Part 9
from the land wherein he had planted them, and that he would
disperse them amongst all the nations of the world. And that there
this wretched people, (which were erst in a country of freedom,
wherein God had set them to the end that his service and pure
Religion should dwell there) shall serve strange Gods, even idols of
Wood and Stone. First we see that albeit the Land of Canaan was
given in Inheritance to the people of Israel, yet they failed not to be
put out and banished, when they abused the favor that had been
showed unto them. GOD had planted them there, even as though he
had set them at his own hand. Lo (said he) here is my resting-place
and yours: he intended to dwell amongst them himself, and
thereupon he promised to give them rest there, insomuch that
although all other people should be displaced and removed too and
fro, yet should the children of Abraham enjoy the heritage of that
land still. Notwithstanding, this letted not God to drive them out
again, and to scatter them abroad with the wind, because they had
defiled that land, which should have been kept holy to his name.
Now since it is so, let us not think it strange though God at this day
does send many changes into the world: for he has given no such
privilege to any Nation as to say unto them, You shall inhabit this
land, as the Land of Canaan was given to the lineage of Abraham. But
we see how GOD is offended, we see men's misdoings as heinous as
can be. Now then if GOD remove men, let us understand that it is for
their sins. Moreover, let us return to the eternal rest, whereunto the
Apostle leads us in the Epistle to the Hebrews. Having spoken of the
rest of the land of Canaan, he says that we must look unto a rest that
is higher. For the children of GOD are commonly as wayfarers in this
world, as Saint Paul terms them, putting himself in the number: but
let us evermore direct our course and endeavor to this heritage,
which is promised us in heaven: for we shall not be disappointed of
that heritage, so we continue in our vocation whereunto God has
called us. Nevertheless, it is said, that they which give themselves
over unto wickedness shall be wiped out of the book of life. Not that
God's chosen shall ever perish: but it is spoken in respect of such folk
as think it enough for them to bear the name of God's children, and
to have been baptized, and to receive the Lord's supper, and such like
things: and make no further regard. But our Lord tells us that
although it seems for a time that they be written and enrolled in his
Register, because they are taken to be of the company of the faithful:
yet shall they not fail to be wiped out. So then let us advise ourselves,
and so long as it shall please God to keep us in this world, let us walk
so under his obedience, as his hand may ever be stretched out to
preserve and maintain us: Let us so stick unto him as we may have
liberty to honor and serve him. For it is a dreadful desolation which
Moses speaks of here, namely to be no more of the body of the
church nor to have anymore the show or shape of Religion: and yet is
this seen throughout the world at this day. Therefore let us mark,
that one of the greatest benefits which GOD can bestow upon us in
this transitory life, is to let us have some little corner wherein to
assemble ourselves in his name, to call upon him and to profess
ourselves to be his people. This ought to be more esteemed among us
than either meat or drink or anything else. However, very few do
think thereon. Yet notwithstanding we must needs confess, that
although we have sufficient food, and in the meantime forget God,
our state is miserable. And if we think not thereon, we betray our
own beastliness: for God tells us that this benefit which is spoken of
here, is far greater than all the rest, that is to wit that we may
worship him in pureness, and be gathered together under that head
which he has appointed unto us, namely our Lord Jesus Christ. And
therefore while we have such privilege to hear the word of God, to
call upon his name, and to walk according to his Gospel: let us
hearken unto it, for fear lest God disperse & scatter us abroad in like
sort as he has dispersed the Jews. And especially let us stand in fear
of this threatening, namely, to be made such beasts, as to honor idols
again, as we see it is become of others, who are a good president to us
of the vengeance of God, whereof we ourselves also have felt our
part. For we have been as bondslaves under idolatry, and underlings
unto the abominations of the Papadom; and that was for our sins,
and for the sins of our fathers. Seeing we have erst felt the blows, yea,
and been as looking glasses unto others: should we now be so
brutish, to provoke our God in such wise, as he should be forced as it
were, to deprive us of the grace that he has given us? Let us then use
this benefit and treasure of the Gospel, whilst our Lord gives us place
where to hide us as it were under his hand while he does govern and
guide us, and while we be knit together in one body: that he may be
magnified amongst us with one accord not only with the mouth, but
also specially with our life: to the end that upon our endeavoring of
ourselves to honor him, he on his side may continue his good doing
towards us: and that this threatening be not executed upon our
heads, that is; to be dispersed here and there, and to be constrained
again to worship idols, and other dead and senseless things.
