Sermons on Deuteronomy, Sermons · Sermon 90
On Tewsday the xxij. of October. 1555. The XC. Sermon which is the first vponupon the fourtenth Chapter.
YE be the children of the Lorde your God; Therefore you shal not cut your selues, nor make any shauinges betweene your eyes for the dead.
2 For thou art a holy people to the Lorde thy God. And the Lorde God hath chosen thee from all people that are vponupon the face of the earth, to bee a peculiar people to himselfe.
3 Thou shalt not eate any manner of lothsome thing.
4 These are the beastes that ye shall eate of: namely, the Oxe, the sheepe, and the Goate:
5 The Red deere, the fallow deere, the Bugle, the wilde Goate, the Vnicorne, the wilde Oxe, the Chamoyse,
6 And all maner of beastes that deuide the hoofe and cliue the hoofe into two clawes and chaweth the cudde also: among the beastes them shall ye eate.
7 But as for these, yee shall not eate: among those that chawe cudde or doe but onelyonly diuide their clawes, that is to wit, the Camell, the Hare and the Cunnie. For inasmuch as they chewe cudde and yet diuide not the hoofe, they shalbe vncleane to you.
8 Also the Swine, (because he cliueth the hoofe, and yet cheweth not cudde,) shal be vncleane to you. Yee shall not eate of their fleshe, nor touch their dead carkesses.
9 These are they that you shall eate of all that are in the waters: namely, whatsoeuer hauehave finnes and scales.
10 And whatsoeuer hath not finnes and scales, yee shall not eate thereof, but it shalbe vncleane to you.
11 Of all cleane birdes yee shall eate.
12 But these are they of which yee shall not eate: namely the Eagle, the Ospray, and the Fawcon:
13 The Gleade, the Kite, the Vultur after their kinde:
14 All manner of Rauens after their kinde:
15 The Estrich, the nightcrowe, the Cuckowe, and the Sparehauke after their kinde:
16 The Skritchowle, the great Owle, the Swanne,
17 The Cormorant, the Pellicane, the Dopchicken,
18 The Storke, and the Heronsewe in his kinde, and the Lapwing, and the Backe.
19 And all creeping foules shall be vncleane vntounto you, and yee shall not eate of them.
20 But of all cleane foules yee may eate.
WE hauehave here two cōmandements to expounde, which God gaue vntounto his people: The one is that when anie man died among them, they shoulde make no excessiue mourning and lamentation for them in disfiguring their bodies, after the ceremonies and fashions of ye heathen. The other concerneth meats: for it was not lawfull for the Iewes to eate of all meates indifferently: there was a difference set them betweene cleane beastes and vncleane beastes. Nowe as touching the first, Moses telleth them, that they be a people chosen of God to bee separated from al other Nations of the world. Wherevppon hee concludeth, that they must not then disfigure themselues: for inasmuch as God had set his marke vppon them; they ought not to do anie wrong or violence to their owne bodies. And therewithall this commaundement is so moderated, that if a man hauehave forgone any kinsman or friende of his, hee must not lament for him out of measure as wee see men doe, who are wont to be too excessiue in their passions. When a body is deade, we see what sorrowing is made for him, yea euen with grudging against God, so all is out of order and there is no reason a… all in their dealinges. Moses therefore commaundeth the Iewes to be patient, when it pleaseth God to bereaue them of their kinsefolke or friendes. And therewithall he telleth them it is a shame for them to disfigure themselues after the manner of the heathen, for asmuch as it was a defacing of Gods image which was in them because they were made holy from among all the people of the worlde. Nowe as touching the first point, for as much as this inconuenience reigneth as well nowadayes, as it did at anie time heretofore; that is to wit, that men are too excessiuely giuen to making of sorrowe: this is not superfluous for vsus. In deede this ceremonie of rending folkes hayre, and of scratching their faces to disfigure themselues is no more vsed: but yet wee see howe God is grudged at in ye greefe that men take for ye death of their friendes, insomuch as they martyr them selues without regard of submitting themselues to God. There is no dealing with them to comfort them, they bee caryed with such rage, as God cannot bee hearde, whatsoeuer yee say to them they bee deafe. Nowe then, seeing that this misdealing continueth still at this day, wee must vnderstande that this doctrine concerneth vsus also.
