Sermons on Deuteronomy, Sermons · Sermon 83
On Tewsday the viij. of October. 1555. The lxxxiij. Sermon, which is the fourth vponupon the twelfth Chapter.
12.13.14. And ye shall be merry, &c.
15 Neuerthelesse, looke whatsoeuer thou hast a mind vntounto, that maist thou kill and eate within any of thy gates, according to the blessing of the Lord thy God, which hee hath giuen thee; as of the fallowe deere or of the Red deere: both hee that is cleane and he that is vncleane may eate therof.
16 OnelyOnly of the bloud shal you not eate, but you shal powre it vponupon the ground as water.
17 Thou maist not eate the tithes of thy Corne, of thy wine, or of thine oyle, within any of thy gates, nor yet the first ingendred of thy kine, or of thy sheepe, nor any of the vowes which thou shalt hauehave vowed, nor the free will offringes or the liftinges vp of thy handes.
18 But thou shalt eate those thinges in the presence of the Lorde thy God, in the place which the Lorde thy God wil choose to himselfe. There shalt thou eate them, both thy selfe, thy sonne, thy daughter, thy manseruant, thy woman seruant, and the Leuite that is within thy gates. And thou shalt bee merrie before the Lord thy God in all things wherunto thou puttest thy hande.
MOses going forewarde still with his matter, commaundeth the Iewes here to bee merrie in the presence of the Lorde. Now although this lesson hauehave bin laide foorth alreadie, yet is it requisite for vsus to bee put in minde of it againe. For the treating of it heere newe againe, is not for nought, neither hath the holy Ghost set down any thing more than needeth, as I hauehave sayde heretofore. Men cannot keepe measure in their mirth without some disorder alwayes. And the cause therof it yt they hauehave not an eye vntounto God in their making merrie. Nay rather (which worse is) they thinke it is no mirth at all vnlesse they turne their backs vponupon him. Whereas we should seeke all our welfare in GOD to hauehave our rest there: wee beare our selues in hand that wee be best at ease when we bee furthest from him. For this cause God ordeined the sayde Ceremonie of solemne feasting when the folke offered sacrifice vntounto him, as it were of purpose to put them in remembrance, that God was there present, and shewed himselfe vntounto them. Not that the doing thereof once a yeere was a sufficient discharge to them; but that eueryevery man ought to make a lesson & a generall rule of it, that whensoeuer they did eate or drinke, they shoulde referre it wholly vntounto God,1. Cor. 10.31 accordingly as Saint Paule warneth vsus to doe. And thereby wee see that ye truth thereof abideth vntounto vsus, though the Ceremonie thereof bee done away. Wherefore let vsus learne, that in playing and sporting after the fashion of the children of this worlde, wee shake off God and bereaue him of his honour. And surely it is an vnexcusable vnthankfulnesse, when we acknowledge not the author of all welfare. If we referre all our mirth vntounto God, it will be alwayes moderate. Besides that it shall euer hauehave a good end, God wil so hold vsus in aw by his Maiestie, as we shall not passe our boundes as we see the wretched and blind vnbeleeuers do, who hauehave no more stay of themselues in their making merrie, than wild beastes hauehave. Now then, if our eies be so set vponupon God; we shalbe sober and modest ynough. Marke that for one point.
But besides this, it is the meaning of Moses also, that fathers should teach their children, and masters their seruants, to do the like. For it is not ynough for a faithful man, that he himselfe serue God: but he must also gouerne his houshold, assuring himself that it is committed to him to the same end, & that he is to yeeld account of it. And in deede, what reason is it yt a man should hauehave superioritie ouer his neighbors yt are creatures fashioned after ye image of God as wel as he, and that in the meane while God should be bereft of his right, and not be vsed as chiefe soueraigne of all? What a presumption were that? Were it not an vtter peruerting of the order of nature? Then let vsus marke well, that heere wee bee warned to rule our houses in such wise, as GOD may bee serued both of great and small. Let him to whome God hath giuen children, beware that he bring them vp in the right religion, & let him do the like to his men and his maides, so as God may be the common father and maister of them all. That was the thing whereof Moses intended to warne the Iewes, & in their persons it behoueth vsus also to bee taught at this day to doe our duties, in yt behalfe. And therewithall wee be exhorted to gentlenes also. For although the maister of a house hauehave preheminence & authoritie ouer his houshold; yet notwithstāding his inioying thereof, must not be to himself alone: but he must impart it to al his whole houshould: for else it is a separating of himselfe from ye state of mankind, & a barring of the common societie which God hath set among men. Therefore there are here two points to be noted. The one is yt whosoeuer hath charge of children and seruants, must do his indeuer to lead them to god. And ye other is, that all such as are set ouer others and hauehave inferior persons vnderunder them in what state of subiection soeuer it be, ought to be kindharted towardes them, and not to reigne ouer them with tyrannie and cruelty, but to rule them wt al gentlenesse, so as they make them partakers of the benefites and gratious gifts which they hauehave receiued at Gods hand.
That which Moses addeth concerning the Leuites, serueth for a further confirmatiō of yt which he had spokē of their reioycing or making merrie in ye presence of God. For (as I hauehave declared alreadie) God had appointed ye townes of ye Leuites to be dispersed among ye tribes, to ye intent there should be good doctrine taught throughout ye whole country.Leuit. 3 5.8. & Ios. 2….3. We know what the state of yt tribe was, namely how it is said in ye second of the Prophet Malachie, yt the lippes of the priest ought to teach knowledge,Mal. 2.7. & that men shoulde seeke for good doctrine at his mouth, & that the Priests were as the messengers of ye liuing God. God then had chosen ye tribe of Leuie to be cō tinually among his people, to hold them in the true and pure religion. For had they bin placed all together in some corner by themselues, after the same maner yt the rest of the tribes were in their portions; all the poeple besides had bin wt out teaching. But inasmuch as there was no tribe where the Leuites had not some towne allotted to them; by that meanes the seede of Gods word was spred abrode, so as the persons whom God had ordained to gouerne his Church & to hauehave the charge of mens soules; were so dispersed yt the land was furnished with them throughout. And now it is said yt the Israelits shal make merrie with the Leuites yt were mingled among thē. And why? For they might holde the people in some awe. Though there had bin some vnruly persons, yet if they had seene the Leuites, who bare their marks, & were specially chosen to the spiritual gouernmēt of ye Church: it would hauehave bin a bridle to restraine thē wtal. Thus the Lord seeing ye frailtie of his poeple, gaue thē this help to hold them in order & modestie. As if he shold say, True it is that I hauehave chosen you for mine inheritāce, & you be ye people whom I hauehave dedicated to my self: but yet is there a special holinesse in the Leuites, bicause they preace into ye Tabernacle, and are appointed to teach you the lawe, and to keepe you from running into superstition, & from starting aside to straunge gods. Seeing then yt I hauehave committed this charge to my Leuites: let them be in your company, that by your beholding of them you may be ye more prouoked to feare mee, and to bee merrie after a holy manner, without defyling of your selues with the lustes of the world as ye see the vnbeleeuers doe, who rush out into all disorder: that seeing I hauehave appointed my Leuites to bee as messengers from me, and yt my lawe is in their mouth, & their office is to beare abrode my doctrine: you may not be so giuen to disorder, but rather consider yt I dwell among you, so as the very sight of my seruants may do you to vnderstand, that I am neere at hand, & that you ought not to separate your selues from me. And hereby we be put in minde to behaue our selues soberly and modestly, & that we hauehave neede to be exhorted dayly thereunto by the word of God, for feare of starting out into vnthriftinesse; for we see what feeblenes is in vsus. True it is yt when we be once entered into a wicked trade, we shall soone be hardened in it: but to be constāt in doing good, we shal hauehave much ado. Therefore although we hauehave some good disposition & desire to serue God: yet must he bee faine to quicken vsus vp still from day to day. Wherfore let vsus seeke the meane; which is to resort to the doctrine yt should be our guide, and to yeeld willing care to the warnings yt are giuen to draw vsus vntounto God, & to confirme vsus in his feare & obedience. Yea and when wee hauehave bin at a sermon, and hauehave heard ye word that is preached to vsus in his name: let it serue to keepe vsus in awe, & although we bee tempted to vnthriftines, yet let it be as a bridle to reine vsus backe vntounto God. Thus you see howe we ought to vse the meanes & remedies yt God hath appointed vntounto vsus to redresse the frailtie that is in vsus. For otherwise we would start away by and by, and wonder that we should be so vtterly strayed away from our God. That is the thing in effect which we hauehave to remember vponupon the first sentence that is set downe here.
