Sermons on Deuteronomy, Sermons · Sermon 146
On Munday the xxiiij. of Februarie. 1556. The CXLVI. Sermon, which is the second vponupon the sixe & twentith Chapter.
5. 6 And thou shalt speake and say. &c.
7 Then wee cried vntounto the Lord God of our Fathers, and the Lord heard our voyce, and looked vponupon our affliction, our labour and our oppression.
8 And the Lord brought vsus out of Egypt with a mightie hand, and a stretched out arme, with great terror, and with signes and wonders.
9 And he hath brought vsus into this place, and giuen vsus this land, euen a land that floweth with milke and honie:
10 And nowe loe I hauehave brought the first fruites of the land, which thou O Lord hast giuen me, and thou shalt set it before the Lord thy God, and thou shalt bow thy selfe before the Lord thy God.
11 And thou shalt reioyce in all the good things, which the Lord thy God hath giuen vntounto thee, and to thy houshould, both thou and the Leuite, and the straunger that is among you.
12 When thou hast made an end of tithing all the tithes of thyne encrease in the third yere which is the yere of tything, and hast giuen it to the Leuite, to the straunger, to the fatherlesse, and to the widowe, that they may eate in thy gates and be sufficed.
WE hauehave declared afore, whereunto the confession which the Iewes made in offring of their first fruites, did tend: namely that on ye one side they should therby acknowledge the wretchednesse and miserie from which God had deliuered and set them free: and againe on the other side, that they should so much the more prayse and magnifie the grace and fauour which God had bestowed on thē, for we see how men forget themselues in prosperitie: pride blindeth them, or at leastwise maketh them drunken, so as they thinke no longer eyther on themselues, what they were, or on God. And therfore it is more than needefull for vsus to hauehave an eye vntounto our owne estate, to thinke how miserable it were if God had not taken pitie of vsus. For wee hauehave skill enough to protest and say, that God hath shewed vsus fauor: neuerthelesse, our doing thereof is but frō the teeth outward vntil it be proued to our faces, that if GOD had not vsed merciemercy towardes vsus, we should hauehave bin in a cursed case, we should hauehave bin vndone, there had bin no way to saue vsus. If we be not touched with a liuely feeling of these thinges, all the protestations which we make of the benefites of God, will be nothing but fainednesse and hypocrisie. For we see commonly that men will readily say: It is God that hath done this for me, it is his worke; but yet for all that this goeth no farther than our mouth. Now as touching the wordes themselues, I will note you something by the way. Where as we reade, My father a man of Syria was lost or vndone, others reade, The Syrian woulde hauehave destroyed my father, referring it vntounto Laban. But (as I tolde you before) Iacob is called a Syrian, because he was banished a long time out of the land of Chanaan, and was so setled there, as if it should hauehave bin his graue, I meane in the countrie of Syria. But yet the word signifyeth rather to be destroyed, and vndone, than to intend or to minde to destroy an other. It is most agreeing then with the sense of the wordes, that the Iewes shoulde in this place protest that their father Iacob was driuen out of his owne house, and accounted as a Syrian, and that when he came vntounto the Lande which God had giuen him, it was as if hee had newlie come thither, and as if he had neuer entred into it before. This betokeneth therefore a more full expressing of that which I tolde you of before; to wit, that men hauehave neede to be warned, that whatsoeuer they hauehave, they receiue it from the freebestowed goodnesse of God, and that he saued them, yea euen when they were in a most miserable case.