And here we hauehave to marke first of all that if the heathen and the vnbeleeuers, and the poore ignoraunt soules which hauehave not beene trayned in the worde of God were not excused for this vice: wee on our side offende God much more greeuously and without all excuse. For he hath separated vsus from all the worlde. Yet notwithstanding men may well sooth themselues: for there is not any thing where God tryeth our obedience more, than by the liuing and dying at his pleasure, so as wee knowe that our liues be not in our owne handes, but that it belongeth to him to dispose of them: and euerie of vsus is readie to departe out of this worlde,Rom. 14 8.9 whensoeuer it pleaseth him to call vsus: Or if hee take away our kinsefolke or friendes from vsus, we be well contented with it. And indeede, why pray wee dayly that his will shoulde bee doone, but to protest that we bee willing to holde all our affections in captiuitie, and to keepe them in awe? Sith it is so: surely they that vexe themselues with immoderate lamenting for the decease of their friendes, are sufficiently conuicted by the onelyonly order of nature, that they striue with God and rebell against him. Neuerthelesse, (as I saide afore) if the sillie ignorant soules torment themselues after that fashion, they bee to bee pitied. For they knowe not that our dayes are determined, and that God reserued the authoritie and priuiledge of calling vsus vntounto him, when hee sent vsus into the worlde. They knowe none of all this: and therefore it is no wonder though they vse such excesse in their mourning. Moreouer, they hauehave not wherwith to comfort themselues: for none of them hath euer had any vnderstanding of the euerlasting life. To their seeming, if a man bee once deade, all is lost, hee is vtterly forlorne, hee is quite and cleane come to nought. And that is the cause why they conceiue so excessiue and vnmeasurable greefe. Othersome goe at aladuenture: and although they hauehave some imagination of the endlesse life, yet are they not assured of the saluation of the parties, and therefore they cannot comfort themselues with the fauour of God. But as for vsus, wee knowe that death is but a parting of the soule and bodie asunder, to the ende that God may shewe his inestimable power in raysing vsus againe. And we knowe also that hee is a faithfull keeper of our soules when hee hath receiued them: and therefore that wee may well put them into his handes, assuring our selues that our Lorde Iesus Christ dyed not for vsus in vaine.
Seeing wee hauehave such comfort, is it not too great an vnthankefulnesse to torment our selues after the maner of the heathen and the infidels, when God taketh any man away from vsus? Yes: And therefore when Saint Paul exhorteth the faithfull to hauehave patience in the departure of their friendes,1. Thess. 4.13 he saith expressely, Sorrow not as the vnbeleeuers doe. In deede Saint Paul sawe well that we can not bee senselesse: for in verie deede it were no patience if wee felte no greefe. If wee were starke blockes, it were no vertue at all If a man shoulde laugh at the death of his wife or of his father, it were a beastly brutishnesse. Therefore it behoueth vsus to feele the inconuenience and to be touched with it, so as it pinch vsus and greeue vsus: But yet must God assuage it againe, because we know that he hath all superioritie ouer our liues; and wee must suffer him to dispose of vsus as hee thinkes good. Againe we must goe boldly vntounto him, being well assured of his goodnes and merciemercy, and we must not doubt but that death shall bee to our saluation, and that whether we liue or die, al shal without fayle turne to our benefite and welfare so we be in Christ Iesus. Thus yee see what we hauehave to beare in mind.
