Sermons on Deuteronomy
On Wednesday the 14th of
August 1555 The 57th Sermon which is the
seventh upon the seventh
Chapter
22. 23. 24. And the Lord & c.
25. You shall burn the images of their Gods with fire. And neither count me take those to the gold or silver that is upon them, for fear least it turn to the decay. For such things are abominations to the Lord your God.
26. Therefore those shall not bring any abomination into thin house, least that thyself become accursed as well as it. But those shall abhor it and it utterly: for it is a cursed thing.
Yesterday I began to show that we must be constant unto the end in trusting unto God, and in holding of ourselves to his promises, though the thing that he speaks be not performed out of hand, nor his determination put in execution by and by: for he has always good reason to make delay thereof. True it is that we perceive it not far.
We see even among men, that such as have had long time, and have had most experience of things, have most stay of themselves, and are not so hasty to do and attempt things, as younger folks are, which cast no perils but run all on head. A young man having a whole brain, will needs dispatch all things out of hand in one day. But he has some stay of himself by reason of much experience, will look about him how to dispose his matters, and to do his things in good order.
Now there is no comparison between God and men. It is not to be said that he is and old expert artificer (as men term it): for all things are ever present unto him, and ever have been since the creation of the world: and again, his will is the rule of all wisdom and right.
Since it is so, let us forbear to be overhasty, and if it please him to let us linger for a time, let us bear it patiently. Moreover have to not the thing that was declare yesterday in a word or twice that is to wit, the if GOD deliver us not from all troubles and vexations out of hand: it is through our fault. For as soon as one mischief is part, we procure another to come in the neck of it. This is not to be waited upon God nor upon the state of the life wherein we be. But we ourselves are so fruitful in bringing force of evil, that although God purge us of never so gain, and yield manifold increase by and by after. That (say I) proceeds of our sinfulness. And therefore let us mark well, that if God let us not in quiet at the fist dash, but suffer us to have enemies to grieve us and vex us: it is because it is not for our benefit, nor for our salvation, that he should maintain us in too great ease. And for proof thereof (as I said) we could well find in our hearts to a mend the evil in other folks, but we think not upon it in ourselves and yet is that end which we ought to begin at. If we will be good to condemn other mens faults: we must first look to our own: and we must not only be think us of those which are known to us: but we must also pass yet further, to crave pardon of God for the selves. And besides that, let us be well advised. That we proceed sober in that behalf. For it may come to pass, that he which shall have showed some good zeal in chastising the fault of his neighbor, shall not only fall into the like then that we be so involved unto evil, let us understand that it is good for us that God should exercise us after the manner that Noses speaks of here. For the wild beasts need not to come to work us displeasure, or to pick out our eyes: we have annoyances and deceits in ourselves. Whey then is it that our Lord suffers us to be so for vexed and troubled outwardly by me: but because we have as it were an host within us, ranged in array against God and his law. Therefore is he fain to stop us and to keep us occupied by other men: and that is our benefit.
Furthermore, God is fain to leave us still in our infirmities, because that if he should give us the full perfection, there is none of us all but he would advance himself too much and be too proud. It is certain that we have victory already against Satan, as it was purchased for us in person of our Lord Jesus Christ: but yet must we be fain to endure many encounters, and many rough assaults, yeah and to be brought to so great perplexities as we shall not vote which way to turn us, but we shall have over much adore to withstand our own vices, and the great number of imperfections that are in us. And why is that? Even to humble us. Indeed we have a promise that God will vanquish our feet, as S. Paul speaks of it in the sixteenth of the Romans: But yet shall not that be done at the first day: to the intent we may have cause to praise God, in that we see ourselves so frail, and yet he gives us strength to hold on our way still continually.