Now let us fall down before the majesty of our good God, with
acknowledgment of our sins; beseeching him to touch us with such
repentance, as being ashamed of our sins, we may seek altogether to
put ourselves wholly into his hands, and that by obtaining
forgiveness of him, we may also feel that he has reformed us, and
that we be in his favor, to give ourselves altogether to his holy will.
And that albeit there is always much to be amended in us, and that
our lusts and affections do draw us quite away from that which he
commands us; yet nevertheless we may not cease to strive against
them, and to yield ourselves wholly unto him, and to enforce
ourselves thereunto more and more, knowing that the same is our
sovereign welfare: and that although he show us now and then some
tokens of rigor in correcting us, yet we may learn to profit thereby, to
the amending of our sins, so as we may be brought to the perfection
whereto he daily calls us. That it may please him to grant this grace
not only to us, but also to all people and Nations of the earth, etc.
On Saturday the 28th of March, 1556.
The 163rd Sermon,
which is the eleventh upon the twenty-eighth Chapter.
65 Among these people also shalt thou have no rest, neither
shall there be any rest to the sole of thy foot. Moreover, the Lord
will give thee a trembling heart, and dimness of eyes, and
heaviness of mind.
66 And thy life shall be hanging before thee: thou shalt be afraid
day and night, and be uncertain of thy life.
67 Thou shalt say in the morning, "O that it were night!" And at
night thou shalt say, "O that it were morning!" Because of the
fearfulness of thy heart, wherewith thou shalt be afraid, and
because of the sight of thine eyes, which thou shalt see.
68 And the Lord will make thee to return into Egypt by ships, by
the way whereof I have said unto thee, that thou shouldst not go
about to see it any more: and there shalt thou be sold to thine
enemies for bondmen and bondwomen, and none shall buy thee.
Among the benefits that we desire in this present life, one is to have
some resting place and some harbor to lodge in. Though a man be
poor, yea, and troubled on all sides: yet if he have some little hole to
hide his head in, that he may resort thither, he cares not for all the
rest. But if we know not where to become, nor have any friend to
receive us, nor any nook nor corner wherein to rest us; our state is
then extremely miserable. That is the cause why Moses now (after he
has declared that God would drive away and banish the Jews out of
the land which he had given them to inherit and to rest in forever)
adds, that they shall be as vagabonds and have no certain dwelling
place, but be tossed from post to pillar.
Now it is certain, as we have already said, that this shall oftentimes
happen to the faithful, but it is for another purpose: and God does in
the meantime comfort them, and it is behoeful that their patience
should be tried after that manner. For the thing wherein we show our
obedience toward God is when as he mingles us among the wicked,
so as we seem not to differ a whit from them, but all goes to havoc (as
they say), and yet notwithstanding we continue sound in heart, and
commit ourselves into the hands of our God, knowing that he has not
forgotten us, though he suffer us to be so tossed. Contrariwise, all
despisers of the Law do bear their mark, as if they were burned with
a searing iron in their hearts, and do know that God is against them,
and that their sins do reprove them. Albeit that men do not accuse
them, yet do they feel a sufficient testimony in themselves to
confound them withal. And that is it that Moses does further add,
saying: That unto such as are hard-hearted against God's word, God
will give a trembling heart, a sorrowful mind, and dazzling eyes, so as
in the morning they shall say: May I see night? And when night is
come: Alas, how shall I pass it over? Can I continue until the
morning? Insomuch that their life shall as it were hang before them,
and they shall be in miserable unquietness. That is the thing wherein
the faithful do chiefly differ from the despisers of God, and wherein
their state does vary. For albeit that the faithful do suffer much
trouble in this world, yet have they evermore wherewith to comfort
themselves: according as our Lord Jesus says in Saint John: "You
shall be vexed in this world," says he, "but yet shall you not fail to
have comfort in me." We must consider what is the ground of our
comfort; namely, that they who stand assured in the protection of
God do evermore commit their life into his hands, as we see David
did when he was beset on all sides. When he was threatened with a
hundred deaths, he said, "Lord, I commend my soul unto thee, thou
art faithful and thou hast redeemed me." He knew that God had
maintained him even unto that hour; and that indeed without the
marvelous power of him, he could not have lived so long. And
thereupon he concludes thus: because that God is faithful, he will
surely have pity on me: and therefore I commit my soul to his
keeping. Lo at what point the faithful are. They very well perceive the
dangers wherewith they be beset: they perceive that their life is but a
smoke that might vanish away out of hand; they see there be many
ambushes laid for them, insomuch that all the world is against them,
and that they cannot safely step forward one step without
encountering some misery. The faithful understand all this: over and
beside, that they be subject to all the changes of this human life, and
that they be frail as all the children of Adam be, they see well there is