Now he addeth afterward, as we hauehave seen alreadie heretofore, that the people should not sacrifice in all places, but only in the place that God shold …se among their tribes. And that is to hold the people in obedience, that they shoulde not attempt to serue God after their owne fansie & imagination. In deede a man might say at the first blush, yt there needed no rehearsing of the thing yt was easie ynough of it selfe. But the case concerneth not ye only vnderstanding of it, there is another reason why god setteth down this saying so oftē: which is that men cannot refraine frō swaruing one way or other, but that although they be fully minded for a time to serue God, yet doe they start aside in the turning of a hand, bicause they be vnconstant & light minded. Not wtout cause therefore doth God rehearse here ye same thing that we hauehave seene here before, namely that the people shoulde not offer sacrifice in all places. And why? For thinges in those dayes were very darke, & it was needefull for the people to be restrained, to know yt there was but one God. The heathen had eueryevery one their religiō by himself, & there was no certaintie at al among them. But it behoued the people of Israel to be fully resolued in this wise. The God whom we worship is the maker of heauen & earth: & bicause we bee not able to gette vppe vntounto him, hee hath shewed himselfe vntounto our fathers, so as wee cannot doe amisse, if wee worship him according to his Lawe. It behoued the people of Israel to bee at that point. For had they had diuers altars, and yt eueryevery man might hauehave followed his owne deuotiō: what a thing had it bin? There wold hauehave bin store of inuētions; they would hauehave brought in diuersitie of religions, eueryevery man would hauehave deuised what he had listed, & the God of Abrahā shold no more hauehave bin worshipped after his owne maner. For this cause is it saide, you shall hauehave but one Altar and one Sanctuarie, and God reserueth to himselfe the choosing and appointing out of the place wherin he wil be worshipped & serued. We see then yt here all libertie is taken from men, so as they may not take any thing at all vponupon them in the seruing of God. Marke that for one point.
Againe, it is shewed vsus here moreouer, yt forasmuch as we be subiect to this corruption of forging fond opinions, & consequently of false and wicked opinions out of nomber: God ment to hold his people in ye true vnitie of faith, and his choosing of one Sanctuarie was as a band of cō cord, to the intent yt men should not run gadding eueryevery one after his owne fansie. To bee short, without agreement in yt one faith, wee cannot serue God or doe any thing to his liking. And hereby we see that men do themselues no good at all by their foolish deuotions, but rather prouoke Gods vengeance the more, by their straining of themselues to do the things yt they hauehave deuised of their owne braine. For ye very ground of religion is to knowe whom we ought to serue, as our Lord Iesus telleth vsus in ye fourth of Iohn,Iohn 4.22. saying: We knowe what we worship. Nowe he speaketh there of the Iewes, bicause they had ye law, & therein the full certeintie howe God was to be serued. But it is said by the Prophets, that at the comming of our Lord Iesus Christ there should be three Altars,Esa. 19.19. & 23.24. one in Egypt, another in Assyria, & the third in Iewrie. Whereby is ment yt God shalbe serued eueriwhere. For the materiall Altars were beaten downe. As for the things that are termed Altars in the Popedom, they be diuelish abhominations: for their setting of them vp is to sacrifice christ on thē. But he hath offred himselfe once for all, according to ye office yt was giuen him by God his father.Hebr. 9.26. And therefore it were high treason & blasphemie against God to hauehave altars nowadayes among Christians. For Iesus Christ is our onelyonly spiritual Altar: & when we be knit vntounto him; then is God duely worshipped and as he himselfe requireth. Wherefore let vsus learne yt although the ceremonie be disanulled; yet ye meaning of it may greatly profite vsus: which is, yt we must serue God, not by turning aside eueryevery man after his owne conceites, but by linking our selues together in ye bond of faith & by agreeing rightly together. And whereupon shal this concord be grounded? VponUpon Gods word & vponupon our Lord Iesus Christ, who is his very wisdome. For if we resort to him, we shal hauehave a certaine marke to shoote at, & such a one as cānot deceiue vsus. But as soone as we swarue aside from him, be it neuer so little; by & by we vanish away in our own foolish thoughts. Thus ye see in effect what we be taught as concerning this place.
And let vsus marke wel that it belonged to God to choose the place, as hath bin told you before, so as ye Israelites had not leaue to spie it out thē selues, & to say, This is the fittest place: but God bare all ye stroke alone. Hereby we be done to vnderstād yt it is not for vsus to set vp a seruice of god after our own lyking, but yt we must herken vntounto him, and so receiue his woord as nothing be added thereunto, as shalbe declared yet better in ye end of this chapter. And verily when as he saith that he will chose it in one of their Tribes: thereby he doth vsus to vnderstand that we must not enuie our brethren, though one of them be more honoured than another. Let it content vsus that god accepteth our seruice; & although some of vsus be lesser and some greater and excellenter than others: yet must not that breed any hartburning among vsus, nor occasion vsus to be greeued at Gods graunting of more fauour vntounto others than to vsus: but eueryevery of vsus must doe his dewtie in his owne degree, & seeke no further but to bee receiued at Gods hande all togither, both they that goe before, and they that come after.
Furthermore let vsus marke well, that whereas God saith he wil choose that place to put his name in: it is not ment that his beeing was shut vp in the Sanctuarie▪ but onelyonly that foolke shoulde there hauehave a recorde of his presence. And that was to the intent that the Iewes shoulde not busie their heads about grosse imaginations, as we see men commonly inclined to doe. When God stoopeth to imparte himselfe familiarly vntounto vsus, wee take occasion to make him some Image; if wee could wee woulde tye him to some stone or to some piller, or coope him vp in some corner: and wee thinke wee hauehave him not with vsus, except wee hauehave some visible signe of him. And this was the cause why men made puppets and Idolles to represent God by. For this cause he telleth them expresly that he himselfe wil choose the place wherein hee will bee worshipped and serued, howbeit not that his being shall bee shut vp there, but onelyonly that his name shall bee there, that is to say, that hee will bee called vppon there. And moreouer the Iewes were to bee put in minde, to looke vp to the heauenly patterne that Moses sawe on the Mount,Exo. 25.40. Hebr. 8.5. as oft as they looked vponupon the arke of couenant and the other signes that God had giuen them, and thereby to bee led to the spirituall seruice which was figured by those things,Col. 2.17. wherof Iesus Christ was ye very substance. True it is that euen at this day still God commeth downe or stoopeth vntounto our rudenesse; insomuch that it is his will wee shoulde hauehave temples or Churches to assemble in, and thither we come together to make our cōmō prayers there. Againe, Baptisme is ministred there, for Iesus Christ also is there amōg vsus & ruleth ouer vsus, & in his supper we hauehave an assurance yt we be knit vntounto him, & graffed into his body, so as we hauehave but one life cōmon to vsus all. Yet must we not be held downe by the signes and tokens that God giueth vsus for our helpe; but wee must rather bee conueied vp by them, and not bee wrapped in superstitiōs, to worship god after a fleshly maner. Wee must consider that hee filleth all thinges, yea euen abyding in his heauenly glory, and there must wee seeke him by fayth. When wee thinke vponupon him, we must not draw him downe hither to hauehave him here after a fleshly manner, but wee must mounte vp by faith into heauen where he dwelleth,Psal. 2.4. & 113.5. & 123.1. as the scripture speaketh of him. That therefore is the thing which we hauehave to remember vponupon this place besides ye thinges yt hauehave beene declared already. For I doe but put you in remembrance of the thinges that hauehave beene discoursed more at large heretofore.
