The Covenant Unveiled

The Covenant Unveiled

Copyright ©Monergism Books

The Covenant Unveiled:

Exposition of Deuteronomy 27-28

by John Calvin

TABLE OF CONTENTS

The 149th Sermon which is the first upon the twenty-seventh

Chapter.

The 150th Sermon, which is the second upon the twenty-seventh

Chapter.

The 151st Sermon, which is the third upon the twenty-seventh

Chapter.

The 152nd Sermon, which is the fourth upon the twenty-seventh

Chapter.

The 154th Sermon, which is the first upon the twenty-eighth Chapter.

The 154th Sermon, which is the second upon the twenty-eighth

Chapter

The 155th Sermon, which is the third upon the twenty-eighth

Chapter.

The 156th. Sermon, which is the fourth upon the twenty-eighth

Chapter.

The 157th. Sermon, which is the fifth upon the twenty-eighth

Chapter.

The 158th. Sermon, which is the sixth upon the twenty-eighth

Chapter.

The 159th. Sermon, which is the seventh upon the twenty-eighth

Chapter.

The 160th. Sermon, which is the eighth upon the twenty-eighth

Chapter.

The 161st Sermon, which is the ninth upon the twenty-eighth

Chapter.

The 162nd Sermon, which is the tenth upon the twenty-eighth

Chapter.

The 163rd Sermon, which is the eleventh upon the twenty-eighth

Chapter.

On Thursday, the xxvii. of February, 1556,

The 149th Chapter.

Sermon which is the first upon the twenty-seventh Chapter.

[18, 19 And the Lord hath set thee:]

1 Then Moses with the Elders of Israel charged the people

saying, Keep all the commandments, which I command you this

day.

2 And when you be passed over Jordan into the land which the

Lord thy God gives thee, thou shalt set thee up great stones, and

plaster them with plaster.

3 And shalt write upon them all the words of this law when thou

art come over, that thou mayest go into the land which the Lord

thy God giveth thee: a land that floweth with milk and honey, as

the Lord God of thy fathers hath promised thee.

4 Therefore when ye are passed over Jordan, ye shall set up

these stones which I command you this day in mount Ebal, and

thou shalt plaster them with plaster.

5 And there shalt thou build an altar unto the Lord thy God,

even an altar of stones: upon which stones thou shalt lift up no

iron tool.

6 Thou shalt make the altar of the Lord thy God, of whole

stones, and offer burnt offerings thereon unto the Lord thy God.

7 And thou shalt offer peace offerings, and eat there, and rejoice

before the Lord thy God.

8 And thou shalt write upon the stones all the words of this law

well & plainly.

9 And Moses and the Priests, the Levites, spake unto all Israel

saying, take heed and hear O Israel; this day thou art become the

people of the Lord thy God.

10 Thou shalt hearken therefore unto the voice of the Lord thy

God, and do his commandments and his ordinances which I

command thee this day.

In yesterday's Lecture, Moses, having exhorted the people to serve

God, declared that the covenant he had made with them was to their

great profit. For the more that God bestows on us, the more

particularly are we, (if we are not devoid of all sense and reason),

bound to give ourselves over wholly unto him. But yet for all that,

though we see that God is so liberal towards us, are we moved to

offer ourselves in obedience unto him? [No, verily]. For this cause

Moses said unto the Jews: that they were chosen to be in praise, in

name, and in glory, as people singled out from the rest of the world

unto God.

Whereas some expound this, that they were in praise & glory, to the

end that God might be glorified: it is a hard & forced exposition. The

thing they say is indeed true in itself, as it is said often times in the

holy scripture, that God had chosen this people for his own name, as

the end whereunto he has created all things. And the church was

built specially to the intent that the name of God should be exalted,

as it is said in the Prophet Isaiah: & as S. Paul also leads us unto the

same consideration in the first Chapter to the Ephesians, where he

treats of that thing more at large. Therefore, it is true in itself that

God adopted the Jews to the intent that they might know his

exceeding favor & goodness, & that the glory which was due unto him

therefore might be yielded unto him. But in this place, Moses had an

eye unto that which we have already touched, to wit, that the people

might be the more moved & inflamed to discharge their duties

because God has called them for none other reason, but to utter forth

the infinite treasures of his mercies. And therefore he says: Your God

has placed you this day in honor & in renown, & in glory, according

to this which has been said before in the fourth Chapter, "What

nation is so noble and of such dignity," which has his God so near

unto him, as your God has made himself familiar unto thee, to

govern thee?

This then was a dignity which God had vouchsafed upon the Jews

above the rest of all the world. And it ought to have been a cause to

stir them up so much the more to be obedient unto the will & word of

God. And indeed if all be well considered, we shall find that God can

hope for nothing at our hands, nor receive anything of us, but that we

hold all things of him. I pray you, when we have taken never so great

pains to exalt the name of God; shall it be any whit increased

thereby? What is it that we do unto him? Surely, we of our own

nature cannot but blaspheme his name, and we are the cause why it

is blasphemed: and if he will draw any good out of us, he himself

must first put it in us. But when God has once granted us the grace to

glorify him, do we bring anything unto him, or does he receive any

profit of us? Doubtless no. Yet in the meantime, he pours out his

benefits, so as we hold all of him, as I have already told you. So then

not without cause does Moses declare unto the Jews, that they were

called to glory, to renown, and to praise, to the end he might upbraid

them with their unthankfulness if they enforced not themselves with

all their power to serve God, who showed himself so liberal towards

them. And this touches us also nowadays. For seeing it pleases God

to imprint his image in us; is it not a pre-eminence which he gives

unto us above all the creatures in the world, to be called unto the

company of the Angels, and to be members of our Lord Jesus Christ?

For as much then as he so prevents us with his goodness; what

remains but that we should give ourselves wholly unto him, and

show, that seeing he has filled us with his glory, we will not cause his

name to be set light by, nor the doctrine of salvation which he has

given us, to be reproached, that the unfaithful should make a scorn of

it? Let us therefore give all diligence hereunto: as we see we be

warned in this place. And that is the very thing also whereat Moses

aims when he adds: That when the people having passed Jordan

shall come into the land which was promised unto them, and have it

in full possession, they shall then set up great stones, and write upon

them an abridgment of the law. And secondly that they shall erect

also an altar, to give thanks unto God, and to testify that he had

fulfilled the promise which he had made in former time unto their

fathers. This (I say) is the intent & meaning of Moses, namely that

the people should not only for one time give thanks unto God, but

that they should do it afresh when they come into the land which was

promised unto them: and that they should ratify that which they had

before confessed, that is, that they owed all homage unto God for

that land, because it was given unto them of his free bestowed

goodness, & not gotten by their own power, nor befallen unto them

by any kind of chance, or by the gift or help of men.

But we have to note the manner & fashion of the speech which Moses

uses; he says, That he & the Elders of Israel commanded the people

saying, Do that which I command thee. I grant that this might be

referred unto Moses, because he was the chief servant of God in

publishing of the law; but it is certain that both he & the Elders speak

in the name & as it were in the person of God. And yet it would seem

at the first blush that this sentence were not well framed. Moses and

the Elders say unto the people, Do that which I command thee: but

they are many, & yet here is mention made but of one alone. Yea, but

(as I have already told you) it was requisite that the Jews should be

taught that these things proceeded not from men but from God, who

spoke by their mouth. We see then that Moses and the Elders come

not here in their own persons as attributing anything to their own

worthiness, neither step they forth upon their own heads, nor to

charge the people with any laws: but were the instruments of God to

deal forth faithfully whatever was committed unto them. Now if

Moses, which was the excellentest of all Prophets (as we shall see

hereafter), did nevertheless restrain himself with such modesty, that

he usurped not the authority to speak anything in his own name:

what shall we say of them which govern the Church nowadays? Will

they say that they exceed Moses? Let us note then that Pastors are

not appointed to set forth whatever doctrine shall seem good unto

themselves, nor to bring men's souls in subjection and bondage to

them; nor to make laws and articles of faith at their own pleasure:

but only to bring to pass that God may bear rule, and that his word

may be hearkened unto. Let that be noted for one point. We see then

that all the traditions of men which are nowadays in the Papedom

instead of the pure word of God are but vain things: and that they

must be all beaten down, and that the true government which God

likes of, must be established again in his Church: that is, that men

hearken unto him, that they submit themselves unto him, that both

great and small receive that which is delivered in his name, & that

men pass no farther. Let this be well noted. But withal we must also

note, that when they which are appointed ministers of the word of

God, do their office faithfully; then they may speak with masterly

authority, as they say. And indeed we hear how Moses with the rest

of the Elders says, I command thee this day, keep my statutes. It is

not for a mortal creature to advance himself so high: no, but because

Moses brings nothing of his own, but is a faithful minister of God, &

does nothing but expound the law even as it is given & committed

unto him, therefore he sticks not to speak as from on high, as one

having all power & authority. Therefore when we bring nothing but

the pure doctrine of God without falsifying of it, or without adding

anything thereunto of our own: then may we bring into captivity all

the loftiness of men as S. Paul says, so as no man may exempt

himself from the doctrine which is put forth unto him, but that even

they which are the greatest must submit themselves unto it. The

servants of God then must so behave themselves as they may not be

of a fearful mind to yield to the world when it rebels, & will not be

willingly subdued: but that they must hold their own with invincible

constancy, challenging to their master the honor of sovereignty, &

the overruling of all the world. This is the thing which we have to

bear in mind concerning this place.

But let us come now unto that which is said. The Jews are

commanded, To gather great stones, & to whitewash them over, & so

to engrave the law of God upon them, that the letters might be easily

read, & secondly they are commanded To build an altar on the hill of

Hebal, & there to sacrifice unto God. As touching ye altar we have

already said, that it was a special witness of the people's doing

homage unto God for that land which they knew they held of him.

For indeed the law was there engraved, to the intent that the

remembrance thereof should be renewed, & that the doctrine thereof

should be laid open and made common unto all men; & that at their

first entrance into that land they might have a mark to put them in

mind, to say: This is a land dedicated unto God. And like as princes

set up their arms & their ensigns in the ends & borders of their

seignories & kingdoms: even so the arms of God were set up in that

place, that men might see not a puppet or some such other thing: but

the law of God written, to the intent that men might say, Behold it is

the living God that hath dedicated this people unto himself, & chosen

them for his service, that he might be honored & called upon of

them. Thus ye see in effect what we have to bear in mind. But before

we pass any farther, let us consider why it is said that they shall not

make or build the altar of carved or polished stones, and that they

must not lift up a hammer or any other tool upon it, but that the

stones must be taken as they come to hand, without any fitting of

them, by reason whereof it should be but as a rude heap. This place

hath without cause much troubled many men, neither could they in

the end find out the meaning of it without some allegory, saying, that

when God commanded to have the altar made of rough & unhewn

stones, it was to show that he takes no pleasure in any inventions of

men, & that he will have no curious workmanship in his altar, to the

intent we should be warned, that to serve him aright we must make

no mingling with our own devices, as indeed we see it is not lawful

for men to forge at their own pleasure any service of God, for he likes

of obedience above all things: & so this sense of theirs is in itself true,

but it is nothing to the meaning of the place. Moses has an eye unto

another thing, to wit, that there should be but one altar to sacrifice

unto God. And in very deed we see that when the two tribes & the

half were returned home after the conquest of the land of Canaan, &

had erected an altar, they were in danger to have been utterly

destroyed & rooted out for it. For when news thereof came to the rest

of the Tribes, they said: What meaneth this making of a double altar

unto God? And thereupon they went all forth to battle to destroy the

Tribes which dwelt beyond Jordan, & to put them to horrible

slaughter: and that was because God had commanded, that they

should make but one only altar. And the reason hereof was to

maintain the unity of faith & agreement among the Jews. We know

that although the law contains the perfect doctrine of salvation: yet

notwithstanding it fails not to be dark, as we have already seen.

Therefore it behooved the Jews to be as it were inured to that

doctrine, that they might not wander. For we see how fickle men are,

so as they be easily turned aside to make diverse sects, & every man

hath his devotion apart by himself. God therefore minding to prevent

that mischief, whereunto he saw men overmuch given by nature,

would there should be but one single altar. But now if they should

have made an altar of hewn & squared stones, it would have lasted

for ever. And what would men have said hereupon? This is the altar

whereon they sacrificed unto God. And thereupon they would have

thought it to have been a serving of God to have sacrificed there still:

and they which succeeded a long time after, would have thought that

the sacrifices which had been offered there, would have been of the

more worthiness, and that had been an overthrowing of the order

which God had established among that people: it had been the next

way to bring in a general confusion. We see what befell of the hill of

Samaria, as the woman which spake to our Lord Jesus Christ

declareth. What? (saith she) did not our fathers sacrifice on this

mountain? Because Abraham, Isaac, & Jacob had dwelt there, the

Samaritans bare themselves in hand that their temple was more

excellent & more holy than the temple of Jerusalem. Yea: but it was

built against the will of God, it was an heathenish place, it was more

full of filthiness & uncleanness than any brothelhouse. Not but that

the people had thought they did well, but we must always consider

whether God likes of that which we do: if he does not, woe be unto

us.

So then because men will needs without reason follow the examples

which they hear, it was requisite that there should be no altars made

of polished stones, for they would have remained in their estate, &

there would have been sacrifices offered. Now you see what

abominations proceeded thereof in Israel, Jeroboam intending to

maintain his estate, erected an altar in Bethel, & would have God

worshipped there, & sacrifices to be offered there unto him. He says

unto them, well, behold, we sacrifice unto God, who brought us out

of the land of Egypt. He protests that he will serve no Idols, & yet

notwithstanding he serves them. Yea verily: for it was God's will to

have his temple built in Jerusalem where it was, & we have seen

heretofore that he reserves the authority unto himself to say: Thou

shalt call upon me in that place which I have chosen to have my

name called upon there. For it is not for men to say, let us worship

God in this place; but they must keep themselves unto that which he

has commanded in that behalf. Jeroboam therefore in making a

second temple brought the service of God wholly out of kind. He

corrupted & falsified the true religion. Indeed he made a fair

protestation (as I have told you) that he would change nothing in the

service of God: but we see what the meaning of God is; namely that

when they were come into the land of promise, they should sacrifice

unto him on the hill of Hebal, & there set up an altar with such

stones as came next unto their hands, without using any

workmanship, to the intent it might be abolished & that no mention

should remain of it, to draw that into an everlasting rule which was

done but for one time only.

Now albeit that this Ceremony serves not us nowadays: yet may we

gather a very profitable doctrine of this place. And first of all let us

note that we must not ground ourselves upon that which God has

commanded for a certain time, as if it ought to be observed forever.

For under the law it was God's will that men should sacrifice brute

beasts unto him; but nowadays there is no such thing. He required

that there should be perfumes made, and lights set up, & fire always

burning upon the altar. These things are now done away, & if any

man renews them, they are but dung as we see how they are yet used

in popery. When the Papists come & perfume their idols' noses, they

bear themselves in hand, that it is an acceptable sacrifice unto God.

And when they have consumed much wax on their torches & tapers &

candles, O here is a wondrous great devotion think they. And yet it is

but a mere mocking of God. For it was his will to be so served under

the law: But if we should now go & enlighten the sun, that is to say, if

now after the coming of our Lord Jesus Christ into the world, we

should yet still use those lights as in the night & in the dark; it were a

perverting of the whole order of nature. The ancient fathers walked

under dark shadows & therefore they stood in need of those aids.

And when they had a light, it was to show them, that they came not

to worship God at all adventures, or at random, but that they were

guided & directed by the word of God, & by his holy spirit. And so

they were held bridled, to the intent they should not presume upon

anything on their own fancies. But as now we have no need of all

these things: for why? The veil of the temple is rent in sunder; & God

shows us his face in the gospel, even in the person of his son, so as

we may now walk as at noonday. So then let us consider what is

everlasting & what is but for a time; that we make no fond & foolish

confusion & do as the papists do. For that is the fountain from

whence so many superstitions have risen. When the Papists baptize,

they take spittle. And why? Forsooth because Jesus Christ did so. Yea

but would he have it drawn into consequence & that men should

make a rule of it, and that his miracle should be mocked at in

baptism? Will they make a young infant to speak, by their spitting

upon his lips? Again, they have the anointing of the sick, and that is a

sacrament with them. And why? Forsooth the Apostles used oil when

they healed the sick. Yea, but that gift served but for the beginning of

the gospel, & now after that we know that miracles are ceased, will

we use the signs still? Is not that a mocking of God? By like then, the

truth & substance of things must depart & the sign must remain; that

were a goodly matter. Again, they have retained other like things, as

is lent. This is the fast that is to be kept, say the Papists. The reason

forsooth is, because Jesus Christ fasted. Yea, but did he who is the

fountain of all perfection, and the mirror of all holiness fast every

year? No, he fasted but once in his life. The Papists say that we must

fast every year, and that there is great devotion & holiness therein.

Yea, but therein they would exceed Jesus Christ. But indeed it is a

devilish superstition, to fast 40 days after that manner, upon opinion

that by this means we may make ourselves like to Christ. For we

know that our Lord Jesus meant to show thereby, that he was then

exempted from all condition of man, as the same was done in Elias

by miracle, & likewise in Moses, when he published the law. And did

the Jews follow Moses and Elias therein? Or did any of so many holy

prophets ever fast that fast? No: for they knew well it was not

commanded them of God, and that he made no common rule of it,

nor would have that thing drawn into example which he had once

ordained for the authorizing of his law. So then we see that it is very

profitable to consider what God has for one only time commanded,

to the intent we pervert not all, nor desire without any difference to

do whatsoever is contained in the holy scripture, without knowing

first whether it concerns us & be spoken unto us or no. This is one

point to be noted.

A second point to be observed is that we ought, as much as we may

possibly, to maintain unity & agreement among us; as shall be

declared presently. It was God's will there should be no more

temples but one. And why? To the intent it should be as a bond to

hold the people together in the pureness and soundness of faith. We

have one only God who is called upon among us, we must come into

one certain place to sacrifice unto him, all of us must there gather

ourselves together. It is true indeed that we are not nowadays tied

unto any such bondage; but however it be, yet the substance is

remaining still unto us. Let us therefore take heed unto all those aids

which we have to hold us in this communion of faith, and in this

unity which God requires, let us keep them well, and let no man turn

aside from them. And as touching the outward order, we know that

our Lord Jesus Christ would have men to assemble themselves

together. I grant we are not bound to be all in one place, & men also

preach in diverse churches of one town. And why? Because all the

world cannot hear one sermon: but yet for all that, because of our

slowness we are so bound that we must gather ourselves together in

the name of God. He that will keep himself in his house, despising

the common order, and will say, I can read at home & edify myself

sufficiently there, that man as much as in him lies breaks asunder the

unity of faith & tears in pieces the body of our Lord Jesus Christ. We

know that baptism was ordained to the intent it should be as a

common seal that we are the church of God, & are governed with his

spirit. Now if every man will have his baptism apart, what a wicked

disorder were it? The holy supper of the Lord also is distributed as a

common food to the intent we should all communicate of it. We are

warned by it that we are one body. And as one loaf is made of many

grains of corn, which are so mingled together that they make but one

substance; even so ought we to be knit together, if we will be

accounted for the children of God. Therefore if every man should

have his private supper, were it not a withdrawing of ourselves from

the agreement & brotherhood which Jesus Christ would have us to

keep? In Popery every man must have his altar & his chapel. Yea &

they were of opinion, that God was much bound unto them for so

doing. There should have been one common table (for I will not say

that they have turned the communion table into an altar to sacrifice

upon, which thing in itself is a devilish abomination) but in the

meantime although they retain the word, yet will they not have a

common table for all the church. For every man thrusts in himself to

say, O I will have a chapel, & there I will have my devotion by myself.

When men be come to that point, it is a horrible wasting of the

Church of God; & the building of so many several altars has been the

cause of the bringing in of so many sects & divisions. Although the

papists had placed no idols in their churches, & although they had

not such a number of superstitions & idolatries as we see they have;

yet in doing of this one thing they have broken the unity which Christ

has solemnly set between his members, & in the whole Church. What

must we do then? Let us endeavor to keep ourselves in brotherly

agreement and under the signs & tokens which God has given us, and

let us continue therein, and make all those means which he has given

us, to serve unto that end. That is the doctrine which we have to

gather upon this place.

But let us return now unto that which we said in the beginning; that

is, that God has here required of his people a solemn

acknowledgment, how much they were bound unto him. We are

therefore exhorted to acknowledge the benefits of God, yea & to

occupy ourselves therein, so as we never forget them. The people

indeed had already given thanks unto God after they were come out

of Egypt, in the wilderness, where they sacrificed continually unto

him, but yet after they are passed over Jordan, they must begin to

give thanks again. And why? Because men would always discharge

their duty towards God by halves: and they have soon forgotten it, &

think no longer what they owe unto God. And that is the cause why

they must be occupied continually in the self-same thing. So then let

us note well, that even all the time of our life we must apply our

whole endeavor to magnify & set forth the name of God. For

although we be not lodged in this land of Canaan: yet the favor of

God ought to be as much, or more esteemed of us, than that earthly

inheritance which was given to the children of Israel. For God,

having plucked us out of the dungeons of death, & out of the bondage

of Satan, declares that we are blessed of him, and that we are a royal

priesthood. And who is he that can discharge himself in magnifying

so great & so inestimable a goodness of God? So then because we are

slow & slack to give that glory unto God which is belonging unto him;

and because that when we have once done it, we think it enough &

we are loath to do it again; let us bear in mind this lesson which is

taught us here, that is, that according as God increases his gifts in us,

& as he confirms & ratifies them, so ought we on our part to be so

much the more moved & stirred up to yield him praise, declaring

thereby, how much we are bound unto him, and protesting that we

are wholly his, and that we will dedicate our whole life unto him.

This (say I) is the thing which we have to bear in mind as touching

this place, where mention is made of sacrificing unto God.

Now after that Moses has named The whole burnt offering, he adds,

Thou shalt offer also the peace offerings unto the Lord thy God. Now

before he showed that the peace offerings served for thanksgiving, so

as if God had delivered his people, if he had given them any victory

against their enemies, if he had delivered them from famine or any

other calamity; then they sacrificed, in witness that this benefit

deserved not to be forgotten. We see then that Moses aims altogether

at that which we have already declared: namely, that the people

should make an acknowledgment of this benefit unto God after they

were come into the land of Canaan. And whereas Moses says that it

was a Land flowing with milk & honey (as we have already seen

afore) it is to the intent that the people should be the more stirred up

to give glory unto God, when they see that the land was so fertile, and

that God had showed himself so liberal towards them. We know that

at this day it is not so fruitful a land, neither was it so fertile before

their coming thither, and that is a wonderful thing. And yet

notwithstanding the wicked have taken occasion hereupon, to

blaspheme, as that wicked heretic which was punished here, mocked

both Moses and the prophets saying, that when they praised the land

of Canaan, they did but fable. Yea but he shows himself (as all

despisers of God & such enraged folks whom Satan possesses use to

do) to scorn God's benefits which men may see with their eyes.

Neither considered he, that (as it was showed unto him,

notwithstanding that he continued in his willful stubbornness) God

did expressly threaten to sow salt upon that land, that is to say, to

make it barren: & at this day also men see it desolate & waste. So as it

is a dreadful thing to behold, what the state of that country is at this

day, in comparison of what it is known to have been heretofore. For

our Lord has showed by effect, what is said in the 107 Psalm: namely

that when it pleases him to bless a land with fruitfulness, it shall be

fat & full of all manner of fruits; and contrariwise that when he

listeth to make it barren, it shall be clean withered. We see this to be

true in the land of Canaan. So then let us note that Moses meant to

show here more particularly the favor which God showed to his

people, in nourishing them in that land for which he made it as a

man would say to flow with milk & honey, showing thereby that that

was done even by miracle. Now for our part it is true that we shall

not be fat fed as in respect of our bodies: but yet in feeling the

spiritual benefits which God bestows largely upon us, we ought to be

moved & stirred up to this consideration, that when we have

protested as solemnly as is possible, that we are his, and that we owe

all unto him; yet we are not discharged of the hundredth part of our

duty.

And as touching what is added concerning the great stones, whereon

God commanded his law to be written; according to what we have

already touched; let us note, that God meant to hold his people under

his obedience by all the means he might. For men by reason of their

infirmity, had need to be held in awe: and to be called back unto God,

to the intent they swerve not aside from him. I have already brought

a comparison from the arms of Princes; instead whereof God would

have his law to be written. And why? For his laws are his true arms:

& his word the lively image wherein we ought to behold him. And

that is the cause why he says, you shall come & present yourselves

before my face, when they presented themselves before the ark,

wherein the law was enclosed. For God would not have any other

shape whereby to be represented unto men, than only the continual

instruction of his word, according to that which we have already seen

in the fourth chap. where it is said, remember that you saw not the

shape of man, or of any creature whatsoever, but you heard the voice

of your God. Take heed therefore how you counterfeit anything in

this behalf. Now forasmuch as we have the understanding hereof, let

us note that when our Lord vouchsafes to have his word preached in

any place, and lodges us quietly as it were with his own hand; it is to

the intent we should do him double homage. As many as live in the

world & are fed and sustained by God, ought therefore to confess that

he is worthy to have all sovereignty over them. But seeing we have

such a special privilege of God, as to be separated from the rest of the

world, & to have his word preached unto us, & to have liberty to call

upon his name purely: ought we not to enforce ourselves to do him

double homage for it? Surely this ought nowadays to be thoroughly

considered of. For how great favor does God show us, in that we may

use his sacraments with all liberty, and have our ears every day filled

with the doctrine of salvation; so as he ceases not to call us unto

himself? We see on the other side many wretched people which are

held in bondage under the tyranny of the Pope, & dare not once open

their mouth or make the least countenance of worshipping God

purely, they have neither churches to resort unto, nor any means to

be taught: the world sees this. So then we ought indeed to have the

arms of God, whereby the law should be presented. But we see the

clean contrary; for as soon as any man comes near unto us he should

perceive a wonderful change in us by our withdrawing of ourselves

from the defilements of the unbelieving; but whereas men should see

that God reigns & bears rule among us, & has his seat & throne with

us; they may see us as loose in living as the very ignorants in all the

world, nay a man may see that God is defied of some of them, unto

whom the gospel is preached, & that there are worse devils & more

wicked among them, than in the deepest dungeon of popery. And

this deserves double woe. For it is not only to the Jews that Moses

has spoken, but it is to show unto all in general, that as God

vouchsafes us the favor to be his, even so we ought to remove all

corruptions from among us, that men may know that we are indeed

his people. Yet notwithstanding, this imports not that they which live

in popery are to be excused. Although they be never so much

threatened, & cannot make a free confession of their faith without

danger of death: yet they are always guilty of offending God, in that

they have not honored him. Now if there be no excuse for them, how

great shall our condemnation be? For there is nothing to hinder us

from serving of God, save only our own wickedness & negligence. So

then let us be diligent to discharge our duty, not as touching the

outward ceremony of great stones which is commanded here: but as

in respect of the thing which God had a special eye unto; namely that

every of us should not only yield ourselves unto his obedience, &

dedicate ourselves to follow his will; but also that with one common

accord, we should show that he is our sovereign king and that we are

under his government; and that because he has planted us in such a

place where his name is openly called upon, & where there are

Churches for us to come together to make our common prayers, & to

confess our faith in; we also do endeavor to walk in such sort, as men

may indeed know, that those places are not defiled, but reserved

unto the glory of him who has chosen them to that use.

Now for the end & conclusion let us note that our Lord will not have

his arms blazoned in such sort as men like of, but that he will have

his own Image to be known in them: and that is the cause why he

speaks purposely of the law. The words, says he, of the law. The

Papists have chapels, they have crosses, they have gay paintings, &

they bear themselves in hand that God is represented by them: but

he likes none of all those things. What is to be done then? We must

return unto the word, which is the means whereby God opens

himself unto us, & thereby will he be known. Let men therefore

content themselves simply therewith. Now as touching that which he

says, Let these words be well engraved: hereby we are taught, that

God gave not his law for a few people, but meant that it should be a

common doctrine unto all, both great & small, even to the most

Idiots: and that all should be instructed by it. And if it were so in the

time of the law, by greater reason ought it nowadays to be in force

among us. For of the gospel it is said that it should be preached unto

all creatures. God therefore will not have his doctrine locked up, and

that none but the clergy should thrust their nose into it: but he will

have us all to be his scholars, & the law so written, that every man

may read it. And why? To the intent that all men should receive

instruction by it. Let none therefore exempt himself from the reading

of it, as we see many do, which say, O I am no clerk, I never went to

school: it pertains not to my occupation. I grant indeed that it is not

every man's occupation to be a teacher. But who may exempt himself

from being a scholar in the word of God? It is all one for a man to

renounce Christianity, & to say, ô as for me, I know neither A nor B;

what can I tell what the law of God or any holy scripture meaneth?

Nevertheless, the will of God which is declared to us in his word, is

written in letters big enough, & albeit that nowadays there be not any

heap of stones set up for the law of God to be written & engraved

thereupon; yet notwithstanding our Lord meant to show under this

figure, that when he has delivered his word, it is to the intent that we

should be taught, & ordered by it, & that the doctrine thereof should

be common unto all. And truly we have no less need to nourish our

souls with the word of God, than to sustain our bodies with bread &

other daily food. Seeing then it is so, let every of us labor that way, &

let us be attentive to harken unto our God when he speaks unto us by

the mouth of the minister; & when we have his holy scripture, let

every man endeavor to be taught by it: they then which have no skill

to read themselves, let them hear it read, that we may show, that

seeing our Lord speaks unto us, we on our side are ready to receive

that which he shall say, & desire nothing else, but to profit under

him; & that in such sort, that his word be not only engraved in stone

& chalk but also imprinted in our hearts, so as in our whole life we

seek to follow it, and give ourselves wholly unto it.

Now let us kneel down in the presence of our good God with

acknowledgment of the great number of faults & offenses which we

cease not to commit daily against his majesty, praying him to make

us feel them better than we have done: that we may endeavor to

amend them more & more, until we be clean rid of them, and that

forasmuch as we obtain pardon for them by the means of our Lord

Jesus Christ, we may also increase & be confirmed in all

righteousness & holiness, that so we may indeed confirm our calling:

and that forasmuch as he has chosen us for his people, it may please

him also to withdraw us from all the defilements of the world, so as

we may be unto him a holy people in the name of our Lord Jesus

Christ. That it may please him to grant this grace not only to us but

also to all people and Nations of the earth, &c.

On Friday the 28th of February, 1556.

The 150th Sermon,

which is the second upon the twenty-seventh Chapter.

11 In that day Moses commanded the people, saying:

12 These shall stand upon mount Gerizim to bless the people

when you pass over Jordan: Simeon, and Levi, & Judah, &

Issachar, & Joseph, & Benjamin.

13 And these shall stand upon mount Ebal to curse Reuben, Gad,

and Asher, and Zebulun, Dan, and Naphtali.

14 And the Levites shall speak & say unto all the men of Israel

with a loud voice:

15 Cursed be the man that shall make any carved or molten

Image, which is an abomination unto the Lord, the work of the

hands of the craftsman, & puts it in a secret place: and all the

people shall answer and say: so be it.

WE saw yesterday how God meant that the favor which he showed

unto the people of Israel should be recognized first by solemn

sacrifice, & secondly by a monument set up, to the end that it might

be known, that this land was not purchased by man's hand or by any

power of man, but that it was given of God unto that people for an

inheritance. But now we have another commandment whereby God

meant to bind the people unto him after another manner. Indeed he

had done it already; but because men are so hard to be rooted, and

that they cannot be bound with too many bands & cords to hold them

under obedience; it is not without cause that God would add further

that which is set down here, to keep them the better under

obedience. We have already treated that when God gave his law, it

was a mutual covenant; and like as he bound himself unto the

children of Israel to be their God, so also the people of Israel bound

themselves to be his people. But here is yet another confirmation

added, to ratify that first bond the better; which is, that God

ordained that when they were passed over Jordan, the people should

part themselves in twain, and that six tribes should keep themselves

upon the mount of Gerizim, and the other six tribes should stand

upon the hill of Ebal right against them, so as the Ark of the covenant

and the priests should stand in the midst, and that they which were

on the part of Gerizim should

bless & those which were on the side of Ebal should curse. Now this

cursing & blessing is referred unto that which we shall see hereafter,

which shall be anon touched in this chapter. For God, to encourage

his people the better, did not only declare unto them his will, & say,

You shall walk thus; but also added by and by, you shall not serve me

in vain, your pains shall not be lost: for I will cause you to prosper, it

is for your own welfare that I would have you to be subject unto me, I

seek after no profit or advantage thereby, but it is for your own

benefit & commodity, that you should cleave unto me, in keeping of

my commandments. Lo what blessings God gave, to the intent the

people should serve him with a willing mind & not through force or

constraint. Again, because men are so stiff-necked, that they stoop

not but with much ado, and because on the other side their lusts

carry them so headlong away, that they quickly forget what it is to

serve God, & play the wild horses which are broken loose; here are

threatenings added: Take heed how you offend me, for vengeance is

ready for them that despise my law. Thus see you what the cursings

are which we shall see more fully in the 28th chap. but Moses

touches them here as it were by way of example. Now it were enough

if God had but pronounced & said, Whosoever serves me in keeping

my law, he shall be blessed, & I will make his whole life prosperous

unto him. Seeing God has once promised to recompense them which

serve him, it ought well to suffice us. What need men to speak in

their own behalf? Likewise seeing God pronounces sentence of

condemnation upon them that transgress his law, forasmuch as that

Judge himself has spoken; no man ought to reply. What need is there

then that we should ratify that which God has said, as if his word

were not of sufficient strength & authority in itself? True it is that

God deserves well to be hearkened unto, & that thing which he says

is as an unchangeable decree: but yet he will have men by outward

witnessing to allow that which he wills us to follow, he will have us to

acknowledge the favor which is offered unto us, & to declare that we

are assured by faith, that he will not deceive us in promising us

prosperity when we endeavor to live according to his word. God

therefore will have us so agree with him, that we also confess in

humbleness & fear, that there is great reason why he should punish

all those that despise & overthrow his righteousness, &

commandments. And when he threatens them, we may not think

that it is in vain, but that in the end they shall feel the execution of

that sentence. God therefore in this respect will have us to say Amen,

both to the promises which he makes unto them that keep his law, &

unto the threatenings which he denounces against all them that are

rebels & despisers of him. So then we have now made a good

entrance unto the understanding of this place. As touching the

blessings and cursings, we shall more fully treat of them in the

chapter following: and we shall do better to keep them to be handled

there, because the place is more fit for them. It suffices to know in a

word, that when God offers his favor unto those that obey him, it is

to the end they should serve him, not through constraint, but of a

free good will: knowing that it is for their own commodity, & welfare,

and again that on the other side such as are of their own nature given

over to their lustful desires, & take to themselves a lawless liberty of

living ill, must be withheld by fear since they see that they shall not

escape the hand of God, but that in the end they must come to their

account. Thus you see what we have to bear in mind in a word until

we come to handle the matter more at large.

Moreover, let us note well that which we have said, namely that God

thinks it not enough to have spoken himself; but he will have us also

to agree as it were in one melody with him. And that is to show the

faith which we have in his word, which consists in these two points:

namely, that we embrace his promises & hang wholly upon them:

and secondly that we tremble, as often as he gives us any sign of his

wrath, so that we be not blockish, nor drowsy, nor so hardened that

he must be fain to strike upon us with main blows, before we can feel

his anger: but that we prevent it by endeavoring to obey him, &

eschew his vengeance as much as we can. Now then blessings in this

place are conditional, to wit, blessed is he who observes the law of

God, who maintains his service purely, who is not given to

superstitions nor idolatries, who abuses not his holy name, who

observes the day of rest, & all the other ceremonies, who honors his

father & mother. This blessing (I say) is matched with condition, so

that if we serve God, he will show himself liberal unto us, & we shall

not lose our time: but yet do all these blessings depend hereupon,

that God of his free goodness had chosen this people: so that they

might not rest on this point, to say, Blessed is he who serves God.

And who is that? For none discharges himself of this duty (as we

have already declared) & shall see further in the end of this chap.

Seeing then that we are all sinners, yea even the faithful, inasmuch

that when they endeavor to walk uprightly they make many false

steps; what shall become of us then? It is certain we should all be

deprived of the hope of salvation, if we had nothing else to lean unto

than our own righteousness. But (as I told you) the promises which

import a condition depend hereupon, that God has received us for

his people, & will have us to take him for our father. Now this thing is

grounded on nothing else but upon his mercy. So then we must be

thoroughly persuaded, that God will take pity on us, though we be

wretched sinners, & deserve not to be pitied: he will receive us for

righteous & accept of us, although we deserve to be rejected of him.

And although we can hope for nothing but utter confusion, yet

notwithstanding we shall be assured of the inheritance of salvation

because we are his children. We must be thoroughly persuaded as

touching this point. And secondly it remains that seeing God has

chosen us out, & set us apart for his service, we may not take liberty

to all manner of wickedness, but endeavor to obey him. For this

cause we must be quickened up and pricked forward by his promises

to serve him. Thus you see how the conditional promises shall not be

in vain in respect of us: namely, when they are referred unto the

freely bestowed goodness of God, whereby he receives us although

we be not worthy to be received: and secondly he imputes not our

vices unto us: but although there be many stains and corruptions in

us, yet he hides them and will not call them to account. And so we

see now in what sort God encouraged the people of Israel to be of

good comfort. For if he had begun thus with them and said: Serve me

& you shall be well recompensed for your labor, if God should speak

this simple word unto us, alas what should we do? For when we

would think to serve him, we should be very far from the perfectness

which he commands us: they which should run best would be but in

the midway, when they ought to have come to their ways end. We

should therefore all be discouraged rather than have any good heart.

But we must join both these things together, to wit, that he will not

deceive us in any thing, & secondly that he binds us to serve him, &

declares that he will bear with us in our infirmities, & not deal

severely with us to pay us as we have deserved, but use a fatherly

goodness. Now hereupon we may be of good comfort to serve him,

when we may say, Surely it is true Lord, that I discharge not myself

of the hundredth part of my duty towards thee, but howsoever the

world goes, yet thou wilt not fail to accept me because thou

respectest not what I do, but takest a pleasure in me as in thine own

child. Ye see then how God pardons us, and regards not our faults &

imperfections which are in the service that we yield unto him. So we

serve him not hypocritically, but of an unfained good will, he likes of

all that we do, and rewards us for it. Since we hear this, let us bestow

our pains, let us receive the bridle into our mouths (as they say) and

let us go on; & although we be hindered by the vices of our flesh, yet

let us enforce ourselves to go on further. And why? For we shall not

lose our labor. Thus ye see what the meaning of God is; whereby we

perceive his inestimable goodness, in that of his own good will he

offers his promises so unto us, whereas he is nothing bound unto us,

as we have seen heretofore: but his will is to win us unto himself by

all the means that he may. Now he repeats this point again, and that

is done because of our sloth and negligence. For that cause he adds

this aid, and all for our profit, for what is he advantaged thereby?

Shall he gain anything by our service? Let us defy him to the utmost,

what shall that hurt him? but he will possess us for our own welfare.

And herewithal he shows us also, what mind is requisite for the

observing of his law in such sort as is required, to wit, if we come

willingly and yield ourselves unto him, and place our whole felicity &

joy in the serving of him, and put this sentence in ure, that where our

treasure is, there will our heart be also. You see what we have to note

as touching the first point of the blessings. What is it then in effect,

that we have to do? Although nowadays we have not the Ceremony

whereof mention is made in this place, yet must the substance

thereof be in force among us, which is that in seeking to serve God,

we must have an eye always unto his promises. Behold, our God calls

& allures us unto him. And how? He might command us in one word,

and say: You owe all unto me, see therefore that ye discharge

yourselves: but he bears with us, & utters a fatherly goodness

towards us, in saying, My children, I will not have your service

unrecompensed. Indeed I owe you nothing, but yet nevertheless I

will be so bountiful above what I need, that if you serve me, your life

shall be happy, you shall prosper in all things. And besides that,

there is a sovereign blessing for us as touching the life everlasting.

For all that we can desire or look for in this world, is nothing in

comparison of that salvation which we hope for through faith; and all

the blessings which God promises us, & offers unto us as touching

the life to come. Therefore all this ought to make us the readier &

better disposed to submit ourselves unto God. For what? Seeing our

Lord seeks nothing but our welfare in our obeying of him, & offers us

a reward for our so doing; are we not too wretched if we enforce not

ourselves to serve our God. You see then how we ought with our good

consent to ratify all the promises which are contained in the holy

scripture; that whereas others think it were but lost time to do well,

we may always have this imprinted in our heart, that there is nothing

better than to cleave unto God. The heathenish sort do think

themselves very happy in following of their own lusts. When

lecherous and covetous persons have scraped together on all sides,

they think all is well gained, and they triumph in their doings. If the

fornicators who are brutish in their fleshly lusts, can enjoy their

pleasures, they welter in them, they are drunken with them, they are

wholly bewitched by them. If a vain-glorious man be in any dignity,

and be advanced to any authority among men; he thinks there is no

other joy nor happiness, but to be in high estate. At the same point

are all the despisers of God. And in the meantime the poor faithful

ones are mocked: they are poor persons, they are set at naught, they

hang their wings, they do nothing but drop and pine away in this

world. These wretched souls (say some) are not well advised to take

so much pains they know not why; for what profit have they for all

their travail? It seems therefore that they who seek to serve God are

greatly beguiled, and that the wicked bear the whole sway. But we

must on the contrary side be thoroughly resolved herein as it is said

in the prophet Isaiah, Say ye; Yet there is fruit for the just men, for

they shall eat the fruits of their labors. The prophet Isaiah would

have us to fight against this temptation. Inasmuch that although the

world laugh the Godly to scorn, & the wicked triumph over them: yet

for all that the faithful should not be astonished; but conclude with

themselves, and say: No no: the righteous man shall not lose his

labor; he shall not be deceived of his expectation when he depends

wholly upon the promises of God. The thing then which we have to

gather upon this place is, that as often as we read the promises in the

scripture where it is said: Blessed is the man who fears the Lord, they

who shall walk in the obedience of his word shall be blessed; blessed

is he who walks uprightly, and soundly with his neighbors: but

especially they who renounce the world because they have a better

inheritance in heaven: as often (I say) as we read these things, we

must be confirmed in our faith, and answer with a good courage

Amen, Lord, it is so: we reply not against that which thou hast said,

we embrace thy promises in this place, and trust assuredly unto

them. Thus you see how every man ought to enforce himself to serve

GOD, even because he bears so gently with us, & commands us not

so precisely as he might, having all authority over us, but applies

himself to our rawness to win us, and to enjoy us. And above all let us

be mindful of this general promise, when God calls us unto himself

as his children, when he spares us and bears with us, and enters not

into any extremity of rigor with us, but although there be many faults

in our works, yet they hinder not him to accept of them, so as if we

offend we always find pardon at his hand, and when we swerve aside,

he brings us into the way, and none of all these things is imputed

unto us. You see then what we have to bear in mind as touching the

first point.

Now as touching the second, let us also note that the threatenings of

God are very necessary for us. For we see how great pride &

rebelliousness is in all us: insomuch that although we be not

rebellious of set purpose to set our God at naught, and to cast off his

yoke: yet we are so bleary-eyed, that we think not on him, the

enticements of the world seduce us in such wise, that we pass not for

the receiving of any warning that God gives us. If he call us by

gentleness he can get nothing at our hands: and therefore he is fain

to use threatenings. Hereby we see how he lets pass nothing that is

meet to hold us in awe under his obedience. On the one side he uses

mild and loving manner of speech unto us, (as I have told you) &

says, Come ye unto me my children: Indeed I owe you nothing, but

yet I will bind myself unto you: I promise you that if you serve me, it

shall be for your profit. Thus our Lord speaks unto us, as a father

that flatters his child to win him to be ruled by him & to employ

himself in his service with a free-hearted affection. Howbeit, God

perceiving that that is not enough to move us, uses threatenings, and

says: Take heed, if you think to cast away my word, and yet to remain

unpunished, you deceive yourselves. I must call you to account for it,

I will not suffer my children so to mock me: I must be their Judge: &

look not for any pardon, when you have abused my patience: I must

double your punishment, and my vengeance must fall more horribly

upon you. Therefore when God declares that our sins are

unpardonable, and yet we continue in them, and make none account

of submitting ourselves unto him, specially when he applies himself

every way unto us, to the intent we should remain in his obedience,

and not perish: Since we see he has such a care of our salvation; must

it not needs be that we are too too stubborn, or rather very beasts if

we be not moved to fare the better, by the fatherly care which he

shows towards us? Yes: And therefore being stirred up by the

goodness and gentleness of God, whereof I speak even now, let us

also quicken up ourselves with his threatenings. When we see that

our flesh is over wanton, and that it draws us unto evil, let us say,

Alas: And shall we shake off his yoke like wild beasts? What has God

pronounced? Let us tremble therefore when we hear the threatenings

of our God. For if the anger of an earthly king be the messenger of

death (as Solomon says,*) what ought we to think of the anger of

God, when it is denounced against us? So then, let us learn to tame

ourselves with fear. When the temptations of Satan might prevail

against us, and that our sins might be as baits to deceive us: let it

come into our mind to say, What? Shall I under the pretense of some

pleasure which will soon vanish, go and provoke the anger of my

GOD, and so perish forever? After that manner (I say) ought we to

call God's threatenings to our remembrance; and then to answer

thereto Amen, and say, yes Lord, it is even so, it is no children's

game. When thou pronouncest condemnation upon the wicked; thou

art ready to execute it: and when thou hast once pronounced the

word with thy mouth, it is all one as if we saw the fire already kindled

to consume us. After that manner (I say) ought we to receive all the

threatenings which GOD denounces against us. For that is the best

means to teach us to observe the Law, I mean so far as our weakness

will suffer. For (as I have told you) it is not possible for us to come to

perfectness indeed, as long as we are enclosed in this flesh of ours:

but yet nevertheless we may well dedicate ourselves unto God, and

be held in his fear, if on the one side his promises be in force with us,

& again if on the other side we give ear unto his threatenings.

But now let us come unto the order which is observed in this place.

Moses with the Priests of the Tribe of Levi, commanded the people

saying, Six Tribes shall stand on the Hill of Ebal, and six shall stand

on the Hill of Gerizim. And afterward he says, "Keep my Statutes and

Commandments which I command you this day, for you are made a

people unto your GOD." This has been already expounded: but it is

good to bear that always in mind which has been said concerning it;

to wit, that GOD speaks by the mouth of his Priests as if he were

there visibly in his own person. And that is to the intent his words

should be received with the greater reverence. For when we see but

mortal men as we be: we are of opinion that whatever proceeds from

them, may very well be rejected; and if there be no account made of

it, we think the matter is not great. And thus we see how the word of

God is often-times little esteemed. For when we see none speak but

creatures like unto ourselves, we think that what they pronounce is

nothing but a sound of words. But God will have the majesty of his

word to be known: & although men bring it, and be the messengers

thereof, yet will he not have the worthiness thereof to be diminished,

so as men should not give audience unto it: but he will have every

man to stoop to it and to receive the yoke which he puts upon them.

God therefore speaks in this place by Moses and by the Priests: but

yet in such a language and kind of speech, that he will have people to

lift up their minds more higher, and to know that although they be

taught by the means and ministry of man, yet they ought to confess

that God is the author of that word which men preach unto them,

and that they ought to receive it as from God himself & so be silent to

hear it, and make no reply or gainsaying against it: for such

contempt is not done to a mortal creature, but God himself is

despised by it. And therefore let us note well all the places whereby

God authorizes his word, to the intent we may learn to hold ourselves

unto it and to be ordered thereby: so as every of us do bow down his

head, as often as men speak unto us in the name of God. And

moreover we see also the order which God has appointed in his

Church: he will have all the world to answer Amen: for we ought all

to be partakers of the doctrine. It must not be kept in store only for

great men, but the smallest also must be instructed by it, to the

edifying and profiting of themselves. But however the case stands;

there were always Priests to speak, who were ordained to teach the

people according as it is said in the Prophet Malachi; "the law shall

be in the Priests mouth, and he shall be the messenger of the living

God, and they shall seek for knowledge at his lips." We see then that

God in all times appointed some in the office of teaching the people,

and of bearing abroad his word. And so nowadays we stand in need

of such an order, and we know what Saint Paul says as touching this

point, both in the 12th Chapter to the Romans, and in the 12th of the

first Epistle to the Corinthians, and in the fourth to the Ephesians.

And it is proved unto us also throughout all the holy scripture, that

God will have certain laws established, and certain men appointed to

bear abroad his word, and to be teachers in his Church, to instruct

the people in his name. Hereby we gather, that when God has

appointed such order; all those who cannot suffer themselves to be

taught by this common order with the whole body of the Church,

may well protest, that they be Christians: but they come to the

Church as holy as horses, bearing themselves in hand, that it is

enough for them to have granted in a word, that the Gospel is the

word of God. But contrariwise we see here, that if we will be of the

body of the Church, and have God to take us for his children, we

must hear the word of God as it is ministered unto us, by the

ministry of men. But because this point has been handled largely

heretofore, I do now but as it were glance at it by the way.

Also, there is this point: Today thou art made the people of God, if

thou keep his commandments. Therefore, like as our Lord receives

us into his house, so must we also wholly give ourselves unto him,

knowing that to this end he has schooled us out from the rest of the

world, and will have us to be his own, and as it were his peculiar

inheritance. It is time indeed that all men are bound to serve him:

but yet notwithstanding, when he calls us unto him, and shows

himself our father, does he not bind us unto him, with a double

bond? Yes, verily. Are we not then without all sense and reason, and

altogether bewitched, if we be not moved to yield ourselves over to

his will, so as he may guide us and bear rule over all our whole life?

Then let us weigh well these words: Today thou art made the people

of the Lord thy God, and therefore keep his commandments. How

are we made the people of God, but by being his Church, and by

having the use of his sacraments, and that is all one as if he appeared

among us? For we may not look that God should come down from

heaven in his own person, or send his Angels unto us. But the true

mark whereby he will be known to be among us is the preaching of

his word purely unto us: for no doubt but then he bears rule in the

midst of us. So then let this thing profit us, that we know that our

Lord receives us unto himself and will have us to be of his own

household. Seeing it is so, let us take pains to obey him in all our life,

and to keep his commandments: let us not wander like brute beasts

as the wretched unbelievers do, because they never knew what it was

to be of the house of God.

But now let us come unto the rehearsal which Moses makes of the

curses: he says first of all, Cursed be he who makes any Idol or any

molten Image, or any carved Image: all this is abomination unto

God: and cursed is he who puts it in any secret place. And all the

people shall say Amen. Let us note that Moses does not specify in

this place all the curses, every one by himself, but he sets down

certain examples, to show that all they who swerve aside from the

law of God seek nothing else but to run wilfully into utter ruin and

destruction. The effect therefore of all this is, that if we will prosper,

we must draw near unto God, seeing that he is the fountain of all

happiness and prosperity. Whereas on the other side, all they who

depart from him do go and cast themselves into utter destruction:

but all they who cast off the yoke of God, that is to say, who yield not

themselves to follow his law and his word, all they depart from him,

and do as much as in them lies to banish themselves from his

presence. And so it is all one as if they did cast themselves into the

bottom of hell, and sought nothing else in this present life but to

provoke the vengeance of God against them, and so to seek their own

woe. Behold what we have to bear in mind. Now God begins with his

own service: and not without cause: for (as we have declared afore,)

the law is divided into two tables: to show us that men ought first of

all so to behave themselves as God may be honoured: and this is the

first and principal duty which we ought to perform, because we are

his creatures, and because he has fashioned us unto his glory: let us

tend unto that end, and let our life be referred thereto, seeing the

first table shows us so briefly how we ought to behave ourselves

towards our God. That is the cause why God says now in these

curses; Cursed be he who makes any Idol. But I have told you that

Moses rehearses only certain sorts, and that is to comprehend the

whole in one part, as we have seen examples thereof. In effect,

therefore, when it is said: Cursed be he who makes any Idol, it is all

one as if Moses had in general pronounced a curse upon them who

falsify and corrupt the service and worship of God, as if he should

say: You know how and after what manner our God will be

worshipped of us; whoever invents any manner of Idolatry, whoever

devises any manner of superstition, he makes Idols. And that is not

to serve the living God, but rather to follow their own fancies and

imaginations: and therefore they are all accursed. You see then how

we ought to expound this place. And Moses meant to set down unto

us in this place such a particular, as wherein we might most evidently

see an intolerable corrupting of the worship of God. For when God is

so misshapen in any painting, or in any puppet, or in any other piece

of wood or stone, that men will there represent his Image and say, It

is a resemblance of him: it is too gross and outrageous dealing.