no resting place for them here. But yet herewithal they know that
God has care over them, and that he is their protector. That is the
thing which they rest upon. Having such a stay, they hold on their
way forward: but yet are they not careless; for we must not be so
blockish as to cast no perils: for we could not call upon God if we saw
not the perils wherein we be. And it provokes us to seek unto our
God when we see that without him we should perish every minute of
an hour. The faithful then must not be without fear; but resting upon
the tuition of God, they must stick unto him, and assure themselves
that he will never forsake them. That is it wherein they rejoice. Yea,
and they go yet farther. For although they be to go among thorns;
although they be driven to make many leaps, although they catch
now and then some knocks; yea, and although they be altogether
shut up and have no way out: yet notwithstanding through the power
of faith they evermore rejoice even in the midst of all their sorrows
and perplexities. On the contrary side, the despisers of God are as
blind as is possible, and do close their eyes, lest they might see their
infirmities, and so do harden themselves. Yet for all this, God
compels them to look unto themselves, and then are they undone:
they are overtaken with fear and amazedness. It is not their manner
to make their recourse unto God. For they understand nothing of his
protection, nay, contrariwise, they shun him, and flee as far from
him as they can, because they conceive nothing in him but dreadful
majesty, which puts them quite out of heart. As for the wicked,
therefore, and all such as have rebelled against God; they, after long
hardening of themselves, when God awakens them, know not where
to become. For they pass not of coming unto him, but do rather utter
their rage by spiting him and by gnashing their teeth at him. And
because they find no end of their miseries, nor have any rest, this
terror which God casts upon them is an incurable disease. As for to
call upon him, or to betake their lives into his hands, they have no
power: but rather forasmuch as they know that they have warred
against him, they be likewise driven to understand that in stead of
helping them, he will surely vex them. That is the thing which we see
here in this text, where Moses says, God will give thee a trembling
heart, a sorrowful mind, and dazzling eyes.
Now here may a question be demanded. For we perceive that God's
children, even they that are most dear unto him, and which have
served him in the rightest and soundest manner; even very they are
oftentimes in such distress, as does amaze them and make them
besides themselves. What complaints makes David? That his eyes are
forworn; that he is as good as consumed with mourning, that the
marrow of his bones is dried up; that all his strength is faded, that he
is in so great fear, that to his own seeming he was swallowed up into
a bottomless gulf. This happens sometimes to God's children. How
so? This threatening is made to them that despise him, to them that
cannot by any good means be reclaimed, and which have always
withstood God. I have told you already heretofore, that God to try his
people to the quick, suffers them to be altogether in like case as the
wicked, insomuch that even they themselves do think so too. But yet
does God therewith reach them his hand, and although he does not
qualify their griefs at the first, yet he holds them at such stay that
they shall not quail. There lies still some seed of God's spirit hidden
in them, which at length utters itself more fully, so they see well that
God sustained them in the midst of those extremities, and in the end
it appears unto them, as it were in a visible manner. Let us mark it
well then, that when the children of God are tossed and troubled with
afflictions and have so grievous and hard temptations as were able to
make them think that God is their enemy, so as they dare not open
their mouths to call upon him, but are utterly astonished: insomuch
that although he alleges unto them the promises of his grace, yet they
cannot taste of them, but sometimes even refuse them like the
unbelievers, as though they were fully determined to shut themselves
out of all hope of salvation: when they are at this point, then does our
Lord work in them, in such wise as he suffers them not to be quite
overthrown with temptation. And that is Saint Paul's meaning where
he says, "We be afflicted, but we perish not, we be oppressed, but yet
however the world goes, we be not overcome: for we bear the
mortifying of Jesus Christ in our flesh." Whereas he says, that the
faithful may indeed be pent up in afflictions, he says also that yet
notwithstanding they quail not forever: albeit that they are made to
stoop under the burden, and to groan as though they were crushed
and broken; yet notwithstanding, all those heartbreakings breed not
any deadly fall. He adds the reason. Namely that it is the mortifying
of our Lord Jesus Christ, that they bear. As if he should say, that God
does evermore separate them from the misbelieving and reprobates,
and from the despisers of his majesty, and that he prints in us the
mark of his only son. It is true, that in this case they seem as dead,
but the same death is holy, for God sanctifies it, for that they are
members of our Lord Jesus Christ: and thereby they attain to the
resurrection. True it is, that Saint Paul speaks not only of the last
resurrection, but he begins at the comfort which GOD gives presently
to his children to train them on still to the port of salvation. Now
then, they enter into the middles of death, even while they are alive.