You see then that we must keep still our way in walking through this world: for it is a journey as the scripture terms it. Now the, let us fully determine with ourselves to suffer it patiently, if God delay to give us full victory of our enemies, even of our ghostly enemies, assuring ourselves that he does it not without any cause. But yet must we be fully persuaded of another point also, namely that although we linger a long time, and thing be out of order as in respect of the world, and God enlighten us not, but let us alone in great distress: yet he will give us the upper hand in the end. We must be fully resolved of that: for without such certainty we could not have any courage one minute of an hour, but we should quail out of hand, and it would seem to us that the devil should overwhelm us. And especially when we were to fight against our own lusts, how might we get the upper hand of them? And if we find ourselves so cumbered today: what shall we find tomorrow? The mischief will increase continually: and the great number of our own experiences do show us that we need none other thing to overthrow us. Then could we not hold out, unless we were fully and thoroughly out of doubt that the promise of God should be wholly accomplished unto us, and in the end our enemies shall not be able to stand before our faces.
Therefore let us fight boldly against Satan, and against all the lusts of our own flesh: and we shall overcome them, so we have Jesus Christ for our Captain. For we must be hopeless as in respect ourselves and not imagine that our own strength can suffice: but we must learn to call upon him that is able to help us at our need. That is the thing which we have to bear in mind yeah and even in respect of this present life. Let us not doubt but that although e be fain to pass through many miseries, yet notwithstanding all shall turn to our benefit and welfare in the end. Let us bear this saying well in mind, so as we may fare the better by it, yeah even in such sort as we yield not to murmur against God, though he grunt not our desires at the first. And in so doing we shall have invincible constancy to keep on our way full though it seem never so hard unto us. And although we see never so many perils: yet shall we have such constancy, as to hold on still till we become to our ways end. For why? Gods promising of us to give us full victory, is not to disappoint us: he is faithful in his sayings. Nevertheless, if it please him to make as though he regarded not things, we must not take up on us to set him any term, but let him dispose matters according to his own infinite wisdom.
Yeah and Moses says that even Kings shall be delivered into the people of Israels hands. As if he should say, that there is not any power or strength so great that ought to dismay us. And this saying is not added without cause. For everything of nothing will dazzle our eyes., and make us to forget the mightiness of Gods promises. For if we perceive any greatness in men and that our enemies are of ability to trouble us: we bear ourselves on hand that all is and by we behalf straight at it. True is that our presumptuousness blinds us overmuch, so as we perceive not the dangers when we be once minded to follow our own foolish rashness. But when we should obey God, and do our duty: the whisking of a fly over thwart our faces will turn us away by and by. For this cause does Moses say expressly, that we must not be dismayed for any greatness of the world. In so much that although our enemies shine as the Sun, although they perk up never so high, means wherewith to overwhelm us at the first brunt: yet must we not be discouraged for all that. And why? Let us consider what Gods hand is, and then will all things vanish away which w fear as in respect of the world, so as we shall see that it is but vanity. For who is he that can withstand him that made all things still by his power?
Cannot our Lord as well bring all things to naught, as he made the world of nothing? Yes: and when so ever he lifts to do it, it is enough for him to speak the word, that is to say to utter his will. Now then, seeing that the creatures have not any state or being furthermost than God to maintain them, can they stop the bringing to pass of his good purpose? No: and therefore let us learn to yield God so much honor, as to make none account of all worldly greatness, strength, and power, in comparison of him, and to know that he can cast them all down when he thinks good. Look what we have to mark. And thereby we may see what a happiness it is to be able to rest upon God. For when men stay upon their own strength, although they vaunt themselves, flatter themselves, and besot themselves never so much in their own presumption: yet is it a wonder to see how they be toppled down in the turning of a hand: and God also laughs their pride to form. But when we have the ground of Gods promises to rest upon, which assure us that we can never quail: then may we be bound to define the world and all the creatures therein. And although we be nothing of ourselves: yet shall we have enough whereof to glory, and we may well triumph a forehand, for as much
God is on our side. But what? We see that men are so wedded to themselves, as they cannot by any means be rid of this devils overweening wherewith they be as it were be witched, but that they will ever be drawing of somewhat to themselves, insomuch that it is impossible to pluck them back unto God, and to make them to ground and settle themselves upon him. But yet is not this doctrine written in vain. And therefore let us understand thereby, and we linger in a number of torments in this world: it is to exercise us withal. And why?