Now as touching the second point, we see, how Moses hath here declared their comming out of Egypt, in such maner, as the Iewes must needes bee awakened to consider how mightilie God had wrought for them. For hee sayth not simply that God deliuered them out of the land of Egypt, but hauing made a long rehearsall how the Egyptians had set their feete on the throate of this poore people, how they had afflicted and molested them, how they had exercised grieuous and cruel tyrannie vppon them, it is sayd: Wee called on the GOD of our fathers, and hee hearde our voyce. hee sawe our affliction and miserie and hee deliuered vsus out of it. And how? By strong hand and stretched out arme. Neither yet is this all, with terriblenes, with signes, with wonders: Loe in what sort our God succoured vsus. We see then how Moses is not content to say in one simple worde, that GOD was the Redeemer of that people; but hee hath largely shewed, that the Iewes cannot attribute their deliueraunce, neither to fortune, nor to their owne policie, nor to any other meanes in the whole worlde: but they were forced to knowe the wonderfull power of God, who so stretched forth his arme, as if hee had come after a visible maner to redeeme his people. Now then if wee will yeelde vntounto GOD the honour which hee deserueth, let vsus learne to consider of his power, not as it were at a glance or sleightly: but as diligent markers of the things which he sheweth vsus, to the intent wee may bee the more throughly certified, that when it pleased him to shewe merciemercy on vsus, hee meant not to leaue vsus in doubt whether it were hee which wrought our deliueraunce or no: but that hee hath so playnely certifyed vsus thereof, that the thing cannot bee but knowen and apparant vntounto vsus. Thus yee see what wee hauehave to beare in minde concerning this place.
And let vsus note by the way, that albeit God heard the cryes of his people, yet he shewed it not by his dooinges at the first. Wee see how the people came to extreme miseries, ere they were succoured. And that is the cause why it is expresly sayd in Exodus,… 3.7. I hauehave seene, I hauehave seene the affliction of my people. God sayth not simply that he hath seene their affliction, but hee repeateth it againe, as if hee should say, Because I made no countenaunce of helping you assoone as you cryed, you thought that I was deafe at your requestes, or that I thought no longer vponupon your miseries: but I tell you, that they were alwayes before mine eyes, and yet I hauehave delayed, and deferred to helpe you vntill now: howbeit, that was not because I had no care of you whom I had adopted for my children. So then let vsus note well, that when we are of opinion that wee profit nothing by praying vntounto God, wee must continue and not bee greeued as if our prayers were vaine and vnprofitable. For God considereth of vsus although we perceiue it not, and in the ende he helpeth vsus. But we are warned here to be patient, & not to be greeued at the matter, though God satisfie not our desires at the first. Loe what we hauehave to gather cōcerning these words, where the Iewes expresly confesse, That GOD hearde their voyce, although hee graunted not their requestes at the first.
Nowe remaineth that wee speake of the signes and wonders. But because this hath bin handled alreadie, it were needelesse to stand longer vponupon it: it sufficeth to be put in minde yt the deliuerance which GOD brought at that time was such, as a man might perfectly perceiue that it was his hand which wrought it, and that it came not through any creature. GOD coulde well ynough hauehave subdewed Pharaoh and his subiects without shewing any miracle. But he would hauehave him stubborne. And why? It is said, I hauehave raised him vp for this end, that my name might bee the better known in the world. Pharao therefore resisted GOD to the vttermost of his power; but this was to the greater setting forth of the redemption, which he wrought. So then it is not without cause that mention is here made of terriblenes, of signes and of wonders, and how GOD astonished men, to the intent that feeling his power, they might submit themselues wholly vntounto him.