And therefore let us mark, that although God does now and then so
afflict such as have walked in his fear and have put their trust in him,
that they are stricken with terror and tossed with unquietness: yet
notwithstanding he holds them up by the secret operation of his
spirit: and moreover comforts and gladdens them in the end,
accomplishing that which he says in another text: "That the more
they were distressed, the more does he set their hearts at liberty, that
they may freely come unto him: and so consequently makes them to
understand that he never forsook them. Lo how our Lord tempers
the troubles, and afflictions of the faithful: so as although they
endure never so great pains, and do even pant in coming unto him,
as folk scarce able to open their mouths to call upon him: yet when
they have ended their conflict against their temptations, albeit that at
the first they cannot get the upper hand, yet shall they get the victory
in the end. But as for them that have played the restive jades, they
remain pent up in their miseries, without any remedy, because God
does still set himself against them more and more until they become
frantic, and gnash their teeth at him, and finally fall into utter
despair. To be short, we see that which is spoken by the Prophet
Isaiah, daily accomplished: namely, that there is no peace for the
wicked; but that their minds are tossed like the waves of the sea:
when there is any storm, the waves are troubled and the water is full
of mud: and even so is it with them that despise God. Because they
make war against him, therefore must he also trouble them:
Insomuch that even without enemy, yea, and without anybody to fray
them, they of themselves be frightened, and beat and bounce
themselves, as if they were at war within themselves, so as there is no
calmness at all in them, but all is full of trouble and disorder. For
whereas the faithful be enlightened in the midst of their darkness,
and GOD does still resort unto them to give them some little spark of
light, in such wise as they may behold him, and albeit they attain not
thereunto at the first, yet notwithstanding they still strain themselves
and hold on their way thereward: in stead of this, the misbelievers
are troubled at the very heart root, and can none otherwise conceive,
but that they must needs perish in despair: and when they are at the
last cast, then fall they to spitting of God, and blaspheme him with
open mouth. To be short, here we see that the grievousest curse that
God can send upon men in this transitory life, is that they cannot rest
upon him, to acknowledge him to be the keeper of their life: but
contrariwise: are cast up at adventure, by reason whereof they are
ever in doubt of their lives, and are so carried away with mistrust,
that they wot not where to become. When men are in this case, it is
the greatest curse that can light upon them. Not without cause
therefore does Moses declare here for a conclusion as it were in way
of summing up the rest of all the curses which we have heard of
heretofore, that there is nothing so dreadful, as when men are
become blockish, that there is in them no understanding, as who
would say: God makes not any more reckoning of them as of his
creatures, but they may well perceive that he does not guide nor
govern them any more. When men are come to this point, and that
their life, (notwithstanding that it be allowed of men,) is nevertheless
heinous and detestable before God, and moreover they have no taste
of his fatherly love, nor of the care that he has of other men, but they
are as in the dungeon of despair: when men (I say) are come to such
an extremity, it were better for them that they had been born before
their time, and that they had never enjoyed this present life. And
even that is the very cause why we hear it threatened that they shall
say, O ye mountains fall upon us; and that they shall wish that the
bottomless pits had swallowed them up. And why? For they find that
all creatures be against them, when they have no more access to God.
When men perceive once that he will not maintain them, but shows
himself to be armed against them: then do they understand that all
creatures be their enemies, and it grieves them to behold the sun:
then are they so possessed with fear, that they wish there were no
world at all: or rather that they were rooted out of it.