Indeed, men think not so; as we see in popery, how they say, Lo

yonder is God, and a remembrance of him. And are they not so

brutish that they think there is no divine majesty in heaven, unless it

be represented there in the shape of an Idol? But they who have any

taste what GOD is, and have heard any syllable of his word, where it

is said that God is an immortal and infinite spirit, the fountain of life:

do know that he has too great injury done unto him, to be

represented by a dead thing and by a corruptible creature, and to

have his name given unto a puppet as if he were but a creature, and

less than we. They, therefore, who have but a small taste of this

doctrine, do abhor the setting up of an idol, and the imagination of

serving God by going thereto, and that any should pray to a dead

thing, or look for health from that, which can do nothing, neither

good nor bad. Therefore if this were well marked, we should find that

Moses meant in this place to make Idolatry more detestable,

according to that rule which we have heretofore expounded. Yet

notwithstanding we have two things to note in this place: the one is,

that God cannot suffer his infinite majesty to be represented under

stone, wood, painting, or in any other creature in the world. What

must we do then when the case concerns the worship of GOD? We

must lift up our minds above the world, and know that we may not

stick fast here below, nor make any Idol or puppet unto him: for he

cannot abide it. That is one point to be noted. Secondly, we have also

to note that God will not be served nor worshipped after our own

manner, but he will have us to walk according to his word, without

putting anything thereunto, or taking anything from it, so as all the

inventions which men have forged are all one as if they had set up as

many Idols. Indeed, they make themselves believe that God will like

well of that which they do: but it is but a bare guess of them, while

they have not an eye unto that which he likes. Therefore they serve

their own fancies, and not the living God, who has given them such a

rule as he will have observed. And therefore at a word all the

worshipings of God (as they term them) wherein men are so devout

after their own fancies, and whereof they have no warrant of the

word of God, to say. This he has commanded me: are nothing but

Idols of their own forging. Let this be well noted.

Now let us consider how God says, "Cursed is he who forges Idols." It

is true that the Papists, when they take pains to trudge from altar to

altar, to mumble their prayers before their Images, to set them out

with wax candles, and to do their other dotages: if a man tells them

that God dislikes all their doings, it spites them to be told so, and

they fall to railing against God himself. But yet for all that, whereas

they think they win a score of heavens, every step which they set

forth is a casting of themselves into the gulf of hell. And why? Make

they never so fair replies; yet the Judge gives this sentence upon

them; "Cursed are all they who make Idols." Let them go seek their

wages at the devil's hand: our Lord has already pronounced the

sentence which is here contained, to wit, cursed are all Idolaters. If

anyone says it is no such great harm for a man to do a thing of good

intent, and to say I think it is good, I believe it is well done: Yet

notwithstanding God detests every whit of it, because it is a forging

of a new God, when men turn themselves from the pure simplicity of

the worship of God, to devise this or that. Although they think to do

well, yet notwithstanding they are accursed. And why? For God

dislikes and condemns what they do. And it is not for a mortal

creature to promise this or that unto himself, but God must promise,

and we must answer Amen. And likewise when he threatens, we

must be confounded, and every mouth must be stopped before him:

he must have audience, and we receive his threats and confirm them,

as I have told you. And here is purposely mentioned a secret place to

show that although a man be not convicted before the world, yet he

ceases not to be guilty before God, and that the heavenly Judge will

find him out well enough. Therefore let us not beguile ourselves, and

think we shall escape and remain unpunished, when men reprove us

not, nor convict us of the evil that we have done. For we may well

seek starting holes, but yet will God find us out, seeing he says:

"Cursed is he who makes an Idol, and puts it in a secret place." And

again he says, "It is an abomination unto the Lord," to show that men

must not beguile themselves, by standing upon their own opinion, or

upon the judgment of the world: it is enough that God says, such a

thing displeases me. Although the world like of us, yet gain we

nothing thereby. So then let us take heed that we frame ourselves so

unto the will of God, as that this world carries us not away, and that

we serve not our own nor other men's lusts, but submit ourselves

always unto our heavenly Judge. Thus you see what we have to bear

in mind. For when God is to be served, we must not look whether

there be any witnesses of our doings here below; for although we

may deceive the whole world, yet God sees us, and we cannot escape

his sight. What lurking places then soever we have, let us know that

our condemnation is ready at hand. And thereupon let us order our

life so as GOD be served and honored, not only with our feet, our

hands, and our eyes, but also with the service of our hearts, that is to

say, with all our affections, and with all our thoughts given over unto

him. And (to conclude) we are taught that the service of God is not

without cause called spiritual: whereby we may understand, that it is

not enough for us to do him reverence before men, by kneeling

down, and by using of such other Ceremonies, or by abstaining from

serving of Idols in the sight of men; but also in secret when every

man is withdrawn into his secret places: even then must we avow

him for our God, and all our affections must be held under his

obedience, and we must have the pureness which Saint Paul speaks

of, namely the obedience of faith, by which every of us may dedicate

and consecrate himself wholly unto God.

Now let us kneel down before the Majesty of our good God, with

acknowledgment of our faults, praying him that we may be touched

more and more with true repentance, to be displeased with

ourselves, that in applying our whole study to minding both his

promises and his threatenings, we may not be so forward as to cast

off his yoke, but rather be held back always by such means as are fit

and convenient for us: and that we may yield unto him a willing

service, to the intent that as he of his free goodness has called us

unto him, so he also will guide and govern us by his holy spirit, that

we may give ourselves over unto him, and serve him in humbleness

and fear, embracing his promises, and trembling at his threatenings:

and that in the meantime he will make us feel that if we be so given

to his service, he will make us to prosper, and we shall be most

happy, and that especially because he has set before us the

inheritance of the kingdom of heaven, which he has purchased unto

us in the person of his only son. That it may please him to grant this

grace not only to us, but also to all people and nations of the earth,

etc.

On Wednesday the fourth of March, 1556.

The 151st Sermon

which is the third upon the twenty-seventh Chapter.

16 Cursed be the man who curses his father and his mother: And

all the people shall say, Amen.

17 Cursed be he who moves his neighbor's boundaries: And all

the people shall say, Amen.

18 Cursed be he who leads the blind astray: And all the people

shall say, Amen.

19 Cursed be he who perverts the justice due to the stranger, the

fatherless, and the widow: And all the people shall say, Amen.

20 Cursed be he who lies with his father's wife, for he uncovers

his father's garment: And all the people shall say, Amen.

21 Cursed be he who lies with any beast: And all the people shall

say, Amen.

22 Cursed be he who lies with his sister, the daughter of his

father or mother: And all the people shall say, Amen.

23 Cursed be he who lies with his mother-in-law: And all the

people shall say, Amen.

We have seen already why God ordained such solemnity, that the

people should meet together on Mount Ebal, which is opposite to

Gerizim, to pronounce the curses that are set down here. For when

God has once uttered His will unto us, it is only reasonable that each

of us should consent to it and confess that adhering to His word is

the rule of all righteousness. The chief honor which God requires of

us, as if it were setting our seals unto it, is to declare that there is no

gainsaying or replying to what He speaks, but that it is altogether

sure and ought to be adhered to. Furthermore, we ought to note that

the condition of men agreeing to God's word is such that if they do

the contrary in their lives, they condemn themselves with their own

mouths. It is not enough for us to profess that whatever God says is

rightful and reasonable; we must also show by our deeds that His

doctrine has full force and authority among us. So, whoever yields

such confession with his mouth is his own judge without any other

process if he does not follow what is taught him and what he knows

to be rightful. Now we have seen how God spoke of idolatries and

consequently of all superstitions. I have told you that it is enough for

us to have here some examples touched to show us that God requires

full obedience to His law from us, as shall be declared for a

conclusion in the end. You see then that God ratified His whole

service. Now He comes to the second table and begins with the honor

and subjection that is due to the father and mother. Cursed shall that

man be (says He) who curses his father or his mother. Now, this

curse imports very much, for it comprehends all that is repugnant to

the honor, obedience, and help which children owe to their fathers

and mothers. Therefore, whoever does not honor his father and

mother is cursed by God. We have well seen heretofore the

punishment that was appointed for them: so much so that if any man

had disobedient children, being brought before the Judges, they were

(upon his single witness) to be stoned to death, and so such infection

was to be taken away. For it is an unkindly and accursed thing that

the children should set themselves against those who brought them

into the world and have brought them up, and have taken so much

pain and care for them. We know that a father occupies as it were the

room of God towards his own children and offspring. It follows then

that he who so lifts up himself against his father or his mother

manifestly despises God, even as if he were a contemner of all

religion. Here, by the way, God tells us that although Judges and

Magistrates do not do their duty or if he who has done wrong to his

father and mother is born with; yet he is not therefore escaped. For

many crimes lie buried in this world, which notwithstanding God

reserves, and early or late they must come to account.

Let us mark well then that there is no more speaking of the execution

of Justice which is to be done by means of law, for that has been

spoken of before: but God declares that although they who have

offended through disobedience are not punished here in this world

or their faults are not known, or that no such examination is made of

them as they deserve, yet they gain nothing thereby because there is

a heavenly Judge who forgets not anything but keeps all things

registered before Him, and He in the end will surely do His office.

Therefore, let us think well upon this doctrine; and although men

find no fault with us, nor any man vex or trouble us, let us not

thereupon fall asleep, but rather every man summon himself,

according to that which is told us here, and consider that we must

come before the judgment seat of God. And therefore let us learn to

walk in such a way that He may accept of us when we come there and

as we may not stand in fear of the curse which is uttered here. Not

that any of us can perform the Law (as I have declared more fully

heretofore) but that it behooves us to tend thereunto and to put our

endeavor to it. For although we be not altogether clean before God,

but contrariwise guilty of many of the faults that are contained here,

yet does He not lay them to our charge, so be it that we dislike of

them and give not ourselves over to them nor let the bridle slack.

Wherefore, let us learn to restrain ourselves and to be sorry, seeing

we are not so perfect as were requisite. But yet therewithal (as I have

declared already), let us strain ourselves to please our Lord God and

to obey Him; and let us have such a record in our own consciences as

we may freely and with open mouth say, Cursed be he who has not

followed the doctrine of salvation in such a manner as it is shown

unto us. To make any long discourse of the honor which every man

owes to his father and mother, it is not needful as now because the

law has been expounded already heretofore. It suffices as now to

know that in this text God declares that all disobedience, as well

against fathers and mothers as against all superiors whom He has set

in authority in this world, is intolerable in His sight. For He will not

have us to live here disorderly like beasts, but He will have order and

government observed among us. And that cannot be done except we

stand in awe of such as bear any office for the common government

of men. Whosoever then breaks God's order, let him look to be

accursed, accordingly also as Saint Paul tells us, that in so doing we

resist not creatures or men; but we make war against God Himself

when we go about to overthrow the superiority which He has

ordained and commended unto us. Mark that for one point.

Now it is added afterward, "Cursed shall he be who plucketh up his

neighbor's boundaries, [meers, or landmarks]." We must always bear

in mind what I have told you already; namely, that here under one

kind, God comprehends all. And I expounded therewithal, that if the

bounds of men's lands are not kept certain, no man shall be master

of his own possessions, but all shall go to spoil and havoc. And surely

the having of just weights and measures, the maintaining of lawful

money, and the keeping of bounds and boundaries unchanged, are

things that have been ever privileged. For how might men buy and

sell or use any trade among them if the coin be not lawful? Again, if

weights and measures are falsified, in what taking are we? To what

purpose shall justice serve anymore? To what end shall all the laws in

the world serve? As much is to be said for bounds, boundaries,

meers, and landmarks. So then, under this saying, God meant to

show that it behooves us to observe equity and uprightness in

dealing with one another. True it is that laws are made for the

punishing of such offenses; insomuch that if any man shifts or

removes his neighbor's boundary, he shall not be discharged by

setting it in the right place again and by making amends for the harm

that he has done, but he shall be openly punished also as for a

heinous crime. As much is to be done for the falsifying of weights and

for the having of wrong measures. As touching the counterfeiting of

Coin, if a man has used it, it is not enough that he pay back that

which he has wrongfully taken, but he must also die for it, and good

reason. For otherwise (as I said), all laws were to be abolished. And it

were better for us to be wild beasts than to live without those means

which God has ordained and nature also has taught us. But put the

case that some man defrauds his neighbor, be it by false measure or

by some other wicked practice, and that he seeks to advantage

himself by another man's loss, and the magistrate knows nothing

thereof, by means whereof it escapes unpunished: yet it is shown to

us here that in the end it must needs come to account before the

heavenly Judge. If a poor man is put from his right or oppressed by

authority, violence, or otherwise, and dare not say a word to it nor

find an advocate to tender his case in this world, yet is God his

warrant, and those who think themselves greatly benefited by

enriching themselves by hook or by crook shall at length find that it

were much better for them to have had but one bit of bread to eat

than to have had never so much to glut themselves withal, and in the

meantime to abide the curse that is set down here. For God has no

need of man's help. Put the case that all men dealt amiss here and

that all things were confused and out of order: yet shall not this

saying fall to the ground, that the man shall be accursed who plucks

up his neighbor's boundary, but that God must needs do His office.

True it is that He will have them to use the sword, into whose hand

He has put it, and He has ordained that they should do so, and if they

be slack and slow in doing it, He will show them that He appointed

them not in vain to punish crimes and offenses. But yet cannot

mortal men prejudice Him. When an earthly Judge discharges not

his duty, it follows not that God's power is weakened thereby or that

He is bereft of fit means to execute His office or that He is idle. For

He is not like worldly Princes, which trust to their officers and are

well contented to play the blind persons when things go amiss. "As

for me," say they, "I understand that all things go well, and

forasmuch as I have mine officers, my will is that they should behave

themselves faithfully as I have commanded them." A Prince thinks it

enough for him to have said the word, but God overlooks them and

controls them. And although offenders and transgressors escape the

hands of men, yet shall they be punished at His hands in the end. So

then, let not our care be, lest we should be spied or lest men should

take us tardy in working any deceit, but let us be mindful of this

saying, "Cursed shall he be who pulleth up his Neighbor's

Landmark." Men perchance see it not a whit, but yet God beholdeth

it, and we can no more eschew His eyes than His hand. Wherefore let

us beware of all fraud and false dealing, assuring ourselves that our

Lord watcheth over us, yea, and that in such wise as He will not

suffer the poor to be wound in, nor the simple to be outraged or

eaten up, and that those things shall abide unpunished, but that He

will show in the end how it is not without cause that He claims to

Himself the title to be the Judge of the world.

Now it is said further, "Cursed shall he be who causes the blind to

stray out of his way or to stumble in his way." Here is yet a cruelty

even against nature. For the more necessity a man is in, the more

ought other men to pity him and to succor him. There is a poor blind

man, men see him ready to take a fall, and they withhold him not

from it. They who take pleasure herein must needs be altogether of a

lewd and corrupt disposition, so as there is not one drop of common

kindness in them. To be short, they must needs be lovers of all

cruelty and mischief. For even the Heathen did greatly abhor that

thing; in so much that in some places, such a deed was as grievously

punished as murder, theft, or such other like things. However,

commonly men made not a law for it. And the reason that was

yielded for it was, that it seemed that every man ought to be

sufficiently learned in the behalf of himself; so as it had been a

superfluous thing to have said, "If a man see a blind man, let him set

him in his way." Nevertheless (as I have declared before), we have to

note that God extends his matter and doctrine yet further. And in

effect, his meaning is to say, "Cursed shall he be who suffers his

neighbor to go astray for want of good Counsel." For as a blind man

rushes against things, stumbles, and goes astray if he be not led and

guided in his way, so also when we want Counsel and good advice,

surely we are in the same plight that blind men are, unless we are

succored. Yea and although a man have eyes, yet if he be in a strange

and unknown Country, and go quite and clean from his way, and run

wandering here and there, and men let him alone: it is all one as if

they had made a blind man go out of his way, and so did the heathen

men themselves construe it. It is not for us to seek excuses and to

say, "Why so?" God speaks but of blind men only. Yea, but even they

who had neither the law nor the Gospel could well skill to say so, and

have showed us our lesson; namely that whoever shows not the way

to a traveler when he sees him out of his way; is a very monster, and

a detestable creature: and so is he also who is niggardly of the light of

his candle. I see a poor man whose candle is out, and he comes to me

to light it again. The doing thereof costs me nothing, and yet I say

unto him, "You shall have none of me": and are such folk worthy to

live upon the earth? What a dealing were that? Do not such folks

deserve to be confounded? But (as I said before) this place treats not

of punishment to be executed by the earthly Judges. God tells us that

although such dealing be borne with, and that it be but laughed at:

yet it shall come to account before him. Now since it is so, let every

man look to himself. And first let us beware, that when our neighbors

are in any extremity, we also be pitifully moved with compassion to

succor them. Therefore, look as any man shall have need of our help;

let us be pressed and ready to reach out our hand and to lend it to

him. And especially if our Lord grant us the grace to be able to serve

our neighbor's turns, without straining of ourselves for the matter, or

without cost: let us understand that he does us great honor. For

whoever relieves him that is in need, is the minister of God. Thus

God employs us in his service, and therewithal promises us that our

labor shall not be lost; and ought not we then to be the more

provoked thereunto? Mark this therefore for a special point, that

such as are succorless, are here commended unto us by God. And

moreover let us know, that if we are bound to guide the blind, lest

they should stumble or stray out of the way, we ought to be much

more forward and ready to advise a man, when we see he has need of

counsel, and is likely to fall into some danger for want of our advice.

But yet much more ought the way of salvation to be privileged: in so

much that if we see a man overshoot himself, and is going into

destruction; we must not disdain to warn him, saying, "Wretched

creature, whither goest thou? What wilt thou do? Wilt thou needs

thus willfully perish?" And especially when he does it of ignorance: If

we then spare our tongues in that behalf, so as they be not used as

instruments of salvation to the poor ignorant soul, who would fain be

taught: surely such recklessness shall not abide unpunished, nor be

forgotten before God. Although neither Law nor Justice proceed

against it; yet shall this curse be ratified upon it. To be short, let us

mark, that our Lord meant by this threat, to induce us to pity and

compassion, in succoring all such as have need of us: And especially

in employing ourselves when we see poor ignorant persons destitute

of counsel, and that we ourselves are of ability to bring them back

again into the right way. Thus much concerning that point.

Now follows immediately concerning cruelty: "Cursed be he that

wrests the right of the stranger, the widow, and the fatherless." True

it is that to the uttermost of our power we must maintain every man's

right. Nevertheless, our Lord in this place as before, speaks of

widows, fatherless, and strangers, because they lie open to a great

number of injuries and outrages, and no man sets himself in their

defense; nay, few have any care at all of them, because they are not

able to make any recompense. Look upon a Stranger, see how he

shall be fleeced, how he shall be vexed, how he shall be wronged, yea

and that openly; and yet it shall be winked at. And why? For every

man will be friendly to his own neighbor; and as for that man, he is

not of the same country, he is not of the same city, he belongs not

unto us. Thus you see how the poor man shall be left destitute. In like

case are Widows and Fatherless Children. For as for the fatherless

child, men look not that he should acknowledge what is done for him

today or tomorrow. Sometimes he lies in his Cradle, and knows not

who does him good and who does him evil, because he hath no

discretion: he cannot requite the pleasure that is done unto him: and

therefore every man Jetteth him alone. In the same case do widows

stand, specially when they are poor, and are of no great countenance

to the worldward: for then every man shrinks from them; and so they

are left up as it were to the spoil. Now because these things come

commonly to pass, God doth purposely take such folk into his

protection, saying that if any man do wrest or hinder the right of the

stranger, the widow, and the fatherless, he will be revenged thereof:

insomuch that although it be not accounted of before the world, but

rather the doers of such outrages be well liked of; yet will he call

them before him, and show that he had a care of those whom he had

taken into his safekeeping. And so under one kind, God meant to

show briefly, that if we tread upon such as have no credit, nor mean

to defend themselves, nor any stud to lean unto, as in respect of the

world, he reserves to himself the punishing thereof. That is the thing

which we have to gather upon this text.

Now, to wrest or hinder the Right is nothing else but unjustly and

without cause to oppress the feeble and weak, and such as have

nobody to support and maintain them. Truly that manner of speech

is set down in the holy scripture, which is all one with this which we

are wont to say, to dash a good case, but yet in general it is as much

to say, as, to disappoint a man of his right. Now, therefore, when I

pill a man, when I rake to myself the things that belong to him, when

I strip him out of his substance, when I thrust him out of all that ever

he hath, when I overmaster him, and I take more upon me than

becomes me: then do I hinder his right. And so we see (as I said

before) that in this text God shows that he will be the Judge of all the

outrages which are done to such as have no means to revenge

themselves, and are forsaken and forgotten on the behalf of men. But

were we well advised, surely we would be more afraid to have God

our adversary party, than all the whole world together. And indeed

therein we show that we give small credit to God's word: in so much

that if a man be of great kindred and have many friends, if a man be

rich or highly favored of the world: we dare not meddle with him;

and although he have molested us, yet will we sweetly swallow it up,

and in any wise beware that we provoke him not. Thus will men bear

with all such as have wherewith to maintain themselves to the

worldward; when in the meanwhile they that are destitute shall be

pilled and eaten up. Yet notwithstanding God is their defender, and

says, that in oppressing such folk, we make war against him, and

therefore that he also must be fain to lift up his arm in the

maintenance of those whom he hath taken into his protection. But

men care not for that: and do we not thereby betray our unbelief?

For had we a true and lively feeling that God jests not here, in telling

us that his curse shall light upon those which shall so have

mistreated the feeble sort and such as have no maintainers: it is

certain that we would quake whenever we were tempted to do evil to

any poor creature that hath no stay, credit or authority in the world. I

see this man hath no kinsfolk nor friends; I see no man regards him;

I see he is undefended: now if I advance myself against him, or if I

trouble him; God sets himself against me, he sets his mark upon the

poor man, and he tells me that if I meddle with such a person, he will

take the case to himself, and I shall have impeached his own majesty.

If we did think on this, certain it is, that we should be much more

restrained and held back by his fear than we are by all the favors and

displeasures of this world whatsoever. Nevertheless, we see the clean

contrary, we be very dullheads in this behalf. And therefore let us

bethink ourselves to be more watchful than we have been. And since

we dare not attempt anything against those which are armed with all

defense, and have wherewith to uphold themselves in this world, let

us much less do any outrage or injury to those whom God does as it

were brood under his wings, and of whom he declares himself to be

the protector: and let us also consider well, that though the world say

not a word to us, but rather allow of us for it, God's vengeance must

light upon us double, specially when through such contempt we shall

have taken greater liberty to do evil. For it is certain that the cruelty

which is committed against poor folk which have no stay to lean

unto, is a manifest contempt of GOD, and an utter scorning of him,

as who would say he were unable to execute the vengeance which he

has threatened. Now when GOD is so lightly esteemed, think we that

he will bear it? You see here first how this kind of outrage is even

against nature. For if we were not forepossessed with our wicked

affections; surely every of us would confess, that it is much worse to

have hurt or devoured a poor weak creature; than to have done harm

to a rich man which is well allied and has rescue and power to

revenge himself. All men will grant that. Therefore is it one of the

greatest and most outrageous faults that can be among men. Again it

is a scorning of GOD; which is a devilish wickedness when we be not

moved at this saying of GOD, "I have these folk in my hand, I will

maintain them, and whosoever advances himself against them, must

needs have me to be his adversary party." If we make no account of

this, as though GOD had never spoken it: is it not a token that we be

too hard-hearted? And therefore (as I have said already) let us learn

to bethink ourselves better; and to have a better regard of him: and

when we be conversant among such folk as are despised to the

worldward, without alliance, without friends, without succors: let us

beware that we deal after such a sort with them, as it may always run

in our minds that they be God's children, and that the heavenly

Judge will not forget the wrongs that are done unto them, specially

seeing he hath told us here, that those which have been so cruel to

the feeble sort shall not escape his curse.

Now Moses addeth further, Cursed be he which lieth with his father's

wife, Cursed be he which lieth with a beast, with his own Sister, or

with his Mother-in-law. This place treateth of all the infamous sorts

of lechery, yea even of the loathsomest sorts of them; whether it be

incest or buggery or such other infections. And it is not without cause

that God chooseth out those kinds; for it is to the end that we should

be touched with the more fear and terror when we go about any kind

of Lechery. God could have said simply in one word, Cursed shall he

be which committeth any lechery: and in very deed, that is the mark

whereat this text aims. Nevertheless he contenteth not himself so,

but (as I said) he chooseth the examples which are most outrageous.

And why? To the intent we should be touched the more to the quick.

For we see how slow we be in hearkening to the things which God

telleth us. We have his word; but what for that? It passeth away. We

will not stick to say, that it behooveth us to keep ourselves from

breaking his Law. But if vices be spoken of but in a word or twain,

shall they be esteemed as they ought to be, that is to say, as crimes

before God which deserve endless death? We see how every man

dispenses with himself, so as the privy thief makes no conscience of

filching, till of a petty thief, he becomes a robber; and then (to his

seeming) all is nothing that he hath done afore, except he become a

murderer and a cutter of men's throats. Thus do men proceed in

degrees of Thievery: and as much do they also in Lechery. For they

make account of it but as of a thing of nothing, until they fall into the

greatest extremities. Forasmuch then as we be dulled, so as we be not

touched with any such fear as were requisite, when God condemneth

sin and would pluck us back from it: therefore it is needful that he

should set before us the examples that are most detestable, even such

as (spite of our teeth) must needs make the hair to stand on end on

our heads when we hear them named; to the intent that no man

should beguile himself with fond flattery, but every man be well ware

that he hold himself under the obedience of God. Here then we see

two things: The one is, that GOD hath condemned all unchastity, and

all manner of Lechery: and secondly we see how he hath purposely

chosen the things that are most ugly, as Incest, and uncleanness

against kind, as the meddling even with brute beasts. And why is

that? To the end that men should have occasion to bethink

themselves the better, and not to do as they be commonly wont,

which is to hearken and to lay down their ear to it and to say, All this

is very true; and yet to make no account of it, but to fare as folk

amazed, as though a man had knocked them on the head with a

beetle. Thus much concerning the first point.

And we see how God standeth much upon Incest, when he saith,

Cursed shall he be which lieth with his mother-in-law, the wife of his

Father, or with the daughter of his father, or of his mother, or with

his own daughter-in-law, and such other degrees. And why? Herein

we see how men have in all ages overshot themselves in this behalf.

For God could well skill to apply remedies according to men's

diseases. Therefore it is not for naught that he standeth so much

upon those things. And why? For inasmuch as he saw that men had

need to be held short; and that such kinds of wickedness would have

reigned, if he had not set himself stoutly against them, and cast bars

in their ways, as if he should have said, stay there, and play not the

loose colts; if he had not so provided beforehand, that men might not

rush forth into such vices: surely all had gone to confusion. And if

this wickedness were in those days; certainly we be not exempted

from it nowadays. And therefore let us understand, that the more

earnestness our Lord hath used here in this behalf; the more doth he

warn us to occupy ourselves in the minding of those things, so as we

bethink us of them day and night, early and late, to the end we may

walk in such chastity and sobriety, as our life may not break forth

into such beastly sins; but as we may be given to God to serve him

purely. That (say I) is the thing which we have to gather upon this

place. And let us not flatter ourselves: for God knoweth well what is

meet for us; or else he would not have spoken here of things that are

so shameful, that we may be ashamed even to name them. And what

then? Had not God a regard thereto? Yes, that had he: but he knew

that the heart of man is a dreadful dungeon, and that we must be

restrained as it were by force, or else he should never be able to

compass us. Now then, let this provoke us the more to look nearly to

ourselves, that we overshoot not ourselves one way nor other, but

that we be vigilant to dedicate ourselves to the service of God with all

pureness, as I said afore.

And moreover let us understand, that lechery in itself is so loathsome

a thing before God, that although men make no great account of the

punishing thereof; yet shall we not therefore make the better market,

at leastwise when we come before the heavenly throne. For it is no

small thing, that God banisheth all whoremongers and lechers out of

his kingdom, as is said thereof both in the first Epistle of Saint Paul

to the Corinthians (as we have seen not long since,) and also in the

Epistle to the Hebrews. That is the thing in effect, which we have to

bear in mind: namely that God will not have men to exceed in their

fleshly lusts, by accompanying together like brute beasts; but that

every man should live chastely in marriage, and have such regard of

honesty in that behalf, as nature be not forgotten by the companying

of the son-in-law with his stepmother, or of the father with his own

daughter, or with his daughter-in-law, or by the marrying of the

brother with his own sister, but that those degrees be observed. For

without such order, what would come of it? Wherein should we differ

from Bulls and Asses? Thus ye see what we have to gather upon the

first point, in that our Lord hath here condemned all manner of

unchaste dealings, and will not have men to behave themselves as

lawless in those cases, but to dedicate themselves unto him, and

consider that their bodies are the Temples of the Holy Ghost, and

members of our Lord Jesus Christ; and therefore that they must

repress their wicked affections. Mark that for one point.

Secondly (as I have noted already), God hath set down such

examples here before our eyes, as ought to make us afraid, in that he

speaketh of such as against nature do so company with their own

mothers, their stepmothers, or their Sisters. He speaketh of them

expressly, to the intent that from the one we should come to the

other, as we see he doeth in all his Law. And this hath been declared

more at length heretofore. When he will condemn hatred, he

speaketh of murder. And why? If a man tell us that no man ought to

hate his brother; we easily grant it to be sin; but yet we make no

conscience to do it. But when God saith, that he which hateth his

brother is a murderer: then are we the more abashed and restrained.

Likewise in this text, for as much as the scorners do but jest at

whoredom; they do also bear themselves in hand, that God ought not

to call them to account for it. And this vice is not of this day or of

yesterday's breeding: we see it hath been in all ages, as Moses

reporteth here. And therefore God nameth the detestablest kinds of

lechery, to the intent that thereupon we should conclude thus, that if

we live not chastely, we shall fall from one evil to another, until we be

fallen into such a bottomless gulf, as shall be horrible to think on.

That is the thing which we have to remember upon this text. But we

ought to make our benefit of this warning, considering the

blockishness that is in us. We think ourselves to be very sharp-witted

and apt to conceive: and yet we understand not anything in the

doctrine of God; we be so dull-headed, that he is fain to chew things

beforehand to us, or else we would not be moved with them. To be

short, we have less wit and reason than young babes have. Let men

commend themselves as much as they lift, and let them glory upon

opinion that they be very able: yet are they so dull-headed, that we

should play the very brute beasts, if our Lord did not chew things

rudely unto us. And what is the cause thereof? Forsooth that we be

forepossessed with our fleshly affections, and none is so deaf as he

that will not hear, as they say. Since we see this, let us bethink

ourselves the better, and when men chew things grossly unto us, let

us not think they do us wrong, as some do, who be so nice, that if a

man use a rough style to them, "Oh," say they, "I understood all this

by a word or twain; by like I am a little babe." To be short, they be

weary if a man bring them not matter of great sharpness: for they

fondly presume in their own imagination, that even at the first dash

they know all that is necessary. But behold, God speaketh here in

another style and language. Why doth he so? He seeth there is need.

So then let us suffer ourselves to be taught according to our capacity;

and seeing we be slowed; if our Lord waken us, let us receive it

meekly, and learn to do ourselves good by it. And so you see what we

have to gather upon all these texts.

Now whereas here is mention made of striking [or smiting] one's

neighbor secretly: it is spoken against all hatred and rancor, and

serveth for a conclusion. A man might demand here how it comes to

pass, that GOD doeth here curse those whose offense is in things

whereof no mention is made in his Law: for I have told you

heretofore, that it is enough for a man to have observed the things

that are contained in the ten commandments; and also that the full

perfection of our life is set down there. But no mention is made there

concerning the blind. And how happeneth it then that God doeth

here denounce vengeance against the thing that is not forbidden in

his Law? Verily herein we see (as it hath been expounded already)

that our Lord in his Law requireth all things that concern charity; as,

that we should succor one another, and that there should be such a

common league among us, as that every man should spend himself

in helping his neighbor. Whatever is contrary to this, is forbidden

and condemned by the law of God. And therefore it is said here now;

Cursed shall he be which smiteth his neighbor secretly. Under this

saying, our Lord hath comprehended all the misuses that we can

offer to our neighbor: insomuch that if we give him but a fillip, it is as

a kind of murdering before him. And we see how the man which

doeth but grind his teeth at his brother, is condemned to hell fire:

and what shall then become of him which shall have lifted up his fist?

Surely, even to stir a man's tongue against his neighbor; is a sin

worthy of grievous punishment. If we do but grunt in way of scorn or

disdain; it is forbidden. How much more then shall we be blamed, if

we go about to outrage them any manner of way? Let us mark

therefore, that here under one particular, God doeth generally

comprehend all outrage, violence, and misdemeanors which we can

use towards our neighbors. And he saith expressly; in secret, or

privately, to the intent we should be still put in mind of that which I

have told you heretofore; namely that in this behalf, the case

standeth not upon the yielding of account unto men. Put the case

that we have offended in breaking all the commandments, and yet

notwithstanding that no man challengest us for it, but rather that

authority itself allow of our doings, and that when we be accused for

it, we be acquitted of it, or that no man dare complain of the

misorders which we have committed: let us put the case it be so: yet

doeth GOD speak otherwise, saying; that if we have done our

neighbor any harm secretly, his blood shall cry out against us for

vengeance, even when we think ourselves escaped.

And we see what is said of Abel: although no man gave information

against Cain, nor any process went out against him; yet did the blood

of him that was murdered, speak. God saith not, "I have heard say,"

but, "the blood of thy brother crieth unto me, against thee." Here

then we see that God threateneth us not with any punishment to be

suffered at man's hand: but rather telleth us that we must walk

before him and in his presence. And although we fear not any earthly

Justice; yet we ought not to forbear to bridle ourselves short, for as

much as he doeth his office, and the vengeance which he hath spoken

of here, must needs be executed upon all such as have escaped by

favour, or cloaked their crimes, yea or offended so cunningly as no

man could come to the knowledge of it. Seeing it is so, let us look that

we enter into our own consciences, and that we have God's Law

written there, so as we have not an eye to men, as who would say, "I

have not been blamed or reproved": but rather consider that our

GOD watcheth over us, and understand the office of his word to be

such as is written in the epistle to the Hebrews; that is to wit, that

when it is preached unto us; then all things must come to trial, and it

must enter in, even to the secretest thoughts of our hearts. Now if

God's word have such power: let us assure ourselves that much more

it hath the office which is attributed unto it. Wherefore let us be

restrained by this means, and when we have served God with our

hearts, let our life be so answerable thereunto, that when we shall

come before our Lord Jesus Christ, we may show that we were truly

minded to serve him, and not to please mortal men.

Now let us fall down before the Majesty of our good God with

acknowledgement of our faults, praying him to vouchsafe to give us

true repentance of them; and moreover to bear with us until he have

rid us quite and clean of all our sins, and of all our spots; and to

make us so to profit by the things which we hear, as we may learn

more and more to renounce ourselves, and to repress our wicked

lusts, until he have clothed us again with the purity of that

righteousness whereunto he calleth us. And so let us all say;

Almighty GOD heavenly father, etc.

On Monday the 9th of March, 1556.

The 152nd Sermon,

which is the fourth upon the twenty-seventh Chapter.

24 Cursed be he which smiteth his neighbour privily: And all the

people shall say, Amen.

25 Cursed be he which taketh gifts to smite the soul of guiltless

blood: And all the people shall say, Amen.

26 Cursed be he which confirmeth not all the words of this law

by doing them: And all the people shall say, Amen.

WE understand by this text that the thing which has been said before

is very true; namely, that God meant to teach the people of old time

that it was not enough for them to discharge themselves before men

or to escape blame and punishment here, but that they must look up

higher and consider that there is a Judgment seat in heaven, before

which we must one day answer and make our account. That is the

place whereon we must think if we will discharge ourselves of our

duty. For we may well beguile men in making a fair countenance, and

again, we may so order our lives that no man may find any fault in us

as touching our outward deeds; and yet in the meantime, if our

hearts be full of wicked lusts, if it grieves us to be held in awe, if we

grate our teeth against God: what obedience is that? Therefore let us

note that whereas in this text it is said: Cursed shall he be which

smiteth his neighbour privily: God condemns not only the faults that

come to knowledge before men but also the crimes that lie hidden.

And therefore if a man have lived in such a way that he cannot be

rebuked of the world but rather is praised and commended, he must

not thereupon fall asleep, but he must examine his heart and

consider well whether there be any lurking hole or back nook there

within. For if the thoughts be evil, although men perceive them not,

yet will God always do the office of a Judge. And if our own hearts

reprove us (as Saint John says), God sees much more clearly.

So then this text serves well to humble us. And indeed, we ought to

remember this other sentence of Saint John where it is said that

whosoever hates his neighbor privately, although he cloak his hatred

so as it be not perceived, or rather make a show of love: that man

fails not to be condemned before God. And so you see in effect what

we have to bear in mind. Let us not busy our heads about men's

reports. Although a man be well reported of here in this world, yet let

him not flatter himself therefore, but let him summon himself before

God and consider whether he be faulty in his heart. Let not men

bring hither their own opinions and fancies; for all such things shall

be refused, they will serve to no purpose. And therefore let us walk

with unsayed heart before God. For we know he regards not the

outward appearance, according as it is said in the first book of

Samuel, but he requires the heart and truth, as is said in the fifth

chapter of Jeremiah. And look what is said here concerning murders

and fightings, the same must we extend to all other crimes. For if

God calls them to account who have done any outrage to their

neighbors, although the same be unknown to the world, think we

that robberies, and treasons, and frauds, and railings, and

slanderings, and such like things shall pass away unspoken of? And

therefore let us learn that we cannot by any means eschew the hand

of God nor escape His vengeance if we foster vices in our hearts

which are not apparent unto men. And that we may the more benefit

ourselves by this doctrine, let every one of us examine himself aright

in his heart when he comes to hear the word of God. For it behooves

us to be reproved inwardly, as Saint Paul speaks thereof in the

fourteenth Chapter of the first Epistle to the Corinthians. Every man,

I say, must search his own thoughts and affections to the very

bottom. Also, it is the peculiar office of God's word to be a sharp

sword and to divide asunder our thoughts from all our affections and

likings, and to enter even into the marrow of the bones, and to leave

nothing undiscovered. Seeing it is so, let us prevent God's judgment

and not tarry till He curse us and ban us for the guiltless blood which

cries out against us; but let every one of us condemn himself as soon

as he has offended, and let him be sorry in his heart and beseech God

of His infinite goodness and mercy to deliver us from the curse which

is denounced against all such as have so misbehaved themselves in

secret and not been convicted thereof before men.

It followeth: "Cursed shall he be who shall have taken gifts to do any

wrong to his neighbor, and especially to smite the soul of innocent

blood." For so does Moses speak word for word. Nevertheless, the

word "soul" means life. And because the blood is the proper seat of

life, therefore it is said the "soul of the innocent blood." Surely,

although a man be faulty, yet it were not lawful to buy and sell his

life. But I have told you already that God has set before us the crimes

that are most detestable, to the intent to waken us the better, because

we are not sufficiently moved when he speaks of common faults. For

those things slip away, and we bear ourselves in hand that it is no

hard matter to get forgiveness of them. Now, for as much as there is

so great slackness in men, therefore in this place God has chosen the

offenses which even of nature we ought to abhor. For if the life of an

innocent person be bought and sold, it is a horrible matter; every

man will say that such wicked conspiracy is not to be suffered. Thus

do we now see the meaning of God. But although this thing be

sufficiently condemned with full mouth, yet do not men cease to put

it too much in use. And for proof hereof, look upon the practices that

are wrought continually to oppress the poor and simple sort. True it

is that they shall not always be in danger to have their throats cut,

but yet for hurting of them, what in their persons and what in their

goods, men are still guilty of murder before God. And as for the

seeking of byways to disappoint the right of the innocent and the

practicing of devices against such as seek to live in peace and

concord, it is too common a thing; and therefore this law is no more

than needed. True it is (as I have said before) that at the first push we

can well enough say that there is no reason why we should continue

in so great and so excessive forwardness; every man will say by and

by, it is against nature; but yet the common use and custom are clean

contrary. And therefore let us mark well the doctrine that is set down

here; namely, that God cannot abide so great a crime unpunished, as

the disappointing of the right, whereby the party that has not

offended should be oppressed against all right and reason. And truly,

God speaks here, as well of judges that have been corrupted to

oppress a poor man, as of those that have sold themselves or have set

themselves to hire to murder, beat, or strike men; as these squaring

ruffians do, which seek to be set at work in beating men or in

quarreling with them: all these kinds of offenders has God utterly

condemned in this text. And under one particular, he comprehends

generally all, as I have said before. And so the thing in effect which

we have to gather is that covetousness must not lead us to hurt any

man at all. We see now that this doctrine extends itself very far. For

what is the cause of the committing of so many cousinages,

oppressions, outrages, and injuries but only the seeking of self-

profit? I would fain please a man that is in authority because that to

my seeming he is able to requite me again; and hereupon I, for his

sake, do fall to oppressing one and to tormenting another. And

afterward, that is not enough; unless I use other manner of dealings,

so as the matter grows to be endless and out of all measure. So much

the more, therefore, does it stand us in hand to mark well this

doctrine where it is said: "Cursed shall he be who takes reward to do

men wrong."

And hereunto answers that which is said in the fifteenth Psalm:

namely, that if we will be God's household folk and dwell in His

Church, we must beware of taking rewards to hurt the guiltless. If

God banishes all such out of His kingdom and from the company of

the faithful, as have gone about to misbehave themselves after that

fashion by setting themselves to sale and hire through their

covetousness, what remains for them but utter cursedness? For when

God once disclaims us and acknowledges us no longer for any of His,

needs must we be accursed. Wherein lies all our happiness? It is said

in the Psalm, "Right happy be those folk whose God is the

everlasting." The way then for us to be happy is to be taken of God

into His flock; and if He cast us out, needs must all mischief light

upon our heads. Since it is so, let us learn so much the more to

restrain ourselves, and let every one of us be contented with that

which he has, and let us not seek to advance ourselves by unlawful

means; lest the profit which we have gripped to ourselves become as

cudgels or rather as stabs with a dagger to the poor, whom we shall

have wounded by raking so to ourselves by hook or by crook.

Therefore, let us learn to have both our hearts and our hands clean

from all annoyance and misdealing if we will be blessed of God and

taken to be of the number of the faithful. Thus, you see, in effect,

what this sentence importeth.

Now for a conclusion, it is said: "Cursed shall he be who confirms not

the words of this law by performing them." Here we see yet better the

thing which has been declared heretofore: namely, that GOD meant

to authorize his whole Law in general, without excepting any one

point of it, notwithstanding that he have set down but some

particular examples thereof. The point then whereunto the solemnity

redounds which God caused to be made upon Mount Ebal, and

likewise over against it on Mount Gerizim, is that the people should

know that this Law is the Rule of all perfection, and that God who is

the author thereof is not to be dallied with; but rather that it is to be

received with all reverence, yea, and that every man ought to protest

with his mouth that it is good reason that GOD should be obeyed;

and that all the transgressors of his will should condemn themselves

without making any reply in their own excuse; and willingly

acknowledge themselves worthy of death and of all mischief unless

they submit themselves obediently to the serving of God. For this

cause, therefore, it is said: "Cursed shall he be who confirms not the

words of this Law." He speaks not here of some one commandment

or twain, or of some part of them, but of the whole Law and of every

part and parcel thereof, without any exception. And indeed, we ought

to bethink us how Saint James says that he who has forbidden to

steal has also forbidden to commit adultery; and that he who has

forbidden murder has also forbidden false witnessing. We must not

then rend God's Justice in pieces. After whatever sort soever we

offend, surely we violate GOD'S Law and despise his majesty. But he

will be acknowledged in his Law throughout in all points, and not in

part, as I have told you before. Seeing it is so, let us mark that God

has knit his commandments together to show us that it is not for

man to put them asunder, as we see many do, who will needs indent

with GOD to abstain from some one sin and bear themselves in hand

that they are discharged when they can say, "Well, yet have I not

offended in all points; indeed, I am blameworthy for such a sin, but

as for in all the rest, I have obeyed God." The thief will boast that he

is no whoremonger; the murderer will say he is no swearer; the

whorehunter will likewise have his excuse, that he overshoots not

himself in other things, as that he is not cruel or such like. But what?

As I said before, God will not have his law to be cantered after that

fashion into pieces and gobbets; it is a righteousness which consists

of ten commandments knit together in one bond. God, therefore,

must be hearkened to, both in the first word and in the last, and as

well in the fourth as in the second. Seeing it is so, let us remember

how it is said here that God will have us to confirm the words that

are contained in his Law, so as it is not enough for a man to have

discharged himself of some piece; God will not content himself with

that, neither will he take such service for payment, but he will have

men to give themselves wholly unto him. And with what condition?

Lord, seeing that thy will is contained in thy Law, let our life be

conformable thereto. For it belongs not to us to part them asunder;

we have no such liberty. Also (as I have declared before), it is too

gross a folly to think that we can bear God in hand that we have a

good will to honor him, and in the meantime despise him in one

thing or another.

And it is said here, "To confirm the words by performing them." Here

Moses shows after what sort we accept the doctrine which is

delivered to us in the name of GOD. It is not in laying our ear to it, or

in confessing with our mouth that it is true and rightful; that is not

enough. For all is but hypocrisy if our life be repugnant thereunto;

and it will fall our according to this saying of Saint Paul, that whereas

we confess with our mouths that we believe in GOD, we deny him in

our life. Wherefore let us mark well that the true trial of our faith and

obedience is to have our life answerable thereunto, and to show by

our doings that we have not been taught in vain. That is the thing

which we have to mark upon this speech where Moses says that we

must confirm the words of this Law by performing them; yea verily,

by performing them, not by only protesting that they be good and

rightful (for that were but a small matter), but by straining ourselves

to serve God, by applying our whole endeavor that way, and by

fashioning all our works according to his will. That is the good

confirmation: that is the way for us to protest that God is righteous

and that he has given us a good, sure, and infallible rule, such as we

ought to observe. Now we see in effect the contents of this sentence;

whereby we must understand that God has not enjoined us a

piecemeal obedience but will have us to receive his law to the

uttermost in all points without exception. We see likewise that it is

not enough for us to say that GOD has not commanded anything

which is not righteous but that we also must show an accord and

consent thereunto in our life by framing it after all his

commandments.

Moreover, it behooves us now to see in what state we should be if this

Curse should take place upon us. Certainly, all men are here

denounced accursed. And this curse imports as much as if it were

said that all are damned, all are lost, all are forlorn. Take the most

righteous persons that ever were in the world, and by this sentence,

they deserve to be cast away. There is neither Abraham, nor any of

the patriarchs, nor David, nor all the Prophets, that can be exempted

from this condemnation. God, by his Prophet, avouches Job, Daniel,

and Samuel for the most righteous, and for such as were in manner

blameless; yet must even they also be wrapped in this same curse.

And as for David, he confesses it with his own mouth, saying: "Lord,

enter not into account with thy Servant, for no man living shall be

justified in thy sight." There David speaks not of the common people

only; but he puts himself also in the number. True it is that in other

places he declares sufficiently that it was his whole seeking to serve

God, and that his desire tended that way; yet notwithstanding he

acknowledged that he came far short of discharging himself or of

having such perfection as was requisite. If he yielded himself guilty

as well as other men, what shall we do now? But here is a dreadful

sentence, and such a one as ought to make the hairs stand stiff upon

our heads: "Cursed shall he be which performs not all the words of

this law." And who is he that speaks this? It is God. Then is it such a

definitive sentence as admits no appeal from it. For he will have all

men to confess it to be so; yea, he will have every man to confess it

with his own mouth. And what remains then for us to do? Where is

the hope of salvation? Hereby we see that if we had but the ten

commandments of the law, we should utterly be undone and perish,

and that it behooves us to have recourse to his mercy, which outgoes

his justice, as says Saint James. God's goodness then must take place

towards us, to deliver us from the confusion wherein all of us should

have been if the said sentence should stand, and that there should be

no grace to outgo it. And truly Saint Paul in the third to the Galatians

proves by this text that we cannot become righteous by our works,

but that it behooves us to be made righteous by faith only; that is to

say, by the mere grace of God, because we are condemned everyone if

God enters into account with us. For why? "Cursed shall he be which

performs not all the words of the law." If a man replies, "Yea, but if a

man does perform them, why should he not become righteous

thereby? And why should he not be paid his hire at God's hand

according to his deserts?" Saint Paul presupposes that there was

never yet any man found, nor any can possibly be found, which

performs all the words of the law and all that ever God commands.

Indeed, it has been a common saying, That GOD'S Law is not

impossible. And at this day when the Papists reason against us, they

think it an invincible argument to prove their freewill. "Why should

GOD have commanded us to love him with all our heart if we be not

able to do it? It were too repugnant that GOD should exact more of

men than they are able to do: nay, in so doing, he should be unjust

and cruel." After that manner do the Papists reason. But Saint Paul,

on the contrary part, says, "Cursed shall he be which performs not all

the Commandments." And he presupposes (as I said before) that no

man performs them, and that it is impossible to find any such man.

Whereupon he infers his conclusion, "Then is all mankind undone if

they enter into examination of works so as men must be punished

according to their deservings: GOD must needs cast them off and

utterly damn them." And so we have an excellent lesson in this text.

For it is as much as if GOD struck down all the Children of Adam

with one blow of a beetle, yea and thundered down upon them to

fling them into such a dungeon of confusion, as they might perceive

that in themselves they are all damned and perished. But we tarry

not there. For when God has once humbled us, he gives us the fit

means of deliverance from the condemnation, as shall be showed

more plainly hereafter. But ere we proceed so far, let us consider how

the Papists deceive themselves. They see well enough that no man

performs the law of God; and although they forge the fantastical

arguments which I spoke of, saying that God commands not

anything which is not in the power of men to do, yet are they

convicted even by their own experience that all men are sinners, that

all men have done amiss (as the holy scripture also tells us), that

there is not any man living upon the earth (as Solomon says) which

sins not, and that all men have need of the grace of God. The Papists

then, although they well see this, yet do they wrangle still, saying that

that is before we be regenerated again by God's spirit. Nevertheless,

if they be pressed, they must needs confess in the second place, that

even the holiest folks are still imperfect, and that there is some frailty

in them. And though they would not confess it, yet does the holy

scripture show it, and every man feels it in himself. Now then,

wherefore do the Papists so greatly maintain the righteousness of

works, and bear themselves in hand that we deserve well to be

recompensed, and that we purchase or earn the kingdom of heaven?

How comes it to pass that they be so brutish and so beastly? It is

because they imagine that although we perform not the law, yet

nevertheless we fail not to merit or deserve; and this they term a

righteousness in part. They say that all men do amiss indeed; that is

true: and that in that respect they be faulty before God, and through

rigor do well deserve to be condemned. Nevertheless, that when they

have the righteousness in part, that is to say, when they do partly

obey the law: that doing of theirs is worthy to be accepted and to be

put into the account and reckoning. And that is the thing wherein

they glory so much. After that manner then there are deservings in

men, though they perform not the whole law. That is for one point.

