Part 8
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and clean withdrawn from us for less than nothing, in such a way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