Nowe afterward here is leaue giuen by God to his people, to eate fleshe throughout all the lande of Chanaan, so it be not of any Sacrifices, tithes, burnt offeringes, Heaue offeringes, or first fruites. It shall be lawful then for you to eate of all common fleshe eueryevery where; but as for that which shal hauehave bin sacrificed vntounto me, let it not be eaten of in any other place, than in the same which I shall hauehave chosen to set my Sanctuarie in. Howebeit, he addeth one worde more here, saying: according to the blessing which thy God shall giuegive thee. Here wee see first of all, that it were not lawfull for vsus to eate one bit of breade, vnles we were sure in our minds that God giueth it vsus and that wee hauehave leaue of him to eate it. And that is the cause why Saint Paul requireth faith where he speaketh of eating and drinking;Rom. 14.13 saying that whatsoeuer is not of faith, is sinne. And whereof treateth hee there? Euen of the eating of fleshe or of herbes, of bread or of fishe, and of all manner of foode: and hee saith that it must be doone with faith. As howe? Some will say that faith is too precious a thing to bee mingled with corruptible meates. Yea, but wee must be sure in all our life, that wee attempt not any thing which may displease God, or that is not lawfull for vsus to doe by his leaue or warrant giuen vntounto vsus. Therefore in the foresaide text, by the worde Faith, Saint Paul meaneth the recorde that we hauehave in our eating and drinking, that God sheweth himselfe a father to vsus, by giuing vsus foode to nourishe our bodies withall: and that our vsing of the benefites which the earth yeeldeth, is not by stealth as though wee woulde robbe him of them; but as it were by receiuing them at his hand. When a father giueth his children eueryevery one his pittance, saying, hold here, & eat it: it is no more than God doth dayly vntounto vsus, when we be certified by his word, yt he hath giuen power to ye earth to bring foorth corne & wine for our vse, & deliuered vsus ye beasts & all other things to eat of. We must assure our selues yt the growing & encreasing of victuals in the worlde commeth not by haphazard, but of Gods ordinance, who hath appointed them to feede vsus through his goodnes. I tolde you this doctrine is verie needeful. For what a thing were it, if we could not eat a morsell of bread without offending God? And yet S. Paul auoweth it to be so. And why? For if in my eating & drinking at all times & in all places, I know not that I am beholden to God for ye good things yt hee hath ordeined for mee: it is al one as if I stole it frō him: I do but filch it frō him like a dog or a cat, which taketh that which was not ordeined for her. Yee see then that that is one fault.
Againe, it is as it were a burying of God, whē men knowe not that it is he which giueth them the foode for their sustenance. If wee bee not fully persuaded of that; then is God disappointed of the honour that belongs to him, so as wee acknowledge him not for our father and fosterer, but become so brutish that wee minde no more the life which is prepared for vsus in ye kingdome of heauen. But his taking of such fatherly care of vsus in this world, is to leade vsus vp higher thereby. And so wee see that vnlesse we bee sure that God giueth vsus leaue to eate and drinke according to his blessing; wee bee but as brute beastes, and much worse than they. Againe, on the other side, who giues vsus authoritie to deuour Gods benefits? Shall wee wretched creatures which offend God without ceassing, presume to do it of our own heads, without considering that wee hauehave those things of his free goodnesse, and that they belong not to vsus otherwise than of Gods good will, who vouchsafeth to shewe him selfe liberall towardes vsus? Surely then doe wee rauin all things to vsus without any right or title. Therefore are we blame worthie euerie way for our eating and drinking, till wee knowe that GOD is the giuer of all. And heereby wee bee doone to vnderstande further, that in our eating and drinking wee must not obserue the traditions of men, but content ourselues with the testimony of Gods good will. And thereunto also doeth the holy scripture referre vsus by condemning the fond toyes that men deuise of themselues, as when they say, it is not Lawefull to eate flesh vponupon such a day, this must be done and yt must be done. And what authoritie hauehave men to bid and forbidde such thinges? For the Pope and all his rable are not able to make a silly flye: and shall they forbidde vsus to eate beefe, mutton, or any other of the thinges that were made for our sustenance? What else is their vsurping of such authoritie, than a robbing of GOD of his soueraignetie ouer vsus? Now then let vsus hauehave an eye to the will of our GOD. And sith wee knowe that hee hath giuen vsus all meates without exception: let euerie of vsus vse them soberly, and bee contented to bee ruled by his worde: for to him onelyonly doeth it belong to lay Lawes vponupon vsus, and it is not for any mortall man to presume so farre. If any man take that vponupon him which is not due to him, let vsus despise him, yea and abhorre him, as one that goeth about to ouerthrowe ye authoritie of God. And so ye see what wee hauehave to marke in Gods suffering & giuing leaue vntounto his people, to eate flesh in all places, so it were not sacrificed. As if he should say: In your eating and drinking consider well what is lawefull for you. And howe may you discerne that? By my word. GiueGive your selues once ouer vntounto me; and you shal no more be afraide of any thing. If men lay new Lawes vponupon you; make no account of it: for it is ynough for you, that ye hauehave leaue at my hande.