Now since we hear such horrible threatenings, let us learn to walk in
the fear of our God: for there is no other way to live in rest and to be
comforted in the midst of our sorrows and adversities, but to come
with a free will to yield ourselves obedient to our God, and to give
him such reverence as is due unto him. For when we acknowledge
him to be our judge, we will not play the Rebels; but be willing to be
reclaimed, that we be not in the end comprehended and wrapped up
in the number of them that have resisted him. You see then how the
way that we should keep is that we must willingly hearken unto God
when he threatens us, and that we must be moved thereat, and be
touched therewith to the quick: and that thereupon we endeavor to
serve him, and to obey his word. For it may well be that we shall
sometimes be vexed with fear and unquietness: but yet will GOD
deliver us from them. It is certain that we shall be weakened by that
means, and it is good for us so to be: but yet however we fare, God
will so keep us that we shall not fall into utter despair. Moreover,
when we sometimes feel any unquietness in ourselves, and we have
no power to call upon God, but are tormented with distrust: let us
understand that it is the fruit of our sins, and let us desire God to
make us to perceive that we have not kept touch with him as we
ought to have done, and that therefore he casts us into that vexation
and distress. But let us not so tempt our God, as he should proceed to
this rigor that is here mentioned: namely, we should have no power
to commit our life into his hands. So then, whereas here is mention
made of a trembling heart, let us consider wherein our true rest does
remain, namely even in this that God is our father, and that we are
his children. Likewise whereas mention is made of dazzling or
sunken eyes; let us understand that we must look upwards, as often
as we are in any fear: and that there is no other remedy to qualify our
griefs, but to lift up our eyes to heaven. For as long as men look
downward, what shall they find there but an infinite mass and maze
of miseries able to scare them out of their wits, so as they shall not
know where to become? Let us therefore seek unto this means: that
is to lift up our eyes to heaven, knowing that God has his hand
stretched forth, to uphold them that return unto him. Where
mention is made of a sorrowful mind; let us understand that it is the
proper office of GOD to set our hearts at liberty, to the end that no
temptation may utterly vanquish and overwhelm us. And this shall
be treated of yet more fully.
Let us come to that which Moses adds; Namely, that in the morning
they shall say: "What is he that will make me see the night?" and at
evening, "How shall we attain to the morning?" For your life (says
he) shall be hanging before you, as at a thread. Here we see yet better
that which has been said afore. For what is the cause that men are
thus in continual fear, but that they cannot commend their life into
the hand of GOD? In very deed and to speak properly, the lives of us
all are evermore, as it were hanging at a Thread, but yet the despisers
of God do most peculiarly find it so; and well worthy, for that they
have warred against him that should have set them in rest and safety.
Their life is as it were hanging by a thread, because that instead of
life there is evermore this fear of death in their hearts, and reason
good. For what is the life of man? A smoke that passes and vanishes
away. And moreover let us see how many deaths beset us on all sides.
So then as long as we remain in our natural state, without having
respect to GOD, our life is always, as it were hanging at a Thread.
Yes, surely. Though we be never touched outwardly, how many
diseases bear we in us? A man needs not to go out of himself, nor to
seek far, to learn to how many miseries and wretchedness he is
subject: for even in his own self he shall forthwith find an infinite
number of deaths. Seeing then that it is so, let us know, that until we
have learned to rest us in the providence of God, our life must of
necessity be as it were flittering before our eyes, and altogether
uncertain: and to be short we bear it continually as it were in our
hands: according as it is said in Job and in the hundred and
nineteenth Psalm.
Now when it is said that we carry our life in our hands, it is to show
that whereas life should bear the man, the man bears the life: that is
to say, the life is left up to the hazard of all misfortune. Even so it is
with all men naturally, and as we have already said, the very faithful
are not free from it, and that do we see by example in Job, and David.
Notwithstanding, the despisers of God are they that feel most how
their life hangs by a Thread. And wherefore? For God even spite of
their teeth enforces them to perceive the perils that beset them: they
see it is good reason, that all manner of creatures should become
their enemies, by reason whereof they start when they hear but the
falling of a leaf, and they are afraid when nobody pursues them, as it
is said in another place of the Proverbs. Thus does God open the eyes
of them that are puffed up with pride, and are drunken with the
delights of this world, and especially which have hardened
themselves in stubbornness against him. He opens their eyes, that
they may know how their life is less than nothing, and that all these
shadows, lies, and vain hopes whereupon men are wont to rest, are
but baits to beguile them. See here I pray you whereunto they come
which do scorn God and his word, and are wholly given to this world,
reposing their trust on earthly means and on the creatures. Needs
they must at the last be caught with such fear as will teach them
double and treble to understand their own state.
Now when Moses has spoken thus, he adds what they then say. "Who
shall assure us to see the morning? How shall we end the day?"
