flame; if you refer it to doctrine. Then if a man lift to take these words in common speech, he may say perfections and teachings [or instructions] But i in reading of the text, have kept still the very words of Moses; because it is not to be doubted, but that he speaks of that portion of the brestlap which was so termed as appears in the eighth and twentieth of Exodus. And he directs his speech unto God. But some have misexpounded this text, in saying, thy Thumim and Vrim belong to thee and to the Man, which is clean contrary. For Moses says: O
Lord, thou has thy Thumim and Vrim in thy hand. That is to say, the things which thou has given to thy high priest, are things holy and dedicated to thy name; they be thy perfections and teachings. To whom belong they? To thy meek one, or to the man of thy mercy; for so is it word for word. But the word Meek may be taken after the same manner that the holy scripture calls Gods children meek ones: that is to say, such as ought to resemble him who is the fountain of all mercy and goodness. For if we will be known and avowed to be Gods children, it is good reason that we should resemble him, by having a meek and mild spirit in us, so as we endeavour to do men good. For it is the prosperity of God to be liberal to all men, yea even to those which are not worthy thereof; insomuch that he makes his day Sun to your both upon good and bad. After his example we ought to do our endeavour, and to sustain ourselves to the uttermost of our power, to benefit all men, and to do all men good. And so it is the common stile of the holy scripture to name the faithful meeks ones; and especially we see it is as rise a thing as can be in the Psalms. But forasmuch as he says, to his meek one; it may be taken for the man of thy mercy, that is to say, for the man whom thou Lord has elected and chosen thoroughly thy goodness. For Aaron attained not to the dignity of the priesthood by his own deserts; but because God vouchsafed to choose him. Now then the name that is attributed to him here, may be taken as if a man should say in the passive signification, that God vouchsafed to make him a mirror of his free election; yea and that having so chosen him and exalted him to so high and excellent honour, he would have him to show that we depend wholly upon his goodness, so that of all the things which we have, none proceeds of our own power or virtue, but of his pitying of us, for that he is minded to show his gracious goodness towards us.
But howsoever the case stand. Moses meant to declare here, that the tribe of Levy should always serve God with the dignity of Priesthood, and that the high priest should be clothed with the ornaments that were given to go into the sanctuary. And in that case he was not as a mortal man, nor as one of the degree of creatures: but as the mediator between God and men, whereby he surmounts the very
Angels of Heaven. For the priest the law was in his office more excellent than all the Angels of heaven. And why? Because he was to represent the person of our Lord Jesus Christ, who is the head of the Angels as well as of men, and has sovereign dominion over all principality, not only on earth, but also in heaven. You see then how the meaning of Moses is, that the priesthood should be in the tribe of Levy.
And let us mark now, that Moses magnifies here the tribe of Levy, of purpose to wipe away the dishonour that was there afore. For we know how Jacob had said, You Simon and Levy, you be instruments of wickedness, you have destroyed a town, and you have slain the men like murderers as you be; I will not have to do with you, neither in speech nor in heart, i refuse you. And thou Levy shall be despised among my people; for thou art not worthy to have any heritage. Loe after how terrible a fashion GOD speaks against Levy and all his offspring. He seems to be quiet razed out, as one that was not worthy to have any place or degree in the Church. But what reverence now had there been in the priesthood, if the tribe of Levy had continued in that reproach? For seeing that their father was degraded by Jacob, who was Gods deputy as I have declared afore: what should have become of all those which were descended of his race? Now then it was requisite that in this tribe of Levy should be reestablished to the intent and that the order of priesthood might not be despised, least it might keep men back from hearkening to the doctrine of their mouth. What will become of it if they will have the charge of teaching the people, he pointed at with men's fingers, set light by, scorned all blemished with any Mark of reproach in themselves, so as men disdain them? Surely they shall never profit men, they shall not be able to edify them, men will utterly dislike them. Now we know, and it shall be declared more fully hereafter, that the Levites where ordained of God to teach all the people. Then if they had been reputed as men of no valor, it would have carried great prejudice we picked so as the law itself should have no great reverence, men would have made no account of it and the very common people would have shrunk away from the expounders thereof. And therefore it is not causeless that Moses tells them, that Thimmin and Vrim of God, and that is to say, his perfections and teachings are in that tribe, and God will have known it, that there remains not now any such reproach there, as there did before, but rather that he sets his antsigns there.