To the end that every of us should examine himself to amend his faults, and not stick so much another mens faults [as to forget our own,] but to think upon ourselves first, and consider that we have need to be handled roughly, so as we shall no sooner have escaped on trouble, but we shall by and by meet with another, unless we turn again to him that is able to defend us. Therefore, we must shape ourselves to it all our life long, and behave ourselves after such a sort, as we have our eyes continually fastened upon our God, assuring ourselves that his executing of his judgments in our sight, is to the end to hold us in away, and to make us beware that we entangle not ourselves in our lewd lusts to abide in them: for they be too dangerous enemies. Let us beware we resemble not those whom we see that God could not able, and let us conclude thereupon, that the same matter concerns us, that is to with, that we must profit ourselves by such instruction. Thus we see in effect what we have to mark upon this text of Moses.
Now he adds immediately, that the Israelis must bear all the Images of thief Gods in the fire, and not so much as causes the gold and silver of them: for fear (faith he) least those best snared by it, or that is none to the decay. For the Hebrew word that Moses uses here, signifies sometimes to be snared, and sometimes to stumble by meeting with some wicked job or stop. And he used a word derived of the same verb therefore when he said, keep themselves from their idols, for that will be the decay, or that will matter all: which two sayings come both to one end. And therefore why see we must not stand upon terms, it is enough for us that we know the true meaning of them. Here God warns his people, that if they cast any liking to the idols of the heathen or to the thins that served their super fictions: it will turn to their overthrow like a snare, so as they shall be caught and snarled in it, and to be short, it will be as a pit for them to fall headlong into. That is the effect of the matter which is told us there.
And now again he adds a second threat, GOD will immediately come in with it. This is the piece of the things which we have to mark here.
The matter in question, is that the people should not commit idolatry: but GOD adds a farther commandment of greater rigor: which is, that they should burn all that ever had served about the idols, though there were no superstition in them. As how? If the people should have taken to themselves the Gold, Silver, Precious stones, or other jewels that were about the idols: it had been as a filthiness that is loathsome in Gods sight. And if they should have alleged, we do it not for any devotions sake, for we know it was a heinous matter to have abused Gods creatures after that fashion: but we take them to our own use, yeah and even to serve GOD withal
[that allegation would not have gone for payment] For God on the contraire part will have them to be all burned. And so we see how greatly he is displaced with idolatry, in that folk are so fairly forbidden here to apply any of all the things to their own use, which shall have been aforetimes with superstition, and there upon must we also note, that he is most chare of above all other things. We will then direct our life after such a sort as God may allow of it? Let us look that we honor him, yeah and that we honor him after such manner, as we seek not to have some fair show of virtue only to the world ward: but to follow simply whatever God ordains. For we may seem to be as Angels of Paradise and yet in the meanwhile God shall esteem us as devils. Though awe live never so honestly and unblamably among me: yet does it not follow therefore we be discharged be in stealing away my neighbors gold and silver: to what purpose shall that serve me, if I rob God of his honor? Though I be no thief to me, yet am I a false traitor of God. If I speak not of any mortal man and yet fall to blaspheming of the living God: what a dealing is why? Now then let us mark the faults which are committed against Gods Majesty. And it is a lesson which we ought to mark well: for we see that men make small account of it nowadays. If any wrong be done to a man, the party must be condemned for it. But if Gods glory be deseed, and himself all the ways that can be: what for that Men do but wring their mouths aside at it, with who finds any fault with me for it? And In the meanwhile God has no man to take his part, but there are now we will take part against him. If any blaspheme, and outrage, any lewdness, or any wickedness be committed, therein Gods word in openly trodden under foot. Hardly shall a man find one among a hundred, we will put forth himself to maintain Gods quarrel and yet his doing of it shall be but coldly neither. But why wicked shall always find champions now, to fight against God and his righteousness. And yet for all why we consider not in so doing against God and that is too hard a match for us, so as we shall be driven to feel that he is so hard a stone, why whosoever rushes against him, does but go about to burse and break himself in pieces: and finally if it fall, it will quash them all to fitters set themselves against him. Then let us mark that it is not enough for us to have lived with our