To be shorte, that we may benefit ourselues by this lesson of Moseses; let vsus vnderstand, first of all, that vntill God brydle vsus, our affection wil euer be inordinate whether it be in mirth or in mourning. If wee hauehave prosperitie, by and by it makes vsus to forget our selues what we be, so as we thinke not our selues to be mortall men. And wee see howe all men fall to flinging as it were in despite of God when they hauehave their ease and delightes. Likewise on the contrarie part, if our Lorde afflict vsus whether it be by the death of some kinseman or friende of ours, or by some other aduersitie: we be piteously forlorne, wee cannot measure our greefe, wee be so ouerwhelmed with sorrowe as is pitifull to beholde, and finally our heart is full of bitternesse and poyson. Wee see howe a number doe spewe out blasphemies against God. Let vsus consider all these vices in our selues, and seeke the remedie of them as it is set vsus downe here. Let vsus beare in minde (I say) that our Lorde commaundeth all of vsus to holde our selues as in captiuitie, that if our nature be faultie in that behalfe, we shoulde not nourishe the euill, but withstand it asmuch as is possible. This cannot be doone except we vse force in subduing our selues to the obeying of God, and euen streyne our selues to the vttermost. And one of the cheefest sacrifices that God requireth of vsus and whereof he liketh best,1. Su. 15.22. is that wee consider that wee must not sorrowe out of measure, when we be afflicted, but flie vntounto God praying him to giuegive vsus the grace to submitte ourselues wholly to his wil: so as if the husbande be bereft of his wife, he may beare it patiently. And why? Because he knoweth it is Gods will to trie his obedience in that behalfe. Let the wife doe the like by her husbande, and let eueryevery body submit themselues to this order of Gods, that wee may bee able to say, that like as he hath set vsus in the world, so also it is good reason that hee shoulde take vsus hence againe, not at our pleasure but at his. For it is not without cause that he hath limited the race of our life, & that it pleaseth him to take away one rather than an other.Psal. 39.5.6. We be mortall before we come into this worlde: for a yong babe may die as well in his mothers wombe as after here is borne. Sith it is so; as soone as God giueth vsus discretion, let vsus applie our indeuour to vnderstande that death beseegeth vsus euerie minute of an houre, and that we must not promise our selues life till the nexte morrowe, nor set any terme to God: for his daylie prolonging of our life is but so much respiting of vsus. But howesoeuer wee fa…e, let vsus bee mindfull of our owne frailtie▪ and let the same leade vsus to consider that if GOD take vsus out of this worlde, sooner than wee looked for, it is meete that he shoulde hauehave vsus at commaundement, and that euerie of vsus shoulde offer vp our owne bodies to him in that manner of sacrifice, in suffering GOD to separate vsus asunder; that what friendshippe or bende of kinred soeuer there hauehave beene betwixt vsus, yet wee may not faile to glorifie God when he taketh away our kinsefolke and friends; nor vse this beastly impatience, in pulling our selues by the hayre of our heades, and in scratching and disfiguring of our faces, as though wee knewe not what it were, to liue in the obedience of God▪ and to die in the same likewise.
And moreouer as well in this as in all other thinges, let vsus take heede to that which is tolde here to the Iewes by Moses: namely that when God is so gratious as to dedicate vsus to him selfe, and to gather vsus together to bee his people, we must giuegive our selues so much the more earnestly vntounto him. True it is that in respect of nature we differ nothing at all from the sillie ignorant & vnbeleeuers. For our being of Christs Church befalleth vsus not by the right of inheritaunce. Indeede the promise extendeth to a thousande generations: but yet for all that, it is of his freegoodnesse, that we hauehave the prerogatiue to bee of his house. Sith it is so, let vsus acknowledge the honour that he doeth vsus, in separating vsus from the heathen and vnbeleeuers though we were forlorne and damned as wel as they; and let vsus benefite ourselues by that grace, that it perishe not through our owne wickednesse. Thus ye see for what purpose Moses said, Thou art a people shooled out to thy God; hauehave a care to maintaine thy selfe in thy calling: acknowledge the good that is doone vntounto thee, & goe not about to bereaue thy selfe wilfully of such fauour. Let vsus thinke vppon it (say I,) and that in such sort as God may be glorified in vsus, accordingly as hee hath vouchsafed to call vsus.