When men understand once how frail they are, and with how many
perils and miseries they are environed, then have they no more
happiness. Indeed, we can well say, that there is nothing more
certain than death, nor anything more uncertain than the hour
thereof: but in the meantime we regard it not, until God does wring
us, and drive us thereunto by force. For then they which did bear
themselves in hand that their life should last without end (as we see
how men deceive themselves by fancying an immortality in this
world, imagining that they shall live a hundred years after they be
dead), find the contrary. And therefore because men are so blockish,
God does still constrain them to behold present death continually
pinching them and holding them at a bay. Thereupon they are in
continual fear; and albeit that they utter nothing with their mouths,
yet do they say thus in their hearts, "Who can assure me to see the
morning?" To be short, to their thinking, the very earth sinks under
them. And albeit that this does not always appear, yet
notwithstanding the despisers of God do feel that this threatening is
not in vain nor without effect. Wherefore let us not linger the time
until God does execute such judgment upon us, but let us rather
prevent it, by having that same willing fear which is spoken of in this
wise: "Blessed is the man" (says Solomon) "which fears in his heart,"
that is to say, which calls upon himself, and tarries not until God
enforces him whether he will or no. Whenever each of us stirs up
himself, it is the greatest benefit that we can have. Therefore whereas
the worldlings make themselves dull heads, and wander away after
their own vain imaginations, and fling beyond the moon as they say,
to the intent to live in peace and rest without feeling of any grief or
trouble, whereas they (I say) would thus fall asleep; let us look to
ourselves, and gather our wits into some fear, and let every of us
quicken up himself. And if we do not stir up ourselves in this
manner, then must God needs torment and vex us, and make us a
lively portraiture of that which is mentioned here. For in very deed,
after that the despisers of God have played the mad beasts, and
bleared out their tongues at all manner of doctrine, and set light by
all threatenings, and like chafed bulls have rushed against God and
all his judgments: they must at the last feel themselves vexed and
troubled with unquietness: as we see how the great Tyrants that
make all the world to shake under them, have their part hereof
without measure: insomuch that whereas they make others to drink
a little glass of fear and terror, they themselves must drink up a
whole pot full, and sup up the dregs, according to the phrase of the
Prophets, when they speak of the greatest punishment that God
sends: Namely that when those whom God chastises, have drunk
more than their fill, in swallowing up great store of sorrows; then
they which have lived at their ease and in pleasure, must drink the
lees, which is the bitterest, and will make them to burst. And indeed,
we have an example of a heathenish Tyrant, who has very well
proved and declared that all his whole life was a continual torment,
yea even by his own witness. For being flattered of one that said unto
him, "O sir, how happy is your state?" "Yea" (quoth he) "and I will
make thee to understand it thyself." And thereupon he made him a
feast, and when he had set him at the table, he put a sword over his
head, hanging by one only hair, to show unto him, what manner of
state that was, which he had counted so happy. The man seeing
himself in that perplexity, said: "Let this kingly state be taken away
from me: for I had lever die a hundred times than to be in such
unquietness and perplexity." This I say, was the confession of a
heathen Tyrant: as if GOD should have held him upon the Torture,
that it might be a general lesson against all such as make war with
God, and trouble the world with terror: they must spite of their teeth
be made afraid themselves, and find no rest. After many tossings and
turmoiling, hell must evermore wait for them, they must see their
graves open which they are to fall into, and they must behold the
great gulfs ready to swallow them up, and in the meantime can have
no recourse nor refuge to God, but do still flee from him, where as he
is the only person to whom they should have sought for succor.
Now over and besides that which we have said already, namely, that
we ought to prevent this threat by fearing God of our own accord: let
us understand, that for as much as we be all wretched sinners, and
there is not one, be he never so well and rightly minded, who ought
not to understand that he is greatly endangered unto God: yet when
we have our Lord Jesus Christ, who is our peace, and when we can by
his means rest upon the fatherly goodness of God: then may we be
sure that he holds us for his children, and that he watches over us,
and procures our welfare. And that is the cause why Saint Paul says
expressly, that when we be once justified by faith, then we are at
peace with God. He says that we must be justified by faith, that is to
say, that we must have embraced the grace which is offered unto us
by the Gospel: knowing that God forgives us our sins, and is merciful
unto us; in that he bears with us for our Lord Jesus Christ's sake.
