Sheep, and the Goat:
On Tuesday the 22nd of October
1555 The 90th Sermon which is the
first upon the fourteenth
Chapter
You be the children of the Lord your God; Therefore you shall not cut yourselves, nor make any shavings between your eyes for the dead.
2. For thou art a holy people to the Lord thy God. And the Lord God has chosen thee from all people that are upon the face of the earth, to be a peculiar people to himself.
3 Thou shall not eat any manner of loathsome thing.
4. These are the beasts that you shall eat of: namely, the Oxe, the
Sheep, and the Goat:
5 The Red deer, the fallow deer, the Bugle, the wild Goat, the Unicorn, the wild Oxe, the Chamois, 6 And all manner of beats that divide the hoof and clive the hoof into tow claws and chaweth the cudd also: among the beats them shall you eat.
7 But as for these, you shall not eat; among those that chawe cudde or do but only divide their claws, that is to wit, the Camell, the Hare and the Cunnie. For inasmuch as they chew cudd and yet divide not the hoof, they shallbe unclean to you.
8 Also the swine, (because he clives the hoof, and yhet chews not cudd) shall be unclean to you. You shall not eat of their flesh, nor touch their dead carcasses.
9 These are they that you shall eat of all that are in the waters: namely, whatsoever have sins and fines and scales.
10 And whatsoever has not fines and scales, you shall not eat thereof, but it shall be unclean to you.
11 Of all clean birds you shall eat.
12 But these are they of which you shall not eat: namely the Eagle, the Ospray, and the Fawcon: 13 The Glead, the Kite, the Vulture after their kind: 14 All manner of Raven after thirk kind: 15 The Estrich, the night crow, the Cuckowe, and the Sparehauke after their kind: 16 The Skritchowle, the great owle, the Swanne, 17 The cormorant, the Pellicane, the Dophchicken, 18 The Storke, and the Heronsewe in his kind, and he Lapwing, and the Backe
19 And all creeping souls shall be unclean unto you, and you shall not eat of them.
20 But of all celan fouls you may eat
We have here two commandments to expound, which God gave unto his people: The one is that when any man died among them, they should make no excessive mourning and lamentation for them in disfiguring their bodies, after the ceremonies and fashions of the heathen. The other concerns meats: for it was not lawful for the Jews to eat of all meats indifferently: There was a difference set them between clean beasts and unclean beats. Now as touching the first, Moes tells them, that they be a people chosen of God to be separated from all other Nations of the world. Whereupon he concludes, that they must not then disfigure themselves: for inasmuch as God had set his mark upon them: they ought not to do any wrong or violence to their own bodies. And therewithal this commandment is so moderated, that if a man have forgone any kinsman or friend of his, he must not lament for him out of measure as we see men do, who are wont to be too excessive in their passions. When a body is dead, we see what sorrowing is made for him, yea even with grudging against God, so all is out of order and there is no reason at all in their dealings. Moses therefore commands the Jews to be patient, when it pleases God to be bereave them of their kinsfolk or friends. And therewithal he tells them it is a shame for them to disfigure themselves after the manner of the heathen, for as much as it was defacing of Gods image which was in them because they were made holy from among all the people of the world. Now as touching the first point, for as much as this inconvenience reigns as well nowadays, as it did at any time heretofore; that is to wit, that men are too excessively given to making of sorrow: this is not superfluous for us. Indeed this ceremony of rending folks hayre, and of scratching their faces to disfigure themselves is no more used: but yet we see how God is grudged at in the greese that men take for the death of their friends, insomuch as they martyr themselves without regard of submitting themselves to God. There is no dealing with them to comfort them, they be carried with such rage, as God cannot be heard, whatsoever you say to them they be deaf. Now then, seeing that this misdealing continues still at this ay, we must understand that this doctrine concerns us also.