Again, they have another devilish imagination; which is, that when

they have done amiss, they can make amends unto GOD by their own

satisfactions, and can ransom themselves, so as they shall go scot-

free, at leastwise in their own seeming. They will well confess in one

word, we be endangered; but yet does it not follow that we have no

means to shift it off, and to make GOD to accept in exchange,

whatever we bring unto him. Hereupon have they founded all their

good devotions as they term them, as Pilgrimages, Masses, and Year-

minds, with all their free will devotions, as their fastings and diverse

other things; in so much that even their Shrift is put among their

works of satisfaction. Again the prattling of some Paternosters, the

babbling before a Puppet, the chanting of some Mass, the setting up

of some Tapers, and such other things, are all of them such

recompenses as GOD cannot find any fault at all with them, howbeit,

because they see themselves overcharged with those things: they

forge a sort of petty inventions, wherewith to play with GOD. And

therefore they have devised venial sins; in so much that if a man be

tempted to wicked desires, yet he shall not have offended God, until

he be willing and perfectly consenting to the performance thereof. If

a man be tempted in himself, if a man be moved to do evil; all this is

no deadly sin, say the Papists; it is but venial sin, and one sprinkle of

holy water is enough to wash it clean away. But contrariwise, we

know how it is said; "O Israel, what is it that thy GOD requires of

thee; but that thou should love him with all thy heart?" Here you see

how the righteousness of the Law is, that a man love GOD with all his

heart. But he that hath offended is accursed. And all of us offend;

and are not all of us then in danger of death? There is not that man

upon whom GOD pronounces not this curse. Now when men have

thought evil, so as they have been provoked to do naughtily: it is no

sin (say the Papists), they be righteous still for all that. See how the

Papists do fully mock God, in that they think that by some fond

ceremony, or by a Mea culpa, they be discharged of their sins, and

make account of them as of a thing of nothing. These are the starting

holes which they have to mock God withal as a young babe; and that

is a dreadful thing. But yet is it put in use in all their schools.

Nevertheless, we must not go to work after that fashion; but we must

rather bethink us how the Apostle says; "That it is a dreadful thing to

fall into the hands of the living God." Therefore we must not in this

case break the bonds and yoke which he has laid upon our necks: we

must not play the wild beasts: we must not think to beguile him by

some fair show in making countenance to serve him, having in the

mean while no good will to serve him indeed. For in the end he will

show that his vengeance shall light upon all such as have lived like

hypocrites and double-hearted dissemblers before him. What is to be

done then? We must frankly refuse this gloss of righteousness in

part, which the Papists have forged: for it is a device of Satan's, and

even they themselves will well confess, that we cannot merit by any

inward worthiness which is in our works. They say that all the

worthiness of our works comes only of this, that God is acquainted

with us; insomuch that when men have done all that is possible, yet

will there ever be some fault to be found in their works, when they

come before GOD. Not that all Papists are of that mind, there is not

past one of a thousand that thinks so: but there is yet a far finer and

subtler doctrine of Popery; which is, that works are not worthy of

themselves, but because of the promise of the Law. But what manner

a one is this promise? Let us come to that point. Behold, GOD offers

himself to all men, and says that whosoever performs the Law shall

be blessed; and contrariwise that they shall be cursed which step

away from it. Thus you see that the perfect righteousness is the

performing of the law. But as I have told you already, no man

performs it; and therefore God is quit of his promise towards us.

Seeing that we on our side fail in our condition; he for his part owes

us nothing. After the same manner also speaks Saint Paul thereof,

saying; "If righteousness depends upon the works of the law, then is

the promise to no purpose." Saint Paul in that place touches the

matter to the quick. For why? Who performs the Law of God, that he

can say, I have attained unto perfect righteousness in my works?

There is no such man to be found. Then is there no more certainty in

the promises says he: & so consequently we be all damned, if we will

needs ground ourselves upon our works. After that manner speaks he

thereof, as well to the Romans as to the Galatians. And so let us

mark, that God denounces us to be all condemned by this sentence,

where he says, "Cursed shall he be which performs not all the things

that are contained in the book of my Law." As for the pelting trash

which the Papists call satisfactions, they are but mockeries. For GOD

will be served with obedience. Moreover the releasing of our sins is

freely bestowed, as the holy Scripture shows. And as for all the

Satisfactions (as they term them) which men have forged; they serve

to no purpose, neither does GOD accept any of them. When we fall to

breeding of our own likings in our own brains, he refuses every whit

of it. Therefore let us hold us to the grace of our Lord Jesus Christ,

knowing that we be washed and cleansed by his blood: and it is the

only remedy that GOD sets forth unto us.

Thus we have two things to mark: the one is, that if we should be

judged by the Law of God, there needed no more but this foresaid

sentence to damn us all, yea even the holiest Saints that ever were in

the world. For no man has satisfied GOD'S Law; and therefore are we

all condemned. For if the holy fathers which had an Angelicall

holiness in this world, were notwithstanding faulty before GOD:

what shall become of us? Let us now make comparison between us

and them. How far off are we from the holiness of Abraham, the

pureness of David, the soundness of Job, and the perfectness of

Daniel? When these may be condemned, what shall we be? And

therefore let us learn to shrink in our horns, and let every of us keep

his mouth shut, as says Saint Paul when he brings us to the

righteousness of faith, and to the mercy of God. The thing then which

we have to bear in mind is that God has bereft us of all righteousness,

to the intent to rid us of all presumption and pride, and that we

should no more pretend to come to account with him, to bind him

unto us, but that we should willingly condemn ourselves. Let that

serve for one point. Now hereupon we have to consider the remedy

which God has left: which is that yet nevertheless we be righteous by

means of our Lord Jesus Christ. For he has delivered us from the

curse which was due unto us: and for that cause was he hanged upon

a tree, as says Saint Paul. We have seen heretofore in the one and

twenty-first chapter, that as many as were hanged upon a tree were

all accursed. Now when GOD made that Law, knew he not what he

had ordained afore concerning his own only son, who was to be

hanged on a tree? Surely it was an unchangeable decree, made even

before the creation of the world. Seeing it is so; we be redeemed from

the curse by our Lord Jesus Christ; and we must now match this

sentence with the other which we have seen in the one and twenty-

first Chapter. Whereas it is said here, "Cursed shall he be which

performs not all these sayings:" you see well that for want of

performing them, we be confounded and of right as good as damned.

But yet herewithal, we must also embrace our Lord Jesus Christ, who

was cursed for our sakes. And if that this Curse be not in vain, then

must we now be needs set free. What a thing were it, that the Son of

God should be cursed without cause; and yet no fruit redound

thereof to us? That he which is the fountain of all blessedness, should

be accursed; and yet we not know wherefore, but that it should be

unprofitable? Now then seeing that the curse which Jesus Christ

suffered in his own person, is not vain and to no purpose: let us know

that by the same means we be delivered before GOD. And so you see

how we ought to make those two texts to agree.

Furthermore, we know also that he became subject to the Law, to the

intent to perform all manner of obedience to the full, as it were in our

person. And the righteousness which he has gotten in himself, is at

this day allowed unto us, as if every of us had discharged ourselves

towards God. The way then for us to be delivered from our

cursedness, is this: After we have been ashamed and as it were

plunged in despair; we may take heart again to us to be assured of

our salvation, and offer ourselves before the Majesty of our God, with

assured trust that he will accept us for his children, and also like well

of us: and moreover that seeing our Lord Jesus Christ has fulfilled

the Law, and not failed in any one point or jot thereof: now we be

clothed again with his righteousness, and the same is allowed unto us

as our own. And therefore let us go boldly before God, and call upon

him as our father: yea verily, so we put not our pureness in our own

works, nor imagine that God owes us anything, nor pretend to bring

any desert or merit of our own: but that being utterly empty, we call

upon God to vouchsafe, not only to fill up that which wanteth in

ourselves in part, by the means of our Lord Jesus Christ: but to give

us the righteousness whereof we be utterly destitute and unprovided.

And let us mark further, that when we be once so received into favor;

then shall our works also be accepted. The way then for us to serve

God to his liking, is that being justified by faith, that is to say, that

having obtained forgiveness of our sins, yea and having obtained it

because that daily yea and all the time of our life we have need

thereof: and also having recourse to God's atonement with us of his

own free goodness by means of the death, passion, and sacrifice of

our Lord Jesus Christ offered up unto him: we having so done, be

then also desirous to serve God; for then shall we do well, and then

will he accept the service which we yield unto him; whereas without

that, we can have no faith in Jesus Christ. But when we endeavor to

serve God; although there be somewhat amiss, and our affections

turn us now one way now another: yet does not our God cease to

allow our life. And why? Because our sins are not imputed unto us.

True it is that in very rigor, this saying, "Cursed shall he be which

performs not all these words," will stand in force: but behold, Jesus

Christ is our borrow, and pays for us out of hand, delivering us from

our cursedness, and making satisfaction to God his father. For we

know that his death and passion are accepted for the price and

ransom of our salvation, that by that means we should be reconciled

unto God. You see then how that on the one side it behooves us to

feel our own cursedness, that we may be afraid of God's judgments:

and that on the other side we must take courage, not doubting but

that seeing our Lord Jesus Christ answers for us, we shall be received

for his sake, and God will accept us together with our works,

notwithstanding that they be not so exquisite as they should be, but

have some blots and blemishes in them, so as they deserve to be

condemned and utterly rejected. To be short, the faithful being

justified by the grace of God, have therewithal this benefit and

privilege, that God accepts their works, and charges them not with

this curse which they have deserved. After that manner then ought

we to put this text in practice.

But I have told you that on the one side we must mourn and be afraid

at the sight of our cursedness before God: and that on the other side

we must trust in the grace which Jesus Christ offers us. For if we

should soothe ourselves because God forgives us our sins; what a

dealing were that? We should still enter into the said parting of

stakes which men ween to make when they think to discharge

themselves towards God in part. Now then, it behooves us to be sorry

for all our sins: and if we perceive any vice in us, we must not suffer

it to reign. True it is that we come short, I say not in some one part

only, but in all. There is not any one point of the law, wherein we fail

not. As for him that thinks himself clear from covetousness, and to

be a despiser of worldly goods: surely he has yet some other affection

in his heart, which holds him back in the world. He that is chaste and

honest of his body, has yet some vanities that will carry him away.

He that fosters not any hatred or rancor in his heart, is not so utterly

clear from all wicked affection, that he lives so perfectly as he ought

to do. To be short, we shall be found guilty, not in one or two points

only, but in all: so as there is not any part or piece of the law, wherein

God might not condemn us. And therefore (as I said) seeing we

perceive such imperfection in us, we must not stand in our own

conceits, but mourn before God: and having mourned, we must

endeavor to give ourselves over unto him, praying him to increase in

us the power and grace of his holy spirit, that we may so manfully

fight against our sins, as we may subdue them, overcome them, and

get the upper hand of them, to triumph over them once when we be

quite and clean rid of them. Thus you see how we ought to proceed in

that behalf.

And this ought to make the faithful to rejoice, that although they

perceive their own imperfections, yet must they not therefore cease

to embrace God's promises with gladness, assuring themselves that

they shall not be disappointed of them. And why? Because they have

the enjoying of all good things in our Lord Jesus Christ, by whom

and by whose means the curse that was due to them is done away.

You see then how that on the one side it behooves the faithful to be

utterly cast down: and again that on the other side they be lifted up

again in our Lord Jesus Christ, forasmuch as they know that look

what they have not in themselves, they shall find it, if they seek it

there, whither God sends them. And therefore let us not beguile

ourselves any more with the fantasies of Satan which reign in the

Popedom, of being desirous to offer our own merits unto God, and to

indent with him as though we had performed his law: assuring

ourselves that on our part, all the covenants which are made in the

law, are utterly vain; and that all the promises which import any

condition of well-doing and of holy conversation, should be

unavailable towards us, and never come to effect; unless we resorted

to this free promise, "Whosoever believes that Jesus Christ died for

our sins, and that God by his power has raised him again to make us

righteous, believing the same in his heart and confessing it with his

mouth; shall be saved." And thereunto also does S. Paul bring us

back in the tenth Chapter to the Romans, which is the very

exposition that will give us the understanding of this place. The

righteousness of the law shows us that we be all accursed, and that

there is not any manner of way to save us, so long as we stay there.

What are we to do then, that we may have access unto God? Let us

with our hearts believe unto righteousness, and with our mouths

confess unto salvation: that we put our whole trust in him which has

acquitted us towards God his father; and let us embrace the

righteous obedience which he has yielded unto God, and likewise his

sustaining of the curse which was due unto us, to the intent to set us

free from it.

Now let us fall down before the majesty of our good God with

acknowledgment of our sins, praying him to make us feel them better

than we have done, that we may be more and more touched with the

true repentance which mortifies all our fleshly affections: and to

draw us from the delights of this world, and to lift us up into a true

desire of giving ourselves wholly to his law, so as we may daily profit

thereby, knowing that the true perfection of all faithful folk, is to

know how far they be off from perfection; to the end that all mouths

may be stopped, and none acknowledged for righteous but only God;

and that when Christ's righteousness once shines upon us, we shall

not be bereft thereof, assuring ourselves that therein lies all our

perfection. That it may please him to grant this grace, not only to us,

but also to all people and nations of the earth, etc.

On Tuesday, the 10th of March, 1556.

The 154th Sermon,

which is the first upon the twenty-eighth Chapter.

1 IF thou obey the voice of the Lord thy God, in keeping and

doing all his commandments which I command thee this day,

then will the Lord thy God make thee head over all the nations

of the earth.

2 And all these blessings shall come upon thee, and enclose thee

round about, if thou obey the voice of the Lord thy God.

WE have seen heretofore, how God hath covenanted with his people,

of purpose to bind them: that everyone should know his duty, and be

the better disposed to do the same. Now he speaketh as a Judge

having all authority. It skills not whether folks do plead guilty or no,

when they have done amiss: for God gives here his determinate

sentence, though they consent not thereunto. Neither does the case

concern altogether the condemning of those that offend the law; but

he begins with another matter, to wit, with right amiable promises:

thereby to allure and to win men's hearts unto him. Thus therefore

does he say: If ye hearken unto my voice to obey my commandments,

and be careful to keep them: you shall be blessed all manner of ways,

and you shall be environed through my favor, with all manner of

welfare and prosperity. I have already told you that GOD shows great

goodness towards men when he goes about by such means to win

them: for it were sufficient for him to say, This is your duty: and all

creatures should tremble at his speaking. Therefore when he adds

any promises, he forbeareth part of his right, and therein humbles

himself, that we should be the more inclined and better disposed to

serve him. If we had done all that we can, yea and more than we are

able: is GOD bound to recompense us? Surely no. We must always

resort to that which our Lord Jesus alleges in Saint Luke, namely:

That if a man have a bond servant, and he sends him to labor in the

field all the day long, when the servant comes home at night; will he

say: Well, now must I do my turn; you shall sit down at the Table,

and I will prepare your supper, and give you your meat and drink,

because you have labored for me, and my course is now come to

serve you? Will the Master say so? No truly. But when the servant is

come home, the Master will say unto him, Cover the table, dress my

supper, and give me drink. Even so says Jesus Christ, When you have

done all that is possible for you to do: think not in yourselves that

God my father owes you anything at all, or that he is beholden to

you: but proceed on still, and acknowledge, that all that ever you can

do is but duty towards him. And indeed, seeing that God has made

us, what is he that can do too much for the service of him? We see

then that God might say plainly: Thus it pleases me, and this is my

will, follow you that way. And therefore whereas he tells us that we

shall be blessed and not lose our labor, but have reward for our

serving of him: It is not to be doubted, but that in so doing, he

forbears some part of his right. In the meantime, we may see that he

plays the good and kind-hearted Father to win his Children. For

although a father knows well that his children are bound to obey him

to the uttermost; and that he for his part, is not any way bound to

them: yet will he not refuse to say: Lo, I love you, and I desire but

your own welfare: do but so as I may have liking of you, and I will not

forsake you. A father will be liberal of promise, saying: Go to, you

know that all that ever I have is for you: for whom else do I travail?

And to what other end? And if I see you take good ways, I will use

you accordingly. Thus does the father that humbles himself in his

authority. And wherefore? Because he would that his children should

serve him of free good will, rather than be compelled thereunto by

rigorous extremity. Let us mark therefore, that all the promises

contained in holy Scripture, be as it were so many testimonies of the

fatherly love of our GOD; showing himself to have a care of our

health and welfare, in that he vouchsafes thus to apply and fashion

himself unto us. By means whereof the Law of GOD becomes the

more amiable unto us; for as much as we see that in keeping of the

same we be not disappointed of a good reward, yea far greater than

we can wish. For under this word Blessing, is comprehended all

manner of prosperity.

Moreover, when God does make us prosper in this world, it is for

none other purpose but to give us a taste of his love towards us.

However, this is not the chief point whereupon he would have us to

stay: but he leads us ever further: Insomuch that when we feel his

goodness in this present life, and that he has care of us, and that he

reaches forth his hand to provide for us all things that are necessary:

we ought thereupon to conclude much more strongly, that when he

has taken us out of this present world, he will then pour upon us the

Riches of his goodness, in other manner of sort than we be now able

to comprehend. Indeed, we have in this life some small show thereof,

but the abundant accomplishment of the same shall be in the

kingdom of heaven. Thus you see what we have to consider, in that

our GOD delivers forth his promises to train us the better to serve

him of free goodwill.

Nevertheless, however the world goes, let us mark that all the

promises which God makes us upon condition stand us in no stead

(as it was told you yesterday) if we stay there. For why? Truly, God is

faithful: and his speaking is not to deceive us: but yet let us look to

ourselves. What is he that so discharges himself of his duty, that he

may hope to be blessed of God? It is not said: You shall be blessed in

keeping part of my law: but it is said in the text: If you hear my voice,

and be diligent in keeping all my commandments, and fulfill them

all: then I will bless you. Now that men endeavor themselves in all

that is possible to keep the law of God, I speak not of their own

power or natural motion. For so far off are they which be not

regenerate by the Holy Ghost, from attaining to serve God, that they

can know not so much as to conceive a good thought. What is the

inclination of man, but a striving against God, and all his

righteousness? So long as men follow the leading of their own spirit,

they do nothing else but fight against God, as utter rebels to his

whole will. To be short, we be not apt (as Saint Paul says) so much as

to think to do well. To think is a very small thing: and yet Saint Paul

cuts us off from that power, and shows that we be so corrupted and

frowardly bent, that in all things we draw contrary to that which God

commands us. Insomuch that even when God has reformed us by his

holy spirit, and changed our malice and rebellion, whereunto we be

wholly inclined: yet it cannot be said that we proceed to the obeying

of him in all perfection: for there is always some infirmity to let us:

so that instead of running we do but halt, and trail our legs after us:

instead of going right forward, we reel from one side to another: and

it happens often to us, to trip and to stumble, as every man may well

find in himself. How then can we hope to be blessed of our GOD,

being so far wide from keeping of his law? That is the cause why I

said, that all the promises which be upon condition are utterly

unavailable, and shall never come to their effect, if God should rest

upon that point. Indeed this matter was expounded yesterday, and

this place was expressly alleged by Saint Paul, where it is said, that if

salvation come by works, and the inheritance proceed of the law:

then shall there be no performance of the promises. For we do fail on

our part, and therefore the covenant is void, that God has made with

us: yet may it not hereby be concluded that God mocks us, in setting

down these promises: as the Papists do at the first dash, starting out

of their bounds, and playing the madmen. For when it is said, that all

the promises contained in holy scriptures, be not effectual, otherwise

than by means of the forgiveness of our sins through the free

goodness of God, and that we are justified by faith only: What (say

they?) Seeing it is said, I will bless you, so you serve me and honor

me, it seems that God uses but hypocrisy, and makes a dalliance with

men. To what purpose (says he so?) Thus do the Papists accuse GOD

of falsehood, and blaspheme him, if they be not able to deserve the

promises which he has made them. For otherwise [they think] it is

but a mockery, to make men believe that he would bless them. But let

us beware of such madness, and let us rather understand to what end

God has given his promises unto men: and we shall see that it is not

in vain. I said heretofore, that God has showed his great goodness, in

humbling himself so lovingly unto us. We pertain wholly to him, we

are altogether his, and yet would he not simply command; but

command with promises, and gentleness to win us. If a man do

thereupon reply and say, What does it profit us? Truly it profits us

nothing at all, if we stay there: but we must go further. When we hear

the promises that God has offered unto us, and see that all his

seeking is to win us through love, and that he means not to enforce

us through necessity, it condemns us of unthankfulness, if we bend

not ourselves wholly towards him. But we cannot do it. Wherefore?

Are we then excused? No. For it is our own naughtiness that does let

us. Every man shall condemn himself, says Saint James, because

there is nothing that provokes us to evil, but the concupiscence of our

own flesh. Seeing then that the fault is in us, we must make no more

allegations, and here you see we be confounded before God. Thus

then have we cause to be twice the more lowly.

First of all, for that we are so lewd, that God's goodness moves us not

to come near him, and to put ourselves under his leading: And

secondly for that we search not out the bottom of the sin that is in us,

after this manner: Alas, seeing I have every day so innumerable

thoughts, so many desires and motions, such store of affections,

which serve altogether to turn me away from that good whereunto

God does call me: by reason whereof I cease not to offend God in all

things, so as nothing can be drawn from me, but utter evil, all

offense, and all iniquity: alas in what taking am I? Men, when they

see this, must needs feel themselves double confounded. And when

they have well examined themselves, [they must needs be driven to

think thus,] Well, God has laid before me all the means that I can

wish, for to attain salvation, if I were not altogether corrupt and

perverse. And now cannot I plead ignorance, seeing that the law is

given unto me, and the way showed me, how I ought to govern me

and how to lead my life. And to the end that I should be the more

willing thereunto; my God trains me to it by gentleness, promising

that I shall be rewarded for serving him. Is it so? What is then to be

done? I must not in this case make any further protestation, nor

stand pleading any more against GOD: for I am too much too blame

already. Now when men find themselves thus condemned, then are

they forced to seek their salvation out of themselves, and to resort to

this second remedy; Alas Lord, if the case were so that I should

obtain salvation by serving of thee, thou hast given me thy law, and

also joined therewith thy promises; howbeit these things avail me

nothing: I must therefore forsake myself, acknowledging that I am

quite shut out of all hope of life, unless I find some other better help.

See here I say, how we are led to our Lord Jesus Christ, and made to

embrace the grace which is offered unto us in him that by obtaining

forgiveness of our sins, we may be sure to be blessed of God. When

we have once gotten that favor, that God is at one with us by means

of our Lord Jesus Christ; then does he accept our imperfect works, as

though we had accomplished all the law. Although the good which

the faithful do, be not worthy to be received of God: yet does he

accept it in good worth. And wherefore? For he of his own goodness

wipes away all the faults that are in them. So then, when we labor to

do well, notwithstanding that it lies not in our power to attain to

perfection, because of the overmuch frailty of our nature: yet will

God receive our service as acceptable, as though he had nothing to

say against it: and so are we made partakers of the blessings that are

here mentioned. As how? We have not fulfilled all: It is true: but yet

God passes it in his accounts, as if all were performed, forasmuch as

we are made clean by the blood of Jesus Christ. And like as we be

cleansed, so be our works also, and when they come before God, he

accepts them, as though they were thoroughly good, righteous and

perfect. Here therefore we perceive that the promises are not given in

vain, but that they have their effect in the faithful: not at the first

dash, but when we come thereunto by degrees, and circumstances,

for then we shall feel the effect and force of them. As concerning the

misbelievers, the promises stand them in no stead; but to make them

the more inexcusable before God in the last day. For what shall they

be able to plead, seeing that God has so familiarly offered himself

unto them, requiring nothing but to have the fruition of their whole

life: that they might obey him: and yet they continue hardhearted?

See you not how they are double confounded? And therefore the

promises and threatenings of the law, be always good and righteous,

neither shall they be unprofitable, if a man can skill to take them as it

were meet they should. But this shall be better perceived by the

discourse which I shall make thereof particularly. Now let us proceed

to expound the words that Moses does use. If thou wilt hear the voice

of the Lord thy God, and be careful to fulfill all the commandments

which I command thee this day: all these blessings shall come upon

thee and compass thee round about. As touching the first point,

Moses shows that which we saw before, namely, that the beginning

to live well, is to hearken unto God. For men must not have the rule

over themselves, saying, I will govern myself after mine own liking:

we must not take such liberty: For he that takes too much upon

himself, shall at the last be rejected of GOD, for not yielding him this

obedience, which is the foundation whereon we ought to build. Let us

mark therefore, that all they which follow their own foolish devotions

(as they call them,) are disliked of God. For this text of the Prophet

Isaiah must take place. Who has required these things at your

hands? Let us acknowledge therefore, that it is an inestimable benefit

when God shows us his will, and that the state of the Papists is

accursed. For when they intend to do well, they know not which way

to turn them, but every one follows his own fancy with, I hope it will

be well, for my meaning is good: and again common custom allows

it, and our holy mother the Church does command it: but in the

mean while the law of God remains forgotten. Whereby we may learn

that there is nothing but confusion in the life of man, in which is

nought else but a mingling without order, until they be taught of

God, as we shall see hereafter. This is the way, walk in it. It is said

that we must be careful. This word was set down once before by

Moses, and not without cause is it here again repeated. For we are

warned by it, that unless men be very heedful in obeying God, and

enforce themselves thereunto, and set their whole study thereon in

good earnest, they shall never attain to keep the law. And we

ourselves see what weakness there is in us, yea even albeit that God

does govern us, and although we be reformed by his holy Spirit. For

as for the unfaithful, they are so carried away and so furious in their

willful stubbornness, that a man would think they should run mad

against God. Yea and although that we be governed by the holy

Ghost; yet are we so frail as is pity to see. God requires a great

perfection, when he wills us to love him with all our heart, to eschew

all the vanities of this world, and all our fleshly lusts; and (to be

short,) to forsake ourselves, and to be altogether changed. This is a

matter over high and difficult. Now let us consider what Satan does

devise and practice to turn us away from the service of God: how

many sorts of temptations are there? They are infinite. Again, how

sore are the assaults that Satan prepares against us? When we have

considered of all this; we may well conclude, that it is not without

cause, that God says, that we must be careful, that every one of us

must strengthen himself, and gather all our forces together; and not

think to set forth negligently to the service of our God. For when we

suppose to march one step forward, we shall go an hundred

backward, if we be not very stout and courageous, holding ourselves

in awe and restraining ourselves, & gathering our wits to us in such

sort, as we bend our minds wholly thereunto, and even as you would

say) labor for breath in traveling about it.

And moreover, seeing we are so laden with ambushes on every side,

and should be soon surprised so as we should fall into the snares of

Satan ere we were aware: let us take heed and be watchful. That is

the thing whereof we are warned. And would God we could well carry

away this lesson. For then, whereas we now apply all our power, and

all our endeavors to things not only frivolous, but altogether hurtful,

tending to none other end but to deceive us to our destruction: every

of us would be vigilant to walk in the obedience of GOD, and to give

himself wholly thereunto. And seeing that we are warned thereof,

there is no excuse. Will we then obey our God, and show that our

affection is so bent without dissembling? Let every one of us incline

to that which is given him in commandment: namely to be careful,

vigilant, and attentive.

Now he adds: To keep all the commandments which I set before thee

this day, or which I ordain for thee. Although Moses be the speaker

hereof: yet takes he the authority and power to command, and to

subdue men not to anything of his own forging, as who should say, it

ought therefore to be received without gainsaying: but to God,

because GOD speaks by his mouth, and for that he himself does

faithfully deliver the doctrine that was to him committed. Therefore

speaks he in such a high style, insomuch as he says, that they should

keep his ordinances. It lies not in the power of a mortal man to bind

folks' consciences. And yet is that the thing which wholly corrupted

the Church; in that men have usurped the office of God in making

laws and statutes, for spiritual government of men's souls. And that

is a point of high treason to Godward. For the creature usurps to

himself the thing which appertains to GOD only, whom the Prophet

Isaiah terms the lawgiver,* and in likewise Saint James,* to the end

that we should learn to hearken unto him, and wholly to depend

upon his word. Let us mark well then, that it is not lawful for men to

enjoin laws unto men's souls. But whereas Moses says, I ordain unto

thee, he presupposes that he preferred not anything of his own, nor

forged any law of his own brain, or added anything to that which God

had committed unto him: but forasmuch as he did his office

faithfully, he might well say, I ordain for thee. As when we set forth

the pure word of God, the same very word is a sovereign

commandment. Now it is not meant hereby, that we should usurp

any dominion or sovereignty over men's souls. But that in doing

service to GOD, we may command in his name and in his person.

Thus we see here what the meaning of Moses was. And indeed, does

it lie in us to promise men life everlasting? or to denounce unto them

the vengeance of God? And yet we do it nevertheless. Yea verily,

howbeit no further forth than the word of God is put into our mouth,

and that we have the testimony of him, being his witness bearers and

his heralds: his witnesses (I mean) to assure the faithful of the grace

and salvation which is promised unto them; and his heralds to

pronounce and to publish his sentence against all the unbelieving

sort and rebels. Therefore to be short, God meant to show forth the

majesty of his word, when he appointed Moses to speak in that

manner. And it was to the end that we should receive the word of

God with so much the more lowliness and reverence when it is

preached unto us: not respecting the person, as who would say, he is

but a man that speaketh, he is like unto us, and as we are, so is he:

but as though we thought thus with ourselves, It is God that speaketh

by the mouth of this man: therefore let us tremble at his presence, let

us stoop, and receive that which he saith: and seeing he calleth us

before him, let it serve to bring us to such obedience, that we may do

him homage: thereby to show that we embrace that which

proceedeth from his majesty. This is the sum of that which we have

to keep in memory touching this text.

Now here might a question be moved, why it is said: When you have

kept all my commandments: For it is impossible for us to fulfill the

law, so long as we stand clothed with this mortal flesh. As I said

before, we shall ever be full of vices and imperfections. It seems then,

that it is to no purpose for God to require such a fulfilling of the law,

seeing it is impossible. But here we must remember what has been

spoken of before: To wit, that God in his law respects not our might,

power, or ability, but our duty, & after what manner our life ought to

be governed. And the same ought to suffice us, inasmuch as we say

that a man shall never attain to the perfect obedience of God, but

that we are ever far from the end of our way: the cause whereof, is

our corrupt nature, being so infected through original sin, that when

we think on God, we are troubled with many evil fantasies: & when

we have any good motion, we are by & by plucked back from it, & we

need not any other thing to draw us to the clean contrary. But now by

the way, Page 946

does the impossibility of doing it, discharge us of our service which

we are bound to do unto God? No. For the evil comes from ourselves.

It is no marvel then, that God in his law should have no regard to

man's ability or unability, but rather to the duty which we owe him,

or that he should require the right that belongs unto him: for who is

he that can deny it him? He must not change his nature. If we be

froward, what has he to do to meddle with our stains & filthiness?

But he sets forth such a righteousness, as we are not able to reply

against. And in his law he sets not down such a righteousness as is in

himself, he has not respect to his own righteousness, but unto the

righteousness that ought to be in his creatures, namely, such as is in

his Angels. If we had continued in our integrity, and not been

perverted and corrupted through sin, then should we have been able

to have discharged all that God requires of us in his law. That is

certain. Now then we see how it is not without cause that God will

have us to keep his whole law. And yet we are not able to perform it.

It is true: but the default proceeds of the sin which dwells in us, as I

have showed heretofore.

Now herewithal we have to mark, that seeing God promises nothing,

but unto them that have obeyed all the law, it were too doltish folly to

suppose that we can merit or deserve by doing this thing or that

thing: we must first of all have kept all the law, which is impossible.

And whereas the Papists prate of their merits, enabling themselves to

purchase the kingdom of heaven; they think that when they have

done any good to their own seeming, God is bound to them, Oh (say

they) I have been devoutly at Mass. It is certain that they provoke the

wrath of God by so doing: for we know that it is a devilish

abomination. Again, I have served such a Saint my Patron (say they),

I have built such a Chapel: and they bear themselves in hand that in

so doing they earn heaven. Truly all these things are but a spiting of

God: they are devilish superstitions, whereby the service of God is

quite defaced. But put the case that the Papists did well in their

dallying so with such pelting stuff: were God ever the more bound

unto them for it? It would behoove them to consider first before what

notary that evidence did pass. For it is not for us to bridle him, or to

tie him to the stake, or to subdue him to our fantasies. It must

proceed of his own good will. Now then, what says he? When you

shall have kept all my commandments, then shall these blessings

come upon you. Let every of us look how he has kept the

commandments of God. Let the Papists brag as much as they list, can

they say that they have accomplished the hundredth part of them? If

they have kept one of God's commandments, they have offended him

in a hundred sins for it: and if there be but one fault committed,

though it be never so little a one, they are faulty in all, according as S.

James says: he that fails in any one only point, is a breaker of the

whole law. Seeing then that they are offenders, they are deprived and

banished from all the blessings that God has set forth, yea even that

concern but this present transitory life: much less therefore are they

able to win the kingdom of heaven (as they imagine) being not able

to deserve one morsel of bread to put into their mouth. Thus are they

shut out of all. And why? For God has not promised anything but

unto them that keep all his whole law. How shall we do then? We

must hear God speak after another fashion: to wit: we must harken

unto him speaking of the free promises which he offers unto us in

our Lord Jesus Christ. God in the holy scripture uses a double

speech: And when I speak of double speech, I mean not that he

doubles on his part, or that he is contrary to himself, or the one

saying of his is repugnant to another: for God keeps always at one

stay, and (as I have said afore) he changes not: all the speeches that

proceed from him do very well agree together, without any

contradiction. Nevertheless, as touching his law, there he has spoken

as a Judge & not as a father. In his law he speaks as a Judge, saying:

He that lives as he ought, shall not be deceived, he shall not lose his

labor: for when you have done me service, I will cause you to

prosper. After such manner does God speak in the person of a Judge.

And when we have received this word, behold we are confounded,

howsoever the case stands. And wherefore? For that instead of ability

to obtain the grace that is offered unto us, we cease not to kindle

God's wrath against us; and therefore we are all damned. What is to

be done then? God comes now speaking as a father, and says: Well

then, I am contented to forbear this rigor of mine, which I might

execute upon you by my law; howbeit that the same is not over great:

for I have applied myself so far unto you, as to promise that which is

not your due: I have been willing as it were to entice you by amiable

means: but I have won nothing thereby, because of your

frowardness. What remedy then? I come now to tell you, that if you

will believe in my Son, I will release you of all your debts. If you will

receive him for your Shepherd, that he may guide you quietly, you

shall perceive that I desire not to win you otherwise than by gentle &

friendly dealing, as if I should say, Come unto me, and I will forgive

you all your sins, and accept you into favor. And albeit that you are

miserable creatures, deserving utter damnation: yet will I quite

forget and bury all your offenses: when I have so done, I promise to

beget you anew, by my holy spirit: and this grace shall be given unto

you by means of mine only son, if you labor to come unto him. And

thereupon although you are driven to strive against many

temptations, and that at the first encounter you have not full victory

over them, but that you are encompassed with many spots and vices

still: yet will I not lay any of all these things to your charge; I forgive

you your sins: and the good that you do, shall be acceptable to me

through my favor, although it deserves it not. Lo here the second

order of speech that God uses unto us in the holy Scripture.

Let us mark therefore, that when we hear the voice of our GOD, and

know what we owe unto him, and have heard the promises that he

has made us in his law: we must needs rest there confounded and

condemned, forasmuch as none of all those things can avail us by

reason of our unthankfulness whereupon we must have our refuge to

the free mercy which is offered unto us in our Lord Jesus Christ &

hearken unto God when he speaks unto us, which thing he does both

in the Law, in the Prophets, and in the Gospel, saying, I of mine own

mere goodness am become your Saviour: and you must seek your

salvation from somewhere else, than in yourselves. For the redeemer

which God promised, was ever had in mind, that men might rest

them upon him. And for that cause were the sacrifices ordained in

the time of the law. For although Christ was not yet uttered openly to

the world: yet did the Jews understand that all the hope of their

salvation depended upon their reconciliation to God by means of the

sacrifice that was to be offered. They brought brute beasts to the

Temple: was that to cleanse the uncleanness of their souls? No: for

what can corrupt blood do, what shall stinking grease do, can those

things purge the soul of her iniquity? No truly. But under those

figures the Jews saw how they should be delivered from the curse of

God, and admitted into his favour, and that all their life should be

acceptable unto him. And now have we a more sure testimony

thereof in the Gospel, for there we see the thing itself fully

accomplished unto us: namely that although we have not kept the

commandments of God, yet Jesus Christ has kept them. And

wherefore was it? Because he was subject to it? No. But he became

subject to the law: yea, but that was for our sakes. So then let us have

our recourse unto our Lord Jesus Christ, and let us hear God

speaking in such a phrase, whereby he does not only say, these be the

things that I command you, and if you do them then you shall

prosper and be blessed; but also where he says, Behold I am your

father, come unto me, but come in the name of my only Son, whom I

have appointed to be your mediator: and acknowledge that there is

naught else in you but corruption: and trust not in your own power,

nor in your own free will: but casting away all foolish fantasies of

vain presumption, come with lowliness to seek the grace of my spirit:

and then you shall be sure that I will always uphold you by my

goodness, and from day to day confirm you in my fear, and make you

to walk in my ways, so as I will not lay to your charge the faults of

your works, they shall not hinder my blessing toward you: not that

you should not confess your transgressions, and always acknowledge

before me that you are faulty; but that your sins shall not be laid to

your charge, although there be occasion why that they should be

called to reckoning, and to be repented by me. Lo there the second

voice of God, to which we must hearken, if we desire to become

partakers of the blessings that be here contained. But by the way we

have to note for a conclusion, that although the faithful be exempted

from the curse of God, and that he will not deal rigorously with them,

but rather uphold them and make them to enjoy the blessings which

he has promised in his law, as though they had fully accomplished

the same: yet cease they not to suffer many stripes of his rods, and

our Lord chastises them continually, exercising some after one

manner, and some after another, so that all are smitten. And all the

chastisements which God sends us, be curses every one of them, I

mean as to outward appearance. If we be sick, if we be hungry or

thirsty, if we be tormented in this present world, if we be troubled

and persecuted: all these are the curses of God. Our enemies scoff at

us, we be in reproach, in poverty, in vexation, and in many

anguishes: one is troubled in his house by his wife, another by his

children, and another by his neighbour: finally, the faithful be many

ways deprived of the blessings of God. It is sure so. Howbeit this lets

not but that we be evermore blessed of him, by reason that we have a

continual taste of his goodness, to allure us unto him. Let us

therefore note well, that when he cuts off his blessings, and gives

them not as we do wish, the same is for our profit: because he sees

we have need of some quickening up to make us to come unto him.

And forasmuch as every of us do fall asleep in our sins: God is fain to

waken us, and to make us feel, that so soon as we withdraw us from

his service, he will in likewise absent himself from us, and that his

grace shall be taken away from us, and we stand dispossessed of the

same: howbeit never so utterly, but that the blessing of God shall

always surmount, so as we may joy therein, acknowledging him to be

merciful, and waiting upon his fatherly goodness, more amply to be

showed when he shall take us hence again to himself. Thus ye see

how we may possess and enjoy the blessings of God, which are set

forth for us in his law, insomuch that although our Lord does

interlace the same with many afflictions, and many corrections, as

though he had cursed us: his so doing is but to provoke us day by day

to repentance, and to keep us from falling asleep in this present

world: as we well know that our delights make us drunken and

unmindful of God, except he constrain us by pricking and spurring

us forward. Thus ye see how the things which at the first sight

seemed contraries, agree very well. And in that respect does Moses

say that these blessings shall light upon us, and encompass us round

about, as if he had said that we shall always be sure of God's favour,

yea even so sure of it that it shall never fail us, if we serve him. For

the word Encompass, or to light upon us, does import that the grace

of God is not fleeting, as though it fell at all adventure, and as though

we could not catch it soon enough. No (saith he) You shall be

encompassed therewith. And therefore let us assure ourselves of the

goodness of our God, and that it shall never fail us, so that we for our

part do come unto him. But let us note well, that we can never come

there, unless he draw us unto him. And that forasmuch as we be

subject to so many infirmities and vices, he by his bearing with us,

showeth us that we must have our recourse to his free goodness, for

the forgiveness of our sins by the reconciliation that he has made in

our Lord Jesus Christ: and that we in straining ourselves to do well,

shall perceive that the goodness of God ceases not to be free unto us,

without owing us anything at all.

Now let us fall down before the Majesty of our good God, with

acknowledgment of our sins, praying him to make us feel them better

than we have done, that being beaten down, yea and as it were

drowned in despair, we may be drawn to the faith in our Lord Jesus

Christ; and knowing that we are altogether empty and naked of all

goodness, let us beseech him to renew us by his holy spirit, even till

we be fully changed, and that we may be more and more increased in

his graces, so that we may have testimony that GOD regards us, and

is near unto us, yea and dwells in us: and that we may be so

confirmed in his adoption, that we may always wait for the heavenly

inheritance, and not be weary in this world to walk in his obedience:

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 Wednesday the 11th of March, 1556.

The 154th Sermon

which is the second upon the twenty-eighth Chapter

2 And they shall come upon thee, &c.

3 Thou shalt be blessed in the Town, and blessed in the field.

4 The fruit of thy womb shall be blessed, and the fruit of thy

ground, and the fruit of thy Cattle, and the increase of thy kine,

and of the flocks of thy Sheep.

5 Thy basket shall be blessed, and thy store.

6 Thou shalt be blessed at thy coming in, and blessed at thy

going forth.

7 The Lord will make thine enemies to fall before thee, which do

rise up against thee: if they come forth against thee one way,

they shall flee before thee seven ways.

8 The Lord will command his blessing to be with thee in thy

Cellars, and in all that thou puttest thy hand unto: and he will

bless thee in the Land which the Lord thy God gives thee.

It is to be marvelled that men cannot be persuaded that they shall

prosper by well-doing. But it proceeds of unbelief, because they do

not acknowledge their life to be in the power and direction of GOD,

and that it is his peculiar office to govern us. For if we were well

assured that all creatures are in the hand of God, and also that he has

care of us: it is certain that every one of us would rest upon him,

waiting to receive all goodness from him, which is the thing that

should encourage us to serve him, and to direct ourselves after his

will. But although every man seeks and desires his own ease, yet we

understand not that GOD is he from whom we must look for it. We

can say it well enough: but the thing itself shows that we cannot

judge nor conceive it to be so. Every man would be rich by lewd

practices: every man sets his felicity in offending God. We must

needs therefore be without sense and reason, seeing that this article,

wherein we should be resolved, cannot be imprinted in our minds, to

wit, that all welfare proceeds from the hand of GOD, and that there is

no means to prosper, but by giving over ourselves unto him, and

unto his service. Yet notwithstanding, GOD has always left this

engraven in the hearts of men, that the wretchedness and miseries

whereunto we be subject, do proceed of the corruption of mankind,

insomuch that the very Pagans have had the same opinion common

amongst them. It is certain that they were not taught concerning the

fall of Adam; they understood not how all mankind was accursed; for

the devil through his wiliness, had put that out of knowledge. Yet

notwithstanding, it was understood among them, and written, and

these things were common unto them, namely that all the sicknesses

and wretchedness that men endure, all the famines, and plagues, and

such like things, proceeded of this, that men will needs rob GOD of

more wisdom than is belonging unto them. They knew not that this

came from the tree of the knowledge of good and evil: they wist

nothing of that.

Nevertheless, God has not permitted that knowledge so wholly to be

buried, but that it remained amongst the Heathen, and Infidels, so as

they understood, that because man would have usurped unto himself

more knowledge than was lawful for him, that now all things are

confounded in this world, and the life of man has become miserable,

and so subdued to so many adversities as is horrible. Now, this is

sufficient to make us altogether unexcusable: but yet will God have

us, (us I mean whom God has chosen to be of his household) to be

more familiarly taught. This does God speak as it were mouth to

mouth: and look what the Infidels had but by imagination, the same

does he tell and testify unto us: I say, he tells it us, that we might

know it familiarly: and he testifies it unto us, that we should be

thereof assured. That is the cause why he says that he would make all

manner of felicity to reign upon us, so we would hearken to his voice.

Whereby he shows, that if it were not long of ourselves, he were

ready and forward to entreat us as a father does his children: and

that he delights not to vex us with multitudes of evils, but that he

means rather to make us feel his goodness in all respects. Let us

therefore be advised to walk in the obedience of our God, if we mean

that he should pour upon us the treasures of his grace, in such wise

as all our life may be blessed. Nevertheless, it is certain that God

oftentimes afflicts his people for other causes than their sins: as we

see it happened to Job, which is a notable mirror for us. We see the

like in the holy Patriarchs, who although they did endeavor and

travail to serve God, yet were they in as great troubles and griefs as

could be. The same is yet more manifest in the New Testament. For

seeing that God has revealed more fully, what is the perfect

happiness of men: It behooves the faithful to be exercised under

many adversities in this transitory life. But let us mark first of all,

that if God does not punish the sins of the faithful, he does it to

preserve them, as the Physician that waits not always till the sickness

do appear, but if he perceive any likelihood that a man is in danger,

he will prevent it. God then, in not punishing the sins that be

presently committed by his children, does use chastisements towards

them, as preservative medicines. It may every day fall out, that a man

has not offended against God in some particular sins. But what? If he

were always in prosperity, he would forget himself: God therefore

does cure such diseases by withdrawing his blessings: he will not

suffer the fat to blind men's eyes, or to hinder our coming unto him,

lest it should stay us too long in this world: he will not suffer us to be

so entangled in our delights, as to fall altogether asleep in the same.

There is yet a second point, to wit: that when God forbears to punish

us for our sins, it is not that he has not always just cause so to do if

he listed. Let the perfectest folk in the world be chosen out, and yet if

GOD would deal with them by rigor, he should lay many hard knocks

upon their pates. But truly we think it not so: for we are not so sharp-

sighted, as to know the faults which God does mark. But yet must we

assure ourselves, that GOD utters his patience and goodness in that

he spares men, and punishes them not, I mean, the most righteous

that can be found. As for example, when David was cruelly

persecuted of Saul and of all his enemies; when Abraham was stung

and vexed so many ways; likewise when Isaac and Jacob, and all the

Prophets were afflicted by the wicked and by the despisers of God,

even to the very death: and finally when the Apostles and all the

faithful [were cruelly dealt with,] it was not for their sins. No verily.

But had it pleased God to have called them to account, he might have

punished them a hundred times more, and they should have had no

cause to have accused him of cruelty. He spared them, and in so

doing he did them the honor to suffer for his name: or rather he tried

their obedience, killed their carnal affections, and drew them nearer

unto himself. As for example, whereas it pleased God to make Job a

mirror of patience, yet nevertheless he made him acquainted with his

own frailty: but howsoever it were, yet was it his intent to make him

to serve for an example to us all. We perceive then that God has other

meanings in afflicting his people, than only to punish their sins;

nevertheless he ceases not to uphold them, even by his own mere

grace. And yet must we on our side resort back to this point, that the

origin of all the miseries that we suffer in this present world, does

proceed of sin. And why so? For were not this corruption in our

nature, which God condemns, and of which also we be convicted: we

should enjoy here a blessed life: all this whole world should be unto

us an earthly Paradise. For we must not think that Adam was cooped

up in a little corner for himself alone, but that all the whole earth was

blessed of God, and that we should have felt the same to the end of

the world. But where is the earthly paradise now? It is nowhere at all:

For in very deed, the earth is accursed. It was the sentence that God

pronounced upon Adam & upon all his offspring.* And therefore we

must understand, that all the miseries whereunto we be subject in

this present world, do grow from this root, that we continue not in

the perfection, wherein Adam was created. And that God reforms us,

when we have done amiss, or rather beholds the vices whereof he

intends to purge us by fit medicines, and tarries not till we have

offended him and provoked his vengeance, but prevents us and

ministers the remedy in such season as he knows best. And in very

deed, when he afflicts us for some other consideration, than for our

sins; the same is a great honor, and a special preeminence unto us:

and we have cause to praise him in that he vouchsafes to mark us,

and to make his adoption apparent in us by making us to suffer for

the Testimony of his truth, and to receive wrongful persecution at

men's hands, under any color or occasion, whatsoever it be.

Moreover let us mark, that it is not in vain that God promises that

they who serve him shall lead a happy life even in this world. Not

that they shall be exempted from all adversity, for that is impossible,

yea and also against our salvation. But he will so dispose our life as

we shall perceive that he meant not to feed us with a vain hope, when

he said that he will cause all them to prosper that harken unto his

voice. But by the way we must remember, that the blessings which

are here contained, serve not to show what the sovereign felicity of

men is: but to give us a taste of the heavenly life, to the end we

should seek for the celestial inheritance which is promised us, there

to set our rest. This must be laid forth more particularly, or else it

will be dark. It is true, that there is difference between us and the

fathers that lived under the Law: For God did there entreat them as

little children: and it was meet so to be. For they had not yet our

Lord Jesus, who has now set open the gates of heaven to bring us

into the life and glory of heaven. Indeed they had as good part

therein as we, but they were fain to walk in shadows and figures to

understand it; therefore they had need of some aide, whereof we at

this time have no need at all; neither may we think our state to be

therefore the worse; as many do complain at this day, because that

God does not dandle them, and that they are not (as seems to

themselves) so much at their ease as the old fathers were: surely they

deceive themselves in this comparison. For if any one of us should

reckon up what he suffered all the days of his life, and therewithal

look upon the state either of Abraham or of David: doubtless he shall

find himself to be in better case than were the holy fathers: For they

(as says the Apostle) did but see the things afar off, which we behold

before our eyes. God promised to be their Savior, he had chosen

them, to be, as it were, of his household; But where was he in the

mean while that was promised to be the redeemer? Where was the

doctrine that is made so manifest unto us in the Gospel concerning

the resurrection? They knew the same a far off: but now it is declared

unto us in the Gospel, in such manner, as we may indeed say, as our

Lord Jesus Christ gave us also to understand, That blessed be the

ears which hear the things that are told us concerning him, and the

eyes that see the things which we see: for the holy kings and Prophets

have longed for the same, and could not obtain it. We therefore have

a much more excellent state, than they had who lived under the law.

This is the difference whereof I speak, which had need to be supplied

by God, for the imperfection that was in the doctrine concerning the

revealing of the heavenly life, which the fathers knew but by outward

tokens, albeit that they were dear unto God. Now that Jesus Christ is

come down hither, and has showed us how we ought to follow him,

by suffering many afflictions, as it is told us, and that we must be

fashioned after his image in bearing poverty and reproach, and all

such like things; and to be short, that our life must be as a kind of

death: forasmuch as we know all this, and the infinite power of God

is uttered in his raising up Jesus Christ from death, and in his

exalting of him to the glory of heaven; should not we thereupon take

good courage? And ought it not to be a sweetening to all the

afflictions that we can suffer? Have not we cause to rejoice in the

midst of our sorrows? Let us note then that if the old fathers were

more blessed of God than we are, as touching this present life, we

ought not to wonder at it at all. For the reason thereof is apparent.

But howsoever the world goes, yet is this saying of Saint Paul always

verified, That the fear of God has the promises not only of the life to

come, but of this present life also. Let us walk therefore in the

obedience of God, and then shall we be assured that he will show

himself a father unto us, yea even in the maintenance of our bodies,

at leastwise so far forth as concerns the keeping and preserving of us

in peace, the delivering of us from all evils, and the succoring of us in

all our necessities. God (I say) will make us to feel his blessing in all

these things, so that we walk in his fear.