And nowe Moses addeth expresly, according to the blessing which thy God shall hauehave giuē thee. wherby he doeth vsus to vnderstande, that euerie man must hauehave an eye to his owne abilitie, and therby rule his desires. For if the riche man hauing whereof to liue, doe fare according to his abilitie, and the poore man will needes fare as wel as he: he must needes smart for it. And God liketh not of it when he that hath not wherewith will needes fare as dayntily as hee that is riche. Indeede we must alway beare this lesson of Saint Pauls in mind and put it in practise, namely that he which hath abundance glut not himselfe till he burst,1. Cor. 7.30. ne giuegive himself to his pleasures, according to his saying in the xiii. to the Romanes,Rom. 13.14. that we must not hauehave a care of our fleshe to cocker it too much: For our fleshe desireth not the best things, and our appetites are inordinate: and therefore the following of them were but a confused disorder. Although the richer sort hauehave great store of all thinges, yet must they not pamper themselues out of measure, so as they shoulde at any time fall into disorder, and not indeuour to bestow of their abundance vppon such as are in neede and pouertie. For Gods meaning is to try the charitie of such as hauehave wherwith, by giuing them more than they themselues hauehave neede of, to the intent they shoulde not bee nigardly of the thinges which they hauehave, but be helpefull to their poore brethren & to such as want. Neuerthelatter, a rich man may fare according to the blessing yt God shall hauehave giuen him, and the poore man must content himselfe with browne breade if he hauehave none other, and not strayne himselfe to eate whytebread as wel as the riche man, but beare his pouertie patiently, and pray to God to nourishe him as it were with Manna from heauen: And although hee hauehave nothing else but drie bread to feed on, the same must serue his turne in steede of all other vittels. That is the thing in effect, which Moses meant to shewe vsus here. And it is a verie good and profitable lesson: for thereby wee bee doone to vnderstande that if God giuegive vsus abundaunce, it is a continuall putting of vsus in remembrance that hee dwelleth among vsus, that wee bee not as these drunkardes which in a yeare when there is store of wine, do despise God and plaie the very brute beastes, so that if they may not drinke wine till they spewe it out again, and powre it in as it were with tunnelles, they hauehave neuer enough. Let vsus beware of such beastlines: and let vsus beare in mind that we be in Gods presence. And surely if wee beare him that reuerence, we will bee ashamed to cram our selues like dogges or swine, and to deface his image in vsus by vnmeasurable eating & drinking til we burst againe. Lo what we hauehave to beare in minde. Likewise on the other side, if the yeare be barren, so as there be small store of wine, and corne is deere: This text teacheth vsus to thanke God for it, and to cut our morsels the smaller, and to bridle our selues. For why? It is saide that our eating must bee after as our God hath blessed vsus, so as we must hauehave an eye to the abilitie that God hath giuen vsus: and accordingly as we hauehave wherewith, so must eueryevery of vsus learne to rule himselfe, and not play the vnthrifts yt are led away by their lusts, which put all into the platter (as they say) to satisfie their bellies withal. Some are so delicate of their diet, that rather than they wil forbeare when God sendeth them scarcetie, they will sell their cotes, yea and their dishes and platters too. Such folke might consider, that it were good for them to keepe somewhat in store, for afterwarde, to the intent that if they fel into sickness or any other necessitie, they might hauehave wherewith to releeue them. Had they anie honestie or any stay of themselues, to thinke that it is Gods will to deale sparely with them at that time: Had they anie consideration at all I say: they might say, Lord thou hast all good thinges in thine hand, and that so plentifully, as thou couldest wel giuegive vsus much more: but thou intendest to try our patience. Vouchsafe therefore to blesse the little that thou hast giuen vsus, so as it may suffice vsus. Let it be as the Manna to vsus, that we may perceiue thy fauor towards vsus, euen thereby though there were none other thing. But what? All our minde is vponupon the filling of our bellies; yea euen without regarding how far God giueth vsus leaue to goe. So much the more therefore ought all men both rich and poore, to mark wel this text. Let ye man of wealth say in himselfe, it is the blessing of my God: & sith it is so, I must yeelde him account of it, and I must looke verie well about me howe I may vse these thinges aright according to his ordinance: so as I giuegive not my fleshe whatsoeuer it liketh or lusteth for, but that I behaue my selfe soberly howsoeuer the worlde go, and also imparte my ouerplus to such as hauehave want or neede, and releeue them with mine aboundance. Let the rich deale after that maner. Againe on the otherside, let the poore bethinke them thus: Wel, God giueth vsus not wherewith to finde our selues, and therefore it behoueth vsus to beare our poore state patiently, and not giuegive head to our lustes: for then shall we but prouoke Gods wrath, by following our deintie desires & such other like thinges: wherefore let vsus be well aduised to content our selues with the little that he giueth vsus.
Thus ye see that although the rich enioye their ease & hauehave wherewith to maintaine their delights for the present time: Yet they must bee of such mind, that if God list to bereaue them of all things the next morrowe, they must not repine to giuegive ouer al, but so humble thēselues as they may say, Lord I wil liue to day according to the blessing which thou hast giuen mee: and if thou list to impouerishe mee to morrowe, doe thy good pleasure: onelyonly graunt mee the grace to learne to content my selfe with anie other state of liuing than I liue in to day. Whereas to day I fare according to mine abilitie; if thou list to bring me downe to browne breade, let mee abide to be brought thereto, and let my necke be pliable to receyue thy yoke. That is the effect of the thinges which we hauehave to marke vppon this sentence of Moseses, where he declareth that eueryevery man must moderate his dyet and fare according to gods blessing, that is to say, according to the abilitie that God giueth him wherewith to doe it.
And wee bee further warned to beware that we deuoure not all that euer wee can get by pilfry and wicked trades: for that is no blessing of
people shoulde beware in anie wise that they defrauded them not of their right. And not without cause. For as I hauehave told you before, God had appointed them of purpose to serue him, and the greater part of them also to teach his people, that his lawe might be knowen. Seeing it was so, it was good reason that they shoulde hauehave wherewith to find and maintaine them. For in very deede a part of the inheritance belonged to them, because they were descended of the linage of Abraham. But GOD had put them from it, to the ende they shoulde not bee troubled neither with tilling of the grounde nor with any other businesses, but onelyonly giuegive themselues all wholly to the doing of their office. And it is not without cause that Moses plainely exhorteth ye people to doe their duetie in this behalfe▪ for wee see the vnthankfulnesse of the worlde. The Idolaters can finde in their hartes to maintayne their priestes, and they spare for no cost: but as for them that serue God purely, there is commonly no account made of them, as hath beene seene in al times. We see how God himself complaineth that he was defrauded both of his first fruites and also of his offeringes, and of all the residue which he had appointed to himselfe in his lawe. But if a man had inquired howe the heathen behaued themselues towardes, their idols: he should hauehave founde that they were willing to spende the most part of their substaunce in their superstitions. We see then as I hauehave told you alreadie, that the worlde is so thankeles towardes the liuing God, yt if men be not throughly quickened vp, they let slippe al that euer God commaundeth, and coulde bee contented that such things should neuer be spoken of. Specially as for those whom God hath ordeined to preach his word, men can find in their hearts, not onelyonly to set light by them, but also to forsake them vtterly. And why? It is because god rebuketh vsus for our faults, but we wold he were further off from vsus, & that he would lay the bridle in our neckes, so as eueryevery man might do what he listed: & therfore it greeueth vsus to be touched by Gods word. But yet for al that, if those yt hauehave that charge cō mitted to them do their duety; they must be importunate in calling vponupon vsus, by rebuking, exhorting, and reprouing vsus, that they may ouercome vsus by their liuely rebukes & sharpe threatnings. Now, that is not ye thing which the world coueteth & desireth. Nay ye world had leuer to maintaine such as shoulde neuer speake worde of it, than to hauehave a preacher that woulde rebuke sin liuelyly. And if it were in ye worlds choice, it had alwayes leuer to maintaine a whole couent of Munkes & Chanons to houle out with ful gorge, than to find one preacher that would speake as he ought to do. Men can be contented to hauehave Organs. And why? For they put men to no griefe by rebuking their sins. But as for such as preach Gods worde to the quick, men could find in their hartes that they were rid out of the worlde, if it were possible. And therfore it is not wtout cause yt our Lord saith he will not hauehave them forsaken, which beare abrode ye true doctrine in his name. For by that meanes folke bereaue themselues of the foode of life, in that they refuse to mainteyne those that bring them the doctrine of saluation, which is all one as if they ment to starue themselues for hunger. And that is the cause also why Saint Paul standeth so much vponupon yt warning. Certaine it is that he sought not his owne profit.1 Cor. ….15. Insomuch that he forbare to take his due wages in some places, because he sawe that men grudged at it. And he chose rather to take it of other Churches, where he serued not, than of y• Corinthians, because of the vnthankefulnesse, which he sawe among them. Nay, he chose to labour with his owne handes, rather than hee woulde giuegive them any occasion to speake ill of him. Thus hauehave we a man that is not giuen to his owne profite, but rather forbeareth willingly euen that which God had granted vntounto him; and yet he ceaseth not to tel them, that ye preachers of Gods worde ought to be found & mainteined. And why is that? Because wee see the diuelles suttletie, who desyreth nothing so much as that the Churches shoulde bee destitute of good shepeherdes. Againe Saint Paul hath an eye to the spitefulnesse of the worlde. And that is the cause why he standeth so much vponupon the said point, That those to whome God hath committed the charge of the preaching of his world, should be faithfully mainteined. It is a great matter (saith he) that we for bringing our spiritual goods vntounto you, should hauehave wherwith to susteine our bodies.1 Cor. ….… It is a very faire recompence. And yet if yt mislike you, you shewe great malice, and that yee set but litle store by the inestimable treasure sent you of God. Now we see to what purpose Moses commendeth here the tribe of Leuie vntounto them. It was not so much for the profite of those that were to be mainteyned by the offrings, first fruites, and tithes; as for the common benefit of the whole people. For it was to the end they should be mainteined altogether in the true vnion of faith, & that they might alwaies hauehave men to put them in mind to liue in obedience towardes God, and that the Religion might be preserued in ye purenes therof. This is not for ye peculiar benefite of ye Leuites, but for ye general welfare of the whole Church of God.