neighbors without doing any wrong or harm: for God makes more account of his honor than he does of all the things in the world. Therefore the offences that are committed against his Majesty, are why of all other. And why? There is not a more precious and dear thing that his service. And that does he show us here, in that we see he will have the pureness of his service maintained, undefiled of any superstition. And he can so ill away with idolaters, that he cannot abide the things which had been dedicated to idolatry before times, should be suffered to remain in the world, but will have them rid away quite and clean. And hereupon we may gather what vengeance is prepared for such as have perverted and the pure religion. Although they allege never so fair excuses, and pretend to have done it upon good intent as they term it: yet will not GOD receive those things for payment. And why?
For he will have obedience above all things: and he knows which is the true rule of serving him well and duly: he has showed us it, and therefore we must hold us to it. Otherwise we may well protest that our intent is to serve GOD: howbeit our service is not done to him but unto idols, when we invent what we ourselves think good. As for example, whereas the Papists protest, that their meaning is to serve
GOD with their Masse, and with all other their baggage and Ceremonies: it is true that they may well rest thereupon confusedly: but in the meanwhile God disclaims and dislikes every with of it: for it is the devil whom they serve indeed. And why? For there is not anything there, which is not manifestly found to be against Gods word and his truth, therefore it is not enough to pretend Gods name: (for we see that the world has not ceased to abuse that fair color at all times:). But we must hold us to Gods commandment: for without that, there is nothing but utter corruption.
And now let us mark well the reason that Moses adds: that is to with that it shall be as a snare to catch the people, or that is shall be overthrow. Here we have to mark, first of all what our frailty is. For although we mind not to do evil at the first dash: yet will it amaze us to see how the devil will have entrapped us out of hand, by his wills which we perceived not. Most commonly, if a man be told of his fault when he has done amiss: he thinks not (to his own feeling) that his doings are evil, and why? Because he perceived it not. Surely if we were well advised, we should espy Satans guiles a far of: and it is a point of wisdom which Saint Paul attributes to the faithful. You (faith he) do know his wills, so as we can beware of themselves to be governed by Gods spirit, which gives them good discretion and audiences: but as for us, we felt our eyes willfully, and bear ourselves on hand that it is enough for us so we know not the evil. But we be not competent Judges in our own case. And again our own affections blind us, and areas towels to keep us from seeing three fingers broth before our noses. Yet notwithstanding we need not to be hampered in Satans snares, so as he holds us as his pray, by cause we be not watchful enough in taking good heed to ourselves, accordingly as Moses shows us here, in telling the people that if they took to them the riches of the heathen, and the gold and silver of their idols: all would turn to their decay. And this is not said without cause. For when we meet with the furtherance of idolatry, for as much as we be given there to already by nature: it is a wonder to see how soon we be snarled in it. For the devil shows us not his snares at the first, until we be fallen into them. But GOD who foresees all things, warns us of them a forehand, to the end we should wake and keep good watch, and not give Satan any entrance to win us to him or entrap us. So then let us mark generally, that to keep ourselves from all offence against GOD, we must prevent the occasions of evil. For he that castes himself headlong into any hazard, tempts GOD. We be not so strong as to be able to outstand evil, when we fall to jostling against it. For we see how we be daunted at every shadow of it: and what will become of us when we shall be put to the pinch? Seeing then that men do feel such frailty in themselves: they ought not to seek occasions. For if a man sling himself willfully into the fire, does he not make open war against God? Yes: as even so do we, when we take occasions to do evil. If a man yield to a thing seems not to be any great vice at the first he perceives not, howbeit he proceeds from the lesser to the greater, and from evil to worse, until at last he fall into the ditch. Men shall not perceive at the first, that daunting is a bear of whoredom and a trick of bawdry to mare all. Men perceive not all the first, that wanton songs serve to impact and corrupt good manners, as the scripture speaks of them: and therefore they think not of it. Men perceive not playing and gaming are dangerous, or rather mischievous, yeah and that they serve to destroy mens houses and to make havoc of all: they be as a seed or root when all ungodliness grows to spite GOD with all: that they breed all of naughtiness: that they be a mean to impoverish such as otherwise might bear and honest port and countenance: and to be short, that they be means to make Christians to become bruit beasts. Men perceive not all these things, neither make they account to keep themselves from them, but yet for all that, the devil is the founder of them, who increases the mischief continually, and God also does give him the brindle: because we vouchsafe not receive the warning that he gives us, we be worthy to perish and to tumble into the pit to break our necks. Now to God ward, that may lead us to destruction, we must also shun the occasions of them a far off. Mark that for one point.