But the conclusion ought to suffice vsus where it is sayd, I come therefore to offer the first fruites of the increase of my lande to the LORDE my GOD. The Iewes in this place declare, that when they yeelded thankes vntounto GOD, it was not by way of any outwarde ceremonie, but for that they felte it in their heart that they were bound vntounto him,Exod. 7.3. and that they owed all vntounto him. Doe we then desire to hauehave God to accept of the praises which wee yeelde vntounto him? We must first confesse the benefits which wee hauehave receiued of him, and acknoweledge them with our mouth, wee must doe it from our heart, not for fashion sake as the hypocrites doe which speake readily of his prayses, but not with the heart nor with any affection. On the contrary side wee see how God especially requireth that we should be throughly perswaded that it is hee which hath begunne to doe vsus good, and that hee also will continue and goe on in so dooing vntounto the ende. And that eueryevery of vsus shoulde acknowledge the same, not onelyonly secretly, but also openly before men, so as wee may edify our neighbours thereby, and that God may bee glorifyed of all men with one common accord. I graunt wee hauehave not nowadayes the ceremonie any longer as it was vnderunder the Lawe: but yet wee must come vntounto that poynt which I tolde you of before; to wit, that the substaunce and trueth of the ceremonie remaineth vntounto vsus at this day▪ so as if wee bestowe any almes, or apply the benefites of GOD to such vses as hee commaundeth, wee offer vntounto him of our first fruites. And so let vsus note well that they which giuegive any thing of their goods which they possesse, must not bee pinching and nigardly as if they gaue any thing of their owne. For wee must alwayes beare in minde to say, I offer vntounto my GOD. And whereof? Euen of that which I hauehave receiued at his hand. In deede I am the owner of it; but yet GOD hath reserued some chiefeage for himselfe, so as I may not ryotouslie wast that which he hath giuen me, but I must learne to vse it soberly, and to releeue my neighbours which are in necessitie. When we hauehave this consideration with vsus; then shall we offer sacrifices of sweete sent, and such as shalbe acceptable vntounto God (as saint Paul termeth them):Rom. 12.1. for without this consideration we may wel rid our selues of al our goods, and yet doe nothing yt shalbe aught worth. For why? We want the principall thing, which is to feele how much we are bound vntounto GOD, and that our offering vntounto him some part of that which he hath giuen vsus, be to shew that it is he of whom we hold all that we hauehave. Now hereby we see, yt they which hauehave no pitie on the poore, but hold fast and locke vp things without any kindnesse; are not only cruell towards men, but also vnthankfull towards God. For why? Were we throughly perswaded vponupon knowledge yt God sheweth himself a liberal father towards vsus, certainly we would not stick to spend ye goods which he hath cōmitted vntounto vsus, according to his wil, but eueryevery of vsus would discharge his dutie in that behalfe: and whereas we do the contrarie, it is a signe that wee would deceiue God and not mortal creatures.
And it is▪ by and by added: Thou shalt leaue thine offring before the Lorde thy God, and afterward thou shalt worshippe before the Lord thy God. These two things do shew that we must not be the colder in doing our dutie, though there be no man to beare witnes there of. And yt is a poynt which we ought to marke wel. For we are alwayes led with vaineglorie; and we cannot practise this doctrine of our Lord Iesus Christ where he saith, When thou giuest thine almes,Matt. 6.3. let not thy left hand know what thy right hand doth. We would alwayes hauehave some or other to see vsus and to praise vsus. And although we cause not a trumpet to be sounded: yet are we desirous that men shoulde knowe what we doe. And what is the cause thereof, but that we hauehave not our eye so fastened on God as were requisite? Therfore this foolish vainglorie must needs beare rule in vsus, by meanes whereof we seeke nothing but to please the world. And therefore wee may not looke that God should acknowledge that which we do for his seruice: for wee are turned aside from him. Let vsus therefore learne to practise the doctrine which is set downe here, which is to leaue our offrings in the presence of our God: and to hold our selues contented that God auoweth himselfe to receiue that which we giuegive ye poore, and that which we bestowe according vntounto his will, euen as though he were come downe, and receiued our gifts from our hands into his owne hand. And seeing it is so, let vsus not feare yt any thing is lost, though ye worlde perceiue not what we do, and that we seeme to hauehave done nothing at all. Let it suffice vsus as is shewed vsus heere by this saying, that our Lorde GOD is come before, and accepteth of that which we hauehave doone, to obey him. Let this bee noted for one poynt.