Now hereupon Moses repeateth ye same thing again which I hauehave expounded heretofore: that is to say, That the Iewes might eat flesh through as all the land of Iuire, conditionally that the sacrifices were reserued for the sanctuarie, & for the temple thē the time were come that it were builded. I hauehave tolde you already that the cause why God gaue such leaue, was to the end that men should learne to refraine frō the attempting of any thing which they were not sure to be lawfull for them to do. And howe shall we knowe that the things which we doe are acceptable to God? By hauing his word which he giueth vsus. For it is not for vsus to be further of his counsell, than he discloseth vntounto vsus. To be short, it is shewed vsus here, that in all our life wee must not stirre one finger, except we be sure that GOD hath giuen vsus leaue. Now he for his part leaueth vsus not in doubt, but hath giuen vsus a sure and vnfallible rule, so as we may alwayes discerne the certaintie at leastwise if wee will holde our selues contented with the thing that God alloweth, without adding any thing to his doctrine and his lawe. For there he hath vttered his wil in such wise vntounto vsus, that if we want any thing nowe, it is because we list not to harken to him that hath all dominion ouer vsus. As for example, all the doubtes that are among the Papistes proceede of nothing else but of a foolish curiositie which they hauehave to do better than GOD commaundeth them. O (say they) I woulde be so holy as nothing might passe from mee which shoulde not be good. And is it not enough to obey GOD? Yes (say they), but I would do yet more. He yt passeth those bounds, shall but torment himselfe, and dwell in vnquietnesse al the time of his life, as wee see these hypocrites are, which are alwayes tossed and turmoyled with some doubt. And what is the cause thereof? It is a reward which they deserue verie well because they will not rule themselues by Gods worde.Isa. 55.3. But (as the Prophet Esay saieth) if we walk purely and simplie according to Gods word, we shall hauehave rest in our soules, and wee shall be free from all these troubles and debates which the wretched vnbeleeuers make: for they wote not at which ende to beginne, neyther knowe they where to make an end. Therefore let vsus marke well howe it is not without cause, that GOD speaking of eating and drinking, doeth giuegive here expresse leaue to his people, to the ende we shoulde not aduenture anie thing, but in his name, and to doe vsus to vnderstand that he hath such a care of vsus, that hee will guide al our steppes, and therefore we must liue as in his presence.
Furthermore let vsus learne to receiue the libertie which GOD hath giuen vsus, that we may enioy it so far forth, as is expedient: for we know yt this libertie of ours ought to carie a restraint with it:2 Cor. 6.12. & 10.23. & S. Paul telleth vsus yt al the things which are lawfull, are not alwaies behoueful, bicause they do not always edifie our neighbors. But yet howsoeuer the case standeth, we must hauehave our consciences free, so as wee may vse the thinges that GOD hath graunted vsus by his worde. And therefore both in eating and drinking wee may giuegive him thankes with a cheerefull hearte, as they that knowe howe it is hee that feedeth vsus, and that we doe receiue all thinges at his hand. Moreouer we bee continually put in mind hereby, yt he is neere at hand with vsus, and yt his prouidence extendeth euen to ye least things. For it may well seeme that eating and drinking are no such thinges as are worthie that God shoulde hauehave regarde of them. But yet it is Gods will to beare sway in that behalfe, to the ende that we shoulde knowe the fatherly care that hee that of vsus, not onelyonly in respect of our soules, but also in respect of our bodies, though they bee transitorie and corruptible.
Hereunto Moses addeth, that the people shoulde refrayne from eating the bloude of beastes. Whereby he doeth vsus to vnderstande, that wee must so vse Gods creatures, as we abhorre all crueltie. For at the first sight it seemeth an vnnaturall thing to kill the beastes to whome GOD hath giuen life, by knocking of them downe and by cutting of there throtes. It seemeth to be a chaunging of Gods ordinaunce, and an vtter peruerting of all thinges, when men take leaue to doe such thinges. Yet notwithstanding our Lorde sayth that men may lawfully eate the fleshe of beastes,Gen. 9.3. and that hee hath created them for mans vse. Neuertheles to the intent to inure his people to meekenesse, hee willeth them to absteyne from bloude. But that serued but for the time of the Lawe and the ceremonies. For as wee hauehave seene alreadie, our Lorde gouerned the people of olde time as little babes. And wee knowe that men teach young children all thinges that are good: but for asmuch as they hauehave not yet the capacitie to vse thinges as they that are come to mans estate: men holde them in awe, and suffer them not to hauehave thinges at will which are lawfull of themselues. As howe? Men beate a childe for handling a knife, because hee cannot tell yet howe to vse it. So then GOD vsed a childishe kinde of instruction and as it were rudimentes, or euen as wee say, the A, B, C, to enter that people withall which was yet rude and weake; but yet wee knowe what the ende and intent of the Lawe was, in commaunding men to absteyne from the bloud of beasts. For Gods will was that men shoulde abhorre all crueltie. And the same exposition hereof is set downe by Moses himselfe in the ninth Chapter of Genesis.Gen. 9.4. For after the floude God declareth that men may well eate the fleshe of beastes, so they forbeare to eate of their bloud. And why is that? Because it is to bee considered, that the soule or life of euerie liuing thing is after a sorte represented by the bloude. And I forbidde you all manslaughter (sayth GOD:Gen. 9.5.) beare well in minde that men are created after myne owne image: and therefore yee muste not worke any outrage one to an other. For whosoeuer sheddeth mans bloode, shall hauehave his bloude shedde by man. Wee see (I saye) that the respect which our Lorde hadde, was not of the brute beastes: but rather that his meaning was to holde vsus together in brotherly louelove. And therefore hee gaue the people of olde time a figure, whereby to put them in minde that they shoulde not offer any outrage to the reasonable creatures. That is the very effect.
Nowe as touching the Ceremonie, that is no more in vse: it was meete that all such thinges shoulde bee doone away at the comming of our Lorde Iesus Christ: but yet doeth the substance of it continue with vsus still, so as GOD commaundeth vsus to liue peaceably one with another For seeing it is tolde vsus in his Lawe, that it was not lawfull to eate the bloude of beastes: howe much the rather ought wee to spare the bloode of men? For men are not sette in the worlde to make meate of; but GOD hath prynted his marke vppon them, and made his owne image to shine foorth in them, to the ende that wee by our sparing of them, shoulde shewe what reuerence we beare towards GOD. There are two thinges which we ought cheefly to regarde in maintaining concorde and friendship among men.Esa. 58.7. The one is that wee bee all of one kinde. Thou shalt not despise thine owne fleshe, saith the Prophete. And in deede, we see that euen the wilde beastes do through a naturall instinct keepe companie together, and eueryevery of them liues quietly with others of the same sort. Needs then must wee bee more peruerse and lesse reasonable than the brute beastes, if wee fall to deuouring one an other, and play the cats and dogges, as they say. Neuerthelesse, considering the inordinate vnrulinesse that is among men, howe there is neither vprightnesse nor indifferent dealing among them: surely there needeth none other iudge to condemn them of their crueltie, than the very wilde beastes.