And above all things, forasmuch as we have such a cursed inclination of nature, that idolatry is as it were rooted in us, so as every of us is able to keep a school of it, and to be doctors of it without any further teaching. Therefore does it stand us on hand to shun all furtherance thereof. Now then whereas some nowadays will needs row between two strains, and bear folk in hand that men may bear with the time, grounding that men may well cut off the things that are utterly intolerable and manifestly against God, but yet [avouching] that the things may well be born with, which are either in different ought not utterly evil. I say that they which speak after that fashion, to show full well that they have no right meaning in them nor indeed is said that there should be any such a formation as where meet to be had.
And yet notwithstanding, the world is full of such disguisers which would find have it party-colored fashion of serving God, and their religion that were neither fish nor flesh (as men say) but half of one suite and half of another, as is said in the proverb. But for our part, let us understand, that inasmuch as we be given to our idolatry, it stands us on hand to flee the further from it, that we meet not with any of the things that may lead us to it. For if there be anything that may draw us the way, by and by we be seduced, yes, and we be infected with it inwardly, like a man that has a sacred disease within he which he receives not and yet is nevertheless but rather that the more in danger because the mischief is unexpired, even so is it with us, if we retain still the furtherance and patience of idolatry and superstition, we shall be overtaken unawareness by Satans subtler which we marked not. Thus you see what we have to remember, considering the snares and traps that draw us to destruction as Moses speaks of here.
Now let us come to the second threat which he adds. He says, it is an abomination [or loathsomeness] before God: and therefore that every man must be whereof the bringing in of such an abomination for fear of being accused. It should seem hear that Gods rigor was too great in forbidding the use of gold and silver. For they not God's good creates is and such as they may be put to good use? And although some men have abused the things which God did put into their hands, does it follow that they have the power to defile his creatures, and to corrupt and mar them? No, for we hear how Saint Paul says, that all things are pure and clean to such as have clean consciences before God: and there is no uncleanness, but that which proceeds of ourselves. How is it then that he forbids folk to covet that gold or silver? Let us mark that this law is a part of the ancient order where to God meant to bind the Jews: and I have told you already that the ten verses have one everlasting rule, which God has given to continue to the worlds end. If we mind to have a doctrine that shall please and like God, our life must be comfortable to the law that is contained in the ten commandments: albeit, this present commandment served but for an order: like as when Christian magistrates make laws nowadays, are they against Gods word? No, but they do it in way of government and civil order, that their people maybe held the better in the fear of God and in the right religion. Now then this law whereby God forbad the coveting of gold and silver, served but for a time. For God trained up that people like little babies. And Saint Paul alleges the same similitude, which may be as a solution to the doubt that might be moved upon this present place. When little children under tutors and governors, they be held in the straighter awe, and they enjoyed it not their goods and liberty at their own will, insomuch that the state seems to be a bondage and yet notwithstanding they be free, yes and their heirs to, but they be not of age to have the guiding and governing of themselves. Even so the people of old time wherein straighter subjection under the law, than we be nowadays [under the Gospel] by reason whereof it is lawful for us to use the things which we may put to a good use. For otherwise the Papists might starve us. They would fall to making of their conjuring upon corn and wine: now if we might not be so bold as to eat of the con that were so charmed, or to drink of the wine that where so conjured: if we might not touching the thing which they had defiled with their pelting trash: we should be fine to starve for hunger. But they have not any power or the creatures of God, insomuch that they continue pure of themselves, spite of all their abominations. Nevertheless it was God's will to hold the people of old time in awe, after the manner of young children as I said before.