And Moses speaking here expressely of God his election or choyce whereby hee had chosen the Iewes, addeth That they must bee a holy people. For God gathereth not the ofskowringes of the worlde to keepe them in his Church; his intent is not to hauehave his Church to bee as it were a Swine stie, so as there shoulde bee nothing but filth and infection; but hee purgeth vsus from all vncleanesse. Nowe then whereas God calleth vsus vntounto him, it is with condition that we should worshippe and serue him in all purenesse. True it is that he findeth vsus as it were drowned in the depth of all leawdnesse, so as by nature we hauehave nothing but vtter vncleanesse, and we be altogether so defiled that we be euen loothsome to him: but yet doeth hee purge vsus and make vsus cleane by his holy spirit, and it behooueth vsus to lead a holy conuersation al the time of our life. And so yee see howe hee woulde that men shoulde ratifie their free election,1. Pet. ….…. as Saint Peter speaketh of it. And that is a thing which wee hauehave to marke in this saying of Moses: wherevppon wee hauehave to conclude that it is not lawfull for vsus to take example at the vnbeleeuers and such as hauehave not beene brought vp in Gods school. And it is a verie necessarie doctrine for vsus, considering howe wee euer shroude ourselues vnderunder the causes of offence which we see: & if any body giuegive vsus an euil example, we beare our selues in hande that we bee excused before GOD, and that such a person is a shelter to vsus. But contrariwise Moses telleth vsus here, that we must bee a people sanctified vntounto GOD, so as if the wretched vnbeleeuers doe playe the vnthriftes. we must not maruell at it. When wee see a sillie blinde soule stumble or stray out of his way, we pitie him because he is in darkenes, but we thinke it no straunge thing. Euen so is it with those that neuer knewe the trueth of GOD: they be sillie blinde soules that goe in darkenesse. But GOD inlighteneth vsus, and sheweth vsus the way of saluation. If we rushe against thinges, or if wee wander out of the way; whence commeth the fault? Are not wee our selues to bee blamed for it? Yes, and therefore let vsus euer beare in minde the greatnesse of the grace which we hauehave receiued of GOD, that it perishe not through our owne leawdnesse and negligence. And aboue all things, let vsus take heede to that which is spoken here concerning the moderating of our sorrow & heauines. And this shall be doone, if wee bee not troubled and greeued out of measure for the death of any of our kinsefolke or friendes, or for any other affliction that befalleth vsus, but that we suffer God to vse our liues as hee listeth, to dispose of them according to his good will. Thus yee see in effect what we hauehave to remember vppon the first point that is conteined heere.
Nowe as touching the second, Moses saith, that the Iewes must not eate of all manner of meates, but that they must hauehave a care to discerne betweene the cleane beastes and the vncleane. And afterward hee nameth the beastes, whereof it was lawful for them to eat: & also the seueral kinds which it was not lawful for them to touch. And to be short, he saith that the beastes which chaw Cud, (that is to say; which keepe in their mouthes ye last of their meat, to chaw it againe) are cleane, so as they might eat of them, conditionally that those beasts do also clyne the hoofe. Now, to seeke here for nice points, as what this should meane, that ye hooues should be clouen, or that they should chawe the cud; were no matter to be greatly stoode vppon. And as for them that hauehave pried into the matter to fetch the new & the old Testament out of ye beasts cleauing of their hooues, & hauehave told vsus yt we must needs put a difference betwixt them; & moreouer, that we must chew our cud, yt is to say feede vponupon the doctrine againe and againe, that we may the better digest it, because it is ye foode of our soules: it is too too curious. For if it bee so, what do the scales of the fishes betoken? There will be occasion of seeking euerywhere, and wee shal fall into many fond speculations. And therfore let vsus be aduised to vse modestie in this case. Some hold opinion that God had no further respect but to the health of mens bodies, when he forbade the eating of such beasts as he tearmeth vncleane, & they thinke that God plaide ye part of a Phisition. But that is too colde & too barren stuffe, & the scripture sheweth vsus the contrarie. In deed a man may wel think that our Lord had regard what was good and cōuenient for mens bodies: but to thinke that he had a further consideration, than to spy out what meats were best for mans health; that is too childishe a matter. And (as I said afore) it is no matter for vsus to scan vponupon, seeing the holy Ghost hath told vsus plainely, that god amed at a far other end. Let vsus mark wel then, that this commaundement is no such order as is wont to be prescribed by a physition for the preseruation of a mans health: but a ceremoniall lawe that serued for Gods people in the time of the lawe, to holde them in obedience and to leade them vp higher and higher to the cleannesse of the minde: for it was Gods wil that the Iewes