Yet notwithstanding we must return to this point, that God, in

making us to taste of his favor here, means not that we should be so

glutted therewith, that we should forget the everlasting rest

whereunto he invites us. And so all the benefits of God which belong

unto this transitory life, must serve us for ladders to mount upward,

and not for cushions to fall asleep upon in this world. When God

gives a man wherewith to live, endowing him with health, and

suffering him not to be vexed of his enemies; what else should such a

man do but be drawn by the grace of God, to endeavor to serve him

so much the more, and not misbehave himself in this world; but go

on forward, using that which is given him, as though he used it not at

all, so as nothing stops him from keeping on his way still unto God?

But we do all things clean contrary, and therefore we ought to be

more wakeful. When we hear the promises that are here contained,

let us not think that the meaning of God was to pamper the old

people in their transitory pleasures: but rather that the same should

be a mean, to draw them up on high as he means nowadays toward

us: For all the good that we receive of him, has this end and intent,

that our minds should always be raised up to the heavenly life. Does

God give us bread to eat? Therein he shows himself to be our father.

Yea, but yet for all that we, being his children, cease not to be as

wanderers in this world, having always one foot lifted up, and we

have here no rest. Therefore let us have an eye to the inheritance of

the kingdom of heaven, and let the bread which we eat to nourish us,

be a mean to direct us thither. After the same manner is it with all

other things. Now let us come to that which is here contained in the

text of Moses, and then in the end we shall the better understand

what has been said. Moses says here, That God will bless his people

both in the town and in the field, he will bless them in the seed of

their body: he will bless them in their cattle, he will bless them in the

fruit of their land, he will bless them in their baskets and in their

stores and in their granaries, he will bless them in giving them

victory against their enemies. We know that the happiness of this

present life, that is to say, such happiness as may be in this world, is

for men to have wherewith to maintain themselves quietly, and to be

preserved from their enemies. Here God sets down both the one, and

the other: For touching the one he says, Thou shalt be blessed as well

in the town as also in the field: and shalt be blessed in the fruit of thy

womb, and in the fruit of thy land, and in the fruit of thy cattle. It is

certain that the chief blessing which we can desire of God, is in our

own persons: that he provide us of such things as are requisite for

this transitory life. And that is the cause why he begins at our

persons, and then comes to our children, and from thence descends

to our cattle, to the fruit of the earth, and to all provisions. It seems

here at the first show that God meant to pamper his people, as

though he would set them up in a sty, and there cram their bellies, as

it were to lay them asleep at their ease, and to be short, that they

should be here as in a Paradise. But I have told you heretofore, that it

behooved God to bestow his benefits more largely upon the fathers

that lived under the Law, because they could not otherwise be drawn

unto him, seeing that the promises of the Eternal life, were yet

obscure unto them. Howbeit we have to note herewithal, that when

God speaks after this manner, he means not only to give men hope

that they shall be blessed in all respects; but also to admonish us,

that nothing lets us from enjoying a sovereign and perfect felicity in

this world, whilst we wait for the life of heaven, but only that we be

wrapped in vices and corruptions. And so did God thereby mean to

train the faithful, that they should think thus with themselves: Let us

serve God, and we shall want no manner of thing: And if we be

vexed, and have not all our desires, if the earth does not yield such

fruitfulness as may content us, or if our cattle prosper not as we

would; let us understand that this comes to pass, because we be

wretched creatures, and cannot abide the blessing of God so perfect

as it might be amongst us, by means whereof he is fain to withdraw

his hand, and to give us but a portion of his blessings, because that if

we should have so much, as he could find in his heart to bestow upon

us, it should glut us, and in the end we should be choked therewith.

This is the cause then why God does here so greatly magnify his

blessings; it is done, not for that men have ever been blessed in all

manner of respects, without feeling of any evil to vex them: this (I

say) never happened. And wherefore then does God promise it? As

we have said afore, it is to make us understand, that whenever our

life is not so blessed as we covet, we should consider that God knows

us to be unable to receive the fullness of his benefits, and therefore is

fain to distribute them unto us by piecemeals, after the manner of

sick folks or little children, which for want of discretion, are fain to

be governed by others. But we be less advised than the infants, or

sick folks: for we would devour the blessings that God does send, if

he held us not in order, for our lusts are miserably corrupted. God

bestows his blessings upon us sufficiently: but we like sick folks do

refuse good meat, and fall to foul feeding, which cannot but hurt us:

thus are we carried away by our wicked affections, and are never able

to direct the use of God's benefits, nor to govern them as behooves;

for we would infect and defile all, if he provided not for it

beforehand. Let us mark therefore that God does here warn us to call

our sins to remembrance, and to bewail them as often as we enjoy

not such fullness of his blessings, as is here mentioned: Nevertheless

he would have us to hope, that by serving of him we shall prosper,

and have enough for our contentment.

And indeed, we see how all the faithful have in that behalf behaved

themselves. It is sure (as we have said) that David was divers ways in

perplexity and afflicted: no man more: but did he in all that while

murmur against God? No. True it is that he uttered his griefs and

passions: but that was with all meekness: and yet in the meantime he

omitted not to say, that the anger of God lasted but a little while, and

that when he afflicts his people, he has done in the turning of a hand:

but his goodness lasts long and continues unto life. As how? If we

look into the whole life of David, what shall we find the rein? Behold,

in his infancy he was brought up as a Shepherd's son of the country,

and God says that he took him from the flocks, as he was among his

cattle. When he came to the court of Saul, it is certain that, beyond

all hope and opinion of the world, he was advanced to be the king's

son-in-law: but it had been better for him to have continued still a

shepherd in the field, than to have been in such travail and misery,

so long time as we perceive he was: they sought his death by all

means, and his life did not only hang as it were by a thread, but he

was also held in reproach. In so much that they counted him the

most wicked caitiff in the world, a Traitor to his Prince, a disloyal

man to his King. You see then that David was as it were, abominable

to every body. And when God had set him at peace [that way] then

was he vexed with foreign war, insomuch as he had no sooner done

with one people, but he was fain to turn him about to another; and to

make up the measure, his own natural son chased him out of his

kingdom, meaning no less than to cut his throat: and we see what

other conspiracies he suffered, as the conspiracy of Shimei. Yet did

David always confess without feigning, that all the chastisements,

miseries, and afflictions that God sent him, were nothing unto him,

and that they lasted but the turning of a hand, or for a minute of an

hour, whereas his blessings endured forever. For why? David had not

in him such unthankfulness as we have. We embrace God's gracious

dealings and make no account of them: of every little harm we make

a great mountain: when God chastises us, we shrink away our

shoulders, making great complaints and outcries. But let us learn to

esteem better of God's goodness towards us, in such wise as we be

not found unthankful for his grace. This is the cause (say I) why we

conceive not the value of the blessings that are contained here: For

why? If God sends us any vexation, we shut our hearts against it,

insomuch that there is none of us who frets not against him. And

though we murmur not in speech, yet fail we not to have some

bitterness lurking in our hearts: there needs but one affliction in all

our life, to put the grace of God quite out of cast with us. And when

he has done us all the good that can be devised, yet does it ever run

in our remembrance, we saying: yea but I have sustained such a

harm: and our mind is never off, of it.

Thus are God's benefits unsavory to us, so as we pass them over or let

them slip. Contrariwise therefore, when our Lord afflicts us, let us

receive the comforts that he gives us to moderate our heaviness: and

then shall we continue to walk on our way. And albeit we be fain to

endure many things, and that by reason of our frailty and feebleness,

we be not able to overcome the temptations at the first blow: yet

notwithstanding through the grace of God we may get the upper

hand. And when we be so oppressed with our miseries, then will we

esteem of God's grace in such sort that even in the midst of darkness

we shall perceive what light God gives us, so as we shall always feel

him to be our father. Now when we find this, to wit, that God is our

father; it is out of doubt that he will sufficiently bless us, so far forth

as is fit for our salvation. Thus you see what we have to do and to

practice if we will rightly understand, that GOD has not said in vain,

that he will bless his people, So they harken to his voice.

Moreover, we are warned hereby, not to seek anything that we

desire, but at the hand of GOD. And this also is another very

profitable admonition. For we see how men do err when they desire

to be at their ease. It is the natural inclination of all men to covet to

be this and that, but in that while, what course hold we? No doubt,

but we turn our backs on God and kick against him. He that means to

be rich, uses ruin and cruelty, deceits and wicked practices: he that

desires to attain to credit and authority, practices treason, indirect

wiles, and other sleights. To be short, Ambition rules him altogether:

and finally, he that would compass any other lusts of his, cannot but

provoke the anger of God. See at what point we be. And thus does

our faithlessness discover itself every way, as I have spoken here

before. Therefore have we need to be mindful of this lesson, to wit,

that if we will prosper, yea even in this present life, there is none

other mean for it, but to put ourselves under God's guiding, who has

all goods in his power to bestow on whom it pleases him: hoping also

that he will not be niggardly in distributing his gracious gifts unto us,

at leastwise, so we hearken unto his voice. For (as I said even now,)

seeing that we be his children, can we think that he takes pleasure to

vex us? Moreover, he diminishes not; be he never so liberal towards

us, yet he fears not that he shall have aught the less, or that he shall

feel any want. For he is a fountain that can never be drawn dry.

Let us therefore be persuaded, that our life shall always be accursed,

unless we return to this point where to Moses leads us, namely, to

hearken to the voice of our God, to be thereby moved, and

continually confirmed, that he has care of our salvation, yea not only

of the eternal salvation of our souls, but also to maintain us in the

state of this earthly life, to make us to taste presently of his love and

goodness, in such sort as may content and suffice us, waiting till we

may have our fill thereof, and behold the thing face to face which we

be fain as now to look upon as it were through a glass and in the

dark. That is one thing more which we have to remember upon this

text, where it is said that we shall be blessed, if we hearken to the

voice of the Lord our God.

And this is to be applied to all the parts of our life: as for example

when a man would prosper in his own person, so as he is desirous to

employ himself in the service of God, and to obtain some grace, to

the end he may not be unprofitable here, but that GOD may be

honoured by him: let him bethink himself thus, Lord I am thine,

dispose thou of me, behold here I am ready to obey thee: for that is

the point whereat we must begin, if we desire that GOD should take

us to his guiding, and dispose of us to serve him, in such wise as his

blessing may appear and lighten upon us, and upon our persons. So

is it concerning every man's household.

When a man is desirous to live in peace and concord with his wife, or

to have children in whom to rejoice; let him understand that all this

is in the hand of God, and that it lies not in our own power nor skill

to order our household after our hearts desire. For they that think to

compass it by their own power, deceive themselves very much, and

commit sacrilege in robbing God of the honor that he hath reserved

to himself. It is said that the fruit of the womb is a special gift of God,

and so is every thing else that pertains to household. According

whereunto it is said to be but vanity for a man to build unless God

builds also with him. They therefore that will possess a quiet state for

themselves and their children, let them turn unto God, and commit

themselves wholly unto him and to his guiding: knowing that there is

none other mean, to attain to the same, but by his blessing: so is it

also, as concerning cattle, food, and all other things. For we see here

was nothing forgotten. And God meant to make us to perceive his

infinite goodness, in that he declares that he will deal with our

smallest business, which one of our own equals would be loath to

meddle with. If we have a friend, we would be very loath, yea, and

ashamed to use his help, unless it were in a matter of some

importance. But see here, God goes into our sheepfolds and into the

stalls of our Kine and Oxen, and he goes into our fields: yea he has

care of all things else. For as much then as we see him abase himself

so far, ought not we to be ravished to honor him and to magnify his

bounty?

Moreover let us conclude, that whereas God says, that he will bless

us in the fruit of the earth, that he will bless us in the fruit of our

cattle: it is a most sure argument that he will not forget the principal.

These things be contemptible and of small reputation, and many

times mortal men do despise them; and yet we see that God

notwithstanding takes care of them. Seeing that it is so, will he forget

our souls, the which he has created after his own image, the which

also he has so dearly redeemed with the sacred blood of his son?

Surely no. First of all therefore let us acknowledge God's favor

towards us, in abasing himself so far as to direct and to govern

everything that belongs to our life and sustenance; and from thence

let us mount up higher, and understand that he will not fail us in the

things that surpass this present life: but rather that in the chief

things that belong to our life, yea even in this world, God will stretch

forth his hand to furnish us always with all things that are needful.

There is the second point: which is; that we shall be upheld against

our enemies. We have said, that the first point is, that God provides

for us, so as we want not anything that is requisite for the passing of

our life in this world. But if our Granaries were never so full, our

Cellars never so thoroughly furnished, and our purse never so well

stuffed, so as we want no manner of thing: yet if in the meantime our

enemies be able to scratch out our eyes, and we be as people set out

to the spoil, so as we be daily assaulted, and have no defense; what

boots us our great abundance? Therefore it was God's will, shortly to

show here, that his blessings should extend themselves so far and

wide in all cases and all respects, that nothing should be missing to

such as do him honor and service. But let us mark, that God has not

exempted us quite from our enemies, neither did he exempt the

people of old time. For why? It is impossible for us to live in this

world without some vexation at other men's hands. True it is that as

much as in us lies we ought to procure peace, for our part. But

forasmuch as the devil is Prince of this world, he will not leave God's

children in rest. And he has supporters enough to serve his turn: for

all the despisers of God, all the wicked, and all the hypocrites that be

in this world, the number of whom is in manner infinite, are Satan's

darts, swords, and arrows.

Seeing then that we must dwell amongst the contemners of God, and

amongst the wicked; let us make our reckoning that we shall be

troubled, and have enemies, let us endeavor to appease them so

much as we can, and let us give them none occasion of hatred: but

yet in the meantime let us not be unprovided, howsoever the matter

stands. Thus much concerning that one point. For God has not said,

"I will utterly root out your enemies, so as you shall have the world

by yourselves, wherein to lead a happy and quiet life, and to have all

the felicity that can be wished": he says not so: but he says, "Albeit

that you be compassed round about with your enemies, yet will I not

suffer them to have the upper hand over you."

Now he says further, that if our enemies come forth by one way, they

shall flee seven ways. Whereby he gives us to understand, that our

enemies may well conspire by great numbers, so as it may be like

that we should be swallowed up of them; but yet they shall be filled

with fear, as shall be showed more at large in another text. Here we

have to mark, that the sustaining and maintaining of our life is in the

hand of God, and that our rest and quietness depend also of him.

And although that men do continually devise to hurt and annoy us,

yet is God ever strong enough to disappoint them when he has once

received us into his protection, and to hinder them, so as they shall

be able to attempt nothing against us, but the same shall be

overthrown. That is a thing which we have to bear in remembrance.

Now when God permits us to have enemies, thereby he calls us unto

himself, and we ought to be the more provoked to call upon him

when we see ourselves driven thereto by necessity. For if the world

should laugh on us, and rejoice at us on all parts: it would seem unto

us, that we had no more need of God's protection. But when we be

beset with perils and dangers, and see that men lie in wait for us,

seeking nothing else but to come in to vex us; it stands us in hand to

resort to God, and to commit us to his tuition, praying him to be our

shield and fortress, and (finally) to be our defender. Let us mark

therefore that God, in permitting us to have enemies, does thereby

draw us unto him, that we should pray him always to succor and

defend us.

But to conclude, we must remember that God is mighty enough to

maintain us. As how? If our enemies came upon us with great

fierceness, it were enough to daunt us and to put us out of courage:

but however we fare, although he suffer them to rise against us, and

to be as furious as wild beasts; yet shall they not know what to do,

but be as folk amazed. And although they have never so great

advantage at the beginning, and be never so full of craft and wiliness;

yet will God stop their eyes, so as they shall cast themselves wilfully

into the snare, and there be taken. Again, even when they be armed

with malice and boldness to set upon us, God will in the end

confound them, no man can tell how: he will destroy all their devices

and attempts, yes and when they band themselves against us, and

have never so great multitudes on their sides, yet will God scatter

them. Like as when we see a cloud threatening rain, and it seems that

all should be drowned; God scatters it, and the tempest is gone; even

so will he deal with our enemies. Thus you see in effect what we have

to remember concerning this text, where it is said that we shall be

defended against all such as set themselves against us, and that our

God will make them flee before our faces, if we do him the honor to

acknowledge him to be the Lord of hosts, and that his power is

infinite, and that therefore the whole world can nothing prevail

against him. Finally, what have we now to do but to submit ourselves

under the obedience of our God? Also let us understand, that all the

misbelieving, and all the despisers of God's majesty (albeit that for a

time their life may seem happy) are appointed to perdition, and that

all the goods which they possess shall become a curse unto them, so

as they must needs be in a forlorn state: according to this saying, that

their very Table shall be turned into snares and gins wherewith to

take them, and all the benefits of God shall become deadly poison

unto them. Lo what we have to carry in mind.

Moreover, so often as we be afflicted, let us humble ourselves, and

acknowledge our sins, and bewail them before God: and in the

meantime let us not omit to qualify our griefs, knowing that amidst

the afflictions which he sends us, there always appears a certain

testimony of his goodness, and that it is necessary that he should so

hold us in awe. Yet notwithstanding, we must not be cast down nor

be discouraged, when we be vexed and troubled though we be

environed with never so many miseries. And why? Because God fails

not for all that, to show himself a father towards us. That is the thing

whereon we must altogether rest, so as all the afflictions of this world

may quicken us up to aspire to the heavenly heritage: and when we

have bewailed our sins, let us not doubt, but God of his mercy will

bless us, even in Jesus Christ the fountain of all goodness and

blessedness, by whom all curses are quite taken away. To prove that

it is so: what may be the chief curse that has fallen upon mankind,

but death? And yet we see that the same has become an entrance into

life. And wherefore? For that in the person of Jesus Christ it is now

made blessed. Wherefore let us learn to rejoice, since we see that

God has so provided for our salvation, that although he make us to

feel our sins, and would have us touched with some sorrow, thereby

to bring us to repentance, yet he ceases not amidst all these to show

himself a father evermore, and by all means to advance our salvation.

Now let us humble ourselves before the majesty of our good God,

with acknowledgment of sins, praying him to touch us to the quick

more and more, that we may dislike them: and that acknowledging

the evil which is in us, we may seek his mercy: not only to forgive us

the sins that we have already committed, but also to mortify us, and

by the power of his spirit to give us grace so to forsake ourselves, as

we may seek his righteousness, and more and more profit therein,

until it be perfect in us, at such time as he shall have taken us out of

this world: And so let us all say, Almighty God, heavenly father, etc.

On Thursday the twelfth of March, 1556.

The 155th Sermon

which is the third upon the twenty-eighth Chapter.

9 "The Lord thy God will make thee a holy people to himself, as

he hath sworn unto thee, if thou keep the commandments of the

Lord thy God and walk in his ways.

10 And all the nations of the earth shall see that the name of the

Lord is called upon over thee, and they shall be afraid of thee.

11 And the Lord thy God will make thee to abound in substance,

in the fruit of thy womb, in the fruit of thy cattle, and in the fruit

of thy ground, in the land which the Lord thy God hath sworn to

thy fathers to give thee.

12 The Lord thy God will open unto thee his good treasure, even

the heavens, to send down rain upon thy land in due season: and

to bless all the work of thy hands, and thou shalt lend unto many

people and borrow of none.

13 The Lord God will make thee the head, and not the tail: And

thou shalt be only above, and not beneath, if thou obey the

commandments of the Lord thy God, which I command thee this

day to keep and to do them.

14 And that you swerve not, neither to the right hand nor to the

left, from any of all the words which I command you this day, in

walking after other gods to serve them."

Moses, continuing the matter which was handled yesterday, shows

upon what condition GOD chooses us when he takes us to be of his

Church: that is, that we should be separated and set far off from the

common curse of mankind. True it is that God's goodness extends

over all the men of the world; we see how all are fed and maintained

by his liberality. But in the meantime, we see to how many miseries

men are subject. For this cause, it behooves us to be sundered, and

that God watches over us and bears us a special love as to his own

children: for without that, all our life is confused, as it is seen how

the wretched infidels, albeit that God bestows never so many

blessings upon them, yet cannot profit by them, but they stand

always in doubt; and not without cause. Whereupon may they repose

their hope, seeing they are not certified of the love of GOD? How can

they hold him for their father? Therefore it is a word well worth the

marking, where Moses says that GOD has separated us from all other

nations of the world. It is certain that this word holiness does import

that the image of GOD should shine forth in us, and that we should

serve him purely in virtuous conversation; but yet from thence, he

proceeds farther, as he does in this text; namely, that God will give

unto his people a certain mark to show that they are privileged above

all other folk. Therefore, in beholding what the state of man is in this

present life, let us learn to resort always to this promise, that God has

not only created us after the common course of the brood of all

Adam's children: but that he has also chosen us to himself for his

heritage. And let us not doubt at all but that he watches over us and

will make us perceive that we are of his household, and that he is

near unto us to succor us: let us be well resolved in this.

Moreover, Moses adds, "Other people shall see that the name of the

Lord thy GOD is called upon over thee, and they shall be afraid." It is

certain that the idolaters can vaunt themselves enough of the name

of God, and we see how they pretend it, even in their fighting against

him when they cast off all doctrine. Inasmuch as being as fierce as

wild beasts, yet they look to be counted of the Church. But Moses

does here take the word "call upon" for naming or calling upon; yea,

and that in truth; meaning that the people were truly and indeed

called after God's name, or named his People. If we walk in the fear

of our God and frame our life after his calling, then shall it be seen

how it is not in vain that he calls himself our God, and avows us to be

his people. Now it is certain that this word does presuppose that we

have our recourse to God, as being under his protection. For it is said

that a man is called upon or named after the name of a prince when

he becomes his subject and is under his tuition. Even so it is said that

the faithful have GOD's name called upon them in protesting that

they are his, and that, there they are all safe under his wings. And

this cannot be unless we call upon GOD and have our refuge unto

him in all our necessities. But whence comes such boldness, that we

glory in this: that we belong unto God, more than any other? For we

know that the state of men is alike by nature. Wherefore then are we

preferred before them that are descended of the self-same race? It

comes through God's election: It may not begin of us. For what is he

that can advance himself to come nigher unto God than others come?

What desert can any man bring with him? None at all. Then must

God make choice of us through his own mere goodness: and when he

has declared himself to be our God, then may we also of our part be

bold, in all assurance and without doubt to call upon his name. Now

we see what is the effect of this sentence. And Moses means to

declare what preeminence GOD gives unto those whom he has

adopted for his children: to wit, that albeit they are mingled among

men and encompassed with many miseries, yet are they preserved,

as being under his hand and protection, even because he does hold

and avow them to be of his household: not for any other cause than

only his own good pleasure. Let us therefore courageously defy Satan

when we see that he practices all that he possibly can against us, and

let us count ourselves assured against all the dangers of this world,

seeing that God has done us such favor, as not to leave us to fortune,

as the unbelievers do imagine. And why? For we are unto him a holy

people. And from whence shall we fetch this preeminence? We have

it because he has testified unto us that he is our GOD. If we had not

gotten this word of him, we should be always in perplexity, we should

still doubt, through questioning of this and that, and our life should

hang as it were by a thread; as we shall see in this Chapter. But

seeing that God has uttered his fatherly love unto us, and it has

pleased him to open his mouth, to make us to understand that he has

given us familiar access unto him: seeing (I say) that we have such

assurance: let us call upon him (that is to say) let us not doubt to

glory in this: that he is our Savior: and that seeing we are his, we

cannot perish. Howbeit let us beware that we call not upon the name

of God falsely, as all they do which abuse it, and yet in the meanwhile

make a mock of him and are despisers of his majesty. If we claim the

name of God, let it be because we are grounded upon his promises

and have received them through faith: and then let us call upon him,

let him be our refuge, and let us not give ourselves to fond bragging

as they do which think it enough for them to bear the bare name of

Christians. Nay, let us follow the call of our GOD: as Moses shows

here; saying: "If thou wilt keep the commandments of thy GOD, as I

have set them before thee this day." For it is good reason that seeing

God has so bound himself unto us, we in like manner for our part

should yield ourselves to his direction. And that we should not only

profess with our mouths that we are his people, but also show it by

framing our whole life agreeable to the same, and by keeping his

commandments, make it apparent that we have received the grace

which he offered us: For that is the true proof thereof.

Now he says moreover, "That other people shall see how the name of

God is called upon over us, and that they shall fear us." It is not

enough for us that GOD does promise us to make us feel that we are

in his keeping: but he says that even the Pagans, our mortal enemies,

and the despisers of his majesty shall be made to know the same.

Now it is certain that the Infidels know not the arm of GOD, in such

wise as it ought to be known unto us: they come far short of it. For in

seeing, they see not a whit: and how then should it be possible that

they should perceive that GOD has blessed us, that we live of his

favor, and that we be nourished at his cost? For they are blockish and

think not that anything comes unto them from the hand of God. We

see well how the Infidels are fed and clothed; they enjoy the light of

the Sun, yea, and they have abundance of goods. But as for the

worshipping and seeking of God, there is no tidings at all among

them thereof. And if besides their despising of the benefits of their

God, they have no understanding whence they come unto them: how

should they then know that the name of God is called upon over us?

Their knowing of it is not through any persuasion of mind or through

any such true understanding of it as we ought to have: but Moses

says that they shall have it proved to their faces: as, for example, we

see the wicked grind their teeth when they behold the faithful to

prosper, and see that God upholds and keeps them. And whence

comes that? Truly, they shall be astonished at it: and they shall not

be able to think otherwise but that God favors the contrary part: not

that they do settle upon it or are rightly resolved thereof in their

hearts: but for that they are confounded in themselves.

He says that they shall perceive that God's name is claimed [or called

upon] over us: and that it shall put them in fear. For albeit that they

fear not God: yet does he bridle them secretly, insomuch that when

they would practice anything against his people, they cannot, for they

feel their courage broken. This is to be wondered at, that God

sometimes does give the wicked the bridle so far as to cast out the

foam of their rage against us: they devise what they can, and work

their spite. But have they once done that: then shall it appear that

they are underlings to him, and cannot withstand him. And what is

the cause thereof? If God should suffer the faithless to have their own

will, it is certain that the world should not last three days, but that

they would bear down all things before them. Therefore, it is

necessary that he should restrain them with some secret bridle and

not suffer their headiness to have full scope. And we see it before our

eyes. Whereof comes it that we have not been swallowed up a

hundred thousand times within these twenty or thirty years last

past? Only of God's defense, which consists not in signs that may be

seen, but in his secret holding of the wicked as it were in prison,

maugre all the mischievousness that is in them. By reason whereof,

when they have devised anything, they wash away like water, and all

their thoughts do vanish, and they lie as with their arms broken, and

though they undertake great things, yet can they not attain to their

purpose. And so you see what Moses meant in saying, that the

wicked, (inasmuch as they are our enemies) shall perceive that the

name of God is called upon over us, and thereby be stricken in fear.

Whereby we see that there is no such fortress nor defense as to have

our recourse to God. So long as he takes the care upon him to save

us, let us boldly trust that we stand in safety, yea albeit that the

wicked conspire against us, and lie in wait and watch for us: yet shall

we be as in an invincible fortress, so we can call upon the name of

our GOD, and be thoroughly assured in ourselves that he avows us to

be his people, whereof we have good warrant, so we break not our

faith which on our part we have plighted unto him. But we must feel

the protection of GOD otherwise than the wicked do; that is to say, in

hearing his word, we must embrace the grace which is presented

unto us, and rest wholly upon it. After that manner must we be

ascertained that the name of God is called upon over us.

Now Moses repeats again that which he had said concerning the fruit

of the womb, of Cattle, and of the Earth. Truly it had been sufficient

to have promised at once that all bodily blessings proceed from God.

But on the one side we see the mistrust that is in men, how that when

God speaks unto them, they cease not to argue and to reply; "Yea, but

shall we be sure of it?" And therefore to resolve us the better, God

confirms the matter which he had spoken of. Again we see our

unthankfulness to be such, that we attribute the things to Fortune,

and to our own skill and travail, which God has done for us.

Therefore he calls us unto him, and shows that it is he who does it:

and on the other side, he would have us to understand that if we

intend to prosper in all points, we must hearken to him and obey

him. For all men, yea even the wickedest in the world, are desirous to

have issue of their own bodies, increase of cattle, and great revenues.

But what? In the meanwhile we despise God the author of all

goodness, and seem as though we labored on purpose to thrust his

hand far from us: which is as much as if I should ask a man for alms,

and he give me a whirret on the ear: or as if he should come to succor

me, and I should spit in his face: even so deal we with our God. God,

therefore, perceiving such malice in us, and that we cannot be taught

at the first, but do stop our ears against that which he says; repeats

the same things again which he had spoken to us before. Whereby he

warns us that if we want anything, we must lay the blame thereof

upon our own sin, and not upon him. Why so? Because he is ready

for his part to bless us as well in issue of our bodies as in revenue of

land, and in cattle, and is liberal and rich enough for us, neither will

he be strait-laced towards us of the blessings that are in his

possession. Let us therefore acknowledge that the fault is in us when

he withdraws his benefits and gives them not unto us so largely as we

would.

Moreover, it is a notable manner of speech when he says, "That God

will open his good treasure, namely the heaven, to give us rain, that

the earth may bring forth food." Here Moses sets forth the order of

nature which we see with our eyes, that we might the better

understand how God is our father and our nourisher: and that

although the sustenance whereon we feed is gathered from the earth:

yet it is only God that sends all things. How so? The earth indeed has

nature given unto it to bring forth fruit; but if it should continue dry,

what would come of it? We see that unless there fall both rain and

dew, the earth does open, as though it would cry out that it were

athirst, and it dries up for want of moisture. And therefore David,

intending to utter his earnest desire of God's grace, uses this

similitude, saying: "Lord, I am unto thee as a dry ground." We see

before our eyes how the earth becomes barren and parches for want

of moisture, and finally has neither strength nor substance. Had it so

pleased God, could he not have given property to the earth, to have of

itself substance enough? For as we read in Genesis, there was not

such rain in the beginning as we have in these days: but GOD caused

a certain vapor to rise up to moisten the earth: and cannot he do the

same now, or else that the earth should have some certain moisture

proceeding from underneath? And indeed, whence comes the rain? If

you ask the Philosophers, they will say that the rain comes of the

vapors that ascend out of the earth, which being drawn up into the

air, are sent down again upon the earth. Thus then, after the opinion

of the Philosophers, the vapors do ascend: But now wherefore comes

it that GOD cannot make the heavens to yield rain except it come

first out of the earth: or the earth to keep still that moisture which it

has, so that it may always have strength and substance of itself?

What is the cause of this rising up of the vapors, that when the earth

has yielded them forth, they are held up in the air as in Bottles: as is

mentioned in the Psalm? What is the cause of all this? It is for that he

sees us to be so blockish and gross, that although he show as with his

finger that it is at his hand that we receive all goodness; yet it is his

meaning to make us to perceive it in a more visible manner. And that

is the cause also why he says, "That he will hear the heavens, and the

heavens shall hear the earth, and the earth shall hear the corn, and

all the seeds that be committed unto it." When the husbandman sows

his grain well, he lays it up as it were in prison: and it seems to be as

at the mercy of the earth. The earth then must conceive the corn,

nourish it, and make it to spring, and in likewise give it substance.

But does the earth hear the Corn? It is deaf: that is to say, it has no

power to make it to prosper, except it be heard of others. And how is

that? The earth, as I have said, looks up to heaven, and after a sort

opens her mouth, it cleaves when it feels extreme heat, and is not

watered as it would. The heaven then must be fain to answer to the

earth. The heaven? What can that do? Can the heaven give water? It

has none except GOD draw it unto it by his secret power. In very

deed we shall see hereafter how God threatens to give a brazen

heaven: It is needful then that God do hear the heaven, and that we

repair thither. So then, as often as it rains, we must understand that

God opens his Treasures, which are else shut up. God (as I have said)

could even without rain or dew cause the earth to bring forth fruit:

but he uses such means as he knows to be convenient for our

dulness: and he does so, to the intent that we should have the less

excuse: that if we be unthankful unto him, and close our eyes against

so apparent a matter: we should be so much the more blameworthy

at the last day, and be sure to yield account for our wilfulness in

refusing to know the thing which ought to be thoroughly known unto

us. Thus you see what we have to bear in mind.

Whereupon Saint Paul, speaking of the ignorance which was in the

old world before the Gospel was preached, says that all people went

astray like brute beasts. And what was the reason? Because the

doctrine was not yet taught, which is the true light to show us the

way of saving health, as we shall see in the thirtieth Chapter.

Notwithstanding, he adds that God nevertheless left not himself

without witness. And his using of this manner of speech "He left not

himself without witness," is as much as if he said: Wherefore? For he

has sent rain upon the earth in due time and season; he has sent fair

weather also. These are God's witnesses, which declare that as he has

created the world, even so he upholds and preserves it: these are the

witnesses that speak with a loud and clear voice, saying that we must

look unto GOD for all the nourishment that he gives us. And that is

the cause why I said that we should mark well this saying: that God

will open his Treasures. For although we see what great riches God

has set in this world, what sundry sorts of beasts, what herbs, what

trees, and what a number of all other things: yet should all these

things go to decay unless God sent us daily from heaven the things

that are requisite for the preservation of this life. Could we abide

three days without the light of the Savior? If God gave not the natural

virtue to every seed, what were it? We should quickly perish. And if

there were none other matter but that whereof I spoke even now

concerning the earth, it would soon dry up, unless God remedied it.

These therefore are the good Treasures which God bestows on us.

And when it is his will to show himself a father towards us, he lays

the heavens before us, that we might see it there. And it is as much as

if God should lift us up by the chin, and say; "Poor creatures, when

you seek to be fed, you look whether you have laid corn enough into

the ground or no. Indeed, that is a thing which you must look unto:

but yet you must first of all go higher, and lift up your eyes to me,

and even nature itself does compel you so to do. For you know that

without rain the earth cannot prosper. And therefore forget not the

things which I show you day by day, and whereof you are convicted

by experience. This is the good Treasure whereof Moses speaks: and

he expressly adds, The heaven. For what cause? For if he had said,

GOD will utter his bountifulness, both from above and from beneath;

truly it ought well to have contented us: but yet because of our

infirmity, we see how God is fain to express the matter more plainly:

as he also shows that we must come unto him, and look up to the

heavens because he calls us thither, and has set such order that he

will have us to think ourselves to be as barren and hunger-starved

folk, until he has poured his goodness upon us from above.

Now having spoken of this good Treasure, he says: "He will give rain

in due time, and will bless the work [or labor] of thy hands." By

speaking of due season, he shows unto us that this God's giving of

rain unto us in due time proceeds of a special care. For sometimes

rain is very hurtful, as we see before our eyes. Whereupon we must

conclude that if GOD had not the power and skill to stay the rain, the

fruits of the earth and also the bodies of men should rot. What does

the rain of itself? It engenders but rottenness. On the other side, we

see that the rain refreshes in season, and gives strength unto the

ground, whereby we see that it is the Treasure of God to give us

sustenance. And why is that? Because God knows it is good for us,

that he causes it to rain. Let us therefore when we see it rain out of

season, let us mark how GOD shows us that it is very requisite for us

that he do watch over us, and that no drop of rain fall without his

commandment; according to this which we have heard before,

namely: That he holds the waters above, as it were in bottles. The

clouds are dreadful bottles. But the Prophet would have us to

consider, that it must needs be a wonderful power whereby the rain

is shut up there, or else we should be drowned out of hand: at

leastwise it would serve but to rot us, as I have said already. And here

by the way we are admonished, as shall be said hereafter, to consider

our sins and trespasses: and to think that when God gives us

extraordinary rains, they are as punishments for our offences.

Moreover, when the rain comes in season, let us acknowledge that

there falls not one drop but by God's appointment, assuring

ourselves that it is necessary for us. That is the cause why Moses did

expressly add that saying.

Afterward he says that God will bless the labor of our hands: to do us

to understand (as he has shown in another text) that it is not our own

labor and travail that feeds us, as we have seen in the eighth Chapter,

where he says thus: "When thou art come into the land which GOD

gives thee, remember that by the space of forty years thou wast fed

with Manna that fell from heaven, to the end thou shouldst not say:

It is mine own labor that finds me." Let us therefore learn by these

texts that when we have travailed and bestowed our labor to till the

earth, and consideration is had of all that we see requisite: yet

nevertheless we must lift up our eyes, and not stand in our own

conceit to say, "I have done this, it is mine own labor and policy," but

acknowledge that it is God's office to give increase, and that without

that, all our labor is in vain: as we might well enough break our arms

and our legs, and yet instead of going forward we should still go

backward. The sum of the matter which God meant to show us is that

we should labor in all lowliness, and that when every one of us has

travailed for his living, we should understand that it is not in us to

give the success, but that GOD must wholly guide it, and give it good

issue: not only to the herbage of the earth, but to all things else in

general. So then, when a man applies himself to any kind of labor, let

him not go about it presumptuously; but let him call upon GOD to

help him, saying, "Lord, it is thy pleasure that I should take pain:

well, I go about it; but I know that I shall not prevail unless thou

guide me, and unless thou give me good success: Through thy mere

grace and goodness, let my labor prosper." That is the thing whereof

we are admonished in this text. Let us not then think that man's care

and skill, or his travail and endeavor can make the ground fertile: but

that the blessing of GOD rules all. Yet notwithstanding it puts us in

mind of our duty, to wit, that GOD will so help us, as we may not be

idle for we are not made as logs of wood: men must (I say) employ

themselves when GOD promises them his blessing. For these two

points go together, namely that the Lord will bless thee, and yet

nevertheless that he will have thee also to labor. It is certain that

GOD can feed us, though our arms were broken, he could make us to

live without any care, and without having regard to maintain our

household: GOD (I say) could give us food of free cost: but it is his

pleasure to exercise us, with care and travail, and that every man

according to his vocation, should apply himself to that which he sees

meet for him. I say that God's matching of his blessings without

travail, is to show that he will not have us to be sluggards, so as every

man should sit on his tail, and neither deal with tilling of the ground

nor with any other trade of occupying, and take the bridle in our

teeth: but that we should do this honor unto GOD, to say, "Lord,

albeit we have done what we can, yet is it nothing, unless thy

gracious goodness rule it." But this is ill put in use. For we see how

men are given to darken the grace of God under color that they do

something of themselves: for so they bear themselves in hand.

And this devilish arrogance is not only in matters concerning the

nourishment of our bodies, but also touching the salvation of our

souls. Whereupon is it, that freewill is grounded? Even upon this,

that God requires men to study and labor to do good, to withstand

temptations, to have such a fervent zeal as to give themselves wholly

unto him, and to forsake themselves. Forasmuch as God requires all

these things, it seems that we can do them. Yea but we consider not,

that God for all his commanding, says also that he works by his holy

spirit, so as he is forced to write his laws in our hearts, and to

engrave them in our minds, and to make us walk according as he

commands. O it is true, but yet therewithal, we also must do our

endeavor. And whence comes that endeavor? These wretches do not

understand, that it is God that drives us forward and stirs us up, and

that all the endeavoring wherewith men endeavor, is that they be

instruments of the holy Ghost. Now then, forasmuch as under this

color of working we seek nothing else but to darken the grace of God,

so much the more diligently ought we to note this doctrine, whereby

GOD does stir us up, and would have us to work, and yet shows us

therewithal that we cannot profit, unless he give us good success.

Truly there is great difference betwixt the handy work, and that

which the faithful do in endeavoring to live well. For (as I have said)

men are created to labor by nature: but we be so wicked and froward,

that instead of obeying God, we be borne to nothing but to offend

God, until he has reformed us, and made us new creatures. So then

God does not only bless our labor, when we endeavor to serve him,

through the grace of his holy spirit: but we labor also through his

only virtue, according as he does guide and govern us. This is the

sum of that which we have to bear in mind concerning this text.

Now it is also said, That God will make them the head and not the

tail, namely them that endeavor to serve him: he will set them above,

and not beneath. This is as it were the top of all prosperity. Now

surely it was more behooveful (as it was treated of yesterday) that the

old fathers under the law, should have more promises concerning the

transitory life, than we have. For they had not such opening of the

heavenly life as is given us in the Gospel. Therefore it was God's will

to draw them after that fashion like little children. For inasmuch as

an infant is not of capacity to understand the goodness of his father:

therefore to encourage him, he will say unto him; "I will give thee a

trim cap, and I will buy thee a gay new coat": this is agreeable to the

capacity of the child, and because his heart is tender, such talk is

used unto him: howbeit the father means to lead him on farther.

Even so did God deal with the old fathers: He did set forth his

benefits which they should enjoy in this world: meaning to draw

them from thence to a higher hope, namely, to the hope of the

heavenly heritage. And so the Jews were made as a head when the

kingdom flourished amongst them, when they overcame their

enemies, and when God showed himself to fight for them. As

nowadays we must not look to have either kingdoms or principalities

as they had; neither have we in like manner the temporal kingdom of

David: it is sufficient for us that Jesus Christ is given us, and that we

reign with him, and that he being our king, causes us to flourish

under his conduction: I say it ought to suffice us, that we be a kingly

Priesthood under our head; which is the Son of GOD. Nevertheless,

our Lord has made promise to all the faithful, that if they walk in his

obedience, they shall not be oppressed by the tyranny of men, but be

maintained in liberty, which is also a blessing as much to be desired

as any can be in this world. Knowing therefore that this is a special

gift of God, as it is here showed, let us learn to serve him and to give

him the whole authority over us: that by his governing of us, we may

be set free from bondage of men. We shall see hereafter in this

present Chapter, how he threatens them that will not fear him nor

shrink at his terribleness, accordingly as is said in the psalm; "God

must needs lay the fear of men upon all them that will not fear him,

and be his willing subjects." Let us mark therefore, that if in case we

yield to the reigning of God over us, we shall be maintained by him,

in such sort, as men shall not be able to oppress us. And if at any

time the wicked have their scope, and seem to set their feet as it were

upon our throats; let us understand that God does bring us low,

because we have offended him, and because we have not rendered

him the praise that belongs unto him; and that he chastises us

according to our deserts. But yet must we ever come back to this

point, that if we cast not off GOD, we shall be received of him, in

such wise as he will be unto us as an armie, and make us able to walk

with our heads upright: as it is said in the third psalm. So then, this

blessing served not only for the fathers that lived under the law, but

it continues also unto the end of the world, and we shall understand

that it is not vain, so we follow in likewise that which is added here:

"Keep the commandments which I set before thee this day," says

Moses, "that thou swerve not neither to the right hand nor to the left,

to go to seek strange Gods and to worship them." We see how GOD

does ever put us in mind of obedience to his word: and that is to the

end we should serve him, not in hypocrisy, whereunto we be too

much inclined. Let us remember therefore this lesson, which is, that

to worship our GOD sincerely, we must evermore begin at the

hearkening to his voice, and of giving ear to that which he commands

us; for if every man go after his own way, we shall wander, we may

well run, but we shall be never a whit the nearer to the right way, but

rather the further off from it. And God will not only be heard, but

also obeyed of all men without exception, yea even without adding

anything to his word, or without taking anything from it. And this is

expressly said: For that men dare be so bold as to bring in their new

manner of serving GOD, and to do that which they suppose to be

good. Contrariwise let us understand that when GOD has once

showed what he will have us to do, we must simply hold us there,

without presuming to add thereunto or to diminish it by any means

at all. But above all things he would have us to acknowledge him to

be our GOD. For the very cause that makes men to stray, and

altogether to vanish in so many superstitions and idolatries, is that

they know not what GOD they ought to worship. We have therefore

profited greatly in the Gospel, in the Law and in the Prophets, when

we have the skill to say, "This is the GOD that showed himself to

Abraham, the GOD that showed himself by Moses, the God that

lastly showed himself fully in the person of his only son, and the

same is he that is our God." As it is also said in the Prophet Esay,

where he speaks of the manifestation of our Lord Jesus Christ: "Lo,

this is he; Lo, this is our GOD." Then let us have a settled faith, that

we be not rovers; let us not be like unto little children, nor like

wavering Reeds that are carried every way; but let our faith be well

stayed, by taking root in our Lord Jesus Christ.

Now let us fall down before the Majesty of our good God with

acknowledgment of our sins, beseeching him so to teach us with true

repentance, that we may bewail them, and be heartily sorry for our

corruption, to the end to withdraw us more and more, and therein to

reform us. And forasmuch as we be not only frail but also altogether

froward: it may please him to bring us home again unto him, and to

underprop our weakness with his mightiness, so as we may overcome

all the hindrances that serve to turn us from him; and that we may

with perfect constancy go on to the mark whereunto he calls us, until

we attain to the perfection of righteousness. And that in the mean

while, it may please him to uphold us in such sort, as that albeit we

should fail, yet he cease not to take us still for his children, and make

us to understand more and more, that he does confirm us in the trust

of our salvation. That it may please him, to grant this grace not only

to us but also to all people and nations of the earth, etc.

On Friday the thirteenth of March, 1556.

The 156th. Sermon

which is the fourth upon the twenty-eighth Chapter.

15 But if thou wilt not obey the voice of the Lord thy God, in

keeping and doing all his commandments and ordinances,

which I command thee this day, then shall all these curses come

upon thee and take hold of thee.

16 Thou shalt be cursed in the city and likewise cursed in the

field.

17 Thy basket shall be cursed and thy store.

18 Cursed shall be the fruit of thy womb, and the fruit of thy

land, the increase of thy cattle, and of the flocks of thy sheep.

19 Thou shalt be cursed in thy coming in, and cursed in thy

going out.

20 The Lord will send upon thee cursedness, trouble, and

destruction in all that ever thou puttest thine hand unto, and in

all that thou doest, until he hath destroyed thee, and thou

quickly perish, because of thy evil inventions, through the which

thou hast forsaken me.

21 The Lord will make the pestilence to cleave unto thee, till it

hath consumed thee from the land, which thou goest to possess

it.

22 The Lord will strike thee with swellings and with fevers, and

with hot diseases, and with burning sicknesses, and with

drought, and with sword, and with blasting winds, and with the

yellow jaundice, and he will pursue thee until he have utterly

destroyed thee.

23 And the heaven which is over thy head, shall be brass, and

the earth underneath thee shall be iron.

24 Instead of raining upon the earth, the Lord will give thee dust

and ashes: and he will come down from heaven upon thee, until

thou be destroyed.

WE have seen these other days past how God entreated his people by

promises: now on the contrary part he adds threatenings. And that is

not without cause, for we see what slowness is in us when the case

concerns the submitting of ourselves to the obeying of God. Our feet

are swift enough to run to evil, as the Prophet Isaiah says, and as it is

spoken in the Proverbs, but God cannot make us to set forth one

step, to behave ourselves as becomes us: and therefore we must be

compelled to it, as of force. Nevertheless, it is certain that God begins

with gentleness and goodness. And that is the cause why he keeps

this order of setting forth his blessings to them that serve him. He

might very well have begun with threatenings, but he did not. And

why? He tries to see whether we are apt to be taught, by showing

himself fatherly towards us, and by making it to be seen that he seeks

nothing but our benefit and welfare, prosperity, and quietness.

Thus we see how God does first make a trial of us: and if that prevails

not, then he uses threatenings; and it behooves those two to go

jointly together. For to what purpose is it if we serve not God with a

free will? Albeit that men cannot find any fault with us: yet if we go

to it unwillingly, all our life is detestable. For the chief point is that

we have a pure and free good will to give ourselves over unto God.

For we must not have our eye to the reward: and therefore does it

much more follow in reason that if we go to it by constraint, all our

life is cursed. Yet notwithstanding, this desire of serving God,

because it is not lost labor, is not all that we have to do. For when we

come to that point, we are but at the halfway. Although a man

receives the promises which are here contained and offers himself to

God to serve him: yet his so doing is imperfect, and deserves to be

cast off. Wherefore? Because, as I have said, we may not be hirelings:

but our yielding of ourselves unto our God must be because we are

his, and because he is worthy to have our life employed in his

obedience, and especially for that he is our father. He begins with the

promises because of our infirmity, to set us the more forward. And

when he has brought us on so far, then he manifests unto us a

greater perfection.

But to be short, we have to mark that there are three sorts of people

which keep the law of God in outward show. One sort does it by

compulsion, with gnashing their teeth at it, and they discharge it

after a fashion. And wherefore? Because they know well that they

cannot escape the hand of God, they fear his anger and his

vengeance; and therefore they serve him; but that is by compulsion.

But as I have said, all this is reproved. Another sort takes the middle

way: for they know that God is faithful, and that such as serve him

shall not lose their labor: these hearken to the promises which are

expressed in holy Scripture. And so a great many yield themselves to

serve God, because he allures them thereunto by promising them

reward, as we have seen before. But, as I said, we may not stay there;

but we must rather consider that forasmuch as God has made and

fashioned us, redeemed us, and is our father, the same ought to

suffice us although we had no respect unto that which he promises

us: and forasmuch as he has prevented us with his mercy: and shows

himself so bountiful towards us: his so doing ought to inflame us

with an ardent affection to serve him. This is one of the principal

points of our life. But (as I said before) our Lord in his law has

respect to our rawness: and therefore he promises to reward us, to

the intent we should have the better courage. And indeed, though we

serve God with affection never so pure and freely employed, yet must

we always wait for that which is promised us, and stay thereupon.

We must (I say) hope for his blessing when we have served him with

a good courage: but we may not do it to that end: we must not be

drawn by this respect only. For (as I have said) we must be his

children, and honor him as our father. And as it is he that upholds

us: so must we assure ourselves that it is not for us to imagine any

merit in ourselves, but that he accepts us of his own only infinite

goodness; and therefore that we for our part must seek nothing but

to vow and dedicate ourselves wholly unto him. However the case

stands, let us learn that when God has set his promises before us, he

must also be fain to spur us forward. Wherefore? Because our nature

is full of rebellion against him: we are not only slow: but also there is

in us an inclination to draw quite backward from that which God

commands us. If there were no more but slothfulness, yet were that

such a vice as were worthy to be corrected, and therefore we should

have need of the threatenings that are mentioned here. But seeing we

are so froward to be ruled, that we are always kicking, so as God

cannot reclaim us nor allure us to his yoke: it appears that the

menaces be doubly necessary. And herein there is very just cause to

condemn us, seeing that God cannot win us to love, but is fain to

show himself dreadful, to make us afraid, without which we would lie

still asleep. Seeing then that God does so little prevail with us when

he trains us gently, seeking nothing but to make us follow him with a

willing heart; let us acknowledge our frowardness and condemn

ourselves: and therewithal let us also confess the fatherly care that

God has of our salvation, seeing he uses all the means which he

knows to be meet for us. For it is all one, as if he should (as you

would say) transfigure himself. His only respect is to reclaim us. One

while he smiles on us, and another while he frowns at us. But yet all

tends to this point, namely, that we may be drawn unto him, to give

ourselves to his service.

Now will some man say, Seeing that it is so that our life displeases

God, & that he reproves the same when we serve him by compulsion:

if the threats leave us there, what do they avail? It were better that

God should forbear them. But let us mark that he trains us by

degrees according as he knows it necessary for us. It is certain that if

nothing but fear do bring us to serve God, it is nought worth:

however, it is a good preparative that leads us farther on, after

having begun at it. As for example: before that God has meekened us,

we be full of pride, & our flesh is altogether rebellious: & to be short,

we be as colts that were never saddled nor bitted. God must be fain

to prepare us & to bring us in order, which thing to do, he uses

threats. But this (as I have said) were nothing at all, unless he inured

us to a voluntary obedience & subjection afterward. And when we

tend thitherward, we have greatly profited in that this pride of ours is

beaten down, & we be no more so wild-headed, but that we know

that there is a Judge before whom we must make account; & that the

same consideration restrains us from using such looseness any more,

& from being so heady in doing evil, as we have been. This is a

beginning, & indeed it is but a beginning; in so much that if we

should stay there, we were not yet plucked out of the mire. But when

we have thus begun, then does the Lord match his threats with a

taste of his goodness in such sort as we be drawn unto him. And in so

doing he shows himself to be our father. Now when we understand

that God indeed is ready to reward us when we have served him,

albeit that we be not able to deserve anything, but rather do provoke

his wrath: thereupon we must have our refuge to his mere mercy, to

obtain remission of our sins, as it is offered unto us in our Lord Jesus

Christ, and as he has purchased it for us by his death & passion.