For in Aarons Mytre was God's name, even the name of the Everlasting: and that was a thing exempted from all the world. Also there was the judgment as I said before. And for what cause was Aaron had held after that manner, but to show that the meaning there was a mirror of gods glory? Since it was so, it behooved the people to forget Levites fault, and the punishment thereof which had been laid upon him and his offspring; and to receive God's law at the mouth of the Levites, and to have them in estimation and to honor them as God's messengers, or rather as Angels as they be termed in the prophet Malachi. True it is that Moses was of the same tribe, but yet did God so provide, that they scorners could not I allege that he had favored his own lineage or house. And why? Who is he that pronounced that sentence against Levy? Even Moses himself for it was he that complied the books of Genesis wherein he spared not the fault of his own ancestors. For it behooved him to be as gods notary, to set down that sentence both upon Levy and upon all that came office race. Here then we see that Moses behave not himself after the manner of men, but executed faithfully the charge that was committed to him. Again, the high priesthood was not in his own house though it wariness on tried to stop he was a greater man than his brother Aaron, and he had children which might have succeeded in this place. And yet for all that, he made none of them Prince of the people, he made none of them a governor, neither had they any preeminence about the others. Nor, they had not so much as any portion of the inheritance, but where fine to be contented with the first fruits, Tythes, and Offerings, after the custom [of the rest] of the tribe of Levy. Moses then gave not be high priesthood to his own children, neither took he it to himself. What where Moses his children then, and all his successors? They were but under servants of the meanest in the Temple, and they were fine to serve their, even without being immediately upon us. God [say I.] meant to provide, that Moses should not be subject to any flounder. And therefore the things which he speaks no of the tribe of Levy, are not spoken in respect of his own ancestry, or he is not led by fleshly affection and that does the very thing itself show, in so much that all the many shares sort and all these scorners of God must needs have their mouths stopped here, considering his wonderful Providence in cutting of occasion of all flounder as I said before. Moses then had none other respect, but that God should be the honored, that the doctrine of the law should be received with all reverence, and that for so much as Levy was chosen thereto, and the priesthood was to continue in his house. Those which where so set in office should not be hindered in their proceedings for the building are often charged, nor have any blemish in their persons, which might diminish the authority of the doctrine which they brought. That is the thing in effect where at God amend.
But now let us lay forth the whole by parcel meal. He say's first of all, You Thummin and You Vrim. I have told you already that these two words betoken God's perfections and he sleights or doctrines. Now in effect we be done to understand here that Aarons apparel was not vain thing, it is not an attack to give a glittering showed to men's eyes, but God intended to figure a greater and more excellent thing thereby, which is that the priest should not be as a common man, but should have in anal things which could not be comprehended. And in the indeed, he's bearing of God's essential named in his Mytre, served to show that he surmounted all the world and all the creatures therein. There was in his Mytre, the everlasting. And that name agreed to none but to God himself. Needs then must it be, that the high priest was a figure of our Lord Jesus Christ, who is God manifested in the flesh. God therefore intended to show that none of all the ceremonies of the law were passed toys for babies to play with all like the trash of the Papists, who have a great sort of pelting gewgaws, and in all their ceremonies and do nothing but make us declare maintains all states place, after which manner did heathen folk also have store of the merely mews and trifles, and yet all is but a hodgepodge. And why? For there is no doctrine, there is nothing but that feeling of men's eyes, it cannot be set upon knowledge that God has commanded them or that he has appointed them to such end of such use. I grant that the Papists continue good store of gay things in their mass, as who would say, this figures such a thing and the such a thing. And yet for all that, all is but leasing, for they have forced them of their own heads.
But God has as it were his lamp lighted in all the ceremonies of the law, to the intent that the people should be furthered by the help of them. Insomuch that they therefore Aarons Brestlap was named rightfulness, and why these parts [of Thimmin and Vrim] were named perfections and lights. It was to do us with knowledge, that God shall not pressure in outward things, for he is not like men which are ravished with the outward appearance and gay show of things. God has no such thing in his nature. But by those ceremonies, he meant to be betoken far greater things until the truth of them appeared in Jesus Christ. Likewise all the things that were done in the law, had a respect to the pattern which Moses had seen in the mountain and so consequently all things spiritual, as is said of them in the 25th of Exodus. Let that then serve for one point.
Much more reason is it that we nowadays should abstain from all trifling ceremonies because our Lord Jesus Christ has come and has brought us the truth of the things which you have set down in shadows under the law. In the time of the law, it behooved the high priest to be apparent [after his peculiar manner] yes, and all the whole line of the priests had set them marks to be known by, our school would say, we be sanctified to God. But specially when the high priest was to go into the sanctuary, he was then as it were to be altogether disguised, there where not the things to be perceived in him which had been in men before. And that order was to be observed in the absence of our Lord Jesus Christ. But now all those things are abolished. Now, if men invent things of their own fancy, (as we see there is an infinite Gulf of gewgaws in the popedom) what will become of it? The things which God enjoyed with his own mouth to their and at the coming of our Lord Jesus Christ. And why? For we have no more lights, or teachings in the pictures, we have them not any more in Aarons brestlap, but we have them in our Lord Jesus
Christ who is the lively image of God his father, in beholding of whom face-to-face, we be there as it were transfigured into the glory of God. As St. Paul says, there is no more any veil in the gospel, are there was in the law. Moses was to have his face covered with the veil to show that the Lord it not yet discovered things so plainly as the gospel does at this day. If men then take upon them to invent figures of their own brain, what can they be but illusions from Satan?