And here we have to mark first of all that if the heathen and the unbelievers, and the poor ignorant souls which have not been trained in the word of God were not excused for this vice: wee on our side offend God much more grievously and without all excuse. For he has separated us fro all the world. Yet notwithstanding men may well sooth themselves: for there is not anything where God tries our obedience more, that by the living and dying at his pleasure, so as we know that our lives be not in our own hands, but that it belongs to him to dispose of them: and every of us is ready to depart out of this world, whensoever it pleases him to call us: Or if he take away our kinsfolk or friends from us, we be well contented with it. And indeed, why pray we daily that his will should be done, but to protect that we be willing to hold all our affections in captivity, and to keep them in aw? Sith it is so: Surely they that vex themselves with immoderate lamenting for the decease of their friends, are sufficiently convicted by the only order of nature, that they strive with God and rebel against him. Nevertheless, (as I said afore) if the silly ignorant souls torment themselves after that fashion, they be to be pitied. For they know not that our days are determined, and that God reserved the authority and privilege of calling us unto him, when he sent us into the world. They know none of all this: and therefore it is no wonder though they use such excess in their mourning. Moreover, they have not wherewith to comfort themselves: for none of hem hath ever had any understanding of the everlasting life. To their seeming, if a man be once dead, all is lost, he is quite and clean come to naught. And that is the cause why they conceive so excessive and immeasurable grief. Othersome go at aladventure: and although they have some imagination of the endless life, yet are they not assured of the salvation of the parties, and therefore they cannot comfort themselves with the favor of God. But as for us, we know that death is but a parting of our soul and body asunder, to the end that God may show his inestimable power in raising us again. And we know also that he is a faithful keeper of our souls when he has received them: and therefore that we may well put them into his hands, assuring ourselves that our Lord Jesus Christ died not for us in vain.
Seeing we have such comfort, is it not too great an unthankfulness to torment ourselves after the manner of the heathen and the infidels, when God takes any man away from us? Yes: And therefore when Saint Paul exhorts the faithful to have patience in the departure of their friends, he says expressly, Sorrow not as the unbelievers do.
Indeed Saint Paul saw well that we cannot be senseless: For in very deed it were no patience if we felt no grief. If we were stark blocks, it were no virtue at all if a man should laugh at the death of his wife or his father, it were a beastly brutishness. Therefore it behooves us to feel the inconvenience and to be touched with it, so as it pinch us and grieve us: But yet must God assuage it again, because we know that he has all superiority over our lives, and we must suffer him to dispose of us as he thinks good. Again we must go boldly unto him, being well assured of his goodness and mercy, and we must not doubt but that death shall be to our salvation, and that whether we live or die, all shall without fail turn to our benefit and welfare so we be in Christ Jesus. Thus you see what we have to bear in mind.
To be short, that we may benefit ourselves by this lesson of Moses; let us understand, first of all, that until God bridle us, our affection will ever be inordinate whether it be in mirth or in mourning. If we have prosperity, by and by it makes us to forget ourselves what we be, so as we think not ourselves to be mortal men. And we see how all men fall to flinging as it were in despite of God when they have their ease and delights. Likewise on the contrary part, if our Lord afflict us whether it be by the death of some kinsman or friend of ours, or by some other adversity: we be piteously forlorn, we cannot measure our grief, we be so overwhelmed with sorrow as is pitiful to behold, and finally our heart is full of bitterness and poison. We see how a number do spew out blasphemies against God. Let us consider all these vices in ourselves, and seek the remedy of them as it is set us down here. Let us bear in mind (I say) that our Lord commands all of us to hold ourselves as in captivity, that if our nature be faulty in that behalf, we should not nourish the evil, but withstand it as much as is possible. This cannot be done except we use force in subduing ourselves to the obeying of God, and even strain ourselves to the uttermost. And one of the chief sacrifices that God requires of us and whereof he likes best, is that we consider that we must not sorrow out of measure, when we be afflicted, but fly unto God praying him to give us the grace to submit ourselves wholly to his will: so as if the husband be bereft of his wife, he may bear it patiently. And why?