shoulde alwayes hauehave as it were lookingglasses before their eyes, to make them see that they ought not hauehave to doe with the defilements of the world, but to applie their whole indeuour to keep themselues in such wise as god might be glorified in thē. That is the first point, which we hauehave to marke. For when the Apostles treated of meats, they alleadge not that GOD meant to do the office of a Physition. And that is a very short solution.Col. 2.16. When S. Paul declareth yt the false Apostles and couseners troubled the Church, going about to holde men in bondage to the olde lawe▪ he sheweth that this difference of meates was a part of that childishe doctrine, vnderunder the which GOD led the people of olde time, because there was more rudenesse, and infirmitie at that time than there is now adayes. Not that we be better, or stronger in faith, or that we be any perfecter in our selues than they were: but because that God hath set vsus further forward, by giuing vsus the doctrine of the gospel. For the lawe was as an Apsie in comparison of ye doctrine that is preached vntounto vsus at this day. It is not to be maruelled then though there were many Ceremonies for that people, and that we hauehave not those Ceremonies in vse nowdaies, which serued but onelyonly for that time. If a man replie then and say, that the preaching of thē vntounto vsus is more than needeth: wee see the contrarie. For although the figures be past & vtterly abolished by the comming of our Lorde Iesus Christ: Yet doeth the substance of them continue still with vsus, so as it behoueth vsus to knowe still for what purpose God would hauehave ye Iewes forbeare the meats that are forbidden thē here. Seeing then that the same reason and force remaineth common to vsus which serued for them, it is not vnprofitable for vsus to hauehave ye same things shewed vntounto vsus. Moreouer although the Sunne doe driue away all darkenesse with his light: yet is it not vnexpedient for vsus to thinke vppon the night in the daytime, and vponupon that wonderfull order which God hath established, sith that in winter we thinke vponupon sommer, and in sommer thinke vponupon winter. For we see how God setteth foorth his wisedome therein. And if there were no such varietie, we shoulde hauehave no such occasion to wonder thereat and to glorifie our God. Againe, on the otherside, wee bee assured of the grace that is brought vsus by our Lord Iesus Christ: for we be preferred before the holy fathers and Patriarkes which were worthier to hauehave beene preferred than wee,… Pet. 1.10. & Gal. 4.1. and yet notwithstanding God kept them vnderunder like litle children, whereas nowadayes hee dealeth with vsus as with perfect men of full age and grouth. Seeing then that God vseth such goodnesse and liberalitie towards vsus: hauehave we not the more cause to honour him?
But nowe let vsus come backe againe to the matter which I was in hand with afore, and shew yet further howe all the saide thinges may redounde to the benefiting and profiting of vsus, as well in faith as in the feare of God. I hauehave tolde you alreadie, that whereas God did put a difference betweene beastes, declaring some to be cleane and some vncleane, it was to accustome the Iewes vntounto the spirituall cleannesse, euen in eating and drinking. True it is that God inioyned them sobernesse and temperaunce therein: but he had yet a further respect, which was that in all thinges they shoulde hauehave a care to be vndefiled, and to hauehave such a stay of themselues, as they might not bee steyned with the vncleannesse of the worlde. Gods intent then was to giuegive them as it were a kinde of exercise, to keepe them the better in vre. We knowe howe men do take too large scope in eating and drinking. For whereas the rest of their life doth put them in minde to pray vntounto God, and to take paines, and to discharge themselues of their dutie: when they take their repast, they giuegive them selues to mirth and reioycing. And it is lawefull for them so to doe, so they keepe measure. But what? They so ouershoote themselues in the turning of a hande as a man might wonder to see their excesse of mirth. This was the cause yt God woulde hauehave his people put in mind of the sobernesse which we ought to vse in our eating and drinking al our life long, that it might be as a bridle to restraine vsus, for after as our diseases bee, so doeth God giuegive vsus medicines for them. Now (as I saide afore) there is more disorder in eating and drinking, than in all our life besides. And therefore it was requisite that our Lorde shoulde exercise his people in that behalfe. And for the same cause did he deliuer them instructions, to warne them that they ought to behaue themselues purely in all things, and to put them alwayes in minde thereof. Ye see then that the first point which wee hauehave to remember vppon this text, is that God telleth the Iewes that forasmuch as hee had chosen them to be his owne inheritance, they ought to dedicate themselues to him euen in things that concerne the outward conuersation, and to absteine from worldly corruptions, not intermedling themselues with the vices of the heathen after our common maner which we knowe to bee alwayes tending vntounto euill. Gods will was to holde them in that awe. And nowe wee see howe it is no more than needeth. For why? True it is that the ceremonie continueth not nowadaies: for our lord Iesus Christ hath set vsus in greater libertie than the fathers were vnderunder the law:Col. 2.14. but yet is not the pith of it put away, that is to wit, that we should liue soberly vnderunder the feare of our God, cutting off all corruptions, and abridging our selues of all libertie of hauing to doe with the lustes of the worlde. What though the vnbeleeuers doe beare with themselues too much? should we doe so too? Seeing that our Lord telleth vsus that wee be his temples, so as he dwelleth in vsus by his holy spirite,1. Cor. 6.