Until we come to this, we must needs be always in doubt and in
perplexity: but having knowledge once that God has buried all our
sins, so as we put our trust in the death and passion of our Lord
Jesus Christ; then we are at peace, yea in peace and not in dullness
like as the unfaithful and the despisers of God may have some peace
for a certain time, as we have said before: but for as much as they
forget themselves, and do still follow on their wicked train, they
utterly besot, and bewitch themselves. But Saint Paul says that we
have peace with God, that is to say, that we acknowledging ourselves
undone without him, may boldly press unto him and say: "Seeing
GOD is my father and he has showed himself so gracious to me in
this present life, as to give me some rest here: surely there is a more
blissful rest prepared for me, when our Lord Jesus Christ shall come
to meet us, for to guide us, and to bring us up, that we may seek our
God; as in deed that is the place which we must come unto, if we
intend to have a place to rest us in." And in that respect is it that the
Prophets in likewise speaking of the kingdom of our Lord Jesus
Christ, do always say, that every man shall then sleep under his own
fig tree and under his own vine: and nothing shall make him afraid.
Now then concerning the threatenings which Moses has set down
here; the Prophets as true expounders of Moses, and as renewers and
bringers of the Law to remembrance again, having showed unto the
people the unbelief and rebellion which they saw in them, and having
showed the vengeance of God which was ready to light upon them for
it, did bring those back again unto Jesus Christ, which erst were
altogether unformable. And albeit that it behooved them to suffer
smart for a time because of their sins; yet do they give them hope
that God will make a covenant with them, and that then they shall
sleep every man in his vineyard and under his fig tree: doing them to
understand that although they slept not in a locked chamber, but lay
in the midst of the fields, yet they should be safe enough because
they were under the protection of their God, by reason whereof they
might sleep at ease and in safety.
Forasmuch then as we have such assurance, we ought to be well
settled in our minds: and since we have understanding of the
reconciliation that is made in our Lord Jesus Christ, we have now
good cause to rest us in our God, and to be still and quiet; howbeit,
so as we forget not so great a benefit. And we see that our Lord Jesus
Christ is minded to reign among us. Let us therefore suffer ourselves
to be governed by his hand, and as ewes and lambs let us follow our
shepherd, and then shall we do that which our Lord has appointed
for us, so as nothing may hinder us, but that we may attain unto him.
Although we see things turmoiled in this world, so as all goes to
havoc, yet shall we be able to take breath again, and to say; "Yet has
my God still showed me the way: insomuch that whereas other men
have been posted to and fro, I have evermore stood fast: and
although I have been diverse ways troubled and vexed, yet do I know
Lord that thou dost evermore govern thy people." Thus you see that
being stayed in our Lord Jesus Christ, we may be assured that GOD
will never fail us. Seeing it is so, let us return unto him, and pray him
to defend and deliver us from all evil. The way then for us to be sure
of our life is, that although we see nothing but continual war, yet we
must enforce ourselves to fight, and persevere until we have obtained
the victory, and if he take us away to himself, he will then be the
keeper of our souls. He will guide us in this present life, so as both
day and night we shall feel his grace. When the evening comes, albeit
that the night do bring never so much fear with it, yet shall we be in
safety. Why so? For God is that while our fortress, and we shall not
be forsaken of him. Therefore let us tarry until the morning. Thus do
we ever more refer our life unto him. And although we be not
senseless, yet shall we have continually whereupon to stay us when
we see our own infirmity. As for example, when a man perceives that
he is not able to stand, but his legs quake and falter under him; he
either leans to something, or sits down in a chair, or else stays
himself upon some staff; even so is it with us. For we have not the
strength of giants, we are not of such power as to be able to defy our
enemies, for we see well that we are too weak. But in the meantime
we cease not to stay upon God, and that is our refuge. Neither have
we this affiance for this present life only; but we have it also for the
life to come: insomuch that although our Lord does put us into the
hands of our enemies, yet will he not miss to be our savior even in
the midst of death. Let us not doubt, but that he will safely convey us
not only from the morning to the evening, and from the evening to
the morning; but also that even in the midst of the darkness of death,
we shall always be lightened with his goodness, and he will show us
that the life which he has promised to his people shall never fail.
Therefore does David use this manner of speech. "Lord," says he,
"thy staff or else thy shepherd's hook." He takes the similitude of a
shepherd, that has his staff or his hook. "Lord," says he, "so long as I
see thy staff before me, I am safe, insomuch that if we were to go into
the darkness of death, yet being in that dark and irksome dale, yea
even in such sort as I might seem to be cast into hell: I would not
cease to rejoice." After this manner must we practice this doctrine.
Now lastly it is said, that God will carry his people by the way;
concerning which it was said: "Thou shalt never see it again," and
that they should be carried in ships, and that being come into Egypt,
they should be set to sale as slaves, and yet nobody should buy them.