Because he knows it is Gods will to try his obedience in that behalf.
Let the wife do the like by her husband, and let everybody submit themselves to this order of Gods, that we may be able to say, that like as he has set us in the world, so also it is good reason that he should take us hence again, not at our pleasure but at his. For it is not without cause that he has limited the race of our life, and that it pleases him to take away one rather than another. We be mortal before we come to this world: for a young babe may die as well in his mothers womb as after he is born. Sith it is so; as soon as God gives us discretion, let us apply our endeavor to understand that death besieges us every minute of an hour, and that we must not promise ourselves life till the next morrow, nor set any term to God: for his daily prolonging of our life is but so much respiting of us. But howsoever we fare, let us be mindful of our own frailty, and the same lead us to consider that if GOD take us out of his world, sooner than we looked for, it is meet that he should have us at commandment, and that every of us should offer up our own bodies to him in that manner of sacrifice, in suffering GOD to separate us asunder; that what friendship or bend of kinred so ever there have been betwixt us, yet we may not fail to glorify God when he takes away our kinsfolk and friends, nor use this beastly impatience, in pulling ourselves by the hair of our heads, and in scratching and disfiguring of our faces, as though we know not what it were, to live in the obedience of God, and to die in the same likewise.
And moreover as well in this as in all other things, let us take heed in this as in all other things, let us take heed to that which is told here to the Jews by Moses: namely that when God is so gracious as to dedicate us to himself, and to gather us together to be his people, we must give ourselves so much the more earnestly unto him. True it is that in respect of nature we differ nothing at all from the silly ignorant and unbelievers. For our being of Christs Church befalls us not by the right of inheritance. Indeed the promise extends to a thousand generations: but yet for all that, it is of his free goodness, that we have the prerogative too be of his house. Sith it is so, let us acknowledge the honor that he does us, in separating us from the heathen and unbelievers though we were forlorn and damned as well as they; and let us benefit ourselves by that grace, that it perish not through our own wickedness. Thus you see for what purpose Moses said, Thou art a people shooled out to thy God; have a care to maintain the self in thy calling: acknowledge the good that is done unto thee, and go not about to bereave yourself willfully of such favor. Let us think upon it (say I,) and that in such sort as God may be glorified in us, accordingly as he has vouchsafed to call us.
And Moses speaking here expressly of God his election or choice whereby he had chosen the Jews, adds That they must be a holy people. For God gathers not the of skowrings of the world to keep them in his Church; his intent is not to have his Church to be as it were a swine sty, so as there should be nothing but filth and infection; but he purges us from all uncleanness. Now then whereas
God calls us unto him, it is with condition that we should worship and serve him in all pureness. True it is that he finds us as it were drowned in the depth of all lewdness so as by nature we have nothing but utter uncleanness, and we be altogether so defiled that we be even loathsome to him: but yet does he purge us and make us clean by his holy spirit, and it behooves us to lead a holy conversation of all the time of our life. And so you see how he would that men should ratify their free election, as Saint Peter speaks of it. And that is a thing which we have to mark in this saying of Moses: whereupon we have to conclude that it is not lawful for us to take example at the unbelievers and such as have not been brought up in Gods school.
And it is a very necessary doctrine for us, considering how we ever shroud ourselves under the causes of offence which we see: and if anybody give us an evil example, we bear ourselves in hand that we be excused before GOD, and that such a person is a shelter to us. But contrariwise Moses tells us here, that we must be a people sanitized unto GOD, so as if the wretched unbelievers do play the unthrift, we must not marvel it. When we see a silly blind soul stumble or stray out of his way, we pity him because he is in darkness, but we think it is no strange thing. Even so is it with those that never knew the truth of GOD: they be silly blind souls that go in darkness. But GOD enlightens us, and shows us the way of salvation. If we rush against things, or if we wander out of the way; whence comes the fault? Are not we ourselves to be blamed for it? Yes, and therefore let us ever bear in mind the greatness of the grace which we have received of GOD, that it perish not through our own lewdness and negligence.