But he has given us greater liberty at this day. And what manner of liberty? Not a licentious liberty to do what we list: For S. Paul adds that exception, that although we have greater liberty nowadays than the Jews had, yet must we not therefore lay the bridle on our necks: but we must have a special care to behave ourselves honestly and to be constantly in serving God purely. For as I said, we shall always be weak and may easily swerve aside to idolatry: and therefore we must cut off locations thereof. And yet notwithstanding, we may use the things that are good of themselves: yes, so we do it without giving any cause of opens, and beware that the white every of all that may induce us that he will and to the corrupting of God's service. That is the thing which we have to remember upon this place. For it behooves us to mark well assemble is that is between us and the Jews and the diversity that is between [the liberty of] the law, and the liberty that God gives us nowadays. But yet must we moderate this liberty in such sort, as it turned not into looseness to give over ourselves to evil knowing that we be but too much inclined there to, and we should be yet much more provoked to it, if we would needs have furtherance and seek occasions thereof. And in this respect was Achab stoned to death for stealing of the baggage that was about the puppets [of the Canaanites].
Surely his intent was not to build any altar with them: but he was led to it by his covetousness, [which made him believe] that if he could filch and convey them away cleanly he should save so much by it. But all the people were fine to be accursed for it, until it was betrayed.
Lots were cast: and when Joshua had made him to hold up his hand to put him to his oath, saying, My son give glory to God: immediately upon his confessing of the crime whereof he was accused, he was stoned to death, only for stealing of certain of the things that had been forbidden. Let that he had not robbed any person, he might well have said can complain of me? But he had done against God's commandments. Therefore let us all mark well, that whereas God deals more freely with us nowadays, so as we may use the things that were cast defiled by the unbelievers, and which have been applied before times to superstition: we nevertheless must cast away all that ever may draw us to evil. For if we should keep still images and such other like things: it the next way to pull us still some evil inconvenience, so as men might conceive some hope of returning against us superstitions of the time fast. And therefore let us beware of all such things.
Now whereas it is said, Beware you bring not cursedness into your house: hereby we be put in mind that instead of going forward and of profiting ourselves we not only go back, but also what: overthrow, when we use and lawful means and such as displease God. And that is a very notable rule. True it is that the matter which Moses speaks of here, is idolatry and his face that whomsoever they be which to take to themselves the gold and the silver that has served to that purpose: they shall be failed the houses and provoke God's wrath, and instead of gathering treasure to their profit, they shall but rake up a fire to consume all that they have in the end. That is Moses meaning. But we both may and ought to gather a general doctrine upon this matter: namely that whereas it is said, that it is bringing of our cursedness into our house is, it serves to show us that when men the managing to benefit themselves by the they do but provoke God's wrath against themselves and throw themselves head long into destruction. As how? There that heap up goods by hook and by crook, they that pill and poll, they that eat up and devour, they that filch all that comes in their way, they that use craft and subtlety to take other mens goods to them: do bear themselves in hand that they work wonders, and that they shall build the houses and make immortal monuments not only of wood and stone, but also of everlasting renown, so as their children shall have whereof to triumph after their decease. But yet for all their gathering and heaping up of goods, what do they? They do but pile up a stack of wood and coal, where underlies Gods wrath as a fire hidden within it.