Now the other poynt is, that the Iewes were commaunded To worshippe before the Lorde God. Whereby we may see, that men must not make themselues beleeue, that they hauehave deserued any thing when they hauehave accomplished that which God appointeth them to doe, as we are alwayes readie to swell with pride, to vaunt of our owne power, as if GOD were much beholding vntounto vsus. Let vsus lay aside all such diuelish imaginations; and when we hauehave endeuored and taken paynes to doe that which God commaundeth vsus; let vsus worship before him in token that wee are much more bounde vntounto him: as it is sayd in the seuenteenth Chapter of Saint Luke, When you hauehave done all things,Luke 17.10. yet you must confesse that you are vnprofitable seruauntes. And why? For let vsus come to account: If God would require his due of vsus, is there any of vsus which coulde performe the hundreth parte thereof? Wee deceiue him of that which wee hauehave, if we giuegive him but a peece of it whereas hee demaundeth the whole. Nay, though wee gaue him the whole, yet were wee not discharged; for wee cannot doe it with such minde as were requisite: and therefore wee runne alwayes into arrearages with GOD, and hee can owe vsus nothing. Wherefore let vsus learne to worship before him, that is to say, to shrink downe our heades; and although wee hauehave laboured to the vtmost to offer him our sacrifices, and to present vntounto him our owne persons, and to giuegive vntounto him of our substaunce, and to doe all that we can possibly doe: when wee hauehave endeuoured to dedicate all vntounto him; yet let vsus say, Alas Lorde: In deede we would gladly doe our duetie, but wee can neuer doe it perfectly; wee are farre wide from it; may it please thee therefore to accept at our hands that which is vnperfect, and to beare with vsus in our weakenesse; and although there be many staynes and blottes in the seruice which wee yeeld vntounto thee, yet let thē not hinder thee from receauing and accepting of it at our hands. Behold with what modestie men ought to present themselues vntounto God when they make their offeringes vntounto him.
Now let vsus note by the way, that the presence of God is here put for the sanctuarie, or for the aultar both of sacrifices and of incense, and for the Arke of the couenant: not that God was therein enclosed, but because hee meant to drawe his people vntounto him by that meanes. The shadowes of the Lawe then serued to guide the Iewes vntounto God, because wee are not able to mount vp into heauē except God reach vsus forth his hand. To that vse doe ceremonies serue vsus. In deede we hauehave not nowadayes any longer the Arke of the couenant, nor any thing of all the rest: but we may throughly assure our selues of ye presence of God, because he hath openly shewed himselfe vntounto vsus in ye person of his only son, and because we hauehave now this warrant giuē vntounto vsus, that wheresoeuer two or three be gathered together in the name of our Lord Iesus Christ,Matt. … hee sitteth in the middest of them. Wherefore let vsus not doubt of the presence of our GOD, when wee come to make confession of our faith vntounto him: and especially seeing that our Lorde Iesus Christ dwelleth in vsus, wee hauehave well wherewith to content vsus, forasmuch vsus God sheweth himselfe there, not in figure, but in full force. Againe wee hauehave the two helpes which are most conuenient for vsus, as Baptisme, and the supper of the Lorde: where GOD declareth that hee commeth neare vntounto vsus, and that we are cloathed with our Lord Iesus Christ, that wee are washed with his bloud, that wee are renewed with his holy spirite, that we liue in him and of his very substaunce, that wee are graffed into his body. Seeing wee hauehave such sure warrantes, wee neede not doubt any longer of the presence of GOD. Yet notwithstanding wee must alwayes mount vp higher: wee must not abuse those helpes which God hath giuen vsus, as wee see men doe in Poperie: the wretched people there, are become as brute as beastes, and are of opinion that GOD is to be sought no farther, than in the visible and outward thinges. But contrarywise wee know that wee must seeke GOD after a spirituall maner. And therefore let the Sacramentes guide vsus higher, and rayse vp our faith aboue the world. And then let vsus not doubt but that our GOD is neare enough vntounto vsus, so as wee may be bold to put our selues and all that euer we bring vntounto him, into his handes. This is it in effect which wee hauehave to beare in minde.