When we be thus reformed, and rid of all trust in our own works,

then ought we to offer up ourselves willingly in sacrifice unto God, as

Saint Paul also does exhort us in the twelfth Chapter to the Romans.

He sets us forth no reward, but says: I beseech you brethren, by the

mercy and compassion that God has showed towards you, that every

one of you renounce this world, and also himself, that you become

lively sacrifices unto God: for that is your reasonable service.

But yet some man will reply again and say: If threats make us ready

for the promises of God, it seems that they should be placed in the

first rank, and that the promises should follow them. But the answer

to this doubt is: that God will hold us more convicted before him,

when he begins with us by his promises. For we cannot say but that

there is a shameful thanklessness in us, seeing that whereas our Lord

seeks only to win us by love, we notwithstanding deal frowardly with

him, and draw backward, when he comes so lovingly towards us. You

see then how the promises are set before us in the first place, that we

might be the better reproved of our frowardness. But has God

showed us that his goodness would not avail us, except he threatened

us? then does he use rigor, and the same rigor does profit us,

inasmuch as we be touched therewith, and our hearts are daunted. I

mean not all; for there be many that take the bridle in their teeth to

strive against God: but I mean the faithful. Those are they that be

prepared for the promises of God, through threatenings. Afterward

God turns yet again, and allures them new again with his goodness,

as is said afore: in so much that when he has stung them with his

threatenings, to tame the stubbornness of their flesh; (as surely it is

requisite that God should show some sign of his wrath:) thereupon

he sets before us his mercy, which is the accomplishment of all, to

the end (as I have said) that we should learn to yield ourselves wholly

unto him with a free disposed affection.

Now let us come to the words that are set down here. If thou wilt not

obey the voice of the Lord thy God, to keep his commandments &

statutes which I set before thee this day: all these curses shall come

upon thee, and take hold of thee. Here Moses speaks expressly to

such as have been trained in the word of God. True it is that they

which offend without the law, shall perish nevertheless,* as Saint

Paul says in the second Chapter to the Romans. And indeed we see

that the ignorant and blind escape not unpunished at God's hand.

Albeit that they might plead that they were not taught: yet are they

faulty enough. But let us note, that here our Lord doubles his curse

upon those unto whom he has showed such favor, as to manifest his

will unto them, and to show them the way of saving health, had they

obeyed him, and yielded themselves unto his doctrine. This then is

not general to all men. But God does first of all show, that when he

has given his law, and published it abroad. The fault is in the people

that they understand it not. This is the cause why Moses does

expressly say: the commandments and statutes, which I set before

you this day. When he says, Commandments and statutes, it serves

to show that they contain a sufficient instruction, accordingly as we

have told you here before; that God has not spoken by halves: but

that he has so taught his people, as they cannot reply and say, We

wot not what these things mean. Lo here the Statutes &

commandments which I set before you, says Moses. If you apply your

endeavor to them, you cannot do amiss. And therefore let us bear

well in mind, that according as God has delivered us his word, our

ungodliness is doubled before him, and our punishment must be so

much the more grievous, if we be not willing to do good, yea, and

also profit therein, and from day to day be established in his

obedience. That is the thing which we have to consider upon that

saying.

Moreover when he says: If thou wilt obey the voice of the Lord thy

God: it serves to touch us thoroughly to the quick. For seeing that

God vouchsafes to speak unto us: is it not meet that we should at the

least give ear unto him? And if we play the deaf folks, is it not a

matter contrary to nature? For if we would not hear our equal, he

would take it in disdain, and much more would our superior. And

whereas God has all sovereign dominion over us, and has done us the

favor to deliver us his word, and acquaints himself familiarly with us,

if he find us stubborn against him, disdaining to hear him; is it not

meet that he should avenge himself of such a contempt? Specially

when he sees such a villainous stateliness in us, which are but worms

of the earth. The thing then which we have to remember upon this

text, is that here Moses intended to condemn the ungodliness of men

that do still continue hard-hearted, notwithstanding that God give

them the means to return, by setting his word before them.

Now, when he says that these curses shall take hold of us, it behooves

us to remember that which was spoken of here before.* For in

speaking of the blessings of GOD, he said; Thou shalt be compassed

round about; and now he does in like wise join the curses in the same

manner, so that we may not think to escape the hand of God.

However sly we be, we shall be always entrapped, it will not boot us

to seek strongholds, according to this saying of his by his Prophet, If

thou go into thy house, and shut thy door and double bar it,* yet

shall the serpent come in and sting thee there: If thou go into the

field, & seek means to escape, thou shalt meet with a lion upon the

way: if thou slip aside from the lion, a bear shall meet thee, and to be

short, whatever men do, when God is against them, & is become, as it

were, their enemy, they must needs find that they be surprised,

caught, and entrapped, and environed round about with these

curses, without any hope to get out. Therefore, let us not deceive

ourselves in seeking worldly means to save us: for if the hand of God

be lifted up against us, (as we shall see in the song here at hand) He

hath his storehouse full of rods,* and not of three or four sorts only,

but of infinite: and if we suppose that we are escaped, when we have

overcome some one evil; then we deceive ourselves: for God hath by

and by an hundred more. Let us then look for all manner of woe, if

we obey not God's law. But it were a miserable appeal if we should

come unto God by compulsion, only for fear of his punishments.

What must we then do? We must submit ourselves willingly unto

him, praying him to keep us from procuring his wrath, and from

warring against him, and from enforcing him to come to defy us.

That were as if some petty lord would attempt war against a great

Prince; having neither strong town, nor munition, nor aught else:

and yet would need presume to defy one that is able to swallow him

up, if he did but lift up his finger against him; and were not that a

madness? Likewise, when we provoke our God, by setting ourselves

against him wittingly, he must needs beset us, and hold us as in

prison. Wherefore, let us pray him not to suffer us to be so far

overseen, as to fall to defying of him: but that we simply obey him, so

as we may be crowned and encompassed with his blessings;

according as it is said in the thirty-second Psalm. He that putteth his

trust in God,* shall be crowned with his benefits: that is to say, God

will make him to possess his blessings round about him, and he shall

be so thoroughly fenced on all sides with his safeguard, that he shall

not need to fear. Albeit that we be laid open to never so many

dangers, yet shall we be preserved through his goodness. Now as

touching that which he addeth; we have expounded here before.

Concerning the curses, he says: Thou shalt be cursed in the town,

thou shalt be cursed in the field, thy coming in shall be cursed, thy

going forth shall be cursed, the fruit of thy womb shall be cursed, and

the fruit of thy cattle and of all thy flocks. Hereby are we again done

to understand that all the evil which we see in this world proceeds

from the hand of God. By the word evils, I understand all the

punishments, and all the wretchedness whereunto we be subject,

according also as he speaks thereof by his Prophet Isaiah,* saying: I

am the Lord who made both light and darkness, who have in my

power both life and death, and who does both the good and the evil.

He uses this kind of speech purposely: not that the evil, whereof we

be faulty, does proceed from God, nor that it ought to be imputed

unto him: it is not so. But he means that all the miseries and

calamities which we suffer in this world, be as it were so many

chastisements: we may not attribute them to happenstance, as shall

be more plainly touched hereafter;* where God says, If you will

needs come against me at all adventure, I will in like wise come

against you at all adventure. He uses the same very words. And

wherefore? Because that men do blur their own eyes, and say; Lo,

what misfortune has befallen me? When they are anyways afflicted,

they cast out spiteful speeches against God and overshoot

themselves, not considering that God is a Judge, and governs the

world by his providence; they are not able to perceive that, so dull

and senseless be they. And that is the cause why Moses uses this kind

of declaration, and so large in this text. And it serves to bring us to

that which I alleged even now out of the Prophet Isaiah; where GOD

shows that he made both light and darkness, and did both the good

and the evil. We may not here conceive vain thoughts, saying,

Whence comes this unto me? It is a misfortune. Would God it were

not so. But we must acknowledge the hand that smites us; for that is

great wisdom. And for the same cause does God complain thus by his

other Prophet:* This people have not regarded the hand that smote

them. You see then how we must understand that all the afflictions

and miseries which we endure in this world, be very strokes of God's

own hand. And even in that respect is it said by the Prophet Amos:*

Is there any evil in the city which God has not done? That is to say,

can there happen either war, or pestilence, or famine, or diseases, or

poverty, or any other calamity whatsoever it be, that comes not to

you from God? Wretched people, are you so foolish and beastly, as to

imagine, that God who created the world, does leave it at random,

and has no care to watch over his creatures, or to bestow on them,

that which he thinks meet for them, sometimes to show his

goodness, and sometimes to make them feel that he is a Judge, and

to punish men's sins, and to make them to know what his office is?

Think you that he dwells idle in heaven, and that he utters not his

virtue, or that the world is not guided and governed by his

providence? So then, like as heretofore God has showed that we

cannot prosper,* but through his grace and love that he bears us, in

that he has chosen us for his children, and will also accept our

service; so now he shows in like wise, that if there be any affliction,

poverty, or other misery, they come not by happenstance: but are

very punishments of God's sending: and therefore when things fall

not out after our liking, we must fall to considering and examining of

our sins. If we be grieved with any manner of thing, so as one is

troubled with his household, another with the loss of his goods,

another with some disease, another with some vexation of mind, and

another with the forgoing of something that he loved: let us

acknowledge, saying; Lo, it is our God that has lifted up his hand,

and holds it up still. And wherefore? Because that we have offended

him. The first point then is, that men may not flatter themselves

when God visits them: but they must know that by this means they

are made to understand their offenses, to the end to humble

themselves, and to bewail them. Thus much for one point.

The second point is that we must not think to escape the scourges of

God, be we never so subtle, but that we shall ever be caught by the

back if God be against us. And well may we make us shields and

ramparts; but when we have practiced what we can: yet will not our

Lord miss to find us, he needs but to blow upon all our defenses

whereby we think to guard ourselves against him. It is not like as if

we should have to do with creatures. Against them we might fortify

ourselves both behind and before; but God will knock us on the pates

from heaven. We can have neither shield nor rampart against him, in

hope thereby to stop his hand from touching us, when it pleases him

to punish us.

Again, to what end shall all the fortifications serve that we are able to

build against him, but to overthrow ourselves? Let us therefore

understand that all that ever men can do against God shall turn to

their own confusion and utter overthrow. That is the thing which

Moses meant when he said that we shall be cursed in the town and in

the field, that we shall be cursed in our going forth and in our coming

in if we obey not the voice of our God. And as he said before, that

God will open his good treasure from heaven to give us rain in due

time; so now he says that God will make our heaven as brass, and our

earth as iron, and that in stead of rain he will send us drought, he

will send us dust and ashes, and there shall be nothing but

barrenness among us. Here we must call again to mind the lesson

that has been laid out briefly before: that is, that according as every

one of us is visited by the hand of God, we should benefit ourselves

thereby and every man apply that to his own use which is here

mentioned. For God uses many ways to chastise us. One is punished

in his own person with diseases, reproach, and I know not what else;

another has some secret heart-aching, so that although he be whole

in body, yet he ceases not to be tormented in mind; another is

plagued with his wife or with his children; and another is troubled

with his substance. According therefore as every one finds himself

afflicted, so let him resort to this that is told us here, saying: Alas, I

see how my God calls me unto him, I may not now provoke him: for

what shall I win by using many windlasses as the worldlings do, who

desire to fall asleep in their miseries: and the only comfort which

they seek is to have no regard to God. Now if we do so; then must

that which is spoken in the two and thirtieth Psalm be practised

upon us, to wit, that God will deal with sturdy and hardhearted folks

as with restive horses, and mad mules. As hereafter we shall see

more at length. So then yet must we come to the said point of feeling

of God's hand according as every one is afflicted, first in his own

behalf, and then in common. When we see a drought, let us not

accuse the heaven nor yet the air, saying it was the disposition of

them. Let us not do as the fantastical folk do, which look no higher

than the stars; but let us think upon the hand of God: that as many

afflictions as fall upon us, may be unto us as visible signs and marks

that God executes the office of a Judge toward us: and that although

he condemns us, as often as he punishes us, yet the same is not a

condemnation to the death, but a summoning of us to appear before

him, there to frame new process against us. This is a point which we

ought to mark well. Therefore when we feel any evil or grief, let us

understand that we have offended God: but let us think therewithal,

that God nevertheless means not to execute a final sentence upon us

when he calls us again unto him. To what end then is it? Is it to

condemn us without mercy? No: but he does us this favor, that we

might be our own judges. When he does summon us, it is to the end

that every one should plead guilty of his own good will, and

thereupon ask him forgiveness, and flee for refuge to his mercy. Lo

here an inestimable privilege. And so let us benefit ourselves both

privately and publicly by the things that are told us here: That when

we see the heavens burning hot, and we ask rain, and yet go without

it, so as the fruits do fail upon the ground, and the heat dries up all

things: let us understand that it is the hand of GOD which visits us,

and let us confess our sins with one common accord. And if any man

feel any household vexation, let him confess; Well, GOD does

awaken me by this visitation, because I have offended him. Thus the

chief study, wherein God would have the faithful to exercise

themselves, is the examining of their sins, after this manner:

whereby it will come to pass, that (as Solomon says) Blessed is the

man which does trouble and quicken up himself,* not that we must

so trouble ourselves as to fall into unmeasurable despair: but we

must quicken up ourselves with fear, because the devil seeks nothing

else but to make us dull and blockish, to the end we should offend

God, and bleare out our tongues against him like as we see these

despisers do, which set themselves against him, dashing at him with

their horns, and vomiting out their blasphemies. To the intent

therefore that we come not to that pass, we must quicken up

ourselves with fear and trembling: which cannot be done unless we

profit under the correction of our God, and consider, that when he

visits us, it is to call us unto him. It is to the end that we should make

our own inditement, and not tarry the last laying of his hand upon

us, but present him, that (as St. Paul says), they which condemn

themeselves may not be condemned of him (1 Cor. 11:31).

Now finally it is here declared to us that the course of nature, as we

call it, is nothing but the disposition of the will of God, and that He

bears such rule over both heaven and earth and over rain and fair

weather, that He changes them at His own pleasure, and not without

cause. If there were a permanent order in nature, it would seem unto

us that God did not meddle with it; we would grant that He made the

world, but we would then say that He does not govern us. We would

think thus: "What? When the springtime comes, we see that the rest

of the year goes on in the same course as did the year before. It is

always one and the same. But in fact we see one winter is longer, and

another winter later, and another earlier yet longer; we see one

winter rainy, and another dry; we see abundance ofsnow in one year,

and another year none at all; one year is hot, another cold. Now, does

not such inequality make it manifest that God is at work? For the sun

performs his office in one year as well as in another, and always

keeps his just course better than the best clocks in the world. How,

then, comes such variety of weather? It is God's doing, to call us to

Himself.

Truly the philosophers do seek out causes as they term them. There

is such a meeting of stars (say they), and this proceeds ofsuch and

such a conjunction. But where does all this come from, if not from

the hand of God? We must always resort to the first cause. And

indeed, such men are nothing more than beasts if they will not yield

to that!

Yet it is not sufficiept to know that God guides all His creatures, and

that He holds them bridled in order to make them bow, just as a

horseman makes his horse to turn on this hand and on that, to stop,

and to run. It is not enough to know that God looses and binds and

sends such changes as He likes; rather, we must also understand

further that God does nothing without cause. For if we say that God

governs the world and do not know why He plagues us, we shall

quickly be inclined to murmur against Him. And meanwhile we shall

not profit under His chastisements and corrections, but continue

dulled in our sins. So then, let us mark that in shutting up the

heavens that it yjelds no rain, and in drying up the earth as if it were

iron, He is showing us our sins and that He is our judge. This is what

we have to bear in mind concerning the course of nature, as it is here

declared to us.

Nor is God content simply to say that the heaven will be as brass, but

He goes on to say that He will send us ashes and gravel or sand

instead of rain. Just as we see caterpillars that eat, mar, and destroy

all that is on the earth, so it only takes one blasting or mildew to eat

the com and consume it wholly. It is worse than if God should sow

salt. And these blastings and mildews are of the same substance as

the rain. God only needs to make little changes. He can send a little

sharp cold and that same cold will make a clean riddance of all

things. When we see such things, then, let us always take warning

from this teaching and let us be no longer entangled in our follies.

Let us never say, "Ah, evil fortune, evil fortune." But let us

understand that our Lord is calling us back to Himself, and has His

Hand stretched out; and let us know that it is He that smites, as if He

should say, "I have gone about to draw you to Myself by fair means,

but you have not humbled yourselves before Me. Seeing then that

you will not be brought to it willingly, 1 shall now compel you, as if 1

drew you by the hair on your heads." Let us, 1 say, be admonished by

this teaching, here mentioned, to prevent the wrath and vengeance of

God, as often as He gives advertisement of the same.

Again, when God makes the earth fruitful, let us acknowledge it to be

His work, and that there does not spring up a blade of grass except

He has put His Hand upon it. Let us then take our daily food from

Him, not cramming our ourselves like brute beasts, which fill their

bellies not knowing whether there be a Creator that causes the earth

to bring them forth food; but let us understand that God blesses the

earth and causes it to yield fruit for our nourishment and sustenance.

Let us bear it in mind, that in affiiction as well as in prosperity we

may turn our eyes ever more unto God.

And it is expressly said further that God will make pestilence cleave

unto us and that He will send other diseases and that they shall

continue upon us until we are consumed by them. This should waken

us even better, seeing that God does not strike as it were a single

blow and then quit, but that His curses shall follow us and cling to us

unless we forsake our sins and wickedness.

Finally, let us learn that those who stay away from God and hide

from Him day after day, only deceive themselves. For example, we

see many who, when God sends them some affliction, take some

notice of it, but soon they forget it. They shake their ears and think it

is over, and like a dog that has been stuck with a whip they tum their

backs and run away, thinking that they may appease God by some

means. Thus deals the world. But let us beware of such stupidity, for

we see what is said expressly in this place. God has spoken of His

curses, and added that they shall hem us in on every side, He

concludes that they shall cling to us. And why? Because if we cling to

our iniquities, so that they reign in our bones and in our marrow, and

are fixed in our hearts and minds, then must God's curses follow us

similarly. When a man will not do away with his evil affections, but is

delighted in them and continues to soak in them, God for His part

must then shut him up in them. And when we so do, then He must

send up His curses to stick fast to us like a leprosy that they may

consume us utterly, so that they do not respond to medical plasters,

being so deeply rooted within us and in away, incurable. Therefore,

let us be afraid at the hearing of these things.

And so we see now to what purpose Moses adds that the curses of

God shall cling to us, namely to warn us that if the mischief has taken

root, we must strain ourselves the more in praying to God to show us

the favor of the cleansing of His Holy Spirit, whose property it is to

search the bottom of our secret affections; that it may please Him to

reprove us in such a way that this fear may cause in us a marvelous

purgation, expelling our sins from us that we may no longer be

wedded to them.

And therewithal let us realize that when diseases begin to reign, or

any other afflictions, we may not hope for any end thereof unless we

cease to offend our God. It is said in a common proverb that diseases

come on horseback, and that they return on foot. But even though

the reason for this is readily apparent, we consider it not. And as I

have said before, it is because we do not look to the hand that smites

us. Nor can God win us to Himself by the first stroke, when He

punishes us. Sure, we are full of fine words: When a man is sick he

will protest that his whole desire is to serve God, and that if he may

only recover his health, the world will see him a new man. But all is

quickly forgotten.

Therefore, it is no wonder that instead of mitagating our

punishments God at various times increases them and suffers us to

languish in our adversities. It is because He sees that our diseases are

so deeply rooted that He must come again more often than only once

or twice to purge us of them. And therefore let us learn to pray to

Him to vouchsafe to cure our faults in such a way that they may not

proceed to the extremity here expressed, but that as soon as we feel a

little stroke of the rod of His hand, the same may be sufficient to

bring us again to Him; indeed, to Him with the kind of repentance

that will show that we are honest, acting in simple truth, and that we

continue therein to the end.

Now let us fall down in the sight of our good God, accusing our whole

life of the malice and rebellion that is therein, beseeching Him to

vouchsafe to chastise us with gentleness and to spare us in such a

fashion that we are not cast down into despair but rather are brought

home again to Him. And therewithal, since we cease not to offend

Him and it is also necessary that He should daily call upon us and

awaken us that we may fare the better by His corrections, let us

continue to lament and mourn until that time when He has rid us

from all the corruptions of our flesh and has brought us to the

perfection of righteousness wherein lies our true rest, which is the

heavenly blessedness we hope and long for. And since we cannot

obtain any such matter except by means of our Lord Jesus Christ,

may it please Him to reconcile us to God His Father by His death and

passion and in the meantime so to mortify our old Adam that His

own Image may be restored in us, and His glory shine forth in us.

That it may please Him to grant this grace not only to us but also to

all people and nations upon earth; etc.

The 157th. Sermon

which is the fifth upon the twenty-eighth Chapter.

If we were threatened by a mortal man, as God threatens us in his

law: surely we would be moved, albeit that he had no great power

over us: wherein our ungodliness is to be seen, insomuch that

although we endeavor to cloak it, yet it betrays itself, in that we

attribute more power to mortal creatures than we do to the living

God. But hereby God intended to try the honor and obedience that

we bear him: to wit, namely in this, that he assures us of his love, we

should rest wholly thereupon, and hold ourselves contented

therewith. And likewise on the contrary side, that when he gives us

any certain token of his anger, we should quake thereat. Let us take

good heed therefore of the thing that is here mentioned: namely that

we be not so blockish as to make a scorn of God's wrath. But let us

return to that which has been said already, to wit, that his hand must

needs be against us if we live not according to his law. It is certain

that men will naturally give liberty to their lusts, to do whatever God

has forbidden them, and that they will not stick to make war against

him. Indeed, they will not say so, yet does the thing show itself to be

so. For when we on our part have defied him and assaulted him; is it

not reasonable that he should arm himself against us? True it is, that

so long as we live in this present world, the infirmity of our flesh is

such, as we are not able in all respects to satisfy the law of God.

Nevertheless when men pass their bounds so far that good and evil

are to them all one; and that they strive not at all against their lusts:

they show themselves open enemies unto God. And to that end also

is it that Moses speaks. Although we do our endeavor to resist the

evil, and that the fear of God does bridle us, yet cease we not to

deserve to be chastised of him: as we see the faithful are not

exempted from many afflictions: and that God reclaims them much

rather than he does the despisers of his majesty. For as they are his

children, so has he the greater care over them: and therefore does he

chastise them the more earnestly. However, Moses in this place

speaks but of such as harden themselves in stubbornness, flinging

out of course in such wise, as they make no conscience at all to do

evil. They never think that there is a Judge in heaven until he makes

them to feel his hand. And therefore he says not; God will chastise

you as a father does his children: but God will strike you mainly; you

shall feel his hand, so roughly and lively, that you shall not be able to

abide it: and that not for one day but continually till you be

consumed and perished. Seeing then that we hear such threatenings;

let us understand that they be prepared for such as are hardened in

evil and are not restrained with any fear, to sigh when they feel any

evil temptation in themselves: but go on, taking the bridle in their

teeth, and make a mock of God. And what shall follow of that? Over

and besides the things which we have seen here before; Moses adds,

that God will smite such despisers with diverse plagues. First that he

will send them enemies; and give them power to destroy and to

consume them, insomuch that they shall persecute them even in

their dead carcasses, so as when they be discomfited, he will not do

them the honor to suffer them to be buried, but leave them for mere

for the crows, and for the beasts of the earth: and moreover that he

has diverse other means to plague them in their bodies; by sending

them diverse diseases, as cankers, and other bots and scabs, whereby

they shall be brought to such an after deal, that they shall not have as

it were any more understanding, but be utterly out of their right wit,

so as they shall grope at noonday, as the blind do in the dark. And

surely the sorest point of God's vengeance, is when men be so

overthrown that they have no more the heart to return unto him, nor

be able to recover themselves to acknowledge their faults, and to

perceive that when the hand of God does visit them, there is no help

except they make their refuge to his mercy: but abide astonished as

men besides themselves. By which means God shows himself to be a

mortal enemy unto them.

Now as touching that which Moses speaks here of enemies: we see

again how God holds the hearts of men in his hand: so that if we be

in peace and anon war is made against us, and we wot not wherefore:

(as I have already showed) it is because God is angry with us: and

that forasmuch as we have spited him, he must also war against us.

He has soldiers enough. As soon as he makes any sign (as says the

Prophet) all the earth is moved; even though a little while before, no

man thought to have stirred. Let us therefore understand that when

wars are toward in the world, God shows tokens of his wrath. It is

certain, (as we have already said) that albeit we serve God faithfully,

and stand in his protection: yet we shall not cease to have enemies.

For it is his will to exercise us by that means: and it is the state of the

Church, as it has also always been. But this good comes thereof, that

God will maintain us against our enemies. When they have devised

wonders against us, yet shall they not bring their purpose about.

They shall be disappointed. And though they be as fierce as lions,

and full of desperate rage: yet will God tame them at the last: all

though they continue in purpose to devour us, yet they shall not have

the power to do it: But (as has been said afore) if they come against

us one way, they shall flee seven ways. But now it is said contrariwise

that although we be of power above our enemies, and do set upon

them in never so good order: so as the victory may seem to be

already gotten on our side, (as we see how the wicked be enflamed

with pride and presumption) yet when we think ourselves to have

gotten the goal, God will touch us with such a fear as we shall not

know which way to run fast enough, but every of us shall be at his

wits end. Let us understand hereby, that when God stirs up wars to

chastise us, though we be never so well furnished, and have all the

means that may be to resist; yet must we needs perish if God be

against us. For victory is not obtained by the force and valour of men,

but by the power of God, who for that cause is called the Lord of

hosts. And there is none other help for us, but to be at peace with

God, that he may brood us under his wings: accordingly as he uses

the same similitude, that he will play the part of a hen towards her

chickings. For then shall we be safe though all the world conspired

our destruction. And albeit that our enemies be never so mighty and

strong, and fully minded in their malice to destroy us utterly: yet is it

sufficient that God does warrant us and that albeit we have no succor

of men, yet are we sufficiently fortified by his only power. But if we

proceed to offend him: and he sees that when he has spared us to

recover us unto him; we have lever to be adversaries unto him and to

continue in our rebellion: then after he has borne with us long

enough, he must needs bring us to this point of being consumed by

the hand of our enemies. And although others seem as wicked as we,

and that God does not prosper them more than us: let not that

deceive us. For God will sometime give victory to the wicked, which

are no better than we, but peradventure worse; yet will he not fail to

destroy us by their hands, and yet they shall have their turn as well as

we. But in the meanwhile, we must not think that this threatening is

delivered in vain. Therefore let us not compare ourselves with others,

saying, O, are not they offenders as well as we? And has not God

good cause to punish them? Yes, he has for but he knows the due

time and season, and he can use them as seems good to himself: but

let us prepare ourselves to abide his blows if we stop our ears against

his threatenings, and sleep when he would waken us. For if we give

no credit to his threatenings, we must feel by effect, that he who

pronounces them, has power to put them in execution, and that he

speaks not, as they say, to scare little children. It is certain that God

will threaten often before he execute judgment. But therein let us

consider his long patience in tarrying for us. And if we abuse the

same, it will be nought else but a heaping up and a doubling of God's

wrath towards us: insomuch that it had been better for us that he had

rooted us out the first day, than so long to have forborne us. Let

scoffers say, that respite is worth gold. But there is no respite so long

which we would not redeem with a hundred deaths, if it were

possible, when we have been so stubborn against our God, and so

disobedient to his word, that we have made but a laughing matter of

his giving of some token of his anger. Let us therefore consider, that

whilst that God does spare us, he gives us leisure to return unto him:

and that if our enemies have forborne us, it is of his favor showed

unto us, that we might prevent his wrath. But if we will not hear him

when he speaks, nor receive his warnings: it behooves us to give ear

to these his threatenings here denounced, and he must be fain to

send us to another school. It is the wonderful goodness of our God,

that when we have thus provoked him, as we see; yet he forbears us,

and all to recover us unto him, not by forcing us with main strokes,

but by alluring us after a loving manner, being ready to receive us to

mercy, as though he were not a Judge to vex us and to condemn us.

But what? When we have contemned all this, it must fall out in the

end (as I have said afore) that our Lord must stir us up other

masters, so as the wicked may rise up against us, and seek to make a

slaughter of us by butcherly murdering of us, being in very deed the

executors of God's vengeance, whereof we were warned long

beforehand, and made but a laughing game of it, continuing still in

our sins and wickedness. That is the cause why I said, that so long as

God speaks unto us, and we condemn ourselves, and acknowledge

our sins, and seek atonement with our God that we may live in peace

in this world: although it be God's will, that we should have enemies

and be kept occupied with wars, yet notwithstanding he holds us still

in his keeping and we be maintained and defended by his power and

goodness.

Now as to what Moses adds, That the dead carcasses should be eaten

of crows and of wild beasts, and that there shall be no man to drive

them away: it seems to be a vain threatening: for it is no matter

whether it be so or not. If a man is buried when he is dead, what is he

either the better or the worse for it? It seems then, at the first blush,

that this should not be greatly regarded. But GOD meant to show

that he will make his wrath felt even in the bodies of them that be

dead. And in very deed, burial is a privilege that GOD has given to

mankind for a warrant of the resurrection. Let us not think that the

use of burying the dead is proceeded of a foolish superstition, or that

men devised it. It is true that the heathen have used it, and that was a

witness against them: And at the last day, they shall be convicted by

their using of that Ceremony, which should have taught them to look

for the last resurrection; and their not considering of it is

inexcusable. For our burial ought to be unto us as a lively glass or

portraiture, to show unto us that we be not created to go after such a

sort in corruption, as though there were not another life, and that we

should not be restored unto a new state. And it serves always for a

larger declaration, that mankind perishes but for a time, and that

their bodies shall be renewed. Now forasmuch as burial is as a

memorial of the Resurrection as I said afore; therefore is it given to

men as a prerogative, to be buried: in respect whereof there is used

an honest comeliness, as who should say that we which remain are

taught as it were by eye sight to look continually for a second life. For

the dead also bears a certain mark in his body, that he is as it were

laid up in safe keeping, until the day come that GOD will raise the

dead again. Now on the contrary side: whereas it is said that men

shall not be buried, but that they shall be eaten of beasts and fowls: it

is as much as if God meant to deprive them of the common benefit

that he had granted to all mankind: and as if he had showed openly

that both in life and in death they were accursed of him. And that is

the cause why it is said: Thou shalt be Buried with the burial of an

Ass; which thing was spoken by the Prophet to a King, even the King

of Judah. But yet, because he would not be corrected, and that

whereas GOD had given him the honor to bear in his lifetime the

figure of Jesus Christ: yet notwithstanding forasmuch as he had

abused the same and given over himself to all ungodliness: thou shalt

be buried with the burial of an ass (says the Prophet.) We be hereby

warned to have very great regard of all the corrections that GOD

sends us: yea even of the very least: that we may always be stirred to

fear. For what is the cause, that we pass over so many chastisements

of GOD, without profiting by them? Because we shut our eyes

willfully, and unless we are compelled by utter force and necessity,

we are contented to bear ourselves in hand, that it is not GOD that

chastises us: and (as we shall see hereafter) we fall to such

blockishness, as to attribute all to fortune. Let us therefore be

admonished to mark all the corrections which GOD sends us, both

upon ourselves, and upon our neighbors, that we may receive

warning by them. It seems to be but a small matter, not to be buried:

yea but yet will God have it noted, and to be understood that it is his

hand, and that he shows himself as Judge against such as have

offended him. Seeing that GOD will have his Judgments known in so

small things? let us be advised to have more wit and discretion. As

often as GOD gives us (as you would say) but a fillip, let us be moved

to think on him and not tarry until he draws his sword, or bends his

bow to hit us with a mortal wound: but let us by all manner of means

humble ourselves under his hand. Moreover we have here, a

Testimony of the life everlasting. True it is that this point was not so

plainly declared in the law, as it is to us in the Gospel, neither that we

should rise again to the heavenly glory, nor that we should live with

God after our death. But yet for all that, the old fathers did not lead

the life of beasts, neither did God leave them in such ignorance, as to

have their faith closed up in this present world and in this transitory

life. For here we have a record, that when we have finished the

course of this life, there is yet a greater Judgment prepared for all

men. And if GOD does forbear us here, and notwithstanding that we

escape all the curses mentioned in the law, even to the end: yet must

we come to a greater reckoning. For it were a needless matter, for

GOD to speak of depriving men of their burial, if (as I said even now)

he had not a farther meaning in it. Therefore let us so use this

doctrine, as we may be provoked to have an eye to the life that is yet

hidden from us, and which we look for by faith; and let us not think it

shall greatly avail us, when GOD punishes us not in this world. For it

is far better for us to linger here beneath, and to be always in

miseries: than to enjoy our ease and delights, and that in the

meanwhile GOD should but tarry for us, to thunder upon us when he

has taken us out of this world. Thus you see whereunto this Text of

Moses does serve us, where he says, That the birds and beasts, shall

eat our carcasses, and that no man shall drive them away.

Now if God gives such tokens of his wrath on the bodies that have no

feeling: what shall become of the souls, wherein is the very seat of

evil, and the kingdom of Satan? For our hands, our feet, our eyes,

and our ears, offend not of their own proper moving; but by the

direction and provocation of our wicked thoughts and affections.

And whereby all those things, or whence proceed they but from our

souls? Seeing then that the bodies which were but instruments, do

feel the wrath of GOD, and do answer to the same as we see: let us

not suppose that the souls go quit. Let us therefore look evermore

higher than to this transitory life for to waken us. and to make us to

walk in such obedience, that after we have fought against sin, and

against Satan, and have been exercised in patience, and in diverse

afflictions in this world, having done our endeavor to serve GOD with

all diligence, our souls may be taken up to rest, and that our Lord in

likewise may show the self-same favor upon our dead bodies.

Notwithstanding, this favor and blessedness of having their bodies

buried, does not always happen to the faithful, whereas it falls out

that many of the wicked are very honorably buried; howbeit that the

same is nothing to them, neither is their state any whit bettered

thereby. We see what is said in the Psalm concerning them that have

faithfully served GOD: namely, that their bodies were laid out for a

prey to the fowls, and the beasts; and yet were they the children of

GOD. And albeit that this be a testimony of God's wrath upon the

wicked: yet may it oftentimes come to pass, that our Lord will use the

same manner of chastisements upon his own people: And yet it shall

be nothing to their hurt.

True it is, that we must evermore humble ourselves, when such a

thing happens, and we must understand that such things be as it

were marks of Adam's sin, and of the corruption that is in us, and

also of the offenses which we have committed: and yet for all that our

Lord in the meantime turns this evil to good, when he permits the

faithful to be deprived of burial. We see what is said of the wicked

rich man and of Lazarus. It is said, that the rich man died and was

buried: behold how the worldly pomp is bestowed on the reprobate.

It seems that his soul should have been received into paradise when

his body was sumptuously carried and used with great ceremonies.

And what of Lazarus? He died too. But what mention is there of his

burial? None at all. Whereby our Lord Jesus does us to understand,

(for it is he that speaks it) that we must not stay altogether upon

these visible things. But yet this threatening (however the case

stands) is not in vain. What is to be done then? Let us gather

generally (as we have said) that burial serves to lead us to the hope of

the heavenly life, and of the resurrection which we must hope for.

Thus much concerning that point.

When we bury them that be dead before us, let it serve always to

provoke and to stir us to understand that we are not created to live

only in this world: but that there is another better life prepared for

us. And again, when we see that our Lord deprives any of their

burial, let us understand that he therein shows his wrath.

Nevertheless it is better sometimes for a man to be devoured of

beasts and birds, and to be chastised of GOD after that sort in his

body for the sparing of his soul, and to have a temporal

condemnation, than to perish forevermore: It is better sometimes for

a wicked man to be hanged, than to die in his bed. For how many do

we see to gnash their teeth against GOD, when he has patiently

tarried for them, and given them so many plain and apparent tokens

of his wrath for their conversion; and yet nevertheless they make a

mock of him, and still continue obstinate in their rebellion? When a

wretched ill-doer is condemned by men, he is ashamed of it and cast

down in himself, and acknowledges and bewails his sins. This

condemnation then, which he bears in his body, albeit that it is an

execution of that which is here spoken by Moses: does serve to his

salvation; and therefore let us bear away these things. Moreover

when the faithful, even the very martyrs are burned, and their bodies

consumed to ashes, so as they have not that which should be

common to all mankind: let us understand that GOD converts the

same to their welfare, and that their glory is thereby doubled. As

how? It is certain that this is a threatening of God, as be also all

diseases. But when our Lord saves so, he means that they be the

ordinary means, which he uses to correct our sins: but yet

nevertheless he fails not to chastise those so with his own hand,

which have not offended him: or at leastwise whom he means not to

pursue with rigor. This is in sum that which we have to bear in mind

concerning this Text.

Now let us come to that which Moses says further. He says that GOD

will strike the despisers of his law with many diseases. He has spoken

heretofore of fevers, and of the hot disease, and of the yellow

jaundice, and of such others: now he speaks of the Itch and canker

and of other worms and scabs. Where also mention is made of the

Hemorrhoids, as some do expound them; all these aforesaid things

be the weapons of GOD, to punish the offenders of the Law. To be

short, they be his men of war to encounter with us, when he sees that

we take heart of grass against him. And truly when we favor our own

lusts to violate his righteousness, and to break the order which he

has established among us: and when he sees our lusts to be so

inordinate which are thieves and robbers: he arms his people and

substitutes which be the diseases that are here spoken of, and other

sorts. Let us therefore learn, that whatever diseases we suffer in our

bodies, the same be all messages of GOD to make us to feel his wrath,

because we have offended him: but especially the extraordinary

diseases, as when GOD sends upon us the sicknesses that are not

usual amongst men, for the curing whereof they can hardly find any

mean, or else it is altogether impossible to do it, by reason of the

strangeness of the things: then means GOD to make us to feel his

anger toward us double, and to show us that we have provoked him

too too much. But we think very slenderly of this. For contrariwise

concerning the common diseases, the ordinary having of them makes

us to think that they proceed not from God. They say: there is a man

that has a fever: and there is another that has the murre & the pox, or

some such other disease. Well, these be things wherein we be

hardened. As how? By custom. And must God in the meanwhile lose

the possession of his right? If he does still show himself a Judge

towards us, in chastising us: is that a reason why we should forget

him, and have no regard of his hand? But however the case stands,

such is our blockishness. I would God that the examples thereof were

not so notorious as they be. But let every one look to himself, and see

if the customableness of sicknesses cause us not to turn our back

upon God, & to have the less regard of his judgments and of our own

sins, so as none of us finds any fault with himself. Thus much

touching the common and usual sicknesses. And as for the

extraordinary diseases, we see how men are hardened by them also. I

pray you have we not seen that God within these fifty years has

brought up new diseases, against whoredom? Whence comes the

pocks and all these other filthy diseases, which are not to be

reckoned up at this time? Whence come all these things but from

GOD, who utters such vengeance as erst was never known? The

world wondered at it, and for a time, men were greatly afraid of it:

but yet of all this while they have had no consideration of the hand of

God. And at this day it is become so ordinary a matter, that the

despisers of GOD, I mean the lecherous sort and the whore hunters,

which give over themselves to all lewdness, do but wring their groins

at it. Though GOD smite them with that kind of leprosy (for it is a

kind of leprosy in very deed) so as they be eaten with the fretting

thereof and with other filthiness; yet they cease not to follow their

trade still and to mock at it: and truly it seems a very strange case,

that such a punishment of GOD should be so turned to a scoff. What

a jesting make they nowadays of their bawdry when they be thus

punished at the hand of God? How comes it to pass, that they

themselves do make a jesting and scoffing at it, as it were in spite of

God, and that whereas he calls them to humble themselves in

sackcloth and ashes, they do but blurt out their tongues at him, and

are so far from being ashamed of their doings, that even as it were in

spite, they make a sport of their own filthiness and miseries. We see

then how froward men be, seeing that they can profit no better in

God's school. I mean not in the school of his doctrine, where he

speaks unto them, but when he smites with heavy strokes, and also

raises up wars and troubles, which ought to make men besides

themselves for fear: but yet in the meanwhile this is not written in

vain. Let us therefore be better advised: and when GOD sends us any

strange diseases; let us understand that our sins be multiplied and

that GOD must therefore be more moved than ever he was.

Wherefore let the same bring us to repentance, and let us not double

our iniquities: for in the end, we shall find the thing by experience,

which we saw even now; namely, that when the evil shall stick to us,

yea even in our marrow and in our bones, until we be utterly

consumed. Besides this God has other manner of means to punish

us, and when he perceives that the usual means prevail not, then has

he other rods laid up in his storehouses; as it is said in the Canticle.

Yea and we shall see what it is to walk at all adventures against him:

namely that in the end he will overtake those folk overthwartly with a

crooked measure, which play the ignorant fools after that fashion,

and do nothing but scoff and shake their ears, when he has punished

them one way or other. Let us not tarry therefore till GOD use such

extremity towards us: but being warned beforehand by that which is

mentioned here, let us look to it, and consider that look how many

sorts of diseases he sends us, so many witnesses he sends to prove

that we have sinned against him: that we might think thereon and

turn to him again with all lowliness.

I said erewhile, that the very uttermost of all, is this which Moses

adds in the end: to wit, That GOD will smite us with astonishment,

and that we shall be blind groping at full midday, as the blind in the

dark, and that our heart shall be amazed. Hitherto we have seen that

God shows a singular favor towards men, in afflicting them in their

bodies, when they have their minds still in quiet, that they may be

patient. For they feel their sins and bewail them, and they cease not

to call upon him that chastises them. And in very deed it is

sometimes seen, that the grace of GOD is much more manifested

towards such people, than if they had no such great afflictions. As for

example: If GOD spares a man, and he serve God: we see that God

blesses him. When we see a sound and holy life in one, we will say,

here is a man that serves GOD, and God also shows himself gracious

towards him. Again we see another that is visited with great diseases,

every man has pity and compassion on him; he pines continually,

and has vehement pains, he is vexed with diverse maladies, and the

very remedies that are given him are so grievous that nothing can be

more: yet notwithstanding this man ceases not to hold himself in

quiet, confessing his sins and craving pardon of GOD: we see such a

patience as moves us to glorify God; and the party continues still in

prayers and supplications. When a man is thus mortified, and GOD

holds his heart still in awe, so as the party continues in obedience

under his hand; then perceive we a great grace of GOD in the midst

of those chastisements. But when we be without reason in our

sickness, and play the mad bedlams, and stand chewing upon the

bridle and wot not which way to turn us; and of all the while never

make any countenance of fleeing unto God for relief, it is even the

full measure of all misery.

Therefore it is not without cause, that Moses having spoken of the

sicknesses and griefs that GOD sends upon men's bodies, and

likewise of extraordinary chastisements, which constrain men in

spite of their beards, to feel their sins, adds here; God will strike thee

with blindness, yea and he will so strike thee, that thy wits shall be

amazed: thou shalt grope at noondays as in the dark: thou shalt have

no more sense or feeling in thy heart: but thou shalt be altogether

blockish. And here we be warned again, that the chastisements which

happen to us in our minds should be more dreadful unto us, than all

that we can suffer in our bodies. It is true that our nature draws us

clean contrary; for we be so tender and nice in our bodies, that as

soon as we feel any grief, by and by we cry out, and lose our patience;

and therein we see a part of our brutishness. For if we had any drop

of stayed understanding, we would a hundred times be more afraid

of the chastisements that God threatens to our souls, than of all that

ever we can endure in our bodies. In what case is a man, when he is

forsaken of GOD, so as he seeks him not any more, but endeavors by

all means to hide himself from his presence? Surely when we come to

that point, if we could pluck God out of his seat, we would gladly do

it. He that seeks such hiding-holes to convey himself from coming

unto God; does what he can to rob him of his majesty, and he is loath

to come to present himself before such a Judge.

And truly, although a man have no further harm than this

blockishness, so as he feels not his own misery; is it not a token that

God has already given him over to a reprobate mind? Yes: for there is

not a more evident sign of reprobation, than to be without remorse

or scruple of conscience. Moreover, when a man is frightened and

out of his right wits, in such wise as he knows not which way to turn

him, and has no more taste or feeling of God, nor can any skill to

lament for his sins, or to ask forgiveness of them, and to repent of

them: but gnashes his teeth, and bites the bridle like a Mule: is not

that a dreadful thing? When we behold such glass, our hairs stand

upright, and even nature forces us to it. And yet for all that, if we

think not upon it, that we may stand in awe, and walk in fear and

humility, is it not a tempting of God? Let us learn therefore not to

harden ourselves in such wise as God should be forced to fall to this

rigor, wherewith he does here threaten his people: namely, that he

will make them grope as the blind in the dark, and that they shall

have neither understanding in them nor discretion: that he will make

them to fall in such a fear, as they shall not know whether they be

living creatures or not: nor perceive whether there be a God that will

receive them to mercy, and whether they shall prevail in calling upon

his name, or not. Let us not tarry till such evil does come upon us.

For it is a deep pit, out of which very few can get forth. Indeed God

will sometimes bring his people to that point that they shall not know

where they be, and they shall be so greatly afraid and so troubled

therewith, that they shall become dull and blockish: this is well seen.

But he lifts them up again after that he has brought them low.

However, for as much as this example is very rare, let us not tempt

our God; but when he afflicts us in our bodies, let us understand that

he spares us greatly, and that he mitigates the rigor of his wrath, and

let us be no more so impatient as we have been wonted to be. Albeit

that the grief be hard and bitter to us, yet let us confess: alas: but yet

God has not touched me in my soul. Let this come always in our

remembrance, to the end that we, acknowledging the goodness of

our God in that he forbears us, may return unto him; and not doubt,

but that he is ready to take pity upon us, when we seek unto him

unfeignedly. Let that serve for one point which we have to remember

in this lesson, where mention is made of the said blockishness.

Now Moses says expressly, that the transgressors of God's law, shall

grope at noonday. As if he should say: notwithstanding that God give

them many occasions to rejoice, yet shall they be frightened in such

sort, as they shall not take hold of any grace, but be as blind

wretches. Seeing it is so, let us mark farther that although God does

mitigate our griefs, and comforts us; yet does that serve us to no

purpose, if he give us not the wisdom to understand his goodness.

And we must understand, that we are not able to enjoy the good that

God offers unto us, when we be destitute of his holy Spirit. And this

is one execution of that threatening that is here mentioned. True it is

that we should always return to this point, that our Lord desires not

the utter confusion of sinners: but that for so much as such miseries

do happen oftentimes, we should not tarry till they light upon our

heads; but rather seek the remedy, to the end that God have not

occasion to withdraw himself from us. However the case stands, let

us first of all mark, that God directs this doctrine to such as have

been trained in his word, as we have already said. It is certain that he

is Judge of the world: yet notwithstanding we well deserve to be

chastised, after a more boisterous fashion, when we have been taught

at his mouth, and have rejected his will, and be so far forth corrupted

that we make but a jest of his word: and that whereas he sought to

retain us as his people; we have despised him. It is very meet

therefore that we should be grievously punished, and therefore let us

think, that seeing God does us the favor to let us have the pure

doctrine of the holy scripture, the same serves to bereave us of all

excuses, and also to quicken us up to walk so much the more in fear.

But herewithal let us mark farther, that God does not only use

threatenings towards us, but also daily exhort and allure us unto

him, to reconcile us to him: showing that for his part, he is ready to

come to atonement, so we condemn our sins, and return to his

mercy. What else is the Gospel, that we hear every day, but a

message of reconciliation, as Saint Paul calls it in the second to the

Corinthians?* Seeing then that God sends us a herald to declare

peace unto us, and to show that he is ready to do away all our

offenses, let us take heed, that we use this time of our salvation, to

receive the grace that is offered unto us in due season, as the Prophet

Isaiah tells us, and as Saint Paul says,* using the same testimony.

Again when we have been overmuch hardened, and that God has

patiently waited for us, and we still continue in our sins: let us not

think that he in the end has either given over or forgotten his office.

We must needs yield an account of such unthankfulness. When we

forsake the salvation whereunto he called us, and despise him out of

measure: such willful stubbornness must of necessity come to

reckoning. Then let us stand in fear: and as often as we hear speaking

of the grace of God which is offered unto us in our Lord Jesus Christ,

let our hearts be inclined to receive it: and let us give way unto God

to come in. And when we go unto him, let it be done with bewailing

our sins, and with yielding ourselves guilty, not only in word of

mouth, but also with such grief of heart, as may prove that the evil

displeases us. And when we thus dislike of ourselves, let us not abide

till our Lord put in execution the threatenings that he sets forth here,

but let us turn them to our commodity. And when we hear the

promises of the Gospel, let us remember the threatenings also: that

we may be so much the more provoked, and every man make haste to

receive the good which is offered unto us to enjoy and to possess,

unless the fault be in ourselves.

Now let us cast down ourselves before the majesty of our good God,

with acknowledgment of our sins: beseeching him to make us to feel

them yet better, until we be utterly beaten down in ourselves, and

seek for the remedy whereunto he calls us: namely, that being guided

by his holy spirit, we may increase and profit more and more in all

holiness and righteousness, and that we may endeavor so to glorify

him in all our whole life; as in the end we may attain to that same

everlasting glory, unto which he calls us: And so let us all say:

Almighty God heavenly father, etc.

On Monday the 23rd of March, 1556.

The 158th Sermon,

which is the sixth upon the twenty-eighth Chapter.

29 And thou shalt always suffer injury and oppression, and no

man shall deliver thee.

30 Thou shalt marry a wife, and another man shall lie with her:

thou shalt build a house, but thou shalt not dwell in it: thou

shalt plant a vine, but thou shalt not gather the fruit thereof.

31 Thine ox shall be killed before thine eyes, but thou shalt not

eat of it: thine ass shall be taken away before thy face, and it

shall not be restored unto thee: thy sheep shall be delivered to

thine enemies, and there shall be nobody to save them.

32 Thy sons and thy daughters shall be given to another people,

thine eyes shall see it, and dazzle at it all the day long, and thy

hand shall have no strength.

33 And a people which thou hast not known, shall eat the fruit of

thy land, and all thy labor: and thou shalt do nothing but suffer

revilings and oppressions always.

34 And thou shalt be amazed at the sight of those things which

thine eyes shall behold.

35 The Lord will smite thee with a sore swelling in the knees,

and in the legs, of which thou shalt not be healed from the sole

of thy foot to the crown of thy head.

WE ought well to remember the meaning of Moses, whereof we have

spoken heretofore; namely, wherefore he continues in uttering so

many curses. For we are slow to be moved: when our Lord does

threaten us, we make a game of it: and albeit we confess that we

should think thereon, yet it escapes us. And furthermore, we suppose

that we shall always find starting holes, and that if God does follow

us one way, we by flying another way shall be able to avoid his blows.

Thus do men deceive themselves, and thereupon wax hardhearted.

Now Moses (or rather the spirit of God speaking by his mouth)

perceiving that men be so careless, and that they shrink not at the

first, when the judgment of God is set before them, continues his

matter still and adds threatenings upon threatenings. Again, on the

other side, perceiving also that men seek starting holes, and thereby

deceive themselves, bearing themselves in hand, that they can save

themselves by flinging over the Fence (as they say:) he shows that

God has infinite means to punish us with all, both above and

beneath, before and behind, on the right hand and the left, and that

we shall be so hemmed in on all sides, that it shall not be possible for

us to escape his hand.