But there is yet a further thing, which I saide to bee the seconde point: and that is, that God hath set his image in vsus. Therefore when I doe any outrage to my neighbour, it is all one as if I shoulde deface the image of GOD, and so am I guiltie of high treason. Wherefore let vsus beare well in mind yt our Lord maketh great account of the maintenāce of peace & agreement betweene men: the meane whereof is that no man offer any violence or wrong vntounto his neighbour. And surely wee knowe howe greatly God misliketh manslaughter. For the lawe was made so strait in that behalfe,Deut. 21.1. that if a bodie were founde deade by chaunce, and it was not knowen who killed it, the elders shoulde meete about it, and after great search for the matter, they shoulde take a solemne othe that none of them was guilty of the murther: thereupon they shoulde offer a sacrifice, to witnesse that the land shoulde be as it were defiled if God punished not so heynous an offence, thoughe the murtherer were not founde. And what shall then become of vsus when our handes are imbrewed with bloode, and the murtherer is knowen, and we be full of crueltie towardes our brethren? Thinke we to scape the hande of ye Iudge vnpunished, when as he hath pronounced such sentence? Yea and euen when manslaughter is committed in battels, although the same be permitted when the warres are Lawfull: Yet notwithstanding the scripture telleth vsus there is a kinde of defiling in it, to the end ye euen when men are compelled to slaie their enemies in the maintenaunce of iust quarels,1. Chro. 22.8 they should consider thus with themselues: Alas, I must be faine to deface here the creatures that are shaped after the image of God: and thereupon be sorie and loth to doe it. Nowe then let vsus marke that aboue all thinges it is Gods will we should liue quietely among our selues, without offering of any violence or outrage one to another. But truely, murthers are aboue all thinges most horrible in Gods sight: and yet must we marke therewithall, that by that meanes all other outrages are forbidden. And that was the cause why the Prophete Esay vpbraided the Iewes, with the blouddinesse of their handes.Esa. 1.15. It was not for that they had robbed by the highwayes sides, or for that they had so beaten or stricken foolke, as they might hauehave beene indited for it before earthly Iudges, but it was for the pilferies and extorsions which they had committed secretely, and for their wrongfull consuming of other mens substaunces. Although then that there bee no open murther committed nor any such outrageous act done as may be condemned by ordinarie iustice: yet doeth not God accept that as sufficient, except wee bee free from all rauin, and wrong dealing, and hauehave liued so vprightly among our neighbours, as we hauehave done nothing to them which wee woulde not hauehave done vntounto our selues.
Moreouer we hauehave to note howe Saint Iohn in his Canonicall Epistle saith that he which hateth his neighbour in his heart,1. Ioh. 3.1…. is a murtherer alreadie before God. Although this hatred of ours be not knowen, although wee shewe no outwarde token to the worldewarde that we be caried with desire of reuēge, although there appeare no such thing as may discouer our malice vntounto men: Yet are we guiltie of murder before God, if we hauehave any hartburning at all within vsus. For euen that were a giuing of place vntounto Satan, as Saint Paul telleth vsus here where hee warneth vsus that the sunne shoulde not go downe vppon our anger.Ep. 4.…6… He saith that the partie which hath his heart so infected with hatred and rancor giueth Satan the possession of him to reigne ouer him. That is the thing which wee hauehave to beare in mind.
I tolde you euen nowe, that the vse of this ceremonie hath ceased euer since the comming of our Lorde Iesus Christ. And therefore we ought to bee the more incouraged to serue GOD, sith wee see that wee bee not reined in with so rough a bitte, nor held so short as the Fathers of olde time were. Yee see howe at this day, GOD giueth vsus leaue to eat the bloud of beastes, which thing was not graunted to the Iewes. Wee knowe what is tolde vsus of it by the Apostles themselues. For they made not a decree of it, as the Papistes vnderstande it, neither chaunged they any thing in Gods word, (for that had beene high treason to God): but forasmuch as they knewe that our Lord Iesus Christ, had by his comming abolished the Ceremoniall lawe: they shewed that it might bee lawful to eate bloude, so it were done without offence to others. For their forbidding of it in the fifteenth of the Actes,Act 15.23 29. was but for a time; and thereby they shewed that it was free for eueryevery man according to conscience, to maintaine peace and concorde withall. In deed they counselled men to absteyne from it, howbe it that was but for a time (as I said) vntil the faithfull were better setled in the doctrine of the Gospell.
And nowe let vsus applie this doctrine to our owne vse. I hauehave told you alreadie, that first and foremost it behooueth vsus alwayes to brydle ourselues, assuring ourselues that nothing is permitted vsus which breedeth offence. And why? Because God bindeth vsus one to another. But yet for al yt, we hauehave our consciences at liberty, so as wee knowe that the thinges are free to vsus, which were not permitted to the fathers of olde time. Nowe then ought not this to moue vsus the more to serue God, which sheweth himself so freeharted towardes vsus? For if we were vnderunder the bondage of the Lawe; wee ought to abstaine from manslaughter, seeing that the bloude of beastes were forbidden vsus, which at this day is permitted vntounto vsus. And therefore let vsus beware wee abuse not such goodnesse of our God: but rather the more that hee graunteth vsus, the more let euerie of vsus bethinke him to holde himselfe in his obedience & subiection, that we play not the loose Colts as the prouerbe saith. That is the effect of the thinges which wee hauehave to note vppon this text.
Now as touching the Vowes and Oblations wherof Moses speaketh so much; let vsus remember what hath bin saide heretofore; namely howe it is not Gods will that his people should eate and drinke, without hauing some recorde that all commeth of him. As for example, whereas at this day he giueth vsus leaue to eate and drink, euerie man according to his abilitie; his meaning is that wee shoulde giuegive our neighbours part with vsus, and shewe by our almosedeeds that wee doe homage vntounto him with the things that he hath giuen vsus, as belonging vntounto him alone. There is not nowadayes the like order that was vnderunder the Lawe of Moses, concerning oblations, firstfruites, and Sacrifices: but Almosedeedes are the sacrifices that God liketh of, as is shewed vntounto vsus,Hebr. 13.16. specially in the Epistle to the Hebrewes. And it is a doctrine that is verie rife in the holy scriptures. But there it is saide expresly, that wee must not forget the brotherly louelove which wee ought to hauehave in succouring our neighbours that are distressed: for they bee the sacrifices which God requireth and alloweth. Sith it is so then, let vsus marke well, that if a man hauehave wherewith to maintaine himselfe abundantly, hee must not exempt himselfe from doing seruice vntounto God therewithall. And after what manner? Euerie man must streine himselfe to the vttermost of his power to succour and releeue such as hauehave scarcetie & want of worldly goods. Thus yee see howe the right vse which our Lorde appointeth to all his creatures, is to offer them vp vntounto him, to shew that we holde all of him. That is the very meaning that was intended in all the first fruites of olde time. And although the Ceremonie continue not at this day; yet ought the truth thereof to reigne still among vsus. Wherefore let vsus learne to cherish our selues in such sort, as wee forget not other folks: and specially let vsus beare in minde, that our vnthankfulnesse will defile all our good fare, if wee acknowledge not God to bee the giuer of all thinges vntounto vsus. Wee heare what our Lorde Iesus Christ saide to the hypocrites that tooke greate paines to make clean their vesselles that there might bee no spotte in them.Mat. 13.23.…5.26. Make cleane the insides of them too, quoth hee. And afterwarde hee addeth, that the right way for men to make themselues cleane, is to giuegive to the poore, and not to busie themselues about a sort of pelting trifles as the worlde doeth continually, who thinke to dally with God, and woulde giuegive him rittlerattles to play with as if hee were a babe, but they cannot beguile him so. Therefore according to Iesus Christes exhortation, if wee meane that the meates which we take shoulde be sanctified vntounto vsus, let vsus looke that God bee honoured by them, and let vsus beare well in minde howe it is of his onelyonly freegoodnesse that wee bee nourished by them. And forasmuch as wee can neither doe him good nor harme, neither hath hee neede of any thing: let vsus shewe our good will towardes his poore seruauntes: For they bee his bailifes whome hee sendeth to vsus, to receiue the fines and other dueties that wee owe him for all his benefites. Thus yee see in effect what wee hauehave to gather vppon that saying.