Now as touching that which followeth, of reioycing in the presence of the Lorde; it serueth to shewe vsus that all the reioycings of men are accursed, except they hauehave an eye vntounto God, to yeeld him thankes for them. This hath bin touched afore: but yet is it not without cause that Moses repeateth it here againe. Wee see how men are wont to make themselues merrie, that is without any thinking vppon GOD. If we hauehave well dyned, when wee bee once full, wee waxe frolike. But what? Wee thinke not that it is GOD that hath fedde vsus. If a man be encreased in wealth by his sparing; he reioyceth, but God is still set aside. Nay which more is, wee thinke that wee cannot bee merrie, except wee turne tayle vntounto God, and get vsus away from him. It is not therefore without cause, that it is so often tolde vsus in the lawe, that we must reioyce in the presence of our GOD: that is, that as often as wee hauehave any occasion of mirth, our mindes must be called backe vntounto God, and we must giuegive him thankes for all: and this being done, we must so vse his benefites as they carrie vsus not away, and as wee be not blinded by the things of the world, as the wretched vnbeleeuing sorte are. Loe what wee are to beare in minde as touching this worlde. And itserueth to vpbraid the vnthankfulnesse of them which … and cramme themselues with the benefites that God sendeth thē, without giuing him any thankes for them, which vice wee see is ouer rife. In this place then, God blameth the vnthankfulnes of men, and sayth, What do you? For you gather the fruites of the earth: and who hath giuen them vntounto you, but I? And yet for all that, when eueryevery of you hath locked vp his corne in his garner, you bring it and other fruits also to your tables, and in the meane time I am no body with you: you thinke you may shut me out of your doores. Nay, but reioyce yee in my presence: or else, all that euer you doe shall be imputed vntounto you for theft. For why? We knowe that God feedeth vsus with condition, that his goodnesse should bee acknowledged among vsus. Therefore when we burie the remembraunce thereof, wee steale from him all that we hauehave, and wee are not worthie to eate one morsel of bread. So much the more heedefullie therfore ought we to marke these wordes, where it is sayd, Reioyce in the presence of thy God.
Now by and by it is added, with the Leuites, with the widowes, the fatherlesse, and the straungers. Wherein wee are farther warned, that they which giuegive thankes vntounto GOD, and hauehave their handes shut vp from releeuing the neede of their neighbours, are but counterfeites and hypocrites: as wee see many of this sorte, which bee ready to say, O, praysed bee God, and vse many other benedicites, when they hauehave scraped together on this and that side, and hauehave made vp an heape of riches. Oh say they, God hath blessed mee, hee hath prospered mee: but as for giuing of almes, and kinde dealing, they can no skil of them, they be straunge newes to them. Such folke doe but mocke GOD, and anger him as often as they prayse him with their mouth. And why? For to reioyce in the presence of our God, and to hauehave the company which hee hath appointed for vsus, are thinges vnseparable. First of all hee commendeth vntounto vsus here such as were occupyed in his seruice, and had the charge to teach the people. Hee sayth therefore: Thou shalt reioyce with the Leuites. And secondly vnderunder the name of straungers, of widowes, and of fatherlesse, hee commendeth vntounto our care, all such as are in necessitie, and hauehave need to be helped. Therefore when they reioice with vsus and take their course; then will GOD blesse our ioye; and it shall bee acceptable vntounto him. But without that, all that euer wee doe shall bee dislyked of him, it shall be filthie and vncleane in his sight. And here is expresse mention of the housholde, to the intent that eueryevery man shoulde bee exhorted to deale gently with those that are of his houshold. For yee shall see some which coulde finde in their heartes to eate and drinke till they burst, and it greeueth them that others shoulde hauehave one morsell▪ so faine would they that all were thrust into their owne paunches. So they themselues fare well, they eate not though their meinie fast and starue for hunger. Yee shall see such greedinesse, or rather crueltie in some, that they coulde finde in their heartes to sucke the very bloud of those that serue them, and in the meane time take no care to susteyne them. For this cause our Lorde sayth that wee cannot reioyce in his presence, that is to say, in such wise as hee may lyke of our myrth, except wee reioyce with all our houshold, and that wee shewe our selues so kindhearted and pitifull, as wee may all with one cōmon accord sing prayses vntounto God. Ye see then how our mirth and melodie may agree very well together. Also we are exhorted to instruct them which are cōmitted to our charge to blesse the name of God: that whether we eate, or whether we drinke, God may be praysed both of great and small. This is the meaning of the doctrine which is conteyned here.