Now after the threatenings, which we have seen here before, he

presently adds that they who so resist God shall be afflicted and

tormented, so as men shall spoil them, and they shall be laid open to

all violence forever, and no man shall deliver them. We see here that

God serves his own turn by the wicked, and that although their intent

be nothing so, yet does he apply them to a good use, when he listeth

to punish us. Whereas there be thieves and robbers, albeit that they

be given over to Satan, yet fail they not to serve God's purpose; yea

truly, for we see in this text that our Lord leaves them not at random,

to rob and to spoil, whether he will or no: but he threatens his

people, saying, They that disobey me, shall be vexed and robbed. And

whence proceeds that? It must needs come from him.

Now albeit that God suffers oppressions, robberies, and violence to

be done, he can very well condemn them, according as he is

righteous, and must needs hate Injustice: yet notwithstanding, by his

wonderful wisdom which to us is incomprehensible, he turns those

things to his own service: so that when we have offended him, he

must needs punish us by the hand of the most wicked: which is the

more to our reproach. For if he himself should have punished us, and

we saw before our eyes, that he revenges himself of our iniquities,

well would we say, seeing that we have offended him, it is good

reason that we should come to account for it. But when he stirs up

lewd folk, and despisers of his majesty, and such as are given to all

naughtiness, and makes them our Judges: it is to make us so much

the more ashamed. Let us therefore consider, that whencesoever the

evil comes, we have evermore to deal with GOD: and we must think

that there is nothing done in this world but by his direction. And

thereupon let us enter into the examination of our faults. For it is not

enough to know that God rules all things: but every one of us must

also make his own indictment, and consider that all afflictions and

adversities are tokens of God's wrath. Now when we speak of his

wrath, we must in like wise remember his justice; and thereupon

conclude that we very well deserve to be punished. But yet he

threatens us before he strikes, to the end that we should not stand

gaping till the things were come to pass; but rather prevent them

beforehand, as Saint Paul also does admonish us. Whilst God spares

us, let us be advised, so to walk in his fear, that we provoke him not

to stir up thieves to torment and vex us: but that rather (if men

attempt such injuries against us) we may stand in his protection,

according as he promises to uphold all them that walk in his

obedience. Then let us see that we do so; and let us remember that

which is spoken by the Prophet Isaiah, to wit, that they which have

robbed, must be served with the same sauce. And that is the cause

why violences and extortions do so continue in the world.

Men wonder to see that the mischief grows worse and worse: but

they should note the cause thereof. For they that bear chief sway and

preeminence, do let themselves loose, seeking nothing but to enrich

themselves, and to swallow up other men's substance. But have they

robbed? God must send a revolution, so as other robbers shall come

and bereave these of their booties: and afterward, a third sort must

step up to spoil them again. And so there is never any end. And why?

Because the world never ceases to provoke the wrath of God. And for

so much as we be headstrong, it is reason, that our Lord should

continue to show himself our Judge. But (as I said even now) let us

be well aware to walk in such wise, as innocent blood cries not out

for vengeance against us. Let us not do injury or outrage to any

person, that our Lord may bless us for so doing, and not pay us with

like measure, according as we see how our Lord Jesus Christ says,

that it shall come so to pass. Let every of us therefore bridle himself

in such wise, as this curse come not upon us, to be robbed for using

of robbery and extortion against the innocents. But for as much as

men imagine that their adversity shall be short, and that they shall be

soon rid of it: Moses adds, That it shall be forever, and that when the

hand of God is against us, no man shall be able to save us.

It is certain, that like as God is slow to anger, so is he soon pacified;

but that is but towards the faithful. As for the wicked, he must hold

on with them, and they must feel their burden every day heavier than

other. And wherefore? According as they harden their hearts against

God, they must in like wise feel him the harder against them. And

albeit that this is not always, yet do we see it often come to pass, God

will at some times withdraw his hand after he has menaced the

wicked; or else when he has given them some stripes with his rod, he

will let them go again: and that is, as it were a respite, that they may

have leisure to turn to repentance. Notwithstanding, because he

knows them to be unreformable: that dealing of his must of necessity

be turned to their sorer condemnation. If GOD then do spare the

despisers of his law, and them that be obstinate in malice, it does not

therefore follow, that they shall be saved: but it is to the end that the

plague shall come double upon their heads, for their abusing of his

patience after that manner. For when he has waited for them, and

they proceed still from evil to worse: he must needs put to his hand

at the last. Howsoever the case stands, it is not in vain that Moses

tells us here, that when GOD is our enemy, our life shall not be

miserable only for a day, or yet for a little while; we must not limit

ourselves any term in that case: but we must look for one mischief to

draw another, and that there shall be none end, until he has laid us

quite under foot, unless we turn to him to obtain mercy. Wherefore

let us weigh well this word which Moses adds, where he says, that if

GOD do begin to smite us for despising of his justice: it shall not

continue for a little while, but we must be miserable forever. And

why? For in as much as the majesty of God is everlasting, he must

needs take endless vengeance of them that despise his justice.

Therefore so soon as we see the blows come near us, let us be afraid,

and let every of us make haste to return unto him, whom we have

offended, to wit, our GOD, to obtain forgiveness of our trespasses.

That is the only remedy, without which there will be neither end nor

measure of our afflictions, except we take order to reconcile

ourselves to our God.

Now where he alleges that none shall save them: That is to cut off all

the vain hopes which men do forge to themselves in their own brains,

when he punishes them. They look hither and thither, and if they

find any comfort in this world, it seems to them that they shall make

a stoppage against God, and that they shall be able to win the goal in

the end. Indeed they will not say so; for it is a blasphemy which all of

us do hold accursed; but yet we be so doltish, that we hope to turn

away the hand of GOD when we find any help here: in so much that if

men bear us any favor, and we be supported in any thing, we arm

ourselves therewith against God. But Moses tells us here, that it is in

vain for men to seek diverse succors after that fashion, when GOD

wars upon them. For why? All creatures are in his hand, and without

him they can do nothing. Moreover, that which is for our benefit,

shall become our bane, and all things shall redound to our confusion.

Let us not therefore look to be saved by any means that may be,

when our Lord takes part against us: but let us return unto him,

seeing that there is none other remedy but that, and let us rid

ourselves of all such things as may hinder us to come to repentance.

Let us then be quickened up by these two sayings of Moses, that we

sleep no more in our vain fantasies, as we have been erst too much

accustomed. But what? There are very few which think upon that.

For every man martyrs himself, if his grief continue, and he find no

help in men. In all our afflictions, we can complain well enough: but

we consider not that GOD withholds men's help from us, when he

intends to punish us, in such wise that we shall (after a sort) be

utterly overwhelmed. And again, if our sorrow continue; it is,

because we have persisted too much in our stubbornness. We think

not a whit of all this. But yet are not these things written in vain. And

therefore let us learn to profit better thereby, than we have done in

times past.

Finally, Moses sets forth by this threatening, how we shall be vexed

and robbed, if we offend against the law of God. He says: Thou shalt

marry a wife and not lie with her: Thou shalt build a house, and not

dwell therein: Thou shalt plant a vineyard, and not gather the fruit

thereof. Yea, they shall take thy Beef, and thy Muttons and kill them,

and thou shalt continue still a hungered: and not only all thy cattle

shall be made a prey and a booty: but thy very children also shall be

delivered into the hands of thine enemies, and thou shalt yearn after

them, and thine eyes shall dazzle for very grief and sorrow, & in the

meanwhile, thy hand shall be without strength or power to recover

them. It had been enough to have said in one word, Thou shalt suffer

robberies, extortions, and wrongs: but because men are slow, it

behooves them to be so much the better touched, and to behold the

thing as it were before their eyes. That is the cause why Moses speaks

here of houses and vineyards, of wives and children, and of cattle. As

if he should say: Some shall bewail the taking away of their houses

which they had builded, the putting of them from their vineyards and

their other possessions, the spoiling of their goods, and the driving

away of their cattle: And some shall bewail the wrong that is done

unto them in their children, and in their very wives. But we be to

consider that all these things be the scourges of God, wherewith he

punishes us for our sins.

It is certain (as I have said already heretofore) that GOD at

sometimes, for the exercising of the faithful in patience, does send

them the very chastisements here mentioned, and yet punishes them

not for their offenses. For Job was not punished for his sins: Not that

GOD had not just cause so to do, but for that he had no respect to

that: however the case stand, surely it is an ordinary matter.

Indeed we may allege many examples of men that are tormented and

vexed by the wicked, so as they are driven from post to pillar, and

robbed of their goods: such examples do happen every day: but this

proves not, that this doctrine takes not place, and that it is not true in

itself, as an ordinary rule, to wit, that God punishes men's sins by

such means. Now when we have walked in the fear of God, and

endeavored to serve him: and yet notwithstanding, our substance is

taken away, and the robbers possess it: let us consider, that if this be

not done for our sins, our Lord gives us a great preeminence. For

first of all, of whom was it long that we offended him not? We were

preserved by his holy spirit. And moreover, notwithstanding any

good affection and zeal that we have had to live uprightly and

uncorruptly; yet we cease not to be guilty before God. But what for

that? He spares us, and yet he means to try our patience, for to

humble us. When it is his will that we shall bear the miseries, which

are punishments for them that despise his law, and that we must feel

them: well, we must stoop. And thereby he tries us, how pliable we

be under his hand to yield unto his government, as shall stand with

his good pleasure. Moreover, this always takes place, (as we have

said before) that our Lord punishes the offenses and transgressions

of his law, by the things that are specified here. So then, when a man

builds, let him take heed that he build not with extortion, pillaging,

and robbery, unless it be his meaning to have his house taken from

him, according as it is spoken by the Prophet Habakkuk. For the

Prophet brings in the walls singing and answering one another. For

inasmuch as men's palaces and houses, are often built with blood,

robbery, extortion, and wicked practices: and the very walls

themselves do cry out that they were builded with pillaging and

polling: it must needs awaken up God's wrath and vengeance against

such builders. Desire we then to be harbored in peace? Let us look

that we build without doing wrong to anybody, whatsoever he be.

And moreover let every of us in his dwelling, dedicate himself in such

wise to God, as he may dwell with us. For they that are driven out of

their dwellings, have commonly driven God out before: that is to say,

they have followed some lewd trade, so as GOD has not reigned

there. Is it then any wonder, if they be driven thence in the end? No:

For why? Shall GOD be thrust from his right; and we in the

meanwhile possess every man his dwelling in rest? Were that

reason? Therefore, when we see such changes to happen, as they are

to be seen in the world: let us understand that GOD drives them out,

which erst would give him no lodging: and let such examples

admonish us to stand in fear of the threatenings here specified. And

let us not tarry till our Lord banish us from the place where we be

harbored: but let us rather endeavor to serve him, so as he may

continue always with us to maintain us. And if it come to pass, that

we be driven out, let us understand that the same is for our sins: for

it is better late than never. Moreover, if we be driven out for any

other cause, as at this day we see the poor faithful people, in state

like a bird on the bough, as though the earth could not bear them: as

Saint Paul speaks of his time, and as it is known at this present time

that the children of God be as vagabonds, having not a hole to hide

themselves in: when we behold these things, let us understand, that

for as much as our Lord leads us this walk, he does us great favor

that the same is not because of our sins, but for his name's sake, and

for our better establishment in the hope of the heavenly inheritance,

seeing that there is nothing sure nor stable in this present world, but

that we must always aspire to the eternal life, and to the rest that is

prepared for us on high. Let us then acknowledge the good that he

does unto us in this point. But in any wise, let us take good heed that

we provoke not his wrath against us is such sort as I have said before.

Now, whereas he says: "Thou shalt marry a wife, and another shall

lie with her": let every man take heed to walk in such chastity, as he

draw not upon him this curse of God, in such wise as to be deprived

of the wife that he thinks to have: and the wives in like case of their

husbands. We see how men are given over to all unchastity, and God

must needs yield them their reward accordingly. David himself was

not spared in this case. We hear how it was said unto him: "Thou

hast done this in secret, but that shall be done openly." He was fain

to abide reproach before all the world, in having his wives ravished

openly. Since it is so then; let us take good heed, that we walk in such

chastity, that when men take wives, they may so live together as they

may feel the blessing of God, and that their marriages be not broken

through the committing of any offense. For, as I have said: it is no

wonder that there be so confused changes in the world at this day,

because men do more and more kindle the wrath and vengeance of

God. It is even in like case with adulteries. For what is the cause that

they reign so rife, and are come (as you would say) to their full pride?

It is because wedlock is so little regarded, and that there is no fear of

God: there is neither faith nor truth: and therefore must men needs

plunge themselves in all misfortune, so that in the end there will be

nothing but disorder. So much the more therefore ought we to take

warning to walk so in all cleanness of life, as every one may keep him

to his own wife, and the Lord bless their marriages and maintain

them in quietness.

Moreover, seeing that God is matched with us in the person of his

only son, and would have us to keep fast the faith of wedlock towards

him, according to the simplicity of his Gospel: let us stick thoroughly

to that which he has commanded us: and to be short, let us be

hallowed unto him, and follow his holy calling. For if we do so, our

Lord will grant unto husbands the grace to live quietly with their

wives and households, and unto the wives that they shall learn to live

in good agreement with their husbands. For we must mark, that if

man and wife do not join in one mind, there must needs be discord

in the whole house, and one shall bite and snatch at another like dogs

and cats, and the one would wish the other a hundred feet under the

ground, so as they shall live in continual misery and disquietness.

And why? Because that neither the one nor the other has any regard

to God, to yield themselves to his direction. Therefore let us learn,

not to provoke any more the vengeance of God in this case.

As concerning the lands and possessions he says: "That the

transgressors of the law of God shall plant vines, but they shall never

gather the fruit of them." Now we see that they who have thus

offended God, are the stoutest and boldest sort, bearing themselves

in hand that no harm can come near them. And that is the cause why

we see that the greatest getters, and the doers of greatest enterprises,

are those who willfully give themselves to pilling and polling by hook

and by crook, having no care what poll and extortion they commit,

and offending both God and man without end or measure. Such

persons as these, therefore, must afterward yield an account. They

bear themselves in hand that when they have planted vineyards, they

shall enjoy them without controversy: and that when they have built

houses, they shall dwell in them without putting out again. Thus do

men harden themselves against God. But Moses, contrariwise,

declares: That when they have planted vines, other men shall gather

the fruit of them. And indeed, whereas we see at this day so much

thievery in the world; let us understand, that it is because there are

so few that have clean hands, and are able to protest that they have

not encroached upon the goods of other men by unjust means. Truly,

there is so immeasurable disorder nowadays, that the children of

God are fleeced though they abstain from all manner of injuries. But

we must evermore have recourse to the ordinary course whereof I

have spoken, to wit, that our Lord will not fail to punish the sins that

break out after that fashion like a water flood. As for them that have

lands and possessions, they will not go to steal other folks' goods, nor

to pick a few grapes: it is for beggars to do so; and we see in these

days, that the most part of poor folks are pilferers, filching and

stealing all that ever they can finger. But yet they that have lands and

possessions, are the greatest thieves: for the things which they

possess, they get by unlawful means. It is no wonder then, if God do

requite them with the like; and that they be so vexed in their goods

and possessions. God therefore shows us by experience, that his

uttering of such speeches is not in vain; but we think not thereon.

Men can well enough complain, as I have said before: but they have

no regard to the principal point, which is; that GOD puts the things

in execution which he spoke by the mouth of Moses. Let us therefore

bethink ourselves; and whereas we see so much stealing, both of

vines, of corn, and of such other things; let us understand that our

Lord punishes the ravenousness and extortion that is committed

both in merchandise, and in all other trades of occupying: and let us

not tarry till GOD does punish us in very deed; but let us walk

uprightly, if we will have him to defend us. For although that all

places be never so full of thieves; yet will our Lord keep our goods in

safety, if we walk in his fear, and abstain from all manner of evil

doing. That is the thing whereunto we must have our recourse; and

we must not think to escape evil, by evil doing: but we must use the

remedy which our Lord sets forth in this text. As much is to be said of

our cattle, and also of our children. Yea, and Moses proceeds still

with enlarging, to the end that men should so much the better

perceive, what the effect is of this speech which he uses: namely, that

this shall be forever. As if he should say, that the hand of God shall

ever wax heavier and heavier. In so much that if a man who is driven

from his dwelling, does think to remove to his possessions, and to his

lands; GOD will persecute him even there: and if he think to cheer

himself with his wife, she shall be taken from him by force: and if he

think to find some comfort in his children, they shall be delivered

into the hands of his enemies; and if he think to have any recourse to

his cattle, they shall all be stolen or taken away by force. Moses

therefore besets us here on all sides, to the end we should learn to

resort unto our God; for as much as it is in vain, for us to labor to

escape by any other way. This is the matter in effect which we have to

bear in mind of this text.

Now, whereas he adds moreover, to the increase of the mischief,

That the fruits of the earth and the labor of our hands shall be eaten

by a people which we have not known: and that we ourselves shall be

distraughted by reason of the miseries which shall so light upon us.

That is to say, we shall be as out of our wits, beholding the mischief

before our eyes; and being amazed thereat, whereby we shall be

enforced to perceive that the hand of God is against us. That is, in

effect, the matter which he meant to say in this text.

Now I have told you that the misery is so much the more grievous to

bear, when a people unknown comes to ransack all. Truly if we be

robbed by our own neighbors, and by them that should be at amity

with us: the same is very hard to bear. But if there come a strange

people, there is less mercy. For when men be so separated one from

the other, and have no intercommuning at all: there is the less

likelihood of any means of safety. And we see how this repetition

here is often found in the Prophets: insomuch as it is said sometimes,

that the people which shall persecute us, shall be a barbarous people

without language whereby to have any take with us: by reason

whereof, when we shall ask them mercy, and cry alas, it shall seem

unto them that we curse them; and that shall be an increase of their

cruelty. So then let us mark, that his speaking thus of a strange

people, is to make us to understand, that GOD will send us such

chastisers as will have no pity nor compassion of us, until they have

quite and clean rooted us out.

And now, by the way, we are warned, that although the plague be not

yet come near us, we must not therefore fall asleep. For we always

measure God's threatening, by our own conceiving of them, and by

the things that offer themselves to our sight. When men speak of

war, and do threaten us with the Turk, But how can he come at us,

say we? He is too far off. Again, can such a Prince invade us? Tush,

he shall be letted by such a means: the plague cannot come that way,

by reason of such a cause. He may be dealt with by such a means; it

cannot be. When we have such kind of worldly shifts to defend

ourselves with, thereupon we despise GOD, not in word, but in deed,

for we continue unreformable and froward, and fear not that the

plague can come at us. Therefore says God, that he will stir up

strange people against us, even people of far countries. When men

doubt it least, then shall they wonder to see how GOD will come in

upon them on that side which they never thought of, and bring them

enemies to spoil them. Let us then mark by this text, that God's

scourges lie sometimes hidden, and break upon us on a sudden, so as

men are taken tardy by them, according to this saying, that they be

like to a woman that is childbearing. For a woman that is with child,

is utterly abashed when her hour is come; even so fares it with them

that are puffed up with their iniquities, and delight in them: they

forecast not that the hand of God is near them. It comes upon them

like a tempest; when they say, Peace and all is safe, then comes their

ruin and utter destruction. Therefore whereas we be told of strange

people, let us learn to look far before us when GOD does threaten us;

for like as faith must advance itself above the world to take hold of

God's promises, that it may rest altogether upon them: so likewise

when GOD threatens us, our faith must look further off than we can

see with our eyes, and we mistrust the thing which we see not at all:

like as we may perceive that Noah tarried not till the flood broke out,

and that GOD did unlock the Rain of heaven, and opened the

watersprings of the earth: but as soon as he heard the word, he did

nothing but think upon the vengeance of GOD: and by virtue of that

word, he beheld the flood as if it had been present: and he lived in

such fear and carefulness, as if he had seen the rain both evening and

morning to destroy all things before his eyes. Even so should we do:

and we be warned thereof by this saying, where God speaks of far

countries.

Moreover, we are therewithal warned to live in peace and concord.

For seeing that GOD hath associated us and we be intermingled

together: we must learn to live in such unity, as our Lord need not to

bring strange enemies to chastise our churlishness in resembling cats

and dogs. For when men who ought to agree together, do vex one

another; it causes GOD to stir up strangers to be their enemies;

because the nearer that our Lord comes unto us, the more would he

have us given to do good one to another. And if we do the contrary,

then must GOD stir up a people to come to spoil us, because we have

not lived in peace like brethren, nor knit ourselves together like

fingers of one hand. This is the thing which we have to bear in mind

concerning this text.

Now where he says, "And you shall be amazed at the sights which

you shall see:" it is according to that which was said before; namely:

that men should be distraughted, and grope at noonday, as does the

blind in the dark. For if we are borne with so far as to gather and

pluck up our spirits to call upon GOD, and to be patient in our

afflictions; it is a great grace, and such a one as cannot be sufficiently

esteemed. But if our Lord encourages us not to repentance, nor gives

us wherewith to assuage and diminish our sorrows, but all hope is

taken away, and we are as folk already forlorn, so as we are besides

our wits to see the naked sword continually before us, having no

means of remedy or succor at all: that is a dreadful threatening.

Nevertheless, it is not sent without cause, considering the hardness

of heart which is to be seen in all men. For until GOD have brought

us to this distraughtedness, we are altogether blockish, and we have

the contrary vice, which is, that we can very well complain when

anything does trouble us: yea, and sometimes we lie as beaten down,

but yet does not that make us come again to God: for we see how

every man takes the bridle in his teeth, so as they shake off all fear,

and never think upon that which is set down here. And so we see how

men become blockish. Now our Lord would fain draw them to

repentance, at leastwise if they were teachable, that is to say, if they

were not willful stubborn. For he tries all manner of ways to draw us

unto him. This is the cause why he does correct us gently, and as it

were within compass, as with his little finger. But when he sees that

that will nothing prevail; then must he bring us to this kind of

woodness. For until he has lessened us as men distraughted, we will

never have our minds peaceable and obedient, we will never be won.

Therefore let us mark well that this threatening is directed to such as

stoop not at the first blow when GOD hath warned them, but go on

from evil to worse: for then must they of necessity come to this

woodness. Now he speaks expressly concerning the sights of the eyes.

For men do blind themselves (as I have said heretofore) persuading

with themselves that they can escape by some mean: in so much that

although we see the evil at hand, yet you would wonder to see how

we hold on our course, and care not for it, according as the prophet

Isaiah speaks of the wicked: saying that when the scourge passes

over the whole earth, and the storm overtakes them all, they are not

any whit moved thereat. After that manner do the despisers of GOD

speak, and the number of them is infinite. So then, when men do

thus blind their eyes, and have no respect at all to the plagues

whereunto they be subject: but notwithstanding that they fall into

infinite troubles out of which they cannot get out again, yet they hold

on still: forasmuch as they be so froward, Moses says expressly in

this text: "You shall have a sight before your eyes:" that is to say,

after that you have been a long while hardened in your vain fantasies,

and have flattered yourselves in your sins, imagining that GOD

should spare you and that you be (as it were his mates, and have

made a league with death and with the grave, according as the

Prophet speaks of it: when as you have been thus a long while

untouched with any awe, and have deceived yourselves in bearing

yourselves in hand that your plague shall not last: There shall come a

sight that shall make your eyes to dazzle in beholding the infinite

mischiefs which you must be fain to endure: and whichever way you

turn your eyes, whether it be upward or downward, forward or

backward, you shall see God's hand continually pursuing you; by

reason whereof you shall be driven into a madness. Let us learn

therefore to convert this text to our benefit: and while GOD does

forbear us, or at the least so moderate his plagues that we be not

thereby altogether overthrown; let us fear him, and let us bethink

ourselves how sundry ways we have offended GOD: insomuch that if

he listed to deal rigorously with us, we should then perish every

minute of an hour. And therewithal let us not tarry till he thunder

down upon us, and pour out his curses upon us in such sort as they

may sink into our very bones: but let us return to him and to his

goodness. And above all things when he gives us the grace to foresee

his plagues afar off, so as we may say that others be punished for our

instruction: let us take warning by their example, and in such wise by

faith receive God's corrections wherewith he threatens us, as it may

preserve us from that sight whereof Moses speaks here: to the intent

that our Lord strike us not with such fear, as we can not in any wise

think to receive any record of his goodness by reason of our sins. Nay

rather, that by putting this lesson of obeying him and of submitting

ourselves unto him in ure, we may eschew this foresaid amazedness,

and not be so oppressed as we should become like folk that were out

of their wits. Let us not come to such an extremity, neither let us

compel GOD to execute such Threatenings against us.

Now let us fall down before the majesty of our good God, with

acknowledgement of our sins: beseeching him to vouchsafe to make

us so to understand them, as every one of us may be his own judge,

and turn to him, before we be thereunto constrained: and that having

willingly condemned ourselves & bewailed out sins, we may seek to

return to his obedience in such wise, as the same may be to dedicate

us wholly unto him. And that in the meantime it may please him that

like as he has sent us the message of reconciliation by his gospel, he

will also give us that grace to obtain mercy of him, & forgiveness of

all our sins in the name of our Lord Jesus Christ: and that resting

thereupon, we sail not to walk always in fear: and that his bearing

with us through his fatherly goodness may not cause us to sleep in

our sins, and to flatter ourselves in them: but that every of us may

quicken up himself, until we be quite and clean rid of them. And that

forasmuch as we are to pass through so much filthiness in this world,

we may be taught to amend our misdoings continually until that we

be thoroughly rid of them, for the full uniting of us to himself, and to

make us partakers of his heavenly glory. That it may please him to

grant this grace, not only to us but also to all people and nations of

the earth, etc.

On Tuesday the 24th of March, 1556.

The 159th. Sermon,

which is the seventh upon the twenty-eighth Chapter.

36 The Lord will carry thee and thy king which thou shalt have

set over thee, to a people which thou hast not known, neither

thou nor thy fathers: and there shalt thou serve other gods, of

wood and of stone.

37 And there shalt thou be a gazing stock, a scoffing stock, and a

byword to all people, to whom the Lord shall bring thee.

38 Thou shalt lay much seed in the ground, and shalt gather

little: for the grasshoppers shall devour it.

39 Thou shalt plant a vineyard and dress it: but thou shalt not

drink the wine of it, nor gather any fruit of it: for the worms

shall eat it.

40 Thou shalt have Olive trees in all thy coasts, but thou shalt

not anoint thyself with the oil of it: for all thine Olives shall be

shaken off.

41 Thou shalt beget sons and daughters, but not for thyself: for

they shall go into Captivity.

42 The worm shall destroy all thy trees, and the fruit of thy land.

43 The stranger which dwelleth with thee, shall rise above thee

very high: and thou shalt stoop under him very low.

44 He shall lend unto thee, and not thou unto him: he shall be

the head, and thou shalt be the tail.

45 And all these curses shall come upon thee and follow thee

and take hold of thee, until thou be utterly rooted out, because

thou hast not obeyed the voice of the Lord thy God, by keeping

his commandments and ordinances which he hath commanded

thee.

WE know when the people of Israel chose themselves a king, with

what affection they were led; even of pride, for that they would not

be inferiors to their neighbours. Moreover, they thought to be very

sure, by having a head over them, that should have the whole

authority. And so you see that the children of Abraham could not

content themselves with their liberty, but desired to have a king.

Because they saw the Egyptians, the Syrians, the Moabites, yea and

the Tyrians, and other like people to have kings: they bore

themselves in hand, that if they also might have a head, all would go

well with them. Now like as pride and ambition was the cause that

they chose a king in Israel: even so became they hard-hearted

thereupon, supposing themselves to be out of all perils, by having

such a defense: by means whereof we see that they despised the

prophets, under pretense that they thought themselves well fenced.

The spirit of God foreseeing this (albeit that it was not yet come to

pass) said in this Text, That the king which they shall appoint should

be led captive into a strange country: As if God should have said that

they might well seek starting holes to save themselves: but they

should stand them in no stead at all against his hand. This is the

thing that we touched yesterday; namely, that when God is our

adversary, we may not think to maintain ourselves against him by

the means of creatures, knowing that he will surely apply them to our

destruction. Therefore let none of us deceive himself, neither let us

make our defense of that which is nothing but smoke and leasing. It

is true that the king which was first chosen by the people of Israel,

namely King Saul, was not brought to captivity: however, that he

died in battle: but the successors of David were handled cruelly and

with great reproach, notwithstanding that God had ordained them,

yea and that they were a figure and Image of our Lord Jesus Christ.

And it is a horrible thing, that the kingdom which God had dedicated

unto himself, (as witnessed the anointing) should be laid forth to

such a reproach. You see how the successors of David which had

received the promise that their seat should be everlasting, and in the

meanwhile were as the figures of our Lord Jesus Christ: were

handled in such a sort that they were led prisoners in chains, were

arraigned as offenders, had their eyes put out, had their children's

throats cut in their own presence, were cast into a deep dungeon,

there to rot or to be eaten to death with vermin: and that, as you see

is a very strange matter. But the vengeance of God was to extend so

far even of necessity, because of the frowardness of the people,

whereof was none other remedy. And the more that God had suffered

them and patiently waited for them, the more were they to be

brought to the extremity of all confusion, for despising so great

goodness, and for being so froward and hard-hearted against it. Now

we may hereby gather a good warning, to wit, that (as was declared

yesterday) albeit that according to the world, we seem to stand in no

peril: yet does it behoove us to seek to have God's favor: for if he be

not on our side, and we under his safeguard, cursed are all the helps

which we suppose to have of creatures; for they serve rather to

overthrow us. And therefore let us take heed that we put not our

confidence in the greatness of Princes, or in any other defenses; for

we see how they be but means to blind such as might else turn to

God, and obtain forgiveness of him: and that in the end it shall

overthrow them utterly. Let us then be better advised, and though we

seem to be never so well guarded to the world: yet let not that be a let

to us to walk always in the fear of God, knowing that all the favor

which we are able to purchase in the world is nothing at all; and that

if God does but blow upon it all vanishes away in the minute of an

hour. That is the thing which we have to mark upon this text.

Now it is said expressly, That as well the king as the subjects shall

serve strange Gods yea even of stone and of wood, that is to say,

puppets and Idols. No doubt but that God by these words meant to

utter how dreadful punishment was to come upon the Jews. For

albeit that the nourishment that God gives us, and in like wise, all the

Testimonies of his fatherly love and goodness appertaining to this

transitory life, are to be highly esteemed: yet the most singular

benefit that we receive as long as we live in the world, is that we have

Religion well ordered, that his service be pure amongst us, that we

call upon him, and that it be lawful for us to claim him as our GOD,

and that we be not betrayed and defiled with superstition and

Idolatry. That (say I) is the principal good thing whereunto the

faithful should aspire: and we be very blocks and beasts, if we prefer

not the same before all manner of riches and pleasures, and before

all our ease and commodities. Now then on the contrary part, the

plague which ought to be most dreadful to us, and the horriblest

calamity that can fall upon us, is to be deprived of God's service, and

to have our mouth shut, so as we can not call upon him: and not only

that, but also through Tyranny to be compelled to honor Idols, and to

defile ourselves with their abominations, and to pervert that which

GOD has ordained for the magnifying of his name amongst us. When

things be thus confounded, let us understand that GOD is departed

from us, and declares himself to be our mortal enemy, and has quite

forsaken and refused us, and is loath that we should thenceforth

have any token or inkling at all, either of his presence or of his favor.

And so, whereas Moses says in this Text, That the Jews shall serve

strange Gods, he means to threaten them more dreadfully than

before. As if he should say; Right grievous will it be unto you when

you shall be famished and want bread to eat, and water to drink,

when your enemies shall rob you of all your substance, and make

havoc of all your possessions, when you shall pine away in grief and

sorrow, without any mean to help you: surely these will be very hard

things for you, specially when you can obtain no favor of your

enemies, who shall be as wild beasts against you: but yet is all this

nothing in comparison of the other curse, that whereas in stead of

honoring the living GOD, and of confessing that he has chosen you to

be his people, (which is an immeasurable blessing) in stead of such

things I say, you should serve Idols, and be conversant amongst the

superstitions of the Pagans, and have no more prayers neither

Psalms nor Sacrifices, but be dispersed and forlorn.

Now seeing that we perceive the natural sense of Moses, let us

understand that amongst all the blessings of GOD which we enjoy in

this present life, this ought to be preferred above all the rest: namely,

to have liberty to serve our GOD, and to make confession of our faith,

and to declare that we are his people, of his Church and of his flock.

Truly it is slenderly known: howbeit, it is not in vain that we be

admonished thereof. Seeing then, that it has been the will of God to

plant his Church amongst us, and that we should have his word and

his sacraments, by which he declares that he dwells amongst us: let

us accept such a blessing according as it is worthy. It will serve us to

a double use. First of all, when we fare the better by the doctrine that

is preached unto us every day, such a treasure perishes not but

through our own unthankfulness: as we see that many folk think it

enough to be at sermons, and it seems unto them, that God has his

due, so they have used some ceremony. But in the meantime the seed

of life does perish without yielding any fruit. To the end therefore

that we may apply the blessing that GOD bestows on us, to this use:

when as we have liberty to hear his doctrine, and to be trained

therein, and have the Sacraments for an establishment of our faith,

and may declare that it is the living God whom we worship and that

he governs us: I say, let the same profit us: and so will it, if we

acknowledge that our Lord cannot bestow on us any greater blessing

than that is. And in the meantime we will take it patiently if other

things do fail us: as where many want their commodities, let them

not be grieved at the children of this world, which have their delights,

and do triumph, weltering themselves in their earthly pleasures, if

the children of God have not the same, let them know that they enjoy

a thing which recompenses double, yea an hundredfold: that is, that

they can serve God. For to what purpose is it, that these wretched

people which dwell in papistry may lie slumbering in their nests, and

in the meantime be banished from the kingdom of GOD, and that

Christ Jesus himself and his word be banished from the country

wherein they dwell? What avails it, that they be served in their

houses, and in the meantime be not suffered to serve GOD? What

avails it, that they have whereof to eat and drink till they burst, and

in the meantime be starved for want of ghostly food? What avails it,

that they be in honor and credit, and in the meantime be constrained

to defile themselves with these treacherous dealings whereby GOD is

despised, and his honor spoiled, and conveyed over to Idols, and they

be guilty thereof? Alas: is not this a cursed state? Let us therefore

take it patiently, albeit that we be had in contempt toward the

worldward, and counted as underlings and castaways, not having our

ease, nor that which our flesh desires: seeing that GOD gives us this

special liberty, that we may purely worship him and serve him, and

be delivered from this cursed servitude of Idols; let us be contented,

and esteem this said benefit, according as it is worthy, so as we be

not grieved toward them that enjoy the goods of this world, and in

the meantime are destitute of the grace of God, which remains

amongst us.

Besides this, here is a warning that seeing God has put us in

possession and fruition of this liberty, we must take good heed that

we are not deprived thereof through our own lewdness: for this

threatening which was made to the Jews, is likewise directed unto us.

Let us understand therefore, that seeing we have the Gospel

preached unto us, if it prevail not with us, God must deliver us into

the hands of other teachers when we shall have refused to obey him.

And in very deed, we may not think that the horrible confusion

which is in the Papadome, befalls for any other cause, than that

whereas they have been taught the pure doctrine of the Gospel, yet

they have been rebels to God, and have not bound their necks to bear

his yoke; and therefore GOD could not otherwise do, than deliver

them over to such tyranny as we see. And truly the same was told

them beforehand by Saint Paul: "It is good reason (saith he) that the

world, seeing that it will not believe the truth, should obey lies: and

that they which would not be subject to the living God, should be

obedient to the creature, even to the Idols, which be nothing."

Beholding therefore the examples before our eyes, and hearing the

threatening as it yet here: let us learn, while GOD does keep us in his

school, so to walk in his fear, and awe, as we may not be bereft of the

welfare which we now enjoy; but that God may rather augment it,

and cause it to prevail. Moreover, let us mark that they who do serve

Idols, shall not be excused therefore, although the same be a

punishment of God. We know that one sin is punished by another,

according as it is spoken in diverse Texts of scripture: and as we see

it specially avowed in the first Chapter to the Romans, "That they

which served not God in giving themselves wholly to cleanness of

life, shall be shaken off and given over to all manner of shameful

lusts, and have no more understanding to discern between evil and

good, than brute beasts, but shall run into all manner of infamy."

Hereby Saint Paul does very well declare that when GOD gives us

head to be plunged in the depth of our iniquities, it is for that we

should be the more guilty before him. They therefore which worship

Idols, notwithstanding that they are compelled thereto, and do sigh

and would fain be at liberty: yet cease they not to offend God: and

thereby they should understand the better, how heinous their sins

be, seeing that they must receive such correction for them. As how?

Whereas I should glorify my God, I must offend him, he is fain to

cast me off, because I am not worthy to serve him, and he must

deprive me of the liberty and mean to dedicate myself wholly to his

obedience. Let all them therefore that be in the captivity of Popery

and mingled amongst the superstitious, understand that the

vengeance of GOD lies upon them, and that they shall be more and

more guilty for their serving of Idols. It is a poor reply for them to

say, we do it not willingly, we wish that it might please God that the

right and pure Religion were over all: but for all this, our Lord does

not exempt them from condemnation. And he is the competent

Judge. Let us therefore rest upon his word: and seek no more

starting holes, but let them that endure such a state, understand that

it is now time or never, to turn to God, forasmuch as they be as good

as drowned therein, and have a token of his wrath against them, in

that he is gone far away from them. Therefore let them think

thereupon, and be moved therewith to the quick: according as the

meaning of GOD is in this Text, and as we have touched it heretofore.

Now Moses says: That this people shall be a gazing stock, and an

example, and a byword, and a scoffing stock unto the nations, among

whom they shall be dispersed. Here our Lord shows that as his

goodness should be known in the people of Israel, and every man

should rejoice in the seed of Abraham, so should the very same

people be abhorred and detested. The promise was thus: "All Nations

shall be blessed in thy seed." The truth is that we must resort to our

Lord Jesus Christ, which is the very bond of the seed of Abraham; or

else this blessing has no place, nor ground to stand upon. Yet

notwithstanding, they which were descended of the race of Abraham,

should have been blessed of God, so as they might have been an

example, that every one desiring grace might have said, O God take

pity upon me, as upon the children of Abraham, whom he has chosen

and adopted. Such was the promise. See here the threatening that

was laid against it, that seeing God did smite so rigorously upon the

people whom he had chosen, men might be astonished at it and think

thus with themselves: Is it possible that they whom God has chosen,

should now be cast off, and be persecuted and thrown underfoot with

all manner of reproach? And hereupon men may say: O God keep me

that I fall not to such case as this people is in, or else when they

intend to curse, they might say, GOD do unto thee as he has done to

these vile Jews. This much is to be understood of this place.

Now let us mark that whereas the holy ghost spoke thus by the

mouth of Moses, it was not his meaning that this doctrine should

serve only for two thousand years or thereabouts, which time the law

lasted until the coming of our Lord Jesus Christ: but that we at this

day must apply the same to our own use: that insomuch as God is

come nigh us, we must walk in his fear in despite of Satan, so as his

goodness may shine in us, and be perceived to remain upon us: and

contrariwise that when we be unthankful, and our God is as it were

mocked of us, it behooves us then to think thus: Well may we shrink

back, but we shall gain nothing by all our shifts: for in the end we

shall not fail to come to shame. Verily we see how it is said that the

name of God shall be blasphemed among the misbelievers, because

that they which were counted faithful before, be so cast down, as

GOD may seem to have falsified his promise and to have deluded

them, so far forth must the vengeance of GOD extend. Now seeing it

is so, let us learn to submit ourselves to our Lord while he allures us

unto him with gentleness, and so to hold us under his obedience, as

we may not become a byword and a jesting stock to all the wicked,

which seek nothing but to blaspheme GOD and to make a mock of

us. Let us (I say) look well to that.

Moreover, where Moses says, That GOD will thus disperse his

people: it serves still to confirm his matter, to the end that the Jews,

should not think that they were carried away by a storm, as it were by

haphazard; but that they should understand that it is the hand of

GOD that is upon them: and that for as much as this threatening

prevailed not with them, therefore the thing that is happened unto

them should stand us in some stead. For look what vengeance we

hear GOD speak of in this place; the same we see executed before our

eyes. Is it not a horrible thing that the Jews be abhorred at this day

throughout the whole world? Yet were they the people whom GOD

had sanctified for himself, they were his heritage, they were the royal

priesthood, according as they be termed in Exodus, and they were

the blessed Generation, and yet for all this, they be rejected of all

men, insomuch that men do as it were shudder to behold them as

though they ought to be cut off from mankind. If it be said, O this

may very well happen to the faithful, and the like befell even to the

holy Patriarchs; it did so indeed, howbeit after another sort. For the

faithful may well be put in fear, according as it is said in the prophet

Isaiah, that folk shall point at them with the finger, and shun them

afar off: and that is because GOD is not known, and his grace is

despised. But whereas we speak of the Jews at this day, it is very well

seen that God is against them: for they be as rotten members, and

their body is torn in pieces, and there remains not any token of this

blessing which God had bestowed on them. Therefore when we

behold such a looking glass, let us learn to make our commodity

thereof, and let the example of them serve to seal this doctrine and to

ratify it, that we tempt not GOD, and that we continue not

hardhearted so long till he be fain to wrap us up in reproach with all

the rest of the nations of the world. After this, Moses returns to that

which he had touched afore: which is, That the people having tilled

their grounds and their possessions, shall not drink of the wine of

their grapes, nor eat of the corn of their harvest, nor enjoy the fruits

of their trees. This has been spoken afore: but there is here a certain

difference to be noted. For therefore God had showed, that when the

Jews had labored for corn and wine, the enemies should come and

take all away, and that all the same should be made a prey: but now

he says, that without any force of man, and without any troubles of

war, they should nevertheless not fail to be famished, and to be

destitute of all things that might do them good. Why so? Because

that worms, beasts, Caterpillars, locusts, and all other things shall eat

up the fruit of the earth. Lo what armies God stirs up against the

wretched. Again, on the other side, there shall come blasting and

singeing, so that all must needs perish: albeit that men touch not the

Jews, but let them alone in rest, yet shall they understand that GOD

has other means to punish them, and that he is always armed infinite

ways. That is the thing which GOD meant to declare. And therefore

let us take warning by this Text, that when we have escaped one

plague, GOD will find out another for us: and if we step aside to the

left hand, & he nevertheless is armed against us, and before we have

gone three paces, he stops us of our way. Lo how men prevail, when

they seek lurking holes; according as we see how the Prophet Isaiah

mocks them that think by their subtlety to escape the hand of God.

Dream on, dream on your fill (saith he) yet shall the curse always

overtake you. And in like case, although we have no enemies to

trouble us, & to rise up against us to spoil our substance: yet let us

understand that God has other means, which we know not, for to

bereave us of that which he has put into our hands, and that we shall

be abashed, to think how we have wherewith to satisfy us, and yet

that the bread shall be plucked out of our mouths: and that when we

think to drink, we shall be dry. And whereof comes that? Even of

this, that it is our Lord which gives increase to the corn when it is

sown in the ground: It is he that sends the Grapes; It is he also that

causes all things to prosper for our nourishment. We be taught by

this text, first of all, that when we till the fields, sow them & reap

them, we must make prayers always unto God to bless the earth, that

we may be fed through his grace; and we must hold it for a certainty,

that it is his peculiar office to feed us like as a father does his little

children. Thus much concerning that point. Whereof because I have

treated more at large heretofore, it suffices as now to touch it in one

word.

Now furthermore let us mark, that whereas God speaks here of

Locusts, worms, Caterpillars, & other beasts, & whereas he speaks of

blasting & of burning which comes thereof, he shows that he has men

of war of a strange sort, when he vouchsafes not to do men good: &

this also serves to pull down the pride of men. For if we be spoiled by

the enemies: very well (will men say) this was done by violence and

plain force. As for example when war is, the whole country is spoiled,

the richest folk become beggars: and all this is wited upon the war,

man is not blamed for it. But when it comes to pass by other

accidents, so as men wot not by what mean their substance is wasted,

though they see it melt away before their eyes, one year by hail,

another year by frost, and one while one way & another while

another, so as all things consume between their hands; God by this

means makes it more manifest unto men, that he means to confound

them utterly. And indeed if we mark the course that he kept with the

Egyptians, we shall perceive it much better. For we discern God's

judgments better in other men than in ourselves. If God had stirred

up a great army against the Egyptians, in stead of the lice and

vermin: they would still have continued in their pride and

presumption: and albeit that they had been a hundred times

discomfited, yet would they not have failed to have been stiff-necked

still. When they were persecuted with lice, and that there were such

Soldiers in Egypt; they should have been ashamed. Therefore let us

well note, that God by sending men such chastisements as be set

down here does warn them to think on their frailty. If Herod had

been slain with a thunderbolt from heaven; it had not been so fit a

punishment for the blasphemy which he committed in suffering

himself to be called a God, and not a man, as when God caused him

to be eaten and consumed with vermin, till he was as rotten as could

be, insomuch as he was compelled by that disease to say (as he that

lived at the time and was his familiar bears witness:*) Oh see here a

goodly God, which is so rotten that he is enforced to feel that the

hand of God does persecute him for his pride. Let us therefore mark

well, that God, after he had threatened the Jews to send them

enemies, which by violence and force of arms should spoil the

country of all manner of food: now he adds moreover that although

they were not vexed nor troubled at all by man's hand, nor anything

were attempted by man against their possessions and lands; yet

notwithstanding they should not boot themselves by their labors, nor

by the well tilling of their grounds. And why? Because the vermin

shall waste all. And he says again expressly, Thou shalt sow much

and gather nothing, whereby he shows that when men make never so

good provision beforehand, thinking undoubtedly that all shall go as

they would wish, yet shall they be never the better for it. And it

serves to this end that we should not fall asleep when we see fair

likelihoods, according as we be commonly wont to despise God: as

who should say, that if there be a good seedtime, we are past danger,

and God had no more to deal with the things that be upon the earth,

or if we have reaped and laid up the Corn in our barns, it should

make us to be the more proud, because we see no likelihood of any

more danger. But in stead of this, we should evermore have an eye to

Godward, saying, Lord, behold, the earth waits for rain as though it

were a thirst, and when thou givest it, it is to make it to bring forth

sustenance for our nourishment. Again, such storms might fall from

heaven as would wash away all from us, and one war would be

enough to bereave us of all that we have. Thus is all in thy hand O

Lord, and we must depend upon thy mercy, and be all our life long in

thy custody; or else we must perish, and all the provisions that we

have shall profit us nothing. Thus then must we call upon God with

diligence, and walk in his fear, seeing he is so gracious as to be our

foster-father, and vouchsafes to stoop so low unto us. Therefore has

Moses very well declared in this text, that we must not be beguiled by

the goodly likelihoods & fair provisions which we are able to have. As

for example, when we see the corn to be fair upon the ground, we

must not be too lusty as though all were won, no not even when the

corn is gathered in. For God will be then called upon, according as

we are bound to make our daily suit unto him, saying, Give us our

daily bread O Lord, that day by day he may feed us. For albeit we

have never so much to day, yet tomorrow we may starve. For when it

pleases God, he is able not only to destroy the corn and wine in the

fields; but also he can make them to be worth nothing, even when we

have them in our garners and Cellers. Nay, we hear the threatenings

that he makes, saying, You shall carry corn to the mill by measure,

and the bread to the oven by weight, and yet for all that, you shall be

still empty and hungry, when you have eaten never so much, there

shall be no virtue at all in the meat, neither shall you be sufficed

therewith. Seeing our Lord tells us that he has so many ways to

famish us, let us not be hard-hearted: but let it rather waken us, that

we may altogether depend upon him, and walk in his fear, and be his

children, if we intend that he shall still continue to do the office of a

father toward us. That is the effect of the things which we have to

remember. Here again Moses repeats these threatenings, whereof he

had spoken afore, saying: That the Jews and their lineage shall be

carried away into captivity. Now certainly there can nothing more

bitter happen unto men, than to see their children taken away by

force, eaten, and devoured by the enemies, and cruelly dealt withal:

they had rather to have buried them a hundred times. Now then let

us mark in few words that God meant to declare in this text, that

although he have been never so bountiful towards us, and filled us

with his blessings, so as we be fenced in on all sides: yet he can very

well bereave us of them all again, and that plague shall be much

more grievous unto us, than if we had never known, what his

goodness means. Wherefore the larger that God bestows his

blessings upon us, yea even those blessings that concern this

transitory life, let us look that we be always so much the more

provoked to honor him and to serve him. For he for his part, will not

cease to do us good, so we turn not tail, & give him over. But seeing

he allures us so gently, if we be willing to come unto him; let us

assure ourselves that his hand shall evermore be stretched forth to

augment the gifts and blessings that we have received of him.

In the end, he returneth to the matter which we saw heretofore. All

these curses shall come upon thee, they shall seize upon thee, & thou

shalt be caught and besieged by them on all sides, until that God

hath quite consumed thee: even because thou hast not hearkened to

his voice, to obey his statutes and commandments, which he hath

given thee. I have told you heretofore how that Moses hath

oftentimes showed to the Jews, that no evil or adversity came upon

them but by the hand of God. But it behooves us also to know the

cause. True it is that sometime God doth visit us, and we cannot

perceive the cause thereof: for he doeth it not for our sins, not for

that he might not do it, but for that he spareth us. Yet is this always

to be looked unto, that when we sustain any afflictions, we must

think on our sins, & enter into examination of them to condemn

ourselves before God: yea & we must not tarry so long: but we must

benefit ourselves by all manner of calamities which we see

throughout the world, knowing that God punishes men's sins by such

means: and thereupon bridling ourselves from the like. The matter

then whereunto Moses doth now return, is, that having showed us

how it is the Lord that withdraws all manner of blessings from us, it

is he that curses our possessions, and the fruits of the earth, it is he

that sends vermin, storms and tempests, to destroy all: it is he that

gives power to our enemies: he shows wherefore all this is done: to

wit, because we have rebelled against him, because we have despised

his law. That is the very cause why these plagues of vengeance do so

pursue us. Now then, let us bear in mind the doctrine which has been

sufficiently set forth above: which is, that when God doth afflict us,

we must shut our mouths from replying or entering into plea: for we

shall win nothing by standing in contention with him. Nay rather we

must condemn ourselves, confessing that he deals justly. Although it

be his will to prove our patience, and to try us to the uttermost; yet

notwithstanding we must yield ourselves as guilty before him, &

understand that our sins deserve to be thus roughly handled at his

hands. Here is wherewith to cause all the blasphemies, murmurings

and complaints to cease which are daily heard in the world. When

there happens any adversity or any other affliction, it is to the end we

should think on the sins that we have committed. Mark that for one

point. And whereas mention is made of the commandments and

statutes which God has ordained, the same expressly and purposely

concerns us. For albeit that the Papists have the law, yet is it buried

in them: the Jews (as says Saint Paul) have a veil before their eyes, so

as they understand nothing. The Turks walk in their own ignorance,

so do all the rest of the heathen. Now our Lord does enlighten us,

and show us the way. There is therefore a more villainous rebellion

in us, when we do not according as we be taught, and also we deserve

that God should use greater rigor toward us, and pour upon us the

plagues of vengeance which are here contained. Therefore let us

benefit ourselves by the things that are said here, concerning the

commandments & statutes that God has ordained. And seeing it is so

that he speaks daily unto us, declaring unto us his will so familiarly:

let every of us submit himself obediently thereto. And whereas Moses

says further, That these curses shall catch hold upon us, and that we

shall be hemmed in round about by them, until they have consumed

us: it is a warning to us that we should not be self-willed against God:

for well may we seek starting holes: but it shall nothing boot us, (as

has been said heretofore) for the end shall be ever unhappy for us.