Nowe it is saide further, that if the people doe the thinges that are right and iust before God, they shalbee blessed, both they and their children. Hereby wee bee still warned, that if wee will direct our life aright, wee must not followe our owne good intents as they cal them, but hearken what God sayth vntounto vsus, and rest simplie vppon his will, as shalbe declared more at large to morrowe by Gods will. Neuerthelesse Moses warneth the people here as he doth in manie other places, yt they must not demeane themselues after their owne fancies, but in any wise giuegive eare vntounto God. If thou doe that which is good and righteous saieth he; And in whose sight? In the sight of men? True it is that we ought to liue in such sort as wee giuegive no cause of offence to any bodie, so as if any speake euil of vsus, they may hauehave their mouthes stopped. But yet must not men bee made iudges of their liues; that authoritie must bee reserued vntounto GOD. And that is the cause why the scripture meaning to betoken an angelicall perfection, saieth that such a man hath walked before God. For if wee shoulde fashion our selues after the worlde, what a thing were it? Wee see howe the greatest multitude liue out of all order, and so shoulde wee make euill custome a Lawe. When whoredome, drunkennesse, outrage, violence, and blasphemie reigned; wee woulde beare our selues in hande that such thinges were permitted vsus. And why? Because they be growen into custome.
Nowe therefore, if wee shoulde followe the guise of the worlde, wee should bee caried quite away. Againe, euen they that pretende to bee fullest of deuotion, may chaunce to vse some pelting trash and baggage in the seruing of God: they may happe to make a number of geugawes and rifferaffe: but all such thinges are nothing worth, they bee but flatte mockerie. So then, it behoueth vsus to walke before God; & although wee see thinges vtterly out of order, and all brought to confusion, yet must wee holde the right way still which GOD sheweth vntounto vsus. If wee see men goe astray, and deuise neuer so many fonde deuotions, let vsus leaue all such thinges, and be contented to follow Gods ordinance. Surely although the worlde like neuer so well of our doings, yet shall wee not faile to bee condemned: but if God allowe of vsus, then hauehave wee a good warrant. As for example, because that nowadayes wee vse not the gewgawes of the Papists, we hauehave not any puppets here, wee hauehave no decking of altars, wee hauehave no tapers nor such other stuffe: they laugh our plaine dealing to scorne, and they thinke there is no seruing of GOD among vsus. But howsoeuer wee fare, wee hauehave heere a good recorde; which is, that wee doe the thinges that are good in the sight of our God. And it is not for once onelyonly that Moses speaketh heereof. Wee hauehave seene other textes heretofore tending to the same effect: but here this saying is set down twice within tenne lines: and it is no more than needeth, considering howe frowarde wee bee to doe the thinges which the worlde liketh, insomuch that wee couet to bee soothed, and will needes alwayes iustifie our selues to the worldwarde. Moses therefore bringeth backe to that point. No (saieth hee), be contented to doe whatsoeuer our Lorde inioyneth you. For if hee allowe of your doings, then is it perfite righteousnes: and therfore hardily laugh all the world to scorne. So then, that is one point which we hauehave to beare in minde, when Moses telleth vsus that wee must doe that which is good before God.
And nowe to giuegive the people the better corage, hee addeth immediately a promise, saying: To the intent thou maist prosper, both thou and thy children for euer. Here first of al we see that which hath beene touched alreadie; that is to wit, that our Lorde prouoketh vsus to serue him with the better courage, by profering vsus reward. Truely hee is not bounde to vsus in any case: insomuch that when we shall hauehave serued him, yea though it bee a hundred thousande times more than wee doe; yet are wee still indetted to him neuerthelesse: for wee be his. And wee must marke our Lorde Iesus Christes similitude,Luke. 17.7. howe that if a man hauehave a seruant that is as his slaue, when his seruaunt hath laboured all the day long, and commeth home at night, his master will not rise vp to giuegive him his supper, but commaunde him to waite vppon him still at his table. Nowe it is certaine that wee owe much more vntounto God, that men owe one to another. Let vsus streyne our selues to the vttermost of our power, yea and aboue al our power, and yet shall wee not bee able to discharge our selues of the hundreth parte of our duetie towardes him, and what rewarde then can wee deserue at his hande? Neuerthelesse, of his owne free goodnesse it is saide that wee shall not lose our labour in seruing him. So then let vsus marke that Gods meaning is not to place any worthinesse in our workes by promising vsus rewarde: but onelyonly to incourage vsus the more to them. And indeede wee bee too slothfull, if the regarde therof moue vsus not. Beholde, God might commaund me, and exact at my hande whatsoeuer he listeth, for I am bounde to him in all cases and all respects: and yet to the ende that no sloth shoulde holde me backe, hee telleth me that if I serue him h…e will prosper mee; and in his so doing there passeth as it were a couenant, whereby he bindeth himselfe vntounto vsus. If this moue vsus not, must it not needs bee that wee bee more harde than stones? Yet notwithstanding, wee see that the wretched world cannot be wunne by any meanes. When the promises are set before vsus; that God will blesse vsus, though wee bee minded to giuegive our selues to his seruice, yet do we not cease to yeeld to all euill, and wee beare our selues in hande that wee shall benefite our selues greatly by prouoking his displeasure. If wee spie any likelihood of gaine; wee runne gadding after it, and eueryevery of vsus is rauisht in louelove of it. And what commeth of it when we go about to inrich our selues after that fashion by craft & wicked practises? When wee will needes attaine to some ambition or dignitie, what will bee the ende of it? Our Lorde will curse it euerie whit. It seemeth then that we intende to prosper euen as it were in despite of God. And wee bee so caried away by our affections, and so driuen by the headinesse of them, that God cannot holde vsus backe, neither by bridles, nor by ropes, nor by cheynes. Loe here a greate mischiefe, that although our Lorde allure vsus neuer so sweetely to him, & labour to win vsus to him by promising vsus rewarde: yet notwithstanding we bee so full of mischiefe, that to our seeming, all his promises are vaine & nothing worth; they moue vsus not a whit. But as for the allurements of Sathan, they drawe vsus to thē, insomuch that we beare our selues in hand, that although God bee against vsus and our enemie, yet wee shall not faile to prosper, so the worlde laugh vppon vsus, and that there bee some likelihood of aduancement. Marke that for one point.