Now it followeth That when the people hauehave payd their Tythes, in the third yeere, which is the yeere of tything, eueryevery man shall bring his tythes vntounto the Leuites, for the poore, for the widowes, for the fatherlesse, & for the strangers. For the vnderstanding of this place, we must note, that besides the ordinarie Tythes which serued to sustayne the tribe of Leui, and the Priestes, which serued in the temple, there was the tything of Tythes as they called it: & this was made from three yere to three yere, excepting euer the seuenth yere whē their landes were not tilled: for it was expedient that the rest or Sabboth should be kept in that behalf also. They fallowed not their ground from yere to yere or euerie eche other yere as wee doe in this countrie: for the fruitefulnesse of that land might well away to yeeld fruite sixe yeres together. So then, twise in sixe yeres they receiued ye second sort of Tythes. And these are they wherof Moses maketh mention in this place, which serued to susteine the poore of the countrie: to the intent that not onelyonly the Leuites might receiue the offringes, but that the fruite of them might reach farther, and that none in all Israel might want or neede. As touching the Tythes which were payd vntounto the tribe of Leui, I hauehave tolde you alreadie, that there was a double reason thereof. First forasmuch as God reserued the Leuites for his own seruice; there was great reason why they should be susteyned. They which serue at the aultar ought to liue of ye aultar.Deut. 14.22. …. Cor. 19.13. That is ye cause also why they had a certain portion in all the offeringe…, saue in the whole burnt offeringes. But in the ordinarie sacrifices they receiue their part of them. Besides this, wee ought to note also, that because they were the children of Abraham, they ought to hauehave a part in yt land which was promised vntounto him, for they were heires aswell as the other tribes of Iuda, Beniamin, Issachar, Dan, and all the rest. Leui (I say) was an heire of Abraham and of Iacob aswel as the other. And why is he bereaued of his inheritaunce, but because God recompenceth him after an other maner? Ye see then how they which come from Leui,Numb. 35.3. hauehave no parte of the land, they hauehave onelyonly their medowes in the suburbes of their cities to sustaine their cattaile, but yet doth he assigne them the Tythes of the whole countrie to finde them withall, and he will not hauehave them so bereft of their heritage: but that men should hauehave a regarde to maintaine them. And why? Because he occupyeth them in his seruice: they must teach the people, they must offer the sacrifices, they must doe that which was appointed in the temple: For this cause God will hauehave men to hauehave a care to sustaine them. And herewithall, when they made the second tything, thereby they were done to vnderstand, yt somewhat was to be taken as it were from their portion to giuegive vntounto the poore: whereby they were put in minde that they ought not to glut themselues with the offeringes no nor yet to enrich themselues with them. And why? For they were the goods of the poore. Yee see then whereunto God had an eye, when he appointed the secondty thing which was made eueryevery third yere. It behoued the priestes and Leuites to acknowledge and say: Well, Truely we hauehave enough, yea, and more than enough to susteine vsus. And to what end hath God giuen vsus this plentie? Is it that we shoulde make monie of it, and hoorde it vppe in our cofers? Is it that the people should be diminished, and we increased? No: but he poynteth to vsus with his finger, & telleth vsus that they bee the goods of the poore, and that the poore must hauehave a portion out of it to susteine them withall, and that such as are in neede and necessitie must be relieued by that meanes. Thus ye see in effect what is contayned in this place.