…. Rom. 1….…. 1. Cor. 5.1…. & …. Cor. ….1. and that he woulde hauehave vsus to be as sacrifices vntounto him, so as wee shoulde offer vp both our soules and bodies vntounto him dayly: is it lawful for vsus to cast our selues into the vncleannesse of the worlde, without anie regard how to represse it? Then let vsus mark well that although the ceremonie be no longer in vre, yet the lawe in it selfe is not doone away, but that God inioyneth vsus the same sobrietie at this day, whereto he meant to leade the people of olde time by the meanes that were agreeable to that time. Againe sith we see what priuiledge God giueth vsus; let the same mooue vsus the more to yeelde our selues freely vntounto him. If we compare our selues with the fathers of olde time, we shall finde that God led them but as yong babes and yet were they as Angels among mortal mē. If we look vponupon the life of Abraham, what a perfection of holinesse shall we find there? As much is to be saide of the rest of the Patriarkes and Prophetes: and yet neuerthelesse, yee see howe God held them in darkishnes, giuing them but a small tast of his grace, insomuch that his shewing of Iesus Christ vntounto them, was but a far off. But we in these dayes hauehave much further preheminence: for God sheweth himselfe fully vntounto vsus, and we hauehave the spirite of adoption, whereby we may crie with full mouth,Rom. 1.13. & Col. ….… & Eph. 12.13. that God is our father, euen wee that come of the heathen, and had no acquaintance with God, but were vtterly vncleane, and (to be short) were by nature cursed, & had none other heritage than death and damnation. Nowe then is it not an inestimable priuiledge, that God hath brought vsus so neere to himselfe? What is to be doone then? Seeing that God allureth vsus more freely than he did ye fathers, let vsus be the more earnestly minded to serue him. He dischargeth vsus of the burthen as concerning the shadowes and figures: what is to be doone therfore? We must hauehave this willingnesse of giuing our selues to ye spiritual sobrietie which he requireth continually now stil as wel as he required it then. Therfore let euerie man bethinke himselfe, and inasmuch as God giueth vsus leaue to eate of all manner of meates freely without exception, (that is to say, of all such as may serue for our sustenaunce:) let vsus hauehave this consideration with our selues, Alas my God, yet must I not abuse thy goodnes. How manie waies doest thou shewe thy selfe liberall to me? Therfore doeth it become me to bridle my selfe of mine owne accorde and to cut off all the wicked affections that reigne in me.
And first of all let vsus put the doctrine in vre which Saint Paul setteth down in the thirteenth to the Romanes,Rom. …1.… ▪ which is, that wee bee not carefull for our fleshe, at leastwise to fulfill the lustes thereof (for that is a gulfe that can neuer be filled) but onelyonly looke to the susteyning of our bodies, so farre foorth as they may bee maintained in good plight, & so vse Gods creatures, as wee defile them not. For although Gods creatures are permitted vntounto vsus; yet doe we not cease to defile them by our vnbeleefe, intemperance, gluttonie, or other abuses which we commit. GOD sheweth that as now we may eate both of the Hare and of the Connie, as wel as of the sheepe or of the Goate. Yet notwithstanding if wee glut our selues with them, the meate that is cleane of it selfe becommeth vncleane vntounto vsus, because we bee vnthankefull to GOD, in that we consider not to what end he giueth vsus sustenance. One man rusheth foorth into all excesse, and yet is neuer the more mainteyned in strength of bodie by it: for he is readie to burst, and maketh himselfe altogether vnweeldie. A drunkarde playeth the Swine or some other brute beaste, and the wine so ouercommeth him, that he hath neither wit nor reason. And although wine be a creature that God hath blessed, and hauehave no vncleannesse at all in it selfe: yet is it defiled by such misusing of it. Othersome neuer remember to giuegive GOD thankes, nor to call vppon his name. And that is an other kind of defiling our foode. Againe othersome abuse it to vaineglorie and deliciousnesse, and growe so farre out of order, that they can no skill to serue GOD. Othersome are so giuen to daintie fare, that it maketh them to put their consciences in ieoperdie, insomuch that they will not sticke to make them bondslaues to all leawdnesse and wickednesse, so they may hauehave good