Therefore let us conclude, that when the priests do apparel themselves [with their trinkets] in the popedom, they be but masking toys. And whereas in so doing they will needs resemble the Jews, it is all one as if they trot up Jesus Christ under foot, or else would bury him that men might know more looking interface nor he be near to us nor be anymore perceive the worthiness that is in him and in his office. That is the thing which we have to remember upon this text where Aarons ornaments are termed perfection and teachings.
And it is said that he is perfection and teaching our God, to show that in the government of the church it is not for us to invent what seems good to us, but that matter lies simply in the will of God, and what so ever he ordains out to be held, and that it is not lawful for men to attempt anything in that behalf and that such additions and mingleness are mere corruptions. Therefore when Moses face, Lord
God, your Thimmin and your Vrim, thereby he openly weakness that when men do so far past their bounds, asked to frame a government after their own fancy and to ordain laws and statutes in the church to say this is good for it likes me well it is but a tradition that comes from someone man, and when the men do so presume off themselves, it is said taking away of God's right and the committing of devilish treachery. And why? Because the Thummin and Vrim belong to none but God. If the figures of the law which seemed to be small things where reserved to God so as it was not lawful for the world to add anything, not so much as a pin point to them, but that the builders of his sanctuary and the makers of the priestly garments were to be governed by the holy Ghost seeing that God declares thereby that he will have all things grounded upon his authority to stop what is to be said to it, if they will now bind men's consciences and set up a new service of God as if they would say thus shall God be ordered and so men become law givers. Insomuch that God shall not be heard nor any account be made of his sayings, but that every man maybe he's on rule our mother say after the common manner our mother holy church have so decreed? In what plight should we be then? And yet we see this horrible disorder throughout all the popedom. Therefore we may well conclude that there is nothing but utter defiling of Gods service, and that all that ever ease so end they tilled their ease but mere idolatry, and that God's name is altogether unhallowed in that behalf. That is one thing more which we have to bear in mind concerning the saying of Moses in that he attributes the matter concerning the priestly apparel to God alone.
And as we have seen before, he calls Aaron Gods meek one, or rather the man of his pity, and his latter in their protection in the fittest.
Yes, see then how then Aaron was exalted to highly dignity, and why?
To the intent men should not seek any reason thereof in Aarons own person, Moses sets down God's free goodness before hand after which manner we see how St. Paul also speaks. He confesses that he was sometime a murderer and a prosecutor, a blasphemer for he had consented to the heading of guiltless bond, he was a deadly enemy to the gospel, he was full of bitterness, full of rage and he enforced the weakness to blasphemy the name of God. Now he's he where ever ravening wolf, was he worthy to be made a shepherd in the Church?
Verily, he confesses himself unworthy, yes, and that he was the least of all others. But yet in the meanwhile he shows himself under the grace of God Paul an apostle. As how? According to the will of God the father, according to the grace of our Lord Jesus Christ, according to the everlasting purpose of God. Here he stops the mouths of all such as would enter into contention with him, to base the dignity of his apostleship, protesting that it is not grounded upon his own merits not gotten by his own purchase and therefore he cannot boast thereof, but that all comes of God. As much does Moses here saying that the Thummin and Vrim, after God belong to him because God had chosen him, yes, even merely of his own gracious goodness.
Although Aaron had never obtained so excellent a state, if God had respect to the things that where in him yet nevertheless he was placed in that degree of priesthood. And why so? Because it was God's good pressure and further men must not dispute thereof. And hereby we see that when God gives his gracious gifts to men to serve him in any honorable office, his so doing is ever more of his own loving kindness, for he is not any whit bound to us. And specially when the case concerns the preaching of gods word least he that shall be found meet for it (says Saint Paul)? The things are so high that he cries out who is he that can be able thereto? There is none but God (says he) that gives ability. For without him we should not have so much as one good thought and so we be done to understand that we on our side are unprofitable, until God have chosen us and disposed us to serve him. That being done, we be good, we be ready, we be fit for the purpose. Not for any worthiness that is in us, but that every whit of it proceeds of God's free goodness and mercy.