Now it is not without cause that God putteth his people againe in minde of that which he had already cōmaunded them: the simple law might hauehave bin sufficient for them, but our Lorde putteth them in minde, that they must discharge themselues, aswell of the second Tythe, as of the ordinarie tenth. And the reason why he doth so is because the world is alwayes set on scraping, without caring how or in what manner: men consider not what is lawfull, so they may make their gaine. and wee see also the vpbraidinges which the Prophet Malachie maketh for the same thing.Mal. 3.… You hauehave defrauded me (sayth the Lorde) and the people come shameleslie & say: Wherein? They woulde needes pleade against God, and deny the matter stoutlie and stiffely: For it is a very rare thing to hauehave men to confesse their debt at the first. They come here blearing out the tongue, and aske, whereof doeth God complayne? And wherein hauehave we defrauded him? In your Tythes (sayth the Lord.) For whereas I hauehave reserued the right of tythes and offeringes to my selfe; you defraude me of my right. When you pay me your tythes, it is but by halfes; when you bring me your offeringes, they are very leane and thinne, so as a man may see how your whole seeking is to catch from me, and to withhold that which is due vntounto me. Now this vnthankfulnes of men is the cause why God ratifyed his lawe in this place. Yet notwithstanding we see the shamelesnesse and wickednesse of the people in that which we hauehave rehearsed. Hereby wee are taught, that when God hath taught vsus our duetie, it is not enough for vsus to hauehave heard what we ought to doe; but we had also neede to be waked, we had neede to be stricken as it were with blowes of a Beetle, to hauehave y• imprinted in our mindes which we hauehave not wel borne away: we hauehave neede (say I) to hauehave one lesson often sung vntounto vsus, because our memorie is so short when the case concerneth our duetie towards god. But whatsoeuer God do, & by how many exhortations soeuer he stirreth vsus vp; yet we hauehave forgotten al in ye turning of an hand: we thinke no longer vppon it, and continue still in our woonted trade. God cryeth out to vsus, and putteth vsus continually in mind of our dutie: but our lustes and affections doe so trouble vsus, that wee cannot lend him an eare to receiue that which hee sayth. So much the more then ought wee to take heede vntounto our selues, knowing, that if the Iewes were dull vponupon the spurre, and discharged not their dutie in the thinges that were commaunded them, the same vice also reigneth in vsus: and therefore for this cause wee had neede to bee quickened vp. And let vsus not think that the exhortations which men giuegive vsus eueryevery day, be superfluous. When wee hauehave heard a thing an hundred times, yet are wee as scholers still. God therefore must be faine to beginne againe with vsus, and sometimes doe as he sayth by his Prophet Esay,… and say A, A: B, B: for so doth hee speake, and telleth vsus that we are lyke a childe that is hardwitted & dul to learne. For a man must tel him A, A: and when hee seemeth to hauehave learned it, it is by and by forgotten. Then comes he to B, B: and yet for all that he is still newe to beginne. Euen so is it wt vsus: & that is the thing whereof God complayneth and saith: What? I hauehave plyed this people as a man would ply litle children; and yet for all my teaching of them, they be still in their principles, they remaine still in their A, B, C: And what a shame is that? That is the thing which we hauehave to note, to the end that eueryevery one of vsus doe pray to be so guided by the spirit of God, as wee may be the more apt to be taught, and more quicke and ready to beare in minde that which he hath sayd, and to receiue his worde in such humblenesse as we ought. And moreouer if we yet feele such weakenesse in vsus, that God must be faine to speake againe, and returne the second and third time, whē he hath taught vsus once already: let vsus thereby consider and confesse his goodnesse towardes vsus, for bearing with vsus: and let vsus take heede, that when he hath spoken once or twise, we shew at leastwise, that hee hath not lost all his paines, nor bestowed it vnprofitablie.