Furthermore, wee see that euen the wickeddest faile not to stande in their owne conceites. As for example, wee see nowadayes that in the Popedome men make a shielde of these textes, to shewe that God is beholden to vsus, that our workes are desertfull, and that wee bee able to purchase Gods grace, yea and euen euerlasting saluation; so as not onelyonly God must needes prosper vsus in this worlde, but also the heritage of the heauenly kingdome becommeth as a conquest vntounto vsus. The world (say I) beguileth it selfe in this behalfe. And who bee they that speake so boldly of it? Euen the greatest despisers of God. As for example, ye shall see a sort of these Frierly flatterers dispute of desertes with full mouth; and yet for all that, they bee men without God, without religion, wicked out of measure, and scorners of God. Also let vsus take the greatests pretenders of holinesse among them, and wee shall finde them full of pride and statelinesse, full of malice and enuie against their neighbours, and burning with couetousnesse. They make a faire outwarde shewe of holinesse, but inwardly, there is no soundnesse at all. Their life bewrayeth that they bee ranke rebelles against God, and that they doe but turne the best side outward in al their deuotions: and yet in the meane while, all their talke is of Merites, Merites. And what manner of deserts? Looke vppon their liues, and you shall see what they be. But first and formost, howe can our workes deserue, but by Gods accepting of them of his owne free goodnesse? For it standeth vsus in hand, not only that he bind himselfe vntounto vsus, as he doth notwithstanding that hee neede not except hee listed; but also moreouer, that hee accept our works in good worth, forgiuing the faults & blemishes that are in them. For we cannot bring any one work vntounto him which is not defiled with some imperfection, so as there is alwayes some fault to be found in it. Now then we shoulde bee found blameworthy in all our vertues if God listed to examine them with rigour. And so what becommeth of the promises, which tell vsus that our works are desertfull? Nay, let vsus marke that after our Lords binding of himselfe so freely vntounto vsus, hee yeeldeth vsus rewarde for the seruice that we hauehave offered vntounto him, and then accepteth our workes of his owne free goodnesse. As howe? By putting all the blots and blemishes of them out of his rememberance, so as hee imputeth them not any more. And that is the way for vsus to prosper all kinde of wayes, through his onelyonly freegoodnesse. But yet by the way let vsus call to minde the matter that wee hauehave touched afore: namely that we be verie wretched, seeing our Lorde allureth vsus to him so gently and with so great courtisie, saying, Go to my childrē, I desire nothing else but to maintaine you in prosperitie, doe you no more but followe mee: and yet notwithstanding, after this choice of prosperitie offered vntounto vsus, wee forsake our GOD, and runne gadding after the vanities of this worlde, Sathan carieth vsus away with his trumperies, and wee shut our eyes wittingly, and wilfully, as though all our seeking were to bee deceiued that wee might perish: and yet for all this, wee cease not to complaine when wee see the miseries and aduersities of this worlde light vponupon vsus. And in what a time are wee? Wee see nowadayes howe there is war on ye one side, and dearth on the other; all thinges are so farre out of order as it is pitie to beholde, and eueryevery man mourneth, but no man hath an eye to the cause of the mischiefe. For if wee thought vppon it▪ wee coulde not but perceiue Gods hande to be vppon vsus, yea and that in such wise, as it woulde make vsus to be thinke vsus after this manner: Alas, wee hauehave forsaken the fountaine of all welfare, and therefore it is good reason that wee shoulde nowe feele thirst. For God is readie on his part to giuegive vsus our fill, hee is not nigardly, his power is not diminished, he hath the fulnesse of all good thinges in him: and therefore if wee be destitute, of whom is it long? When a man runs gadding heere and there, and forsaketh a fountaine, and goeth on wandering into desert places where hee is in daunger to die for thirst, so as hee beareth out his tongue halfe a footelong, and findeth not a droppe of water to refresh himselfe withall: is hee not worthie to die for thirst, seeing he hath so forsaken the fountaine? So then let vsus marke that God withdrawen his blessings from vsus, because wee hauehave forsaken him, and it is a iust rewarde whereof wee bee well worthie. And yet by the way wee be warned therewithall, to returne to our God: for his will is not that we shoulde pine in such sort, as he should not bee ready to receiue vsus againe. True it is that wee bee driuen to feele our harmes in good earnest, that wee may bee moued with hartie desire to returne vntounto him: But yet notwithstanding, for all his rough chastising of vsus, and for all the long continuance of our miserie, wee misse not to come into his fauour againe, and to be made partakers of his benefites, when we cease to shrinke away from him, and be fully minded to put our selues againe vnderunder his obedience.
So then, let vsus learne to put this doctrine of Moseses in vre, namely of doing that which is good and rightfull in the sight of our God. And let vsus marke howe it is not onelyonly for a day or two that God saieth hee will bee mercifull and fauourable to his people: but that he will holde out to the ende, yea euen after the decease of those that shall hauehave serued him. And heerein wee hauehave a confirmation of our hope of the euerlasting life. For if God holde on in doing vsus good euen after our decease, in the person of our children: it followeth that hee will not forget vsus, but that when wee hauehave finished our race in this worlde, we shalbe gathered vp vntounto him, to inioy the benefites fully and perfectly, wherof hee hath giuen vsus but a tast by hope. Therefore must wee marke that point; and sith we bee so naughtie and frowarde, that wee cease not to go astray and to runne gadding here and there: let vsus runne backe againe to him, and consider that his vttering of his will vntounto vsus by worde of mouth, or his writing of it in paper or parchment, is not ynough for vsus:Ier. 32.39. but that hee must bee faine to write in it our hearts also.Ezec. 11.19 & 36.27. 2. Cor. 3.3. Seeing then that wee bee so frowarde as to rush out into naughtinesse, and to turne aside from the right way: let vsus pray our good God to holde vsus so in by his holy spirite, that although wee see things in horrible disorder nowadayes, so as wee bee moued at the beholding of the present state of the world: yet notwithstāding we may not cease to holde our selues still vnderunder his hande, and gouernement: which thing if wee doe, surely wee may defie all that euer the vnbeleeuers doe practise against vsus. For if they despise vsus, if they shake vsus off, if they abhorre vsus: what for that? Yet are wee sure that God hath not giuen vsus his worde in vaine, but that if wee sticke thereunto, wee may bee well apaide though men finde fault with vsus, for wee shall bee acquit and iustified before GOD and his Angels, though the worlde hauehave condemned vsus. Thus yee see howe wee may walke in such certainetie and hope, that although wee see stumblingblockes rounde about vsus, yet shall wee neuer bee thrust out of the right way, and therewithall wee shall bee well assured, that our Lorde will holde vsus vnderunder his protection, so as when Satans vnderlinges hauehave wrought what they can, and the diuell himselfe hath streined all his force to the vttermost to ouerthrowe vsus; yet notwithstanding forasmuch as wee bee shrowded vnderunder the shadowe of our God, and hauehave his blessings printed in vsus, wee neede not to feare but that hee will continue the same from day to day. And although wee see neuer so many changes and backturnings in this world: yet are wee sure that wee cannot light vponupon our feete, so long as our Lorde bee our vpholder and stocke to leane vntounto.
Nowe let vsus fall downe in the presence of our good God with acknowledgement of our faults, praying him to make vsus so to feele them, as wee may bee led to true repentance, and not onelyonly craue forgiuenesse of the sinnes which we hauehave committed, but also obtaine such increase of his grace in vsus henceforth, as he may bee glorified by our whole life, when hee hath brought vsus backe againe to his holy Lawe. And so let vsus all say, Almightie God, Heauenly father, &c.