And above all things, let us take heed to that which is spoken here concerning the moderating of our sorrow and heaviness. And this shall be done, if we be not troubled and grieved out of measure for the death of any of our kinfolks or fiends, or for any other affliction that befalls us, but that we suffer God to use our lives as he lifts, to dispose of them according to his good will. Thus you see in effect what we have to remember upon the first point that is contained here.
Now as touching the second, Moses says, that the Jews must not eat all manner of meats, but that they must have a care to discern between the clean beasts and the unclean. And afterward he names the beasts, whereof it was lawful for them to eat: and also the several kinds which it was not lawful for them to touch. And to be short, he says that the beats which chaw cud, (that is to say; which keep in their mouths that last of their meat, to chaw it again) are clean, so as they might eat of them, conditionally that those beasts do also clive the hoof. Now, to seek here for nice points, as what this should mean, that the hooves should be cloven, or that they should chaw the cud; were no matter to be greatly stood upon. And as for them that have pried into the matter to fetch the new and the old Testament out of the beasts cleaving of their hooves, and have told us that we must needs put a difference betwixt them; and moreover, that we must chew our cud, that is to say feed upon the doctrine again and again, that we may be better digest it, because it is the food of our souls: it is too too curious. For if it be so, what do the scales of the fishes betoken? There will be occasion of seeking everywhere, and we shall fall into many fond speculations. And therefore let us be advised to use modesty 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 terms unclean, and they think that God played the part of a Physician. But that is too cold and too barren stuff, and the scripture shows us the contrary. Indeed a man may well think that our Lord had regard what was good and convenient for mens bodies: but to think that he had a further consideration, than to spy out what meats were best for mans health; that is too childish a matter. And (as I said before) it is no matter for us to scan upon, seeing the holy Ghost has told us plainly, that god aimed at a far other end. Let us mark well then, that this commandment is no such order as it wont to be prescribed by a physician for the preservation of mans health; but a ceremonial law, to hold them in obedience and to lead them up higher and higher to the cleanness of the mind: for it was God will that the Jews should always have as it were looking glasses before their eyes, to make them see that they ought not have to do with the defilements of the world, but to apply their whole endeavor to keep themselves in such wise as god might be glorified in them. That is the first point, which we have to mark. For when the Apostles treated of meats, they allege not that GOD meant to do the office of a Physician. And that is a very short solution. When St. Paul declares that the false Apostle and couseners troubled the Church, going about to hold men in bondage to the old law he shows that this difference of meats was a part f the childish doctrine, under the which GOD led the people of old time, because there was more rudeness, and infirmity at that time than there is nowadays. Not that we be better, or stronger in faith, or that we be any perfecter in ourselves than they were: but because that God has set us further forward, by giving us the doctrine of the gospel. For the law was an Apsie in comparison of the doctrine that is preached unto us at this day. It is not to be marveled then though there were many
Ceremonies for that people, and that we have not those Ceremonies in use nowadays, which served but only for that time. If a man reply then and say, that the preaching of them unto us is more than needs: we see the contrary. For although the figures be past and utterly abolished by the coming of our Lord Jesus Christ: Yet does the substance of them continue still with us, so as it behooves us to know still for what purpose God would have the Jews forbear the meats that are forbidden them here. Seeing then that the same reason and force remains common to us which served for them, it is not unprofitable for us to have the same things showed unto us.
Moreover although the Sun do drive away all darkness with his light: yet is it not inexpedient for us to think upon the night in the day time, and upon that wonderful order which God has established, sith that in winter we think upon summer, and in summer we think upon winter. For we see how God set forth his wisdom therein. And if there were no such variety, we should have no such occasion to wonder thereat and go glorify our God. Again, on the other side, we be assured of the race that is brought us by our Lord Jesus Christ: for we be preferred before the holy fathers and Patriarchs which were worthier to have been preferred than we, and yet notwithstanding
God kept them under like little children, whereas nowadays he deals with us as with perfect men of full age and growth. Seeing then that God uses such goodness and liberty towards us: have we not the more cause to honor him?