Furthermore for a conclusion, let vsus note that if in time of the Lawe the things that were consecrated to the vse of the temple, and to the Ministers, was imployed to the behalfe of the poore, when the others had more than needed; surely the same lawe remaineth still in force euē at this day. Truely the rule which S. Paul setteth downne ought to be obserued, namely yt if in old time the Priestes were sustained because GOD had called them vntounto that state: they which nowadayes preach the Gospell and offer as precious offeringes vntounto God as those of the Lawe, ought to be fed and susteined. Yet notwithstanding it is not meant hereby that they should deuout all, as wee see is done in the Popedome. When offerings are made there, it is but to hauehave them wasted in pompes and heathenish vanities, or rather in other villanies: as the Byshops, and Abbates, and other, eueryevery one in their degree, spend their reuenues not only in gaming & hunting, and other vain pastimes: but also in whoredomes, & in al other shameful things: so as there is no such corruption to infect the whole world, as the wealth which is in the Church, as they term it, that is to say in the Synagogue and sinke of the clergie. Now when we see these Church-robbers fall into such excesse that all goes to confusion: let vsus for our part know that we must alwayes come back to that which God telleth vsus here; to wit, that if we will hauehave our offeringes acceptable vntounto God, when we hauehave fedde and sustained them vntounto whome he hath bound vsus, we must come vntounto the poore, to the widowes, to the fatherlesse, to the straungers, and to such as are in need. Thus ye see how our almes ought to be bestowed. On the cōtrary side, we …ee that the dealing of thinges in the Popedome was but to fill the bellies of the Monks & Fryers, and of ye other shauelings of their Clergie. But God disliketh of all such thinges. And why? It is not for ye cause that he requireth offeringes of vsus. We see whereunto he calleth vsus. But now we may perceiue also our leawdnesse. The wretched Papists spared for no cost, eueryevery one was ready to open his purse to cast somewhat into ye …awes of those greedie wolues: euerie man brought them somewhat, & all this was no cost: they founded obites or yeare mindes, they built chappels, they set vp gay and costly puppets, they caused manie Masses to bee sung: there was continuall going to them: and these cormorants ceassed not in the meane time to deuour all, and yet the people ceased not to vse such deuotions stil. And to what purpose? Surely ye Papistes make their offerings to the diuel, for it is certaine that God reiecteth them. But we on our side knowe yt when wee giuegive our almes, when we distribute our goods accordingly as the Lord commaundeth, he lyketh and accepteth of them all. Sith we know this, should wee not at leastwise doe asmuch as the Papistes, who worke at aladuentures? In deede they thinke not to serue the diuel, but yet they hauehave no assurance to the contrarie. But as for vsus, God auoweth that he wil rceiue at our hands whatsoeuer we offer vntounto him as he hath commaunded. Should we then bee slacke in this behalfe? Nay rather, let vsus be the more heedfull to stirre vp our selues to doe our dutie the better, when we see that which is tolde vsus in this place. Let vsus be diligent in discharging our duties, that God bee not occasioned to blame vsus for defrauding him of that which appertained vntounto him, but let vsus faithfully yeeld vntounto him that which hee demaundeth of vsus, or at leastwise let eueryevery man streine himselfe thereunto, that we may truelie make that protestation, which to morrow God willing we shall see.
Now let vsus kneele downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vsus to feele thē better than we hauehave done: and in the meane time to teach vsus so to offer our selues vntounto him, yt being reformed in our mindes and affections, we may endeuor altogether to please him in all poynts, and yt therewithal we may also apply that which he hath put into our hands to such vse, as al may be detted vntounto him, and that we may offer vntounto him the firstlinges of all our fruites, that is, yt our life may be aunswerable to that which hee hath ordayned, so as we abuse not his benefits to defile them, but turne them to his glory, and to the common benefite▪ and commoditie of the whole Church. That it may please him to graunt this grace not onelyonly vntounto, but also to people and nations of the earth, &c.