Part 5
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