Indeed it shall not kindle at the first day: but in the end the flame will burst out, so as all shall be consumed anon after. Now if we did mark this well, surely we would not bring Gods curse into our houses as we do, and as most men do. What is to be done then?
First and foremost let us mark, that all such as defile themselves with Church theft, cannot escape the punishment which Moses denounces in this place. I say that all they be Church robbers, which have taken to them the goods of the Church, of which sort are the priests, the Monks, and the rest of the stinking rabble of the popish clergy, who have devoured and still do devour all that was dedicated to God. Now then, if we also do the like: shall it not be next way to bring Gods curse into our houses? Yes surely. Therefore let us not us offend in the same things which we have condemned in then that lived amiss: but let us keep ourselves from them. And if we intend to prosper, let us assure ourselves there is none other means thereof that the blessing of God. But we know that God has not promised his blessing to any other, than such as travel faithfully for their living, and earth their bread with rightful Labor: which offering of and wrong, but content themselves with their mean state, so as if they be reached they commit not more and more all they be poor, they be contented with their estate. To such folk has God promised his blessing. Now if I do otherwise, so as they beguile my neighbor, so as they be crookedly, so as I labor to enrich myself by violence and robbery: what do I then? Should I looked for the blessing that God has promised? We must not think to bind him, when we fall to spiting of him so willfully: not to have his blessing light upon us when we fall to straying out the right way, shaking off his yoke and bridle from our neck: but we must contrariwise look that he should curse us and that his wrath should light upon us and not only upon ourselves but also upon our children. And so we see that instruction we ought to gather upon this place. Namely that every of us ought to look to himself and that if we purpose to have God to keep us through his favor and goodness: our houses must not be defiled with robbery and the seat, neither must our hands be imbrued stealing and filching: but to be short, we must be clean from all spots. Yes, and we must beware that we keep that the order which our Lord has commanded us, which is that he which is desirous to be blessed in his own person and in his household, must look well to it that God be served and honored in his house, that there be no filthiness lurking anywhere, that there be no whoredom, no swearing, nor no other disorder, that there be not anything against God, nor any evil bolstered or born out. If we do so, then shall we prosper better than we do: and although things fall not out as we would wish to the world ward: yet will God grant us the grace to be contented with his only blessing, which will satisfy us more than if we had all the heaps of gold and silver that were possible to be imagined. But on the contrary part, if a man have not a care to keep his house pure and clean as a temple of God: the thing that Moses speaks here must needs be performed, that is to know, Gods curse must come into it, accordingly as it is said in the prophet
Zachary, that this same curse possessed all the houses of that time, because equity reigned in then and departed not from them.
Will we then have God to shed out his blessing upon us? Let us be sure that we cleanse both ourselves and our houses from all filthiness: and then will the curse depart from thence out of hand.
But if we cease not to provoke Gods wrath by abusing his patience too long, he will kindle a fire that shall never be quenched. And if we shall still asleep, he will wake us to our cost and when we think ourselves to be escaped, then shall we be new to begin. And therefore let us be circumspect to present the mischief, especially we be warned, yes and warned by our God himself. Where in he showed us what a care he has both of our worldly welfare and of our salutation.
Now let us kneel down in the presence of our good God with acknowledgment of our faults, praying him to yourself to make us feel the better than we have done, so as it may make us to resort unto him and to be sorry for our sins and to condemn them and that we be not so forward as to spite him and to harden ourselves but that we may have a meek and playable heart to receive all his warnings and corrections in such wise, as we may have the skill too far the better by them. And so let us say, Almighty God heavenly father et cetera.