cheere. Othersome are afraide of want, and fall to snatching, to filching, to catching, and to al that can be deuised, to get somewhat by hooke or by crooke. And thus doe all of vsus defile Gods creatures, which of themselues are cleane. And that is the cause why I saide, that sith our Lorde hath giuen vsus greater priuiledge, and set vsus more at libertie, to the end that the bondage of the lawe shoulde not hauehave dominion ouer vsus: therefore wee ought to bee the willinger to restraine ourselues in absteining from all vncleannesse, and to consider that the cause why God hath giuen vsus the free vse of all kinde of meates, is that wee shoulde vse them purely, and not be defiled on our side, so as we might not bee blamed for defiling of the things which hauehave no manner of vncleannesse in them selues, in respect of God and in respect of the order that hee hath set among vsus. And we must hauehave this regarde not onelyonly in respect of meate and drinke, but also in respect of our whole life in general. Considering then that God nurtured the people of old time, by forbidding certaine meates, to the ende that they shoulde thinke thus with themselues; well then, seeing that our God hath forbidden vsus the things that are lawfull for the heathen, and which they take leaue to doe; let vsus vnderstande that it behooueth vsus to liue in all manner of purenesse, and that seeing God will hauehave vsus to bee pure in smal thinges, hee will much rather hauehave vsus to bee so in great thinges. Let vsus nowadayes consider to what purpose this ceremonie of the lawe may serue vsus, to the ende that euerie of vsus may enter into himselfe. As for example, if a man be led with ambition, so as hee wil needes aduance himselfe and clymbe too high: or if he be caried away with couetousnesse, so as he burne therewith: or if hee be an vnthrift and leade a lawlesse life: or if hee bee a whorehunter and giuen to beastly lust: let vsus bethinke ourselues thus: howe nowe? Our Lorde abhorreth euerie little vncleannesse euen in eating and drinking: and what will come of it then if our soules be defiled, sith they be the thinges wherein he will hauehave his glorie to shine most cheefely? True it is that our bodies also are the Temples of the holy Ghost:1. Cor. 6.19. & Eph. 4.23 24. but yet hath God set his owne image in our soules: and what a thing were it then to defile them after that sort with all diuelishe and worldly vncleannesse? Thus ye see whereunto it behooueth vsus to applie this doctrine to vse it wel.
And by the way let vsus marke, that Gods wil was to holde the people of olde time in obedience that they might knowe howe it is not for men to take such libertie and licence as they list, but that they must receiue it at his hande. To bee short, let vsus not attempte any thing in al our whole life, except wee knowe it to be acceptable to our God. When wee hauehave leaue of him, then may we well goe forwarde: but if hee say it not; then let vsus be still. And indeede although this prohibition were not put in writing; yet had God put a difference afore betweene cleane beastes and vncleane beastes, as we may easily perceiue by that which is written of Noe.Gen. 8.20. God commaunded him to make sacrifice after the fludde. And whereof? Was it of all beastes in generall? No: Neither had hee reserued so great a number of the vncleane beastes as of the cleane, and that was by reason of sacrificing. Then was there a difference alreadie euen at that time. And whereof proceeded that? Had men deuised it of their owne braine? No. And therefore let vsus marke howe God reserued to himselfe the prerogatiue of putting difference betweene the beastes that were cleane and the beastes that were vncleane, to the intent that men shoulde know that it is not for them to liue as they list, & to hauehave ye bridle loose in al things; but that it behooueth them to looke vpwarde to harken what God giueth them leaue to do. And when he giueth them leaue; then let them vse their libertie, or else let them keepe themselues still. Ye see here a doctrine that is as profitable as that which we hauehave touched alreadie: for wee see howe men burst foorth into such disorder, & with so great headinesse, that they hauehave no mind at all to vse Gods benefites according to his meaning. Ye shall not finde one among a thousande that will consider with him selfe whether God giueth him leaue to doe a thing or no. But men rushe out into all disorder, as though they had leaue to doe what they list. Nowe then seeing wee be so leawde and vnkinde that wee fall to thrusting our groynes into thinges like swine, and consider not from whence the benefites come: good cause hauehave we to remember this doctrine, wherein it is shewed vsus that euen from ye beginning of the worlde, GOD did put a difference betweene the cleane beastes and the vncleane. And let vsus vnderstande, that although the ceremonie continue not any longer nowadayes; Yet notwithstanding the same ought to serue vsus for a warning, to lift vp our mindes on high in our eating and drinking and in our vsing of all the rest of Gods creatures, that wee may know howe farre God hath giuen vsus leaue, and simply submit our selues thereunto.
