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 hardhearted; 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 For it lies in him to change their hearts so that they bear rancor toward us and are quite and clean withdrawn from us for less than nothing, in such a way that the world shall see that those who were most forward to help us shall become most against us.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, 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