They should not be esteemed, but as a people utterly cast away, and
everybody should disdain them. Now this was all one as if God
should have meant to cut them off, saying, "Remember how I
marvelously delivered you out of the land of Egypt, when I made you
to pass through the wilderness, and in like wise to go through the
Red Sea, or the sea of Bulrushes, (which they call the Red Sea: but
properly it is the sea of bulrushes, because of the bulrushes that grow
in it) for I caused that arm of the sea to shrink back, that you might
pass on dry foot. But now shall you return thither in ships; you must
pass again that way, yea, albeit that I forbade you, and enjoined you
expressly, that you should not go that way anymore: yet shall you
return thither spite of your teeth. Indeed, at the other time that you
were in Egypt, you sorrowed for the oppression which you suffered,
and I took pity of you, and took you out of it. But as for this time,
when you shall require anybody to buy you to be their slaves, and to
yield your life to the most miseries that may be: you shall have no
buyer at all." As if he had said, "Seeing you have despised the
deliverance that was wrought for you, and have forgotten such a
benefit, it shall be well known that you are an unhappy and a cursed
people, and that I have forsaken and refused you utterly." This threat
could not be but exceedingly terrible to the Jews. And when the
Prophets expounded Moses, we see likewise how the people gnashed
their teeth against them. However, not a whit were they meekened
thereby, but rather they doubled their confusion: insomuch that it
was always cast in their teeth that their iniquities proceeded to such
extremity as was intolerable. It is said, that, notwithstanding all the
menaces of the Law were pronounced unto them, yet they regarded
them not, but held on still, and became so much the more hard-
hearted, as though they had meant of set purpose to make war
against God. Truly it is a horrible thing and against nature, that they
who were the household of God, the holy generation, the children of
Abraham, and who from the beginning had been trained up in the
doctrine of the law, and had had the sayings always laid before them
which were written by Moses, so as their ears were continually
beaten therewith: should yet notwithstanding fare never the better
for it, but still go on from evil to worse. Was not that a horrible
thing? Yes, verily: and yet we see the like example. Let us make our
benefit thereof, and beware that we wax not so hard-hearted, lest we
be possessed of Satan, and forsaken of God, so that whatever is told
us and showed unto us, we be touched with no manner of fear, but
become like wild boars which of their own willfulness do cast
themselves into death. Let us take heed that we provoke not our God
in that manner.
Moreover, whereas it is said here, that God would bring this people
whom he had redeemed, into a double captivity and more
reproachful than was the first: let us repair unto that redemption
which was once wrought by our Lord Jesus Christ: and that we may
be partakers thereof, let us freely serve him who purchased us so
dearly. And seeing that our God has redeemed us in the person of his
Son, to such a state that now we be frank and free from the bonds of
sin and Satan, let us henceforth fear him and serve him all the days
of our life, according as Zachariah speaks in his song, recited by Saint
Luke. Seeing then that the case standeth so, let us learn to walk in
such obedience to our God, as he may make the redemption available
which is wrought by our Lord Jesus Christ; and let us serve him in all
holiness and righteousness, that we be not bereft of the favor which
he has purchased for us as we see this people were, who after they
had been settled in the land of Canaan, were put out again for their
unthankfulness. Therefore let us be well aware that God dispossess
us not of the grace which he has bestowed on us: but let us learn to
take such profit thereby, as all the whole may yield fruit to his glory,
to the intent he may make us to understand, that as well in life as in
death, he is evermore our Savior and our redeemer, and that we may
make our boast that he has not redeemed us in vain, but with
condition, that we should henceforth live in liberty in despite of the
devil and of death, according as we have example thereof in Saint
Paul.
Now let us fall down before the majesty of our good God, with
acknowledgment of our sins, beseeching him to touch us more and
more to the quick, that being stricken with such a fear, as may make
us to see that of ourselves we be dead and forlorn; we may yet for all
that not fail to flee for refuge to his mercy. Let us therefore seek the
way thither, which is, that we acknowledge ourselves to be reconciled
by Jesus Christ, and that he is our peace unto the end, according as
he does continually declare and testify unto us by the doctrine of his
Gospel. And that in the meanwhile it may please our good God, to
give us the spirit of mildness and meekness, to the end we rebel not
against him anymore, nor have our affections anymore, striving and
rebelling against his Law, but rather that we may commit ourselves
to his guiding, and be confirmed in the assurance which he has given
us, that he holds us for his people; so as he may show by effect, that
he watches over us, and that he will continue with us to the end to
preserve us both in life and in death. That it may please him to grant
this grace not only to us, but also to all people and Nations of the
earth. &c.
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