By the way, here is an exception taken against Aaron, that God tried him in Massa, and that he stood in contention at the waters of Serif.
True it is that this may be taken as though Aarons faith had not failed, when God rebuked him. And it is set them that at that time, in the deed which is reported here, Aaron showed a commendable stoutness, and yet for all that he swerved aside, for God condemned him. The place was named Massa, that is to say, dentations or trial, and after Marimba, which signifies strife, contention, debate. It was the place where the people required what are and they required it with grudging and repining against God. There Moses and Aarons may or as it were overcome, after the sustaining of so many encounters, they wish not what to say or what to do. Ah lord, what shall we do to this people? No surely there was some fault the infirmity in them and God who is to compete in judge thereof, declares that it were so. You see then that Moses and Aaron overshot themselves so as they fell, insomuch that there are in very deed banished out of the land of Canaan, they might not enter into it, God excluded them from it: they saw it far off, but they might not set their feet in it. And the reason is added expressly, because (says he) you sanctified me not before the people, for there ought to have been a far greater constancy in them than there was. And although Moses and Aaron were fore grieved, and where touched with zeal to the teeth when they so this frightful dealings of the people and although they laboured to cause them to honor God, yet where then not courageous enough to stop this would be counted no fault at all in the judgment of men, as we have seen heretofore. But God looks more deeply and clearly into things and we must hold ourselves to the things which he tells us with his own mouth. You see then how
Moses and Aaron are condemned, and it was their courage in them.
For Moses rebuked the people, saying, Come on, you faithful folk, is not God able to make water to come out of this rock? Yes, and that shall you see in despite of you. The people there at that time in a great rare, insomuch that they would even have stoned him. yet notwithstanding he behaves him still as God's proctor to maintain his quarrel, he enters into the case in God's behalf, and he hazards his life for it. So then there was excellent courage and stoutness and Moses and Aaron. But yet where they put their trial, so as on the one side of the weakness of their fate betrayed itself that there was some before the net and they were fine to acknowledge it with humility and patiently to bear such chastisements as God send them for it. Albeit, on the other side also they showed that they were not so greatly dismayed but that they had still and affection to serve God. And so clean we have diverse times see God servants forsaken and that forasmuch as they be men they be moved when there comes any great tempests, but yet for all that there do not utterly quail. Even so stood the case with Moses and Aaron.
And for that cause is said in this place, You tried him in Massa, you made him to strive [or contend] as the waters of Marimba. And in that respect did I say, that this might be taken as though Aaron were taunted for not being obedient enough to God at Marimba, and for that he sanctified him not by endeavoring himself as he ought to have done. Nevertheless, it may also be noted (as truth is) that Aaron was tried as in respect of men, and that being so tried [or tempted by men] he was found faithful, in that he stood so in contention with them. For we see not that he for his part murmured against God, neither escaped from their any word grudging from him. was he carried with so devilish rage as to say, shall we die here for thrift?
No, he would rather have died 100,000 times, than once have opened his mouth to cast forth one word of murmuring against God.
What befell him then? By reason of the spitefulness of the people, there was a fault committed. For Aaron he himself held always some
God's side, and therefore although he did amiss, yet the same proceeded not of himself.
And it is the very same thing wherewith we have seen Moses unbraid the people, saying that he himself was punished for their rebellions sake. You be the cause (says he) that God has disappointed me of going into the land of Canaan. He says not, and shut out of it for my offence, but he casts the people in the teeth with it, saying, you where the cause of it. And so it is declared yet once again in this place that Moses and Aaron ought not to be the less esteemed of the people, nor the priesthood the less honored for that there was some infirmity in them which was faulty before God. For therewithal they had also a wonderful stoutness of mind, which is enough to stop the mouths of all the world, whereby Moses and Aaron showed themselves faithful at the same time, so as a man might well see that what feebleness so ever was in them, it could not cause them to be corrupted and carried away by the lewdness of the people, or make them to forsake their charge, but they continued in well doing, and stoutly withstood all temptations and encounters, showing that their desire was nothing else but that God should have his due deserved authority among the people, and be obeyed of all men.
Now let us fall down before the majesty of our good God with acknowledgment of our faults, praying him to vouchsafe to make us perceive them more and more, and that having rid us of all our wicked lusts, he draw us fully to himself, and that we may daily profit and increase in his grace, until they being departed out of this world, we be come to his heavenly glory, and that forasmuch as we be now a priestly kingdom, it may please him to cloth us with the righteousness and incorruptness of our Lord Jesus Christ, not in figure as the priests of the Law were, but by renewing us in such wise by his holy Spirit, that although we be not perfect at the first day, yet we may at leastwise attain to that perfection which he calls us to.
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.