And therefore let us remember the complaint that God makes by his

Prophet Isaiah.* He says in that text (as we heard yesterday) that

from the crown of the head to the sole of the foot, God must needs

smite hard upon all them that have rebelled. And having spoken so

by his Prophet Isaiah, he says: What may I do more? I have not

ceased to chastise my children: insomuch that from the crown of the

head to the sole of the foot, I have so beaten them, that there is no

whole nor sound place, and yet they continue hard-hearted still. Alas,

what shall I do? I must crush them and break them all to pieces.

Then let us be afraid to stand so wilful froward against our God, and

let us prevent the condemnation here pronounced. And so soon as

God begins to correct us, let us bestir us to return unto him, yea and

let us not tarry so long neither, but being admonished by his word,

let us fall to bewail our sins, and to be sorry for them, and moreover

let us ask forgiveness of them in the name of our Lord Jesus Christ.

Now let us fall down before the majesty of our good God, with

acknowledgment of our sins: beseeching him not to suffer us to be so

blinded in this mortal life, as not to know that all the miseries &

wretchedness which we suffer, be warnings given unto us, to make us

to think upon ourselves & upon our lives: & also to move us to

repentance. And therefore that if we be afflicted at his hand, it may

not make us to blaspheme his holy name, nor move us to impatience:

but rather tame us, so as we may fare the better by all his corrections,

and turn again unto him. And that forasmuch as we see the wretched

world at this day to be so full of wretchedness and miseries, as is

horrible, and also do behold the wrath of God for the sins that reign

therein: it may be a mean to hold us in awe, praying God not to use

any such rigor toward us: but rather that we fleeing for refuge to his

mercy in the name of our Lord Jesus Christ, may be touched with

true repentance: & increase and prosper more and more therein,

until that, being delivered from all our imperfections and sins, our

God do clothe us with his righteousness unto the which we be daily

called. That it may please him to grant this grace, not only to us but

also to all people and nations of the earth, &c.

On Wednesday the 25th of March, 1556.

The 160th Sermon

which is the eighth upon the twenty-eighth Chapter.

46 And these things shall be for tokens and wonders to thee and

to thy seed for ever,

47 Because thou hast not served the Lord thy God with joy, and

with a good heart, for the abundance of all manner of things.

48 And thou shalt serve thine Enemy, whom the Lord thy God

will send against thee: I say thou shalt serve him in hunger and

thirst, in nakedness and in all manner of want. And he will lay a

yoke of iron upon thy neck, until he have rooted thee out.

49 The Lord will bring a people upon thee from afar, and from

the end of the earth, which shall fly as the Eagle: a people whose

language thou shalt not understand.

50 A people of a shameless countenance, which will not

reverence the person of the aged, nor take pity upon the young.

Because things are so greatly confused in this world, that it is hard to

discern who they are whom God means to punish for their sins or to

whom he means to show his love: Moses says expressly, that God will

send such apparent tokens upon them that are stubborn against him,

as shall be wonderful to them: Insomuch as they shall be compelled

to understand, that the same comes to pass neither by fortune, nor

by common means; but that they are extraordinary things, and that

God shows forth his power therein. It is true (as we have said

heretofore) that at the first sight it cannot be well discerned, who

they be whom God loves, and who they be whom he mislikes:

because that (as Solomon says) both the good and the evil is common

unto all. He that serves God does sometimes prosper;* and

oftentimes he is afflicted: And so is a despiser of God also. This is the

cause says he that men become hardhearted, for it seems unto them

that they win nothing by serving of God: or rather that it is but lost

labor. Moreover it is often seen that the children of God are

sometimes more hardly handled than the most wicked in the world,

and therefore it is to be gathered after carnal capacity, that it is much

better to despise God.* David confessed, that he staggered as upon

the Ice, when he beheld the course of things to be such as that the

good, and they that endeavored to walk in all manner of integrity,

must be constrained to drink the water of troubles, to eat the bread

of heaviness, and to moisten themselves with tears: and in the

meanwhile the wicked, which cease not to do evil, to live at their ease

and in pleasure: whereby it should seem that God loves them. And

what a dealing were that? But our Lord declares in this place, that in

the end he will make it apparent to them that are corrected at his

hand, that their sins are the cause why they suffer smart, howbeit

that it be not so quickly perceived. We have seen heretofore among

other curses which Moses denounced,* that they who cast off the

word of God are constrained to borrow, and to be ever in need: and

that the others who should borrow of them, have wherewith to help

themselves. But we see how all the children of God fall into necessity,

and find not any that will comfort them: they make many turns

before they meet with a man that will use gentleness toward them:

and this seems clean contrary to the other. But yet does God exercise

his people after that manner: and in that respect it is that I said, that

when we are afflicted, whether it be with poverty, or with sickness, or

any other way, we must not fail to enter into account with God, that

is, to examine our life, and to see whether we have not committed

many faults or no: and then shall every one of us find himself faulty.

Again on the other side, if we perceive not the cause why that God is

moved to use rigor towards us: let us content ourselves, that he

knows the same to be profitable for us: and that if we had not already

offended him, yet were we in way to do it: and he has prevented it:

and that all these corrections are to bring us low, to the end that we

should walk under him in fear, and that our flesh should not be over

lusty, as it is thereunto inclined: for God does sometimes foresee the

pride of a man, and then he takes away the occasions and the objects.

Besides this, he knows that a man will be too jolly in his pomps and

delights; and therefore he cuts off the occasion beforehand, whereby

the party is let, so as he cannot do as he would. Seeing that our Lord

provides beforehand for our welfare after such manner, let us think

on the faults which we have first committed. Moreover if there were

no further meaning in it, than to exhort us to repentance; even that

were much: but we have always to consider, how God cannot too

much provoke us to come unto him: for every straw is enough to stay

us in this world, and in the meanwhile we have no mind of the

heavenly life; or if we think thereon, it is so coldly, that our travelling

towards it is not with so earnest affection as it ought to be; and

therefore God is fain to deal with us by many afflictions. After this

manner ought every of us to behave himself toward him. As touching

others, we may not at the first dash condemn them whom God does

punish: but we must remember that which is said in the Psalm;

Blessed is the man that deems wisely of the afflicted in the day of his

trouble.* But we be wonderfully hasty in that point. As soon as we

see a poor man in misery and wretchedness, O say we, God plagues

him, and he has deserved it: we be in that case very rash Judges. If

God smite us; after that he has bestowed many stripes upon us, we

will hardly remember that we have sinned: but as concerning others,

our tongues be very quick to condemn them. But we should much

rather incline to gentleness: as for example, when we see the faithful

to suffer, we should think thus: Behold how God deals with his

children, instructing us thereby, that there is no rest in this world,

and that our happiness is in heaven, and it is thither that we ought to

lift up our hearts.* And again, if this happen to the green trees, what

shall become of the dry wood? If God spares not them which have

endeavored to follow his word,* as appears unto us, what shall

become of the scorners thereof, as says the Prophet? If judgment

begin at the house of God: miserable then shall they be which have

hardened themselves against him. Saint Peter also does admonish us

to put the same in use.* And so you see how we ought to deal in this

matter. Moreover, if we have patience, and meekness and be apt to

be taught, it is certain that we shall evermore feel a taste of the

goodness of God in the midst of the afflictions which he sends us.

True it is that oftentimes we shall be put in fear by them. There will

be a kind of unquietness in us which will so vex us that we shall think

ourselves utterly forlorn unless GOD withdraw his hand very quickly.

If he prolong our afflictions; then we be altogether blank, our

courage fails us: so that if we be not held in with the fear of God, and

with patience, to be altogether quiet under his hand: we be evermore

wandering. But if we hold us still there, then shall we understand

that he chastises us in his mercy and goodness: according as it is said

in the Prophet Habakkuk,* That the faithful after they have been in

heaviness, do indeed understand, that God does nevertheless uphold

them, and forgets them not but does always temper & mitigate their

afflictions, so as they feel his fatherly goodness towards them, and

therewithal do comfort themselves, and can well say with David,

Lord if thou wilt be angry, it is but for a little while:* but thy

goodness endures all our life long. Behold (I say) here we may always

have matter wherewith to cheer ourselves, and to rejoice in the midst

of our afflictions: so as we may perceive indeed that our Lord will not

fail to be merciful unto us, notwithstanding that he uses some rigor

toward us, to try our patience, and to quicken us up to come unto

him, and to labor to the celestial life. But we must evermore have an

eye to the end, according as David says. And therefore in the psalm

37.* he exhorts us not to be grieved at the prosperity of the wicked:

for he knows that our eyes be as it were dazzled. When we see a

wicked body to be at ease and to have all wishes, we straightway

conclude that God has regard to deal with men according as they be

worthy: by means whereof we stagger and are in such perplexity as

we wot not what shall become of us. Now David says, that in thinking

so, he played the beast, and was out of his wits, and he confesses that

he was in that point, berest of reason and judgment, affirming that

he did wrong to all the generation of God's children,* until he had

looked into the Sanctuary. It is true, that in the thirty and seventh

Psalm which I alleged here before, he says, I passed by and saw the

wicked flourish and grow high like a Cedar tree of Lebanon: and after

that I had turned me about, he was cut down as a tree that had no

more left but the dry stock upon the earth: so as there remained no

sign of him at all. Such changes do we see in this world; but put the

case we saw none: yet must we enter into the Sanctuary of God,* as it

is said in the threescore and thirteenth Psalm. And there we must

wait patiently till God make it apparent unto us that all afflictions be

profitable for his children: and that he sends them as medicines for

their health: and contrariwise, that the prosperity which he permits

to the contemners of his law and justice, shall be converted to their

great confusion. We must therefore learn to hold our wits and senses

in awe, that we wander not in the afflictions which God does send us.

But to return to the purpose of Moses: let us note well how he says

that the punishments which God sends upon them that have rebelled

against him to the utmost, and would not be corrected: shall be as

tokens and wonders to them and to their posterity: that is to say, he

will punish them after a strange fashion, and as has not been wonted

amongst men: so as they shall be compelled in spite of their teeth to

say: This is the very hand of God. And indeed can there be a more

beastly contempt of God found, than that which was in Pharaoh? He

was a man not only drunken with pride, but altogether senseless: he

was a man that despised the majesty of God, and a man so rebellious,

as was not in any wise to be dealt withal. When he heard Moses and

Aaron speak, he laughed them to scorn: his feeling of the first strokes

could not make him to yield. And in the end he needed not a Prophet

to admonish him: for he himself could say,* Surely this is the finger

of God. We see therefore how God does oftentimes express his power

in such wise, that even the most fierce are constrained to perceive

and to think that there is some majesty in heaven, which afore that

time they had not accounted of, and thereupon to enter into

consideration of their sins and to confess them, and to be the more

lively touched therewith. That is it which Moses means here

concerning signs and wonders.

This matter is worthy to be marked. For (as I have said) if God begin

to punish men, it is evermore said to be fortune, this is agreeable to

our state, (say they:) we know that man's life is subject to much

wretchedness, and in the meanwhile the hand of God is not regarded.

And though he double it, yet do men continue dull, & seem as though

they could evermore hide them, & escape away, because they enter

not into their consciences to search out the sins that be there, but are

loath to know them, as if a man should go hide himself in a dark

corner of set purpose to shun the brightness of the sun at noon days.

Even so do we in all the chastisements which God doth send us to

warn us of our sins and to draw us to repentance. But in the end God

doth augment his punishments in such sort, as they become

miracles: that is to say, they exceed the common measure, order and

course of nature, so as we might be ravished with astonishment, and

thereby perceive that God doth then show himself, as though his

hand appeared unto us from heaven. And that is the thing which he

declares more fully in the xxvi. Chapter of Levi. For after he hath

pronounced the sentence upon them that reject the doctrine of

salvation, he saith, I will send upon you seven times as much,* if I

perceive that nothing do prevail with you: If my punishing of you

amend you not, I will add there to seven times as much. And he

repeats this sentence again in the end; & saith, If you will walk at all

adventure against men, I will walk also at all adventure against you.

Now this word, Adventure, hath relation to the blockishness that is

in us, which we have touched here before. For we see very well the

adversities that do befall us in this world, & wading yet further we

confess that it is God that punishes us: but to think thereon in good

earnest; and to judge every man himself by calling our sins to

remembrance so often as God gives any inckling of them; it is the

furthest part of our thought. Let every man look to himself: How

many afflictions have we in the year which should be testimonies

unto us of the wrath of God, & as it were summons of appearance

before him, warning us to sue to him for pardon, and to have pity

upon us? Scarcely does any one day pass, but that a man is warned

five or six times as if God should say unto him; Wretched creature,

why hast thou no mind of thy soul? Why hast thou no care to beseech

me to receive thee to mercy? But scarcely once in a month will a man

enter into examination of his life to condemn himself; and if we do it,

it is but coldly. But we ought to be so ashamed and so vexed at the

feeling of God's wrath as though we saw hell lie open before eyes. But

we see that very few do think thereon: for every of us forgets himself.

That is the thing which God means by this word of walking at all

adventures against us. Yet do we follow on our course still, as though

no harm had touched us, we swallow up our afflictions. They do

indeed trouble us, when they pinch us, and yet do we nothing but

shake our ears (as they say) and follow still our own way. Then go we

at all adventures, yea even with excessive overweening, when we

acknowledge not the hand of God, nor perceive that he is a judge, to

the end that we might mislike of our sins, and every man labor and

endeavor to withdraw himself therefrom. Our Lord therefore says, I

will come against you at all adventures, as if he should say, I will

cross you and thwart you, & think not to gain anything either by your

hardening of your hearts, and by your kicking against me, or by your

dulness in that you perceive not how it is my hand that must bring

you again: No no, (says he) I will be as stout and headstrong as you,

yea and more stout and headstrong too. For I will come at all

adventures, I will let my plagues run out at random, so as I will break

your necks, and beat you both back and belly, and that without pity.

Now we see how much this word ought to weigh with us, where

Moses says: That the plagues shall be for tokens and wonders, to all

scorners: insomuch that when they have bleared out their tongues at

the threatenings of God, and have nodded their head against the first

corrections which he sends them, & have bitten on the bridle: he

proceeds on still & ceases not to wring them, but drives them in the

end to come to a reckoning do the worst they can, & to say openly, It

is the hand of God that presses us; these are the miracles, they be no

ordinary things nor according to the course of nature.

Now therefore, let us learn not to provoke God's wrath so far against

us; but let us suffer ourselves to be tamed by him; and let us yield

ourselves conformable & gentle so soon as he has summoned us, let

us yield ourselves guilty without using any starting holes: for we shall

win nothing thereby. There is nothing better than to enter into pure

and free confession, saying, "Lord what wilt thou do to these frail &

wretched creatures? It is true that we have a hundredfold deserved to

be sunken: but yet for all that, we flee unto thy mercy: wherefore

have pity upon us." When we have thus condemned ourselves, it is a

means to pacify the anger of God, which thing will not be done by

hardening of our hearts. For then he will ever more proceed farther,

until he have brought us to these signs and wonders, that be here

mentioned. Again God must needs do the like also in respect of

men's slothfulness & negligence, or rather utter senselessness. If we

could be subdued at the first blow: God would take no pleasure in

laying plague upon plague. But when he sees that there is such a kind

of stoutness, and such a presumption in us, that we will not stoop

nor bow our necks: he must needs hold on until he makes us to feel

in very deed & after a strange manner, that it is he before whom we

must yield our account. Let us therefore mark well how the obstinate

malice of the world is the cause why God sends such strange

corrections to put us in fear. And if we considered well the state of

the world at this day, it would make the hairs of our head to stand

upright. Certainly they do all sigh at the feeling of the stripes, and

they complain, howbeit not to any amendment, but rather they bite

on the bridle: Insomuch that when those who be not altogether

blockish do make comparison of the present state, with that which

we have seen before the wrath of God was on this wise provoked;

they see it as it were a sea gulf: & that ought to make us afraid. And

so let us come back again to that which Moses declares, to wit, that

God must needs have found the world very rebellious & hard-hearted

when he augments his punishments in such sort: for it should never

come to that pass, were it not that men were otherwise un-

reformable. Let us not accuse God of cruelty, when we see his rigor to

exceed in punishing us: but let us acknowledge that our

stubbornness is so great, that our Lord must needs handle us after

that fashion: for otherwise he should never overmaster us.

That is the thing which we have to bear in mind. However, that is not

all: for we must always fear that which is to come. And since we saw

that God has thus increased his punishments not upon one man

only, but upon the whole world: let us bethink us to call ourselves

home again before he fall to striking of us with main blows to our

confusion and utter undoing, without giving us any more respite to

come to the acknowledgment of our sins. For it is the sorest point of

God's wrath, when sinners be taken after such a sort out of this

world, that they cannot have remembrance of their sins, nor take

breath to resort unto God, or to ask him forgiveness. Let us beware

lest God's vengeance proceed so far. And forasmuch as we see that

the adversities of these days be very great, let us acknowledge that we

have provoked God very much, and that it is not for us to abuse his

patience any longer. Thus ye see in effect what we have to bear away:

specially when we see that sin doth overflow, so as all the world is

infected with corruption. Although a man do good, yet nevertheless

forasmuch as it is evermore mixed with sin, he shall be chastised,

however, not at the first dash: for as I have said before, God does

spare the wicked and tarry for them, and in the meanwhile punishes

the good that seek to walk aright: but yet in the end he always

plagues the despisers of his law & majesty. And as touching the good,

he will make them to feel his grace to their joy, so that although he

exercise them with many chastisements & adversities: yet

notwithstanding, they shall not fail to know him to be their God &

father still, & to rest upon him. As for the wicked they be not

disposed to taste or to feel the love & goodness of God: but are rather

wroth against him. But when iniquity is become as a main sea, & all

men are corrupted: then the vengeance of God must also overflow, so

as none may be free from it. We have seen already the threatening

that was made here before, namely that the people should be led into

captivity with their king. When this came to pass, were none carried

away into captivity but the wicked, and such as strove against the

Prophets, and such as despised the good doctrine, and such also as

were headstrong against God like wild beasts?

Yes, there was Jeremiah himself who had called upon the people fifty

years together and never ceased to cry: "What do ye, ye wretched

people?" Yet notwithstanding we see that while others sported, he

wept and wailed: and not contented with that, said; "Who can turn

my head into tears,* so as my brain may be as a fountain gushing out

continually, that I may bewail the sins and calamities of my people?"

See how the holy Prophet, (after that he had labored in the service of

God, and fought against all the wicked, and made war against all

manner of iniquity and stubbornness:) is fain to be led away captive

as well as the rest, and to be put to reproach, not of being carried to

Babylon, for that had been the best that could have been wished at

that time: but God gave him not the favor to be brought thither, but

he was fain to be harried into Egypt:* yet had he said, "Cursed be

they that go into Egypt: go ye into Babylon [20] and serve the king of

Babylon; be quiet and obedient there," and bear patiently this

punishment of God, and in the end he will take pity on you. The holy

Prophet had not the same liberty. So then we see, that when

calamities come for the general corruption of all men, the good are

wrapped up amongst the evil. And why is that? Because it is almost

not possible to walk amongst such infections, and not to be

somewhat spotted therewith. Albeit that Jeremiah resisted the evil as

much as he could: yet savored he of the public corruptions of the

people, and therefore behooved him to be punished with the rest;

however, God did not execute such vengeance upon him, as he did

upon the despisers of his law, no not by a great deal. For Jeremiah

had always a good testimony, that God did guide him; and when he

was in Egypt, he was by a special privilege free from the curse that he

had pronounced upon all them that would go into Egypt: for they

drew him thither by force. Ye see therefore how God wraps up his

people amongst the rebels, but yet he saves them after a marvelous

manner, which gives them continual cause of comfort in him. As

much is to be said of Daniel. Daniel is set forth unto us as a mirror of

integrity. Ezekiel speaking of him, puts him for the third of the most

holy that could be chosen;* yet was he carried to Babylon; and was it

for the sins of others? He was no hypocrite and had lied unto God, if

it had not been for his own sins. For he says expressly in the ninth

chapter,* "I have made confession as well of mine own sins as of the

sins of my people." He says even at the first, "Lord we have offended

thee, & been disobedient, we have rebelled against thee, both we and

our fathers, our Kings and Rulers," which words of his are spoken

generally: It may be said, that he put himself in the number with the

others. But, to the end that nothing should be replied thereunto, he

goes further and says,* "I have confessed my sins and the sins of my

people." Whereby we see that Daniel, whatever integrity and

perfection was in him, was nevertheless stained with the common

vices, and therefore deserved to feel his part and portion of the

punishments that God sent upon all the people. Hereby we are also

the better warned, to stand in fear and to walk in the more wariness

when we see the world so corrupted; assuring ourselves, that in the

end we must feel by experience, that God has spoken in good earnest,

where he says, that he will come stubbornly against us, if we

continue in going stubbornly against him. This is in effect all that we

have to remember in this Text, where Moses speaks of Signs and

miracles. Wherefore let us open our eyes in this case, and let us not

linger until GOD compels us to come to him by force, and stretch out

his mighty arm against us: but let us receive his word, and let it serve

us for Spectacles to behold his judgments afar off, and let us not tarry

the executing of his extreme rigor.

Now he addeth therewith, Because thou hast not served thy God with

a good will, and cheerfully when thou haddest abundance of all

manner of things. Here does he reprove the Jews, for that they could

not abide that God should entreat them gently. And it is not all only

to them that he speaks, but also unto us. We have therefore a general

doctrine to be gathered of this speech; namely, that God of his own

nature, is inclined to allure us unto him by gentle and loving means,

like as a father goes about to win his children, by being merry with

them, and by giving them all that they desire. If a father could always

laugh with his children, and fulfill their desires, all his delight should

surely be in them: such a one does God show himself to be toward us.

Indeed he is not passionate as men are: we may not think that God is

like unto us; but inasmuch as we comprehend not his majesty,

because it is too high, he is fain to humble himself, and to use a kind

of speech fit for our rudeness and for the weakness of our wits.

Nevertheless it is certain that the property of God is to win us gently,

as a father endeavors to win his children. What is it that God

requires? That we should serve him with a frank and free heart, yea

and even with gladness. In what manner? Verily that because he

deals gently with us, and gives us all things that we need, we

therefore ought to be quiet and well contented, if we be not

unthankful. And so let us conclude, that all the calamities, troubles,

wretchedness and miseries, which happen in this world, be the fruits

of our sins, and that we drive God to handle us with such rigor. He is

fain (as you would say) to transform himself, and to forsake his

nature to overmaster us, because he sees that sin is exceeding great

in us, and that we can no skill to turn the good to our benefit, which

he is ready to do us. However (as I have said before) God does not

always tarry till we have offended him: we must needs grant that he

prevents our sins: he sees that we are in danger to fall, and he does

remedy it in due time. Yet notwithstanding, all the corrections which

we endure in this world, proceed of our sins: and the filthiness that is

in us, is the cause why God sends us not abundance of good things

according to our desire. And if there were nothing else, but this, that

men fall asleep, and sap themselves in these earthly pleasures, so as

they be not able to look to the place which David does call them to;*

namely, to satisfy ourselves with the sight of God, and to rejoice in

his presence. Seeing that men cannot attain thereunto, but are ever

wedded to these base things: do not we deserve that God should

withdraw the plenty that he was ready to give us, for that he

perceives that it would burst us: and instead of sustaining us it would

so overload us that it would bear us down to the ground. This is the

cause why our Lord uses not such liberality toward us as we desire.

For he for his part is not drained dry, neither does he fear to be

impoverished, by sending us plenty of all manner of good things. We

know he is a fountain that can never be drawn dry: but when he sees

that we waste and devour his benefits, and be worse than drunken,

and that besides the riotousness which we use, we be also unthankful

as not only to fall into forgetfulness, but also to spurn against his

majesty, and to turn our backs upon him: insomuch that if we have

wherewith to maintain ourselves well, we fall to Gluttony,

pompousness, whoredom, and other looseness, and to be short, the

abuses which we commit in the using of God's blessings, are as an

immeasurable sea-gulf: therefore when he sees such things, he

withdraws his hand and shows not himself so liberal toward us. This

is the Sum of that we have to bear in mind. And therefore, seeing that

God for his part is always ready to multiply us, and to give us plenty

of all good things, were it not that we are not able to brook it: we

must understand that we are as sick folk, which must have a small

pittance allowed unto them, and be constrained to a diet. And why?

Because they are not able to brook their food. Whereupon we ought

well to understand that which Moses speaks to our reproach. For

what a shame is it, that we cannot abide that God should use us

gently and after a fatherly sort? Behold, God offers himself, not only

in words, but also in deeds: and he offers to give us all that we desire.

But what? He sees us not disposed to receive him, we despise him,

and thrust away his grace; must there not be then a horrible

frowardness in men? Let every one of us excuse himself as much as

he will: yet must this saying needs be verified, and when we have

kicked and spurned never so much, yet shall we at the last be

convicted of this maliciousness, that we could not find in our hearts

to suffer GOD to deal gently with us, nor have served him joyfully

and with a merry heart. Therefore let us not wonder though he does

handle us as we deserve, when we are so rebellious against him. For

when he sees that we kick against him, he must needs break us, and

deal with us after such a fashion as we may understand that he is our

master: not that they which are punished, do serve GOD: but for that

they understand that he has the mastery over them, when the

punishments come so far that they are become signs and wonders.

When GOD appears unto them as it were in a visible manner from

heaven; then do they perceive, Alas I cannot flee nor escape the hand

of GOD. Then do they understand that he has the Lordship over

them, not that they willingly yield themselves thereunto, but that

they lie languishing and astonished therein, as men locked up in

prison. The thing then which we have to remember, is that since we

could not be contented, that God should handle us gently by bowing

under his hand, that he might guide us, turn us and return us which

way he listed: we must be forced by trouble and sorrow, to

understand that he has full sovereignty over us, and that his utter

breaking and overthrowing of us, is because we could not abide to be

governed by his hand, when he was ready to guide us. This is the

matter that we have to note in the second place.

We see the very same in all mankind, not only touching the

afflictions of this present life; but also we have this reproach laid

upon us, that we are still as it were, famished for want of spiritual

blessings. For our father Adam was created in such state, that the

world was an earthly Paradise: The whole earth yielded him all good

things to his wish: he endured neither heat nor cold, nor any

grievous want. Thus was our father Adam appointed Lord and

Master over all the world,* all the Elements and all the beasts of the

earth served him quietly, and all fruits served his taste and savor.

What was he in his person? He bore the Image of God, and was of so

great nobleness and worthiness that he was as the Angels of heaven:

and he had dwelled in this world, with all his lineage, as in a place

where he should have had no trouble: but he could not abide to be so

gently entreated. When God had thus enriched him with his benefits,

he must needs mistake himself, he could not serve God with a good

heart nor with joy. What could have grieved him? For God showed

him a sweet and a gracious countenance, and poured out the

treasures of his fatherly love towards him; but Adam could not abide

that, but through his unthankfulness he alienated himself from God.

And in what case are we now? We must serve God in hunger and

thirst, in nakedness and reproach, for the earth is cursed unto us.

When we have tilled it,* it must bring us forth thistles and thorns.

We see the seasons contrary; when we wait for a good year, we see

hail or frost, drought or rain, which serve to pluck the bread out of

our mouths, and to disappoint us of our food. We see the air

troubled, and infections which oftentimes engender diseases. Great

is the toil of men. For when they have gotten food with great distress;

yet want they wherewith to clothe themselves. See there (I say) in

what taking we be. And wherefore? Because we would not serve our

God cheerfully and with a good heart, when he gave us abundance of

all manner of blessings. But this is not the chief matter, (as I have

said heretofore:) for we are destitute of the righteousness of God.

Our very true ornament, was that we could have fashioned ourselves

to all manner of right; and now we be spoiled thereof. As then we had

reason and understanding: but now we be become beastly, for the

brightness that should shine in us, is but darkness. Again, we be

covered with reproach: and whereas the Image of God should shine

in us, now we have the marks of sin; so that even our very bare

bodies must give us to understand of the same: insomuch that if a

man be naked, he is ashamed of himself. And why? God does by this

mean show unto us what infection there is in our souls, in that we be

fain to hide ourselves, as not being worthy to be numbered amongst

his creatures. Finally we be like dry earth. Truth it is that we be over

fruitful in evil,* but of goodness, what is found in us? Seeing we be

thus unfurnished of all graces, it is good reason that we should

languish in this frail life, because we could not serve our God with joy

and a good heart, at such time as he had poured out all his riches

most perfectly upon us.

Now since we behold the evil that is in all mankind, let us also apply

the same particularly to ourselves. Therefore when our Lord visits us,

and makes us to feel afflictions that are strange unto us; let us cast

down our heads, and enter into such examination of ourselves as

this: Go to, whereas God has given us wherewith to serve him, how

do we discharge ourselves thereof? If there come an ill year that

brings dearth of Corn or wine, so that famine does threaten us; let us

look how we honored God in the time that he gave us plenty. If we

see there is abundance of wine, then drunkenness has its full scope,

so that men cannot be restrained from breaking out into all manner

of disorder, and (which worse is,) they stick not to blaspheme the

name of God, and to rush out into all disorder, and to take leave to

surfeiting and glutting of themselves out of all measure. In

abundance of Corn we see the like; men are so proud thereof that

they cannot abide either warning or discipline, but they kick against

God, and their pride is moreover matched with cruelty, so as every

man rakes to himself; he that has the most, will if he can play the

Tyrant over his neighbors, in taking no pity upon them that are in

want. At this point are we in the time of plenty. Therefore is our Lord

fain to change his Copie, and to manifest his Majesty unto us, and to

compel us to understand what sovereignty and dominion he has over

us, seeing we cannot find in our hearts to serve him with a cheerful

heart and with a good will, nor to give over ourselves unto him. Are

we in rest? All our endeavor is how to pluck out one another's eyes,

and to torment ourselves like Cats and Dogs. And if we war not with

men, we fight against God, which is far worse. And if we hold on, let

us not be grieved that we be confounded altogether, seeing we set up

ourselves against the Majesty of him, under whom we ought to bow.

Nay, we see that most commonly men make war against God, when

he gives them rest: we shall see both generally and particularly that

they who are at leisure to do evil, do persecute the Church, and

torment the poor faithful ones. As soon as God gives them any

respite, they seek nothing but occasion to do hurt and to exercise

their cruelty. And this is to be seen, not only in the enemies of the

Church, but also in all others: insomuch that both great and small,

when God has left us in rest, and we have made an end of warring

one against another, we fall to despising of God one way or other. Let

us not wonder therefore, if when a war is finished; it begin again

immediately. For it is needful that God should deal with us in such

manner: otherwise he cannot rule us.

And let us mark well how it is said here moreover, That God will

raise up a barbarous people against such as would not be obedient

unto him. Such is God's reigning over us, that he desires to be as a

father unto us, rather than to be a dreadful King or Prince over us. It

is true that we must do him homage as to our sovereign Lord, and

that we must behave ourselves as his people in all subjection and

humility, submitting ourselves under his obedience: but yet

therewithal he does the office of a father towards us, and will be

known to be a father. For he speaks after an amiable manner,

insomuch that although his commandments be hard unto us,

because of our malice and rebellion as concerning the flesh: yet

notwithstanding after he has declared his will unto us, he exhorts us,

he warns us, he rebukes us: and all these things he does with such

mildness, as we must needs show ourselves to want both wit and

reason, if we be not benefited by the goodness he uses. But will we

not hearken to our God when he speaks unto us in so gentle and

gracious a manner? Then will he talk with us with main strokes of

halberds, pikes, and harquebuses. We shall there understand

nothing, the language of them will be very strange unto us. And

wherefore? Because we had no ears to hear when God spoke

graciously unto us, yea and when he stooped so low, as to teach us

like little children, that are taught their A, B, C. Go too then, let us

understand that when we be so deaf against God: he must talk with

us in another language, and he must stir up some barbarous and

brazen-faced people, that have neither reverence, reason, nor equity,

to whom when you shall pray for pity and compassion: it shall be but

in vain, they will give no ear unto you, you shall go that way in spite

of your beards. And what is the remedy of all these evils? Let us

enter, let us enter into our consciences, let us not grind our teeth at

men, as we are wont to do, let us not strive with them. For our

combat is not there. But let us understand that God means to

chastise us by men, because we have been stubborn toward him, and

would not be edified by his word, according as his meaning was. And

therefore let us benefit ourselves by all these warnings, and

corrections which God does send us. And let us not abide till we feel

the knocks; but whenever God does us the favor to teach us at other

men's cost, let us receive profit thereby: and when he spares us, let us

not abuse his patience. And for as much as the means to reconcile us

unto him, is to accept the promise that he offers us in the Gospel; let

us embrace our Lord Jesus Christ, which is our peace,* to the end

that we may be treated after a fatherly sort, at the hands of our God.

Now let us fall down before the Majesty of our good God, with

acknowledgment of our misdeeds, beseeching him to make us to

perceive them yet better; and therewithal to bear with us in such

sort, and that his chastisements and corrections may be so fatherly

and measurable toward us, as we may be reduced to the obedience of

his righteousness, and that he will evermore so comfort us, as we

may have whereof to rejoice in him, and to glorify him, for his

procuring of our salvation by all means. And so let us all say,

Almighty God heavenly father, &c.

On Thursday the 26th of March, 1556.

The 161st Sermon

which is the ninth upon the twenty-eighth Chapter.

50 The Lord will stir up, &c.

51 The same shall eat the fruit of thy Cattle, and the fruit of thy

land, until thou be rooted out, and he shall leave thee neither

Corn, wine, nor Oil, nor any fruit of thy Cattle, nor of the flocks

of thy sheep, until he have brought thee to nought.

52 And he shall besiege thee in all thy Towns, until he have cast

down thy high and strong walls, wherein thou didst put thy trust

throughout all thy land: and he shall besiege thee in all thy

Towns throughout all the land that the Lord thy God hath given

thee.

53 Thou shalt eat the fruit of thy womb even the flesh of thy sons

and daughters, which the Lord thy God hath given thee, in the

siege and distress wherewith thine enemy shall straiten thee.

54 In so much that the man which is tender and exceeding

dainty among you shall be grieved to look upon his brother, and

upon the wife in his bosom, and upon the rest of his children

that be left,

55 And shall not give unto them of the flesh of his children,

whereof he himself eateth, for fear lest he should leave nothing

at all for himself, by reason of the siege and straitness wherewith

thine enemy shall distress thee in all thy Cities.

56 Yea and the woman that is so tender and nice among you,

that she will not venture to set the sole of her foot upon the

ground, because of her tenderness and niceness, shall be grieved

to look upon the husband that lies in her bosom, and upon her

son and upon her daughter,

57 And upon the afterbirth which is come out from between her

legs, and upon the babes which she hath brought forth: for she

shall eat them privily for want of all manner of things, in the

siege and straitness, wherewith thine enemy shall distress thee

in thy Cities.

58 If thou do not keep and perform all the words of this Law,

which be written in this book, and fear this glorious and

dreadful name of the Lord thy God.

We must remember what was touched yesterday, and also what

Moses continues to speak of: that is, that if men be rough and cruel

unto us, God stirs them up thereto because he has found us

rebellious towards him. And therefore, whenever men do not deal so

mildly with us as we would, let us look whether we have answered

God, and whether we have meekly embraced all that he has

commanded us: for if any of us find himself to have made war and to

have set himself against God, it is not to be wondered at if God repay

him with the like again on behalf of men. But we shall never be

persuaded of this doctrine unless we understand that God holds the

hearts of men in his hand to soften them, be they never so hard-

hearted; and on the contrary part to harden them, though they bore

us never so much good will before. Let us not therefore trust to the

love of men unless we walk in the fear of God. For it lies in him to

change their hearts so that they bear rancor toward us and are quite

and clean withdrawn from us for less than nothing, in such a way

that the world shall see that those who were most forward to help us

shall become most against us. And on the other side let us

understand that our Lord can well qualify all malice, yes, though they

be as fierce as a lion, he will make them mild and friendly towards

us. There was never a nation so proud and cruel as the Egyptians:

and especially, how spiteful were they against the children of Israel?

It seemed that this poor people should never have found any mercy.

And yet God wrought in such wise that the Egyptians gave them all

their treasures, and all that ever was excellent in their houses, there

was neither silver nor gold spared. And whereof came that? Before

that time, they had held the Jews in bondage, they had vexed them

out of all measure: they would have plucked the bread out of their

mouths, yes, and have cut the throats of them all. A little before, they

had killed their children as soon as they came out of their mothers'

wombs, of purpose to have destroyed the whole stock of them: and

whereof then came this sudden mildness that every man brought

them the things that were most precious in his house? It was God

that converted their hearts. And likewise, on the contrary side, it is

said that he hardened the hearts of kings when the people were to

enter into the land of Canaan: whereas they should have been

suffered to pass, there were many gainers that resisted them.

Whence came that? Even of this, that they had resisted their God. Let

us therefore learn (as I have said heretofore) so to behave ourselves

in obedience towards God that men also for their parts may be

friendly unto us. For there is none so great nor so mighty but he shall

find some misery to rise up against him when he will needs play the

stout fellow in striving against God. And we have seen that they who

are drunken with their own greatness must in the end be punished,

not by such as are in any authority or by such as are of estimation in

this world, but by rascals and naughtypacks: such folk must even spit

in their faces. And such examples are to be seen even in princes and

men of greatest state. For when they yield not themselves to be

governed of God, he is fain to stir up governors to the contrary, to

shame such as will not be obedient unto him. Yet notwithstanding

when men yield not themselves tractable, then must we understand

that God manages the matter by a secret means; and that he does it

to make us to stoop. Therefore let us not deceive ourselves in the

creatures, saying; What fortune is this? Indeed, we may say so, but

we must go yet one step further: and we must understand that it

comes not to pass without the direction of God. And thereupon we

must repair to the remedy, that is to wit, we must stoop under the

word and hand of God, and consider that if it pleases him, he can

turn the minds of men that were so spiteful against us, and make

them to become friendly to us. And that is a thing more than

necessary. For when we have to do with them that be rough and

intractable, we are by and by out of heart, and would (if we could

possibly) rid ourselves of all troubles, and be set free from them at

the first dash. But we should rather return unto God, acknowledging

that those things proceed from his hand. And so, when men show

themselves so unfaithful and cruel toward us, handling us scornfully

and opprobriously, so as we cannot get one whit of right or reason at

their hands, but we see how their whole seeking is to set their feet on

our throats, and they have such a beastly shamelessness (as it is said

here) that they are not ashamed of anything that is said unto them,

but they take the bridle in their teeth, and play the wild beasts, so as

there is neither grace nor honesty in them; when we see such

barbarous beastliness, let us learn to resort unto our God, and to

acknowledge that we deserve to be so tamed by him. Moreover, the

only means to appease such fury, and to assuage those who are so

hot and hasty, is to call upon our God, and to pray him to touch those

inwardly with his Holy Spirit, which are so cruel and cannot yield to

do us good, because we have set up ourselves against our God. That

is the thing whereof we are admonished in this Text.

Now Moses repeateth that which hath been touched heretofore:

namely, That God will bring us enemies from a far country, and that

they shall fly as Eagles, to the intent we should not think that GOD

needeth to make any preparation long beforehand. As if a man

should threaten us: we would look whether he had a sword in his

hand, and whether he be in readiness to execute what he hath said.

But if God do but whistle (as he often speaketh by his Prophets), by

and by he hath his men of war in readiness; he needeth not to make

musters, or to enroll them, or to sound the drum: he needeth none of

all this: only at his whistle (for he useth that similitude) all the whole

earth must needs be moved. Therefore let us not look whether things

be in readiness, nor whether any hurt or harm be done us. Let us not

look whether any worldly means be prepared thereunto: but let us

understand that ere we can conceive what evil may happen unto us,

we shall be presently overthrown. And wherefore? Because it is God

that speaketh, which maketh men to fly as birds, even from the one

end of the earth to the other. There is neither sea nor mountains able

to save us from the experience of that which we never believed.

Howbeit God hath so disposed things, yea and even amongst the

heathen is oftentimes seen incredible speediness, when God is

disposed to chastise the greatest part of the world: insomuch that

some one man hath risen with a small number of people, to chastise

an infinite multitude that did set themselves against him: and that

not for one time only, but twice or thrice one after another, with

taking of Towns & Fortresses, which seemed to be so well appointed,

yea and strong by natural situation, that they could not be

approached unto, & yet have they been sacked as if God had meant to

renew a great part of the world. It hath been likewise seen, that a

people without renounce or estimation, have risen and made the

most mighty to tremble. In this doing God giveth examples of that

which is written here: to wit, that he can surely bring our enemies

upon the sudden, and that they shall make such dispatch, as if they

came swifter against us than by post: and that when we suppose to

have some respite, by truce for one month, for one year or for all our

lifetime, we shall be suddenly surprised in a morning before we think

thereon. Let us therefore understand, that as soon as God speaketh,

we must have an eye unto the infinite power (that is in him, yea and

which is incredible to man's understanding), and to tremble at his

very word, and to yield unto him: knowing well that if we delay from

day to day, we may be prevented, and then will it be too late. Let us

therefore be advised to humble ourselves in due time, and to crave

pardon when we have offended him.

Moses sayeth expressly, That they which are disobedient unto God,

shall be besieged and shut up within their walls, until all their

fortresses in which they trusted, be beaten down. Here we see how

God reproves the false and cursed presumption whereby men

deceive themselves, in thinking themselves to be well fenced against

him. It is a sacrilege whereby God is robbed of his honor, when we

attribute unto the creatures, the means to uphold us. It is certain that

God serves himself by means, and we must also apply them unto our

use: but in the meantime to settle our trust upon them, were a

robbing of God of his majesty. For he will have us to hold all things of

him, and to do him homage for them. So then it is an intolerable

presumption for us to put our trust in creatures and to ground

ourselves on them: and yet there is no fault more common in the

world. We can say well enough, that it is not lawful, and that we

ought not to do it: but in the meantime everyone does it. Now let us

remember ourselves, for there is nothing that God holds more dear,

or whereof he makes greater account than his honor. Neither is it

sufficient for us to leave him the title and name of God: but he must

also be known as he is, that is to say, that all power lies in him, that

he is the fountain of all manner of grace and goodness: that it is his

proper office to maintain and preserve us: that our life is in his hand,

and all things that belong thereto. When we have well thought upon

this, let us take order to gather our wits so about us, as we be not

grounded upon creatures. Surely the mischief is double when we

shield ourselves with the creatures against God, and thereby to

become stubborn when he threatens us, and to hold on still when he

utters forth tokens of his displeasure: let us consider that the offense

is then much more grievous. But yet is this over common. For while

we perceive not any danger towards, as in respect of the world; do

not we continue in our sins? And do we not abide in stubbornness?

God speaketh: but we regard him not. So that men do favor us, and

so we have wherewith to fortify ourselves, we think that the hand of

God cannot come at us. And therefore it is not without cause that our

Lord reproves the frowardness of all such as are disobedient towards

him: that is to say, that they put their trust in their fortresses, in their

high walls, in their munitions, and in such like things. Now

forasmuch as we be subject to these things, it were better for us that

we had neither hedge nor aught else, than to be well fenced with

walls and bulwarks. For they serve but to blind our eyes, that have no

more respect to our God: but be bewitched by Satan to put our trust

in things which shall be our confusion. Howsoever the case standeth,

let us advisedly hold this rule in general; that is, that God be

evermore our fortress: as we see he promises by his Prophet Isaiah,

as well in the 12th Chapter, as also from the 55th unto the end: for it

tends all to this point. And it is so common a doctrine in the holy

scripture, that we can scarce turn a leaf, but we shall see some text,

wherein God tells us that he will be our ramparts, our walls, our

ditches, yea and double ditches, our towers, and whatever else is

needful for our defense. And why? For (as I have heretofore said,)

our minds do forthwith slide into vanity so as God is not able to hold

us back to himself; and to make account that we will put our whole

trust in him. What must we then do? First of all, if we be destitute of

man's aid, let us understand that God alone is sufficient, if we return

unto him, [and say:] Ah Lord, it is certain that we are set for a prey,

we have not wherewith to save ourselves, for all the world doth fail

us: but yet it is enough that thou art our succor. After that manner

should we learn to resort unto him.

And so should we take occasion to yield ourselves wholly unto him

when the things of this world do fail us. And by the way, although we

have walls, and artillery, money and munition, and all that we can

wish for, yea and people also, and all things else: yet let us

understand that we must in the meantime so use them, as our Lord

may be always our trust, and we give him evermore this honor, that it

is his office to defend us, and that thereupon we wade no farther. It is

certain that we may serve our turn with the things which he putteth

into our hands: but yet in the meantime, our hearts and minds must

be raised up above all the world, and he alone must be our

shooteanker. Thirdly, we must not vaunt ourselves of the force of the

helps that he gives us: for a spear of a bramble (as they say) is

enough to make us believe that we are invincible. What say we? Is it

possible that they should prevail against us? All this is nothing: no

not worth the pill of an Onion, as they say: yet will we needs strain

our wits to give it price and the glory. Nay contrariwise, let us

acknowledge our debility and weakness, that we may repair unto

God, and let nothing hinder us from yielding ourselves wholly unto

him and unto his protection: let us not deceive ourselves with such

vain confidence, as the Jews had in their high walls. Now herewithal

he shows also that all that ever we can devise for our strength and

safeguard, can do nothing against his power: but that we shall

continue besieged, until we be altogether wasted. Yea and we may

gather by this Text, that it were much better for us to be delivered at

the first into the hands of our enemies, than to have means to resist,

whereby we may be made to languish in such wise as we may not die

a simple death [out of hand]: for the poor people that be abroad in

the fields, are spoiled at the first, and so are dispatched of it. Surely it

is a pitious case, to behold their throats cut and all set on fire: but yet

for all that, by that means they are delivered from their miseries, so

as they pine not away in them. But as for them that are in strong

Towns, they must be fain to abide a long siege, they must languish

and pine away by piecemeal, not for a month or two, but even until

they can hold out no more: and that is as much as if they should pass

a hundred deaths. Thus does our Lord revenge himself of them that

think themselves to be dispatched, when God does not root them out

at the first. No, says he, bethink yourselves whether of these fruits do

speed best; they that are brought to the market in their prime, and

eaten out of hand; or they that are kept for a time, and in the end do

rot? It were better then for you to be overcome and vanquished by

your enemies at the first. Let us therefore consider well, that when

we have wherewith to defend us to the worldward, where it should

profit us, it shall turn to our double confusion if we trust therein: for

we must groan a great while under the burden, and be wasted by

little and little. For when we be disobedient and will not be reformed,

our Lord will never leave us till he have utterly brought us to nought,

as he shows here so oftentimes. And yet it is better expressed by this

that Moses adds. The man (says he) that is tender and delicate

among you, shall be grieved at his brother, and at the wife which lies

in his arms, because he cannot be suffered to eat his own children

alone. The woman which is so nice that she dare not touch the

ground with her foot (for so are the very words of Moses) shall seek

to destroy and to spoil her own children; yea, they shall no sooner be

born out of her womb, but she shall be desirous to devour them; and

if she have brought them up to some bigness, she will spare them

never the more. These be dreadful things: for it is not said alone, You

shall be besieged, and tarry a long while in famine, so as you shall be

driven to eat, Horses, Rats, mice, shoelaces; yea and the very dung of

birds (as it has been seen) and all these things shall be your meat.*

Neither is it said that men and women should be eaten: but that

every man shall eat his own children. Seeing that God speaks in this

manner, were it not enough to make our hair stand upright? Yes

verily; and yet here is nothing declared by Moses, which has not been

seen in execution. It is not for a man to say, it is not credible, it is

repugnant to nature, a man would pluck the bread out of his own

mouth, when he is in extremity, to give it unto his children, he would

die to help them, insomuch that we see that Hagar could not abide to

see the death of her child,* but she left him alone, and wished her

own death. But we need not to allege examples of these things: for

the common affection does sufficiently declare, that every man

would rather die, than eat his own children: but yet was such cruelty

seen among the Jews. They which were instructed in the law of God,

and should have had much more humanity and compassion, than the

Pagans and infidels, even they forgot all manner of honesty, and

were overcome with this madness. It was meet that this blindness,*

whereof the Prophets had spoken, and which we see here before

touched also by Moses, should be then accomplished in them, and

that they should be ravished of their wits: For when GOD takes away

all reason and uprightness from men: then he leaves them to a kind

of madness. Such fury then must needs be in them, when they did eat

their own children.

Hereby we are specially warned that those who are reserved for the

last cast are in no better case than those whom God has chastised

long before. And this is a profitable warning. For as soon as God

strikes some and forbears others: And why not these also, say we?

Have not these deserved as much? We have not the patience to suffer

God to execute his judgments in such order as seems good unto

himself: but we surmise that those whom he does respect, and whom

he for a little while forbears, are privileged more than we. But it is

contrary: for it had been better for them to have been punished

sooner than to be so reserved. And therefore let us not envy them

because God forbears them for a time, as though they were exempted

from all plagues, but let us tarry till God fetch them about at their

turn: for it had been far better for them to have been dispatched out

of hand. And therewithal let every one of us look to himself. Let us

not trust to the patience that God uses toward us, to deceive

ourselves therewith. Indeed when God has been patient and forborne

us, it should give us the better disposition to resort unto him, and to

hope to find him pitiful, to forgive us our faults and trespasses. But

we must not fall asleep thereupon, to dally with him, and to say: O,

he has tarried for us, he will yet do the like hereafter; as we see the

wicked do, which do but shake their head at it: when they see that

God has spared them, they think they are discharged. Let us beware

that. For we see how he says, that when we are well appointed, and

have fortresses as it were invincible, all must fall on our heads, and

we shall be so much the more grievously punished. Thus much have

we to remember touching this text.

Now let us mark further, that when we forget our God, we must also

forget all the course of nature, and he must needs bereave us of our

wits: for it is he on whom all fatherhood depends, he is the

wellspring thereof. We should not know what the duty of the parents

is toward their children, nor what reverence children do owe to their

parents and superiors, unless God did bear the sovereignty. If we

refer not all unto him, he will make us become blockish, so as we

shall not understand what this fatherly affection toward our children

should mean. Thus much for one point.

But by the way, we have to note that the men who did so devour their

own children were not so blockish but that they were pinched with

terrible heartbitings, and vexed with such furious fearfulness as

made them even to abhor that which they did. True it is that they

were carried away by force and had no reason in them; but yet for all

that, they had certain secret stings and prickings inwardly, and God

held them as it were upon the rack or torture, as if he should have

said unto them, "What will you do, you wretched creature? It had

been better for you to have been born before your time, and that the

earth had swallowed you up a hundred times, than you should have

committed so terrible a fact: but yet necessity needs must get the

upper hand of you." Let us mark therefore, that when we are not

meekened by the hand of God, we must then fall into such a

woodness as shall overmaster us, and make us torment ourselves

without the help of any other executioner, so as every one of us shall

execute God's vengeance upon himself, which he had scorned afore

and scoffed at. I have said, that here is nothing spoken of, which has

not been seen in effect: to wit, that the fathers have eaten their own

children, and in like case the mothers. But like as the Jews had most

exceedingly provoked God; even so came they to the fullness of

iniquity, and consequently it behooved God so to utter his wrath

toward them with extremity, as it was seen when they were besieged

with their enemies; for then did they eat pigeon's dung, and bought it

by gold weight; yea, you shall see that they committed acts against

nature in eating one another. But when they had once rejected the

Son of God, and had utterly cut themselves off from the hope of

salvation by forsaking the Redeemer upon whom were grounded all

the promises which had been made unto them concerning the

goodness of God; then was it of necessity that those things should be

the more accomplished. For if you read the histories, even of them

that were of the same nation, and which were present witnesses of

the matter; you would think that you heard dreams or fables; and yet

for all that, those things were then notoriously known, and noted to

be true, and God intended as it were to set up scaffoldings, that it

might be seen how his threatening of his people after that manner

was not in vain, as we see, and that all men should take example

thereat. For they are horrible things, and such as may make our hairs

to stand upright, when it is said that the husband shall deceive the

wife and steal away the children issued of the bodies of them both,

and that the wife likewise shall seek some secret place to cut the

throat of her child in, as if she should say, "I will lock up this for

myself"; and that both the husbands and the wives should be so mad

as to say, "I will eat mine own child." Seeing that all these things

were accomplished; and that our Lord has executed such vengeance:

let us understand that we ought not to read these things at this day

without trembling, even as if God should lay forth his foredenounced

vengeance before us in a painted table. Moreover, let us understand

that when God had pronounced such sentence against the Jews, it

was not executed at the first day. For he waited for them with so long

patience, that it seemed that no mischief should light upon them. But

when the sore was burst, then was the rottenness perceived which lay

hidden afore and the disease was the more deadly. Also let us mark,

that if God do bear with us, and afterward do divers ways correct us,

and yet not strike so roughly as to come to extremity: we must not

think that we are thereby escaped his hand, but we must return unto

him, and not tarry till he see our disobedience unreformable, and so

be fain to proceed to the extremity of his threatenings. Thus much

have we to remember touching this text.