Again, if he giuegive vsus libertie, let it always prouoke vsus to glorifie his name & to giuegive him thāks: for it is one of the sacrifices which he requireth of vsus, that wee shoulde doe him homage for all his benefites as holding them from him.Psal. 50.14.23. But that cannot be done, except wee bee first put in minde that we cannot so much as eate one bit of breade, without it be giuen vsus from aboue, not onelyonly for that he hath created all thinges, but also for that it behoueth vsus to receiue all things as at his hande. Therefore whensoeuer we eat or drinke, we must not onelyonly call to minde that God hath created all things for mans vse; but also that hee feedeth vsus, as a father that cutteth out meate to his little children, so as our hauing of thinges is as it were by his deliuerance, as if he should say to vsus, I doe the office of a father, I hauehave a care to nourishe you. If wee knowe not this, it is vnpossible for vsus to thanke God hartily and vnfainedly. True it is that euen they that hauehave no such thought will say grace; but that is but for fashion sake and in way of hypocrisie. Wil wee then magnifie Gods goodnesse truely: then must we bee fully resolued, not onelyonly that God hath created all thinges for mans vse: but also that he stil sheweth himselfe a father, and giueth vsus assurance that he will susteyne our bodies, and maintaine vsus in this transitorie life. Sith it is so, is it not an incouragement vntounto vsus to yeeld him the thankes as he deserueth? Yes: For it is not without cause that hee listed to put a difference betweene the ceremonies of the Lawe, and the thinges that we hauehave at this day. But although this prohibition was done away by the cōming of our Lorde Iesus Christ; yet cease wee not to come backe still to this point, that forasmuch as our Lord Iesus Christ giueth vsus leaue to vse all his creatures indifferently, we must vse them in such wise as he may be glorified by them, so as wee referre all to him, and take all as at his hande.
And herewithall we see what priuiledge wee hauehave, in that we may quietly and with safe conscience eate the thinges that God giueth vsus. For as for the wretched papists, which behaue them selues after the maner of the worlde, in forbearing certaine meates that are forbidden them, whereas they think themselues to serue God in making but small meales vppon some certayne dayes, and absteyning from egges and whytemeates on some other dayes; and beare themselues in hand that their so doing is great deuotion, and that God is greatly bound to them for it, and yet in ye meane while suffer themselues to be led like silie beastes by the tyrannie of men: in what case are they before God? They can not eat one bitte of breade without doubting, because they knowe not who it is that giueth it to them. But sith we see that our Lorde hath set vsus at libertie,1. Tim. …4 so as we may vse all manner of meats with thanksgiuing: let vsus consider that it is such a priuiledge as cannot be esteemed sufficiently: and therfore let vsus acknowledge it in our eating and drinking. Sith we perceiue yt God hath such a care of vsus,1. Cor. … as to stoope so lowe, as to be chary of our food: [let vsus assure our selues yt] although our bodies be but carions; yet notwithstanding God wil giuegive them sustenance to maintaine thē. Seeing wee hauehave such a certeintie & knowledge (which cannot be without faith,) that is to wit that we be sure what God hath graunted vntounto vsus: we ought greatly to magnifie his grace, and therewithall to vse all his creatures with such sobrietie, as we may yeeld him good account of them at the last day, & glorifie him in al pointes as long as he keepeth vsus in this world.
Now let vsus kneele downe before ye maiestie of our good god wt acknowledgement of our faults, praying him to make vsus feele them better than we hauehave done, by touching vsus to the quicke, so as we acknowledging him to bee the authour of all good things, may learne to seeke him in all our life, and cleaue wholy to his will: and that for the bringing thereof to passe, it may please him to graunt vsus the grace to forsake all our corruptions, and to fence vsus so from the wiles and suttleties of satan and the world, as nothing may keepe vsus from being truely vnited to him that is the fountaine both of life, of ioye, and of al happinesse. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and Nations of the earth, &c.