Now finally Moses says: "If thou keepe not all the wordes of this lawe

for to doe them, and feare not this dreadfull and glorious name: that

is to say the eternal thy God." Verily it seems at the first sight that

Moses requires of men above measure, that which is not in their

power: for who is he that can fulfill all the law of God? And again,

though a man miss in some certain points, should God use such

rigor? I have told you heretofore, that he directs this talk towards

them that are altogether given over to evil, and to such as are

despisers of God to break his law by all means they can. To what end

then does he require such perfection? Let us first of all mark that

God will not have his law chopped into pieces and gobbets: for

therein he sets forth his righteousness unto us. Men therefore must

not make a parting of stakes in this case at their own pleasure, as

who would say, "I will, for God's honor, abstain from whoredom, but

yet I will steal: I will abstain from murder, but yet I will be a

blasphemer." No, but seeing that he who has forbidden to rob, has

also forbidden to kill; and he who has forbidden fornication, has

likewise forbidden to blaspheme: let us learn to obey him in all

points and all respects, let us restrain our senses, and bridle our

affections, and to be short, let us come to the point to give over

ourselves wholly to the service of our God. So ought we to do: and

that is the thing also whereunto Moses has respect. For if we miss in

any one point, we are accursed of God, and deserve the rigor which is

mentioned here. Nevertheless, he of his mercy ceases not to bear

with us: yea, and he will never use the great severity that is spoken of

here, but towards such as set themselves altogether stubbornly

against him. Yet notwithstanding, it is not without cause, that Moses

does here exhort the Jews to the perfect observation of the law. A

Physician prescribing an order, gives not the bridle to the appetite of

his patient, to do anything amiss however little it be: but he says, "I

will have you to do thus, and thus." Now if the sick man does step

any whit aside, very well, he is not yet incurable, the Physician will

have a care of him still. But if he will needs set all at six and at seven

(as they say,) and cast off all order, and play the madman; well, he

shall have his payment as he deserves. And in like wise will our Lord

have us at his commandment in all cases: and good reason. However,

there is so great infirmity (I mean even in them who are governed by

the Holy Ghost, and who strain themselves to be obedient unto him)

that they fail in many respects: but yet however the world goes, sin

overmasters them not, they strive not of set purpose to transgress the

Law; but they proceed and go forward still: and albeit that they do it

limpingly, yet do they hold on still toward God. As touching these

they are borne withal. True is that God will chastise them: and in

what manner? Even in forgiving them: according to this saying of

his, "If thy children transgress my commandments, I will visit their

iniquities; but it shall be with the rod of men, and not with extremity:

I will not deal with them as with enemies, I will not take away my

mercy from them, albeit that I do correct them." Thus does God deal

in that behalf. But if our hearts be utterly hardened: then will he war

upon us, and destroy us without sparing: and although he bear with

us, yet shall all turn to our confusion. That is one thing that we have

to remember concerning this Text.

Also, it is a notable point to be observed, where Moses speaks of the

yoke of iron. For he says, "That the Lord will lay a yoke of iron upon

the neck of all misbelievers until they be altogether consumed." And

that is to the end we should learn to receive the corrections which we

hear of, and not kick against them. For we see what befell to Ananias,

when he mocked at the threatenings of Jeremiah, and came to break

the yoke which he had upon his neck, which was a yoke of wood and

of cords. The Prophet did wear that yoke, to move the people to

consider that they should all become captives, and so to behold their

own state in the person of the Prophet. Now this wicked one that was

possessed of the devil, (to make the word of God to be naught set by)

came to break the bands of Jeremiah, and said, even thus will God

break the yoke of Nebuchadnezzar: and albeit that he besiege you,

and do what he can to carry you away captives into a strange land:

yet shall you be preserved by the grace of your God. God threatened,

and this fellow mocked all his threatenings: and thereto took the

shadow of the name of God to abuse the people. Well then, what won

he by such rebellion? It was said to the Prophet: "Take a yoke of iron:

for whereas the bondage should have been gentle and tolerable, it

must now be so cruel, as they shall not be able to endure any more."

See here how he deals with all such as harden their hearts against

God, and will not abide to be meekened by his hand. Then let us be

afraid of this yoke of iron. First of all, we know that God's yoke is

amiable unto all such as willingly yield themselves unto it, and suffer

themselves to be governed by the hand of our Lord Jesus Christ. We

have the testimony of the Son of God, "My yoke (says he) is easy, and

my burden is light. Come to me, and learn that I am lowly and

meek." Seeing that our Lord Jesus declares, that they who are

teachable and obedient shall perceive that there is neither burden,

nor weight, nor grief in his yoke, to oppress them withal: it ought to

move us to yield our necks unto it, and to pray God, to put us under

it, and also to suffer him to chastise us when we have offended him.

Indeed, the strokes will be grievous unto us, as the Apostle says, and

we shall never find the corrections pleasant during the time that God

strikes us. We are like little children when they are corrected; we feel

it grievous, because our nature does repugn against it. But however

we like it, yet God will use that fatherly means, and by little and little

teach us to return unto him. But if we will needs tempt his patience

to the utmost, he must then use the iron rod to break our heads

withal, as it is said in the Psalm: "We shall be driven to feel the iron,

which shall serve, not to reclaim us withal, but to break us in pieces

and to consume us utterly." And justly. For we do hear what is said

here: "If thou wilt not fear the glorious and dreadful name of the

eternal thy God." Whence come the despising and contempt of good

doctrine, and the boldness that we take to sin, but of this, that we are

deaf to all admonitions? Indeed if we could yield ourselves obedient

to our God, with a good heart, and with a good affection, and abide at

that point continually: we should no sooner hear these threatenings

but we should consider thus: "Alas, have we not deserved a grievous

curse at God's hand, seeing we have thus striven against him?" We

see then that all the evil deeds and disobedience which is committed,

do spring of ignorance and of the contempt of God, for that we have

not regarded his majesty. Certainly this kind of stubbornness is not

always directly of set purpose and foredetermined malice: but yet is

there such rudeness in us, that we yield not such a reverence to God,

as is requisite, nor the obedience whereby we should endeavor to

submit ourselves to his word. And because we are so dull-headed

that nothing can quicken us up, when we are called upon to submit

ourselves unto God: Moses says expressly, "This dreadful name, this

glorious name, to wit, The eternal, thy God." Whereas he says, The

eternal or Everlasting: that word imports all glory and Majesty; and

therefore ought to ravish us with astonishment: yea, truly; for we

should not have this name of God only to use it coldly, to say, "God,

God," as they do who have it continually on their lips, and afterward

do let it vanish, as though it were a thing of nothing: but we must

join both twain together thus, "God, even the same that created us;

the same that holds all things in his hand, the same that is honored

of the Angels, the same that is of glory infinite, the very same whom

all the principalities of heaven cannot abide, at the sight of whom all

manner of creatures must be fain to cast down their eyes, even the

same which with one only word can make all the earth to tremble,

the same that can remove mountains with his only blast, that same

that gives being to all manner of creatures, finally the same that

maintains and governs all things, and orders all things well,

righteously, and with wisdom: the same is he that speaks unto us."

And so you see after what manner we use the words of Moses, where

he says, "The eternal thy God, this is he that speaks now unto thee."

Let us therefore hear him speak, in such sort, as his majesty may

possess all our wits, and that thereby we may be so humbled under

the same, that when we have worshipped him, we may so remain

under his hand, as we suffer ourselves to be governed by him, to

follow the rule that he has delivered unto us.

Now let us fall down before the Judgment seat of our God,

acknowledging the infinite faults whereof we be guilty, if he listed to

execute the office of a Judge against us: and therewithal let us pray

him, not to omit to be our father for our Lord Jesus Christ's sake:

And that forasmuch as we be guilty of many offences: we may suffer

ourselves to be daily cut off from our sins, so as nothing may hinder

our coming to him to yield ourselves in such sort unto him, as we

may renounce all our wicked affections more and more, until we be

thoroughly rid of them, and be clothed with his heavenly

righteousness. And so let us all say, Almighty God, heavenly father,

&c.

On Friday the 27th of March, 1556.

The 162nd Sermon,

which is the tenth upon the twenty-eighth Chapter.

59 Then will the Lord make thy plagues marvellous, and the

plagues of thy seed, great plagues and sure: evil and sure

diseases.

60 And he shall turn upon thee all the plagues of Egypt, the

presence whereof thou didst fear, and they shall cleave unto

thee.

61 Also all the diseases and all the plagues which be not written

in the book of this Law, the Lord will cause to come upon thee,

until thou be destroyed.

62 And whereas thou wast in multitude as the stars of heaven,

thou shalt be few in number, because thou hast not obeyed the

voice of the Lord thy God.

63 And it shall come to pass, that like as the Lord thy God

rejoiced over thee to do thee good, and to multiply thee: even so

will the Lord rejoice over you to destroy you, and to bring you to

nought: and thou shalt be rooted out of the land to which thou

goest to possess it.

64 And the Lord will scatter thee among all people, from the one

end of the earth to the other end of the earth. And there thou

shalt serve other gods, which neither thou nor thy fathers have

known: even gods of wood and of stone.

I have showed here before, how slow men are to be taught by the

chastisements which God doth send them. For until they perceive the

hand of God, and be driven to understand, that it is he with whom

they have to do: of themselves they wax hardhearted: and which

worse is, they labor to cloak that which they ought to feel and see as

it were before the eye: namely, that they be smitten for their sins.

Forasmuch therefore as men do never willingly come to the

knowledge of themselves: GOD is fain to enforce them to it. This is

the cause why Moses, over and besides that which he repeateth afore,

doth add, That God will make the plagues of the despisers of his Law,

wonderful. That is to say, they shall be so notable, that even in spite

of their teeth, they shall be afraid of them as of things that were

never known, nor in use. For we see that accustomed things are

despised: and even so is it also with God's benefits. Forasmuch as the

Sun doth daily rise to lighten us: who is he that thinketh of the

change and intercourse which GOD maketh between the night and

the day? according to the saying of the nineteenth psalm, that it is as

if God should waken us up every morning,* and tell us with a loud

voice how it is good reason, that his infinite goodness, wisdom, and

power should be known. But we have no ears to hear. What is the

reason? It is because the sun appears every day in like order, by

means whereof we be hardened with it: and because it is ordinary,

we make none account of it: even so is it concerning punishments.

For the more our Lord provoketh us to come unto him, the more do

we take heart to become unreformable. And therefore it is needful for

us that his plagues should be wonderful unto us, that we may be

made afraid of them spite of our teeth. And again he addeth, That

they shall be great and certain. The last word that Moses useth, doth

signify true or faithful. Whereby GOD doth us to understand, that his

plagues shall hold on still, like as he said also that they should cleave

unto them that were rebellious and could not be won by gentleness:

these plagues must be rooted in them: and for that cause doth he

term them Certain. Here have we to consider our own hardness, that

every of us may be the more vigilant in looking to the hand of GOD

and conceive the better thereof. Forasmuch as we be so dull of

nature, we must learn to stir up ourselves. And let us fear lest GOD

should accomplish that which is pronounced in this text: Namely

that when his accustomed punishments profit us not, then he must

needs proceed against us after such a strange and horrible manner,

as shall make us afraid, and cause the hair of all them to stand up

which do but hear speak of it: yea, and (as the Prophet Jeremiah

saith) to make men's ears tingle, when the report thereof comes into

foreign Countries.

Let us be afraid therefore, lest God do work after that manner, when

he perceives such stubbornness in us, as he cannot win us by

measurable and tolerable corrections. And therewithal let us also

take warning by this word "Of sure plagues," that when God has

followed us to reduce us to the way of salvation, and we have still fled

from him, the plagues must also continue to the uttermost both upon

us and upon all our lineage, insomuch that when we think to see an

end thereof, we shall not have yet begun. Let us not therefore make

account to escape when the plague has lasted a while: for accordingly

as we proceed on in our naughtiness; so must God proceed with his

rigor and augment it more and more; according as he sees us to wax

worse and worse. Then let us not do as we see most men do, which

cry out and storm at it, saying: And when shall this have an end?

How happens it that God takes no pity on me to ease me of my

pains? But in the meanwhile have they any mind to reconcile

themselves to God? Do they confess their faults and bewail them?

Nay, rather they are at the very point to defy him. Yet do they talk of

their afflictions and make complaints: but in the meanwhile no man

looks to the ground of the mischief to amend it. Therefore when we

have been stubborn against our God, let us not think it strange that

he should pursue us with such rigor: but let us acknowledge that it is

expedient for us. In the meantime, let us not forget this that is

written here: namely, that God threatens sinners, to the end to bring

them back again, notwithstanding that they have been as folks

forlorn and past hope of recovery. For God speaks not to such as had

committed but one only fault, or some two or three faults, or to such

as having done amiss, did not wholly give themselves over to

wickedness: but he speaks unto such offenders, as had made war

long time against him, and despised his word, and been deaf to all

his warnings, and had made but a mock of them. Yet

notwithstanding he does not cease to threaten them still. And to

what end and purpose? Even to win them by his amiable goodness.

So then although we have been misguided for a time, yet is it better

for us to turn late than never: and so shall we fare the better by that

which is showed us here by Moses. Now consequently he says, That

God will cause the plagues of Egypt to turn upon the Jews. We

understand that God did so afflict the Egyptians, as that they were a

terror to his own people, insomuch that the Jews themselves were

astonished thereat, notwithstanding that they were exempted from

the evil. When the Egyptians were oppressed to the uttermost,

thereby the Jews understood that God spared them, and that he held

them in his protection, because he smote their enemies, and in the

meantime did keep them in peace and rest. And this we see chiefly in

his killing of all the first-born of Egypt: For GOD had commanded,

that the doorposts of the houses should be marked with the blood of

the Paschal Lamb. There God gave a singular testimony unto the

Jews that he would spare them; and during that while he turned his

wrath and vengeance against their enemies. But now he says here

clean contrary, That God will cause those very plagues to return

back. For the word that Moses uses does import as much as if he

should say, Thy fathers saw how God turned his wrath against the

Egyptians, but now they must return back again upon thee, because

thou makest none account to honor and serve him, which has loved

thee so much, and to whom thou art so greatly bound. By this saying

we are admonished, that when God has forborne us for a time, and

moreover for the love that he bears toward us, has punished our

enemies, and showed himself a contrary party against them for to

maintain us: we must not therefore flatter ourselves, but rather be

more diligent to walk in his fear. For when we will not acknowledge

such grace, but rather abuse it quite contrarily: it is good reason that

our Lord should cause the things to return back upon us, which he

had sent upon our enemies, thereby to show us that he held us in his

defense and safeguard. It is said that the people of God shall be as a

fire kindled to consume all the wicked and unbelievers. And God will

show the same in very deed. But if we will need kindle his wrath

through our sins and transgressions: then the fire that should have

been upon the unfaithful, must fall back upon ourselves, and we

must perish therewith. Let us therefore consider well of this word,

and let this which is recited concerning the land of Egypt be unto us

a mirror and a learning, that we at this day may apply it to our own

use; according as all these things are written for us. Let us mark (I

say) what our Lord did in old time for the Jews, and let us

understand that thereby he gave record what love he bears to his

Church. But yet therewithal, let us take warning to yield ourselves in

such wise obedient unto him, as he may continue to do us good, and

that this covenant may be confirmed between him and us,* Namely, I

will be a friend unto thy friends, and an enemy unto thine enemies. It

is certain that this promise was given to Abraham: howbeit, to the

end that we also should enjoy the same. Now if we cannot suffer God

to be our friend, but rather will make war against him, and break the

faith and alliance that is established between us: then whereas

before, he did set himself against our enemies, now he must be fain

to fall upon us, and to make us to feel his infinite power, until we be

quite confounded and brought to nought. Therefore while our Lord

spares us, let us acknowledge his goodness, and not provoke his

wrath to make us to feel his power in smiting us. And moreover,

when as we see, that whereas the unfaithful should be stricken at his

hand, we feel the first blows: let us acknowledge that it is meet it

should be so, because we have broken the peace which he had made

with us. Let us not thereupon be discouraged, however the world

goes, but let us stick to him still. Furthermore let us not tarry till he

proceed to extremity. And if we be not so wise as to have that

discretion at the first, yet at least wise let us benefit ourselves by the

advertisements which are set down in this place. After that manner

should we put this text in use.

Now Moses says expressly, that the Jews feared the plagues of the

Egyptians, and that they had good cause to stand the more in dread

of them, for that in beholding them upon their enemies, they were

then astonished at them, & therefore it was good reason that they

should magnify the goodness of God: but howsoever the case stood,

the plagues which God sent upon the Egyptians, were so great and so

horrible, that the Jews must needs be amazed at them, albeit that

they themselves were free from them, because they beheld such an

alteration of nature. Now if they feared the wrath of God whilst it was

upon their enemies, and had therein a testimony of his love &

goodness: what ought they then to do when God rushes upon their

heads, and that they must be fain to feel the self-same plagues which

came upon the Egyptians? Must they not needs be doubly dismayed?

Yes: and therefore we see that this threatening is not superfluous;

but serves to waken them, according as we have said herebefore, and

as experience shows that we be too much deaf, yea and as it were

senseless, when God does warn us; and that he must smite upon us

as it were with a hammer, or else will we never understand what he

says. And so you see the reason why this word is expressly set down.

Now when we see that God punishes the wicked, let us learn to have

such fear of his vengeance, as we do not tarry till he wrap us up

amongst those whom we have seen punished before us. This is the

thing that S. Paul meant in saying, "Deceive not yourselves, neither

let any man abuse you with vain words: for the wrath of God has

been wont to fall upon the unbelievers & disobedient for such

offences." Hereby S. Paul shows to the faithful, that they should not

fear the hand of God only when they see it armed against them, and

when it touches their persons: but they ought to use the opportunity

in reforming themselves, even when God is so good unto them as to

punish the reprobates & rebels before their eyes. Let us therefore be

afraid when God punishes the wicked, and let us be advised to

acknowledge him for our Judge beforehand; and that we have well

deserved to be handled as severely as they, were it not that he of his

goodness forbears us. Let this touch us to the quick, that we may be

brought to repentance. Thus should we yet further put this saying of

Moses in practice.

Now he adds, that God (over & beside all this which he has declared,)

will send yet other adversities and afflictions upon the Jews. Indeed

Moses did reckon up many sorts of plagues heretofore, and he

thought it not enough to have said at once, God will chastise thee

after such and such manner: but he redoubled it, because he saw

men so gross and heavy that they are not so moved at the first, as

were to be wished. But our Lord's intent here, is to declare that he

has means of vengeance incomprehensible, and more than can be

uttered by words; insomuch that if a man should make a Roll of

them, and rehearse a whole million of several sorts of them, yet

should he not comprise them all: for God has other hidden means

unknown to men, wherewith to punish them that do still rankle in

malice against him. And that is according as we shall see in the two

and thirtieth chapter, in the solemn song that Moses makes there.

"These things are laid up in my Treasury (says the Lord) so as I have

my whole Chests full of horrible plagues," such as never were

imagined nor understood by men. As much is said in this text.

And so let us remember two things, to wit, when we have had

experience of the power of God by his doings, or read the

threatenings that he has made against the transgressors of his law,

and do behold the practice and execution thereof: let us be amazed

thereat and say, "How now? What a thing is it to provoke the Lord?

For if he spare us on the one side, he can well assail us on the other;

and when we be delivered from one hundred of afflictions, he has

three hundred others ready for us: and when we have escaped all

those, yet have we gained nothing." Let us therefore think upon these

things. Now let us look what a sort of threatenings there are in the

holy Scripture, how many sorts of deaths there be that God has

denounced against the despisers of his majesty, and against all them

that despise and set light by his word: it would weary us to recite

them. And in reading the histories, we see the examples that God has

given us of his wrath: and that not in one sort; we should needs be at

our wits' end if we should think but upon the tenth part of them. And

if we should set our minds to mark and to note them all: what a thing

were it? The first thing therefore which we have to do, is to be

diligent to call to remembrance all the threatenings whereby God

would tame our wicked affections, and hold us inbridled: and

therewithal to compare the things that are set down unto us, how

that God has not threatened in vain, but has accomplished

whatsoever he has said. Let us think on that. And moreover let us

understand, that besides the means which are contained in the holy

scripture, God has yet a great many of other means to punish men;

and we see how he does daily bring up new. If we had eyes, or rather

would open them, we might well see that God does daily send new

kinds of his wrath: and that is to the end which I have touched

heretofore, namely to make his plagues wonderful, that men may be

enforced to think upon them because they see that God works not

after the ordinary course of nature: but after a sort that has not been

erst known. When every of us has well studied all the lessons that be

declared unto us in the holy Scripture; and made our commodity of

the examples & punishments that be there mentioned; let us

conclude that God has yet a great many more means than be

expressed, which men never thought upon. And that thing he has

made manifest ever since the law was written: and he does not yet

cease to do the same still, that all manner of excuse may be taken

from us. If a man looks upon the diseases that be at this day in the

world, he shall see that there be many which were not expressed in

the law of Moses, or in the days of our fathers. How has whoredom

been punished by diseases that have come up of late? Who knew the

pox a hundred years ago? That is one horrible plague which God has

sent upon the world. And it is as much as if he had stretched his arm

out of heaven, and said, "No, they know me no more to be their

Judge, they harden their hearts against all the plagues that men did

know and receive afore time, they make but a fig at it; but now I will

make them to understand; that in my coffers, and in my storehouses

there are yet other rods that be incomprehensible to them." God

shows this: and we perceive that we cannot take a better course to

profit by this doctrine, than to fear the rods and punishments, which

are not written in the book of the law: otherwise, it is meet that we

understand that GOD is still our Judge, howsoever the world goes.

Now he adds: That albeit they were as many in number as the stars

of heaven, God would waste them in such wise as there should but a

handful of them remain. Here must we remember that which was

spoken of before. For whereas God uses this similitude of the stars of

heaven, he has respect to the promise which he had made to his

servant Abraham: namely that his seed should be in number like the

stars of heaven. So God spoke. But now, to the end that the Jews

should not presume to think that God was always bound to multiply

them, he says, "No, I will consume you whatever comes of it, and you

shall be but a handful of people." It seems at the first sight that here

is contrariety. For whereas God promised so great a seed unto his

servant Abraham, it was not grounded upon the merits of men. And

why? For seeing that the promise depends upon the free goodness of

God, must it not be kept, albeit that men be wicked? Yes indeed. But

we have to consider, that God does not always accomplish his

promises after our fashion, nor according to our carnal capacity: he

has means incredible to us, and which we understand not, until they

appear by effect. Whereas he promises to multiply his Church, that is

to say, to make it to prosper, if he sees that under color thereof the

hypocrites take liberty to do evil, he withdraws his hand. Let us

therefore consider well, that forasmuch as the Jews were puffed up

with a foolish presumption, and thought it impossible for God to

diminish them, seeing he had spoken the word that he would

increase them: forasmuch I say as they abused the goodness of GOD

and falsified his promise through their hypocrisy, he consumed them

and brought them to a small number. Nevertheless, of that small

number, there came a great offspring again, yea and so great a one,

that men might so much the better perceive his truth and mercy,

albeit after another manner. Therefore he says by his Prophet Isaiah

in the tenth Chapter: "Although you were as the sand of the sea; (for

he did always send them back to the promise made to Abraham,)

although your seed (as I said) be as the sand of the sea; yet shall but

a small remnant be saved. But when you are altogether consumed,

yet shall that little remnant be dispersed over all the earth, as if out

of a little fountain should issue forth a great river, or a great lake,

wherewith very many lands should be watered. So shall it be." Now

then we perceive, that although GOD punish the hypocrites who

abuse his promises, yet fails he not to perform his sayings still, albeit

by an extraordinary mean; as we have seen it in the Papedom, and as

is to be seen yet still. For the Papists have overflowed the whole

world with superstition and idolatry, and all manner of evil: yea and

moreover they harden their hearts in pride, and scoff at God with

open mouth. "How now," say they? "Are not we the church? Is it not

said that Jesus Christ shall be with us unto the end of the world?"

Can he forsake his Church? Yet do they continually crucify him as

much as in them lies, they spit in his face, and do him all the

reproach in the world; they make him as if he were a prisoner or a

bondslave amongst them: and they consider not that such a horrible

destruction happens throughout the whole world, through God's just

vengeance for the shameless hypocrisy which has been in them that

have rebelled against the Gospel: yet notwithstanding, GOD has not

omitted to save his people, as it were under the earth. And in our

days he has raised his Church, as if the bones of rotten bodies should

recover flesh and strength again. For what were we through our

unbelief? You see how it is a marvelous resurrection that God has

wrought in that behalf. Mark well therefore that when our Lord

promises to maintain his Church and to preserve it, the same belongs

nothing to them that abuse his name falsely, nor to them that come

to despise him under color that he is gentle and merciful. For they

shall evermore be disappointed of that favor which God has so

reserved unto his people: for they bereave themselves thereof

through their own malice and unthankfulness. Yet notwithstanding

howsoever the case stands, God is ever faithful, and will find

incomprehensible means to give place to his truth, by fighting

against the malice of men. That is the thing which we have to

remember concerning this text, where he says: That he will waste the

Jews though they were as the stars in the sky.

And indeed the same appeared even in Jesus Christ, the head of the

church. And therefore we ought not to think it strange that the

members of the body should be fashioned like unto him. Whence

came Jesus Christ when God his father sent him to be the Redeemer?

The Prophet Isaiah says that he should spring from a stock, as if a

tree were hewn down and there remained but the stub within the

ground, in such sort as men might tread upon it. It is not said that he

should come out of the house of David, but out of the house of Jesse,

who was a Neat-herd and a man despised. The same was I say the

father of David, a man of no estimation. Albeit that David was so

excellent a king, that he was chosen of God to be magnified to the

skies; yet the Prophet shows, that when Jesus Christ should come

into the world, it should not be with any show of that royal majesty

that was in David, but he should come out of the house of Jesse, as if

he should come out of a herd. And that even then also he should not

come of a tree, but of a stock, that were cut off. And in what manner?

And after what fashion? As a little branch, says he. Now seeing that

God did thus to the head of the church, we must understand that all

the body must be such like: but this makes not that the hypocrites

shall be partakers of that which God reserves to his elect, and whom

he has chosen, and indeed do show themselves to be his children,

and be obedient unto him, as to their father: which also come not

only with all confidence, but also are drawn with a right affection to

honor him. And whereas we perceive that God does at this day send

horrible destructions into the world; let us understand that he

practices that which is here declared: yet let us not doubt, but that he

does evermore preserve his Church: let us not doubt but he does

uphold us as often as we have our recourse to him, according to this

saying, that whoever calls upon the name of the Lord shall be saved,

yea even amidst the greatest troubles they may be. Though heaven

and earth should run together, yet are we sure that by calling upon

the name of God, we shall be preserved. But let us take heed, that we

abuse not his name, to make thereof a feigned cloak: for he can waste

us well enough. And if we boast that we are of his Church; when he

has cut us off, he can quickly raise him a new people: and augment

them in such wise as his truth shall not be defaced, and yet we shall

perish.

After that Moses has thus spoken, he adds: That like as God had

taken pleasure in doing good to the Jews, even so he would take

pleasure in persecuting them, until he had consumed them and

utterly rooted them out. Here Moses does first of all show what

affection GOD bears toward these whom he has chosen out for

himself, and means to take for his flock. It is certain that God is not

subject to any human passions: yet cannot he sufficiently manifest

either the goodness or the love that he has towards us, but by

transfiguring himself, as if he were a mortal man, saying that he

would take pleasure in doing us good. Let us understand therefore

that God holds us so dear as if a father should delight and rejoice to

do good to his children. When he sees them according to his mind,

and to do him honor, and to be obedient unto him: then his feeding

of them, and his clothing of them, is a comfort to him, and it does

him good to see them in their bravery; for that is the very felicity of a

father. GOD likens himself to mortal men, and says that he will

delight to do us good. And therefore we cannot magnify the

inestimable goodness of our God too much, seeing he stoops so low

as to tell us, that his whole delight is in making us to enjoy his

benefits, and in demeaning himself in such wise towards us, as we

may have cause to praise him, and finally, in yielding to all our

desires. But what? We cannot away with it: we are not able to

apprehend that, for we are not able to consider it.

We see that God is (as you would say) wayward towards us, we see

that he does not only bereave us of his blessings, but is also angry

with us: and to be short, we perceive in him nothing, but all manner

of rigour. And what is the cause hereof? Verily that we shut the gate

against his goodness, and will not suffer him to use (as you would

say) his natural disposition. Lo here a thing that should make us the

better to acknowledge our faults, and not to accuse GOD of any

excessive cruelty, when he deals not with us after our liking. For it is

certain that he will take pleasure in doing us good: but on the other

side let us consider also, that he must in likewise delight to do us evil.

And why so? Verily because that he is just. Indeed, if we did suffer

GOD to use his own inclination towards us; he would bestow infinite

benefits upon us, and we living in this world should be as in

Paradise: but because of our sins, we must live here like wretched

wanderers, we must languish in many miseries, we must dwell in

continual fear and in doubt, and we must groan in great unrest: it

must be even so. And wherefore? Because God is just.

This is the very pleasure that is spoken of in this text. According

whereunto it is said, that GOD will rejoice and be glad, when he has

punished the wicked, and maintained his majesty against them, for

that they have despised him and set him at nought. Nevertheless, it is

likewise true that he says by his Prophet Isaiah, that he does it

unwillingly. Alas (says he) must I needs revenge me of mine

enemies? GOD cries there alas, as if he were in sorrow and anguish

for it. I must (says he) take comfort in avenging me of mine enemies.

Those whom he terms his enemies, are the children whom he had

adopted, and which boasted themselves to be his people. And how

does he comfort himself in them? Even by giving them over, and by

driving them away. But in the meantime, he shows that it is against

his will, when he must so beat men down with main strokes, howbeit

that he can none otherwise do. Yet notwithstanding, in very deed

God is able to tame the hearts of men without any great violence: for

(as we have said) he is not subject to our passions. But hereby we are

to consider how his intent is to declare, that our unreformable

naughtiness is the cause why he is fain to pursue us after such

manner as is spoken of here, and that he is fain to take pleasure in

doing us harm: wherein the order of nature is after a sort quite

altered and changed: but all is through our own fault, and we

ourselves are to blame for it, and it is not for us to seek any other

reason thereof than our own sin, which has kindled his vengeance to

the uttermost. Thus much concerning that sentence.

Now for a conclusion it is said. That God will root out this people

from the land wherein he had planted them, and that he would

disperse them amongst all the nations of the world. And that there

this wretched people, (which were erst in a country of freedom,

wherein God had set them to the end that his service and pure

Religion should dwell there) shall serve strange Gods, even idols of

Wood and Stone. First we see that albeit the Land of Canaan was

given in Inheritance to the people of Israel, yet they failed not to be

put out and banished, when they abused the favor that had been

showed unto them. GOD had planted them there, even as though he

had set them at his own hand. Lo (said he) here is my resting-place

and yours: he intended to dwell amongst them himself, and

thereupon he promised to give them rest there, insomuch that

although all other people should be displaced and removed too and

fro, yet should the children of Abraham enjoy the heritage of that

land still. Notwithstanding, this letted not God to drive them out

again, and to scatter them abroad with the wind, because they had

defiled that land, which should have been kept holy to his name.

Now since it is so, let us not think it strange though God at this day

does send many changes into the world: for he has given no such

privilege to any Nation as to say unto them, You shall inhabit this

land, as the Land of Canaan was given to the lineage of Abraham. But

we see how GOD is offended, we see men's misdoings as heinous as

can be. Now then if GOD remove men, let us understand that it is for

their sins. Moreover, let us return to the eternal rest, whereunto the

Apostle leads us in the Epistle to the Hebrews. Having spoken of the

rest of the land of Canaan, he says that we must look unto a rest that

is higher. For the children of GOD are commonly as wayfarers in this

world, as Saint Paul terms them, putting himself in the number: but

let us evermore direct our course and endeavor to this heritage,

which is promised us in heaven: for we shall not be disappointed of

that heritage, so we continue in our vocation whereunto God has

called us. Nevertheless, it is said, that they which give themselves

over unto wickedness shall be wiped out of the book of life. Not that

God's chosen shall ever perish: but it is spoken in respect of such folk

as think it enough for them to bear the name of God's children, and

to have been baptized, and to receive the Lord's supper, and such like

things: and make no further regard. But our Lord tells us that

although it seems for a time that they be written and enrolled in his

Register, because they are taken to be of the company of the faithful:

yet shall they not fail to be wiped out. So then let us advise ourselves,

and so long as it shall please God to keep us in this world, let us walk

so under his obedience, as his hand may ever be stretched out to

preserve and maintain us: Let us so stick unto him as we may have

liberty to honor and serve him. For it is a dreadful desolation which

Moses speaks of here, namely to be no more of the body of the

church nor to have anymore the show or shape of Religion: and yet is

this seen throughout the world at this day. Therefore let us mark,

that one of the greatest benefits which GOD can bestow upon us in

this transitory life, is to let us have some little corner wherein to

assemble ourselves in his name, to call upon him and to profess

ourselves to be his people. This ought to be more esteemed among us

than either meat or drink or anything else. However, very few do

think thereon. Yet notwithstanding we must needs confess, that

although we have sufficient food, and in the meantime forget God,

our state is miserable. And if we think not thereon, we betray our

own beastliness: for God tells us that this benefit which is spoken of

here, is far greater than all the rest, that is to wit that we may

worship him in pureness, and be gathered together under that head

which he has appointed unto us, namely our Lord Jesus Christ. And

therefore while we have such privilege to hear the word of God, to

call upon his name, and to walk according to his Gospel: let us

hearken unto it, for fear lest God disperse & scatter us abroad in like

sort as he has dispersed the Jews. And especially let us stand in fear

of this threatening, namely, to be made such beasts, as to honor idols

again, as we see it is become of others, who are a good president to us

of the vengeance of God, whereof we ourselves also have felt our

part. For we have been as bondslaves under idolatry, and underlings

unto the abominations of the Papadom; and that was for our sins,

and for the sins of our fathers. Seeing we have erst felt the blows, yea,

and been as looking glasses unto others: should we now be so

brutish, to provoke our God in such wise, as he should be forced as it

were, to deprive us of the grace that he has given us? Let us then use

this benefit and treasure of the Gospel, whilst our Lord gives us place

where to hide us as it were under his hand while he does govern and

guide us, and while we be knit together in one body: that he may be

magnified amongst us with one accord not only with the mouth, but

also specially with our life: to the end that upon our endeavoring of

ourselves to honor him, he on his side may continue his good doing

towards us: and that this threatening be not executed upon our

heads, that is; to be dispersed here and there, and to be constrained

again to worship idols, and other dead and senseless things.

Now let us fall down before the majesty of our good God, with

acknowledgment of our sins; beseeching him to touch us with such

repentance, as being ashamed of our sins, we may seek altogether to

put ourselves wholly into his hands, and that by obtaining

forgiveness of him, we may also feel that he has reformed us, and

that we be in his favor, to give ourselves altogether to his holy will.

And that albeit there is always much to be amended in us, and that

our lusts and affections do draw us quite away from that which he

commands us; yet nevertheless we may not cease to strive against

them, and to yield ourselves wholly unto him, and to enforce

ourselves thereunto more and more, knowing that the same is our

sovereign welfare: and that although he show us now and then some

tokens of rigor in correcting us, yet we may learn to profit thereby, to

the amending of our sins, so as we may be brought to the perfection

whereto he daily calls us. That it may please him to grant this grace

not only to us, but also to all people and Nations of the earth, etc.

On Saturday the 28th of March, 1556.

The 163rd Sermon,

which is the eleventh upon the twenty-eighth Chapter.

65 Among these people also shalt thou have no rest, neither

shall there be any rest to the sole of thy foot. Moreover, the Lord

will give thee a trembling heart, and dimness of eyes, and

heaviness of mind.

66 And thy life shall be hanging before thee: thou shalt be afraid

day and night, and be uncertain of thy life.

67 Thou shalt say in the morning, "O that it were night!" And at

night thou shalt say, "O that it were morning!" Because of the

fearfulness of thy heart, wherewith thou shalt be afraid, and

because of the sight of thine eyes, which thou shalt see.

68 And the Lord will make thee to return into Egypt by ships, by

the way whereof I have said unto thee, that thou shouldst not go

about to see it any more: and there shalt thou be sold to thine

enemies for bondmen and bondwomen, and none shall buy thee.

Among the benefits that we desire in this present life, one is to have

some resting place and some harbor to lodge in. Though a man be

poor, yea, and troubled on all sides: yet if he have some little hole to

hide his head in, that he may resort thither, he cares not for all the

rest. But if we know not where to become, nor have any friend to

receive us, nor any nook nor corner wherein to rest us; our state is

then extremely miserable. That is the cause why Moses now (after he

has declared that God would drive away and banish the Jews out of

the land which he had given them to inherit and to rest in forever)

adds, that they shall be as vagabonds and have no certain dwelling

place, but be tossed from post to pillar.

Now it is certain, as we have already said, that this shall oftentimes

happen to the faithful, but it is for another purpose: and God does in

the meantime comfort them, and it is behoeful that their patience

should be tried after that manner. For the thing wherein we show our

obedience toward God is when as he mingles us among the wicked,

so as we seem not to differ a whit from them, but all goes to havoc (as

they say), and yet notwithstanding we continue sound in heart, and

commit ourselves into the hands of our God, knowing that he has not

forgotten us, though he suffer us to be so tossed. Contrariwise, all

despisers of the Law do bear their mark, as if they were burned with

a searing iron in their hearts, and do know that God is against them,

and that their sins do reprove them. Albeit that men do not accuse

them, yet do they feel a sufficient testimony in themselves to

confound them withal. And that is it that Moses does further add,

saying: That unto such as are hard-hearted against God's word, God

will give a trembling heart, a sorrowful mind, and dazzling eyes, so as

in the morning they shall say: May I see night? And when night is

come: Alas, how shall I pass it over? Can I continue until the

morning? Insomuch that their life shall as it were hang before them,

and they shall be in miserable unquietness. That is the thing wherein

the faithful do chiefly differ from the despisers of God, and wherein

their state does vary. For albeit that the faithful do suffer much

trouble in this world, yet have they evermore wherewith to comfort

themselves: according as our Lord Jesus says in Saint John: "You

shall be vexed in this world," says he, "but yet shall you not fail to

have comfort in me." We must consider what is the ground of our

comfort; namely, that they who stand assured in the protection of

God do evermore commit their life into his hands, as we see David

did when he was beset on all sides. When he was threatened with a

hundred deaths, he said, "Lord, I commend my soul unto thee, thou

art faithful and thou hast redeemed me." He knew that God had

maintained him even unto that hour; and that indeed without the

marvelous power of him, he could not have lived so long. And

thereupon he concludes thus: because that God is faithful, he will

surely have pity on me: and therefore I commit my soul to his

keeping. Lo at what point the faithful are. They very well perceive the

dangers wherewith they be beset: they perceive that their life is but a

smoke that might vanish away out of hand; they see there be many

ambushes laid for them, insomuch that all the world is against them,

and that they cannot safely step forward one step without

encountering some misery. The faithful understand all this: over and

beside, that they be subject to all the changes of this human life, and

that they be frail as all the children of Adam be, they see well there is

no resting place for them here. But yet herewithal they know that

God has care over them, and that he is their protector. That is the

thing which they rest upon. Having such a stay, they hold on their

way forward: but yet are they not careless; for we must not be so

blockish as to cast no perils: for we could not call upon God if we saw

not the perils wherein we be. And it provokes us to seek unto our

God when we see that without him we should perish every minute of

an hour. The faithful then must not be without fear; but resting upon

the tuition of God, they must stick unto him, and assure themselves

that he will never forsake them. That is it wherein they rejoice. Yea,

and they go yet farther. For although they be to go among thorns;

although they be driven to make many leaps, although they catch

now and then some knocks; yea, and although they be altogether

shut up and have no way out: yet notwithstanding through the power

of faith they evermore rejoice even in the midst of all their sorrows

and perplexities. On the contrary side, the despisers of God are as

blind as is possible, and do close their eyes, lest they might see their

infirmities, and so do harden themselves. Yet for all this, God

compels them to look unto themselves, and then are they undone:

they are overtaken with fear and amazedness. It is not their manner

to make their recourse unto God. For they understand nothing of his

protection, nay, contrariwise, they shun him, and flee as far from

him as they can, because they conceive nothing in him but dreadful

majesty, which puts them quite out of heart. As for the wicked,

therefore, and all such as have rebelled against God; they, after long

hardening of themselves, when God awakens them, know not where

to become. For they pass not of coming unto him, but do rather utter

their rage by spiting him and by gnashing their teeth at him. And

because they find no end of their miseries, nor have any rest, this

terror which God casts upon them is an incurable disease. As for to

call upon him, or to betake their lives into his hands, they have no

power: but rather forasmuch as they know that they have warred

against him, they be likewise driven to understand that in stead of

helping them, he will surely vex them. That is the thing which we see

here in this text, where Moses says, God will give thee a trembling

heart, a sorrowful mind, and dazzling eyes.

Now here may a question be demanded. For we perceive that God's

children, even they that are most dear unto him, and which have

served him in the rightest and soundest manner; even very they are

oftentimes in such distress, as does amaze them and make them

besides themselves. What complaints makes David? That his eyes are

forworn; that he is as good as consumed with mourning, that the

marrow of his bones is dried up; that all his strength is faded, that he

is in so great fear, that to his own seeming he was swallowed up into

a bottomless gulf. This happens sometimes to God's children. How

so? This threatening is made to them that despise him, to them that

cannot by any good means be reclaimed, and which have always

withstood God. I have told you already heretofore, that God to try his

people to the quick, suffers them to be altogether in like case as the

wicked, insomuch that even they themselves do think so too. But yet

does God therewith reach them his hand, and although he does not

qualify their griefs at the first, yet he holds them at such stay that

they shall not quail. There lies still some seed of God's spirit hidden

in them, which at length utters itself more fully, so they see well that

God sustained them in the midst of those extremities, and in the end

it appears unto them, as it were in a visible manner. Let us mark it

well then, that when the children of God are tossed and troubled with

afflictions and have so grievous and hard temptations as were able to

make them think that God is their enemy, so as they dare not open

their mouths to call upon him, but are utterly astonished: insomuch

that although he alleges unto them the promises of his grace, yet they

cannot taste of them, but sometimes even refuse them like the

unbelievers, as though they were fully determined to shut themselves

out of all hope of salvation: when they are at this point, then does our

Lord work in them, in such wise as he suffers them not to be quite

overthrown with temptation. And that is Saint Paul's meaning where

he says, "We be afflicted, but we perish not, we be oppressed, but yet

however the world goes, we be not overcome: for we bear the

mortifying of Jesus Christ in our flesh." Whereas he says, that the

faithful may indeed be pent up in afflictions, he says also that yet

notwithstanding they quail not forever: albeit that they are made to

stoop under the burden, and to groan as though they were crushed

and broken; yet notwithstanding, all those heartbreakings breed not

any deadly fall. He adds the reason. Namely that it is the mortifying

of our Lord Jesus Christ, that they bear. As if he should say, that God

does evermore separate them from the misbelieving and reprobates,

and from the despisers of his majesty, and that he prints in us the

mark of his only son. It is true, that in this case they seem as dead,

but the same death is holy, for God sanctifies it, for that they are

members of our Lord Jesus Christ: and thereby they attain to the

resurrection. True it is, that Saint Paul speaks not only of the last

resurrection, but he begins at the comfort which GOD gives presently

to his children to train them on still to the port of salvation. Now

then, they enter into the middles of death, even while they are alive.

And therefore let us mark, that although God does now and then so

afflict such as have walked in his fear and have put their trust in him,

that they are stricken with terror and tossed with unquietness: yet

notwithstanding he holds them up by the secret operation of his

spirit: and moreover comforts and gladdens them in the end,

accomplishing that which he says in another text: "That the more

they were distressed, the more does he set their hearts at liberty, that

they may freely come unto him: and so consequently makes them to

understand that he never forsook them. Lo how our Lord tempers

the troubles, and afflictions of the faithful: so as although they

endure never so great pains, and do even pant in coming unto him,

as folk scarce able to open their mouths to call upon him: yet when

they have ended their conflict against their temptations, albeit that at

the first they cannot get the upper hand, yet shall they get the victory

in the end. But as for them that have played the restive jades, they

remain pent up in their miseries, without any remedy, because God

does still set himself against them more and more until they become

frantic, and gnash their teeth at him, and finally fall into utter

despair. To be short, we see that which is spoken by the Prophet

Isaiah, daily accomplished: namely, that there is no peace for the

wicked; but that their minds are tossed like the waves of the sea:

when there is any storm, the waves are troubled and the water is full

of mud: and even so is it with them that despise God. Because they

make war against him, therefore must he also trouble them:

Insomuch that even without enemy, yea, and without anybody to fray

them, they of themselves be frightened, and beat and bounce

themselves, as if they were at war within themselves, so as there is no

calmness at all in them, but all is full of trouble and disorder. For

whereas the faithful be enlightened in the midst of their darkness,

and GOD does still resort unto them to give them some little spark of

light, in such wise as they may behold him, and albeit they attain not

thereunto at the first, yet notwithstanding they still strain themselves

and hold on their way thereward: in stead of this, the misbelievers

are troubled at the very heart root, and can none otherwise conceive,

but that they must needs perish in despair: and when they are at the

last cast, then fall they to spitting of God, and blaspheme him with

open mouth. To be short, here we see that the grievousest curse that

God can send upon men in this transitory life, is that they cannot rest

upon him, to acknowledge him to be the keeper of their life: but

contrariwise: are cast up at adventure, by reason whereof they are

ever in doubt of their lives, and are so carried away with mistrust,

that they wot not where to become. When men are in this case, it is

the greatest curse that can light upon them. Not without cause

therefore does Moses declare here for a conclusion as it were in way

of summing up the rest of all the curses which we have heard of

heretofore, that there is nothing so dreadful, as when men are

become blockish, that there is in them no understanding, as who

would say: God makes not any more reckoning of them as of his

creatures, but they may well perceive that he does not guide nor

govern them any more. When men are come to this point, and that

their life, (notwithstanding that it be allowed of men,) is nevertheless

heinous and detestable before God, and moreover they have no taste

of his fatherly love, nor of the care that he has of other men, but they

are as in the dungeon of despair: when men (I say) are come to such

an extremity, it were better for them that they had been born before

their time, and that they had never enjoyed this present life. And

even that is the very cause why we hear it threatened that they shall

say, O ye mountains fall upon us; and that they shall wish that the

bottomless pits had swallowed them up. And why? For they find that

all creatures be against them, when they have no more access to God.

When men perceive once that he will not maintain them, but shows

himself to be armed against them: then do they understand that all

creatures be their enemies, and it grieves them to behold the sun:

then are they so possessed with fear, that they wish there were no

world at all: or rather that they were rooted out of it.

Now since we hear such horrible threatenings, let us learn to walk in

the fear of our God: for there is no other way to live in rest and to be

comforted in the midst of our sorrows and adversities, but to come

with a free will to yield ourselves obedient to our God, and to give

him such reverence as is due unto him. For when we acknowledge

him to be our judge, we will not play the Rebels; but be willing to be

reclaimed, that we be not in the end comprehended and wrapped up

in the number of them that have resisted him. You see then how the

way that we should keep is that we must willingly hearken unto God

when he threatens us, and that we must be moved thereat, and be

touched therewith to the quick: and that thereupon we endeavor to

serve him, and to obey his word. For it may well be that we shall

sometimes be vexed with fear and unquietness: but yet will GOD

deliver us from them. It is certain that we shall be weakened by that

means, and it is good for us so to be: but yet however we fare, God

will so keep us that we shall not fall into utter despair. Moreover,

when we sometimes feel any unquietness in ourselves, and we have

no power to call upon God, but are tormented with distrust: let us

understand that it is the fruit of our sins, and let us desire God to

make us to perceive that we have not kept touch with him as we

ought to have done, and that therefore he casts us into that vexation

and distress. But let us not so tempt our God, as he should proceed to

this rigor that is here mentioned: namely, we should have no power

to commit our life into his hands. So then, whereas here is mention

made of a trembling heart, let us consider wherein our true rest does

remain, namely even in this that God is our father, and that we are

his children. Likewise whereas mention is made of dazzling or

sunken eyes; let us understand that we must look upwards, as often

as we are in any fear: and that there is no other remedy to qualify our

griefs, but to lift up our eyes to heaven. For as long as men look

downward, what shall they find there but an infinite mass and maze

of miseries able to scare them out of their wits, so as they shall not

know where to become? Let us therefore seek unto this means: that

is to lift up our eyes to heaven, knowing that God has his hand

stretched forth, to uphold them that return unto him. Where

mention is made of a sorrowful mind; let us understand that it is the

proper office of GOD to set our hearts at liberty, to the end that no

temptation may utterly vanquish and overwhelm us. And this shall

be treated of yet more fully.

Let us come to that which Moses adds; Namely, that in the morning

they shall say: "What is he that will make me see the night?" and at

evening, "How shall we attain to the morning?" For your life (says

he) shall be hanging before you, as at a thread. Here we see yet better

that which has been said afore. For what is the cause that men are

thus in continual fear, but that they cannot commend their life into

the hand of GOD? In very deed and to speak properly, the lives of us

all are evermore, as it were hanging at a Thread, but yet the despisers

of God do most peculiarly find it so; and well worthy, for that they

have warred against him that should have set them in rest and safety.

Their life is as it were hanging by a thread, because that instead of

life there is evermore this fear of death in their hearts, and reason

good. For what is the life of man? A smoke that passes and vanishes

away. And moreover let us see how many deaths beset us on all sides.

So then as long as we remain in our natural state, without having

respect to GOD, our life is always, as it were hanging at a Thread.

Yes, surely. Though we be never touched outwardly, how many

diseases bear we in us? A man needs not to go out of himself, nor to

seek far, to learn to how many miseries and wretchedness he is

subject: for even in his own self he shall forthwith find an infinite

number of deaths. Seeing then that it is so, let us know, that until we

have learned to rest us in the providence of God, our life must of

necessity be as it were flittering before our eyes, and altogether

uncertain: and to be short we bear it continually as it were in our

hands: according as it is said in Job and in the hundred and

nineteenth Psalm.

Now when it is said that we carry our life in our hands, it is to show

that whereas life should bear the man, the man bears the life: that is

to say, the life is left up to the hazard of all misfortune. Even so it is

with all men naturally, and as we have already said, the very faithful

are not free from it, and that do we see by example in Job, and David.

Notwithstanding, the despisers of God are they that feel most how

their life hangs by a Thread. And wherefore? For God even spite of

their teeth enforces them to perceive the perils that beset them: they

see it is good reason, that all manner of creatures should become

their enemies, by reason whereof they start when they hear but the

falling of a leaf, and they are afraid when nobody pursues them, as it