But now let us come back again to the matter which I was in hand with afore, and show yet further how all the said things may redound to the benefiting and profiting of us, as well in faith as in the fear of God, I have told you already, that whereas God did put a difference between beasts, declaring some to be clean and some unclean, it was to accustom the Jews unto the spiritual cleanness, even in eating and drinking. True it is that God enjoined them soberness and temperance therein: but he had yet a further respect, which was that in all things they should have a care to be undefiled, and to have such a stay of themselves, as they might not be stained with the uncleanness of the world. Gods intent then was to give them as it were a kind of exercise, to keep them the better in use. We know how men do take too large scope in eating and drinking. For whereas the rest of their life does put them in mind to pray unto God, and to take pains, and to discharge themselves of their duty: when they take their repast, they give themselves to mirth and rejoicing. And it is lawful for them so to do, so they keep measure. But what? They so overshoot themselves in the turning of a hand as a man might wonder to see their excess or mirth. This was the cause that God would have his people put in mind of the soberness which we ought to use in our eating and drinking all our life long, that it might be as a bridle to restrain us, for after as our diseases be, so does God give us medicines for them. Now (as I said afore) there is more disorder in eating and drinking, than in all our life besides. And therefore it was requisite that our Lord should exercise his people in that behalf. And for the same cause did he deliver them instructions, to warn them that they ought to behave themselves purely in all things, and to put them always in mind thereof. You see then that the first point which we have to remember upon this text, is that God tells the Jews that forasmuch as he had chosen them to be his own inheritance, they ought to dedicate themselves to him even in things that concern the outward conversation, and to abstain from worldly corruptions, not intermeddling themselves with the vices of the heathen after our common manner which we know to be always tending unto evil.
Gods will was to hold them in that awe. And now we see how it is no more than needed. For why? True it is that the ceremony continues not nowadays: for our lord Jesus Christ has set us in greater liberty than the fathers were under the law: but yet is not the pith of it put away, that is to wit, that we should live soberly under the fear of our God, cutting off all corruptions, and abridging ourselves of all liberty of having to do with the lusts of the world. What though the unbelievers do bear with themselves too much? Should we do so too?
Seeing that our Lord tells us that we be his temples, so as he dwells in us by his holy spirit, and that he would have us to be as sacrifices unto him, so as we should offer up both our souls and bodies unto him daily: is it lawful for us to cast ourselves into the uncleanness of the world, without any regard how to repress it? Then let us mark well that although the ceremony be no longer in use, yet the law in itself is not done away, but that God enjoins us the same sobriety at this day, whereto he meant to lead the people of old time by the means that were agreeable to that time. Again sith we see what privilege God gives us; let the same move us the more to yield ourselves freely unto him. If we compare ourselves with the fathers of old time, we shall find that God led them but as young babes and yet were they as Angels among mortal men. If we look upon the life of Abraham, what a perfection of holiness shall we find there? As much is to be said of the rest of the Patriarchs and Prophets: and yet nevertheless, you see how God held them in darkness, giving them but a small tast of his grace insomuch that his showing of Jesus
Christ unto them, was but a far off. But we in these days have much further preeminence: for God shows himself fully unto us, and we have the spirit of adoption, whereby we may cry with full mouth, that God is our father, even we that come of the heathen, and had no acquaintance with God, but were utterly unclean, and (to be short) were by nature cursed, and had none other heritage than death and damnation. Now then is it not an inestimable privilege, that God has brought us so near to himself? What is to be done then? Seeing that God allures us more freely than he did the fathers, let us be the more earnestly minded to serve him. He discharges us of the burthen as concerning th shadows and figures: what is to be done therefore? We must have this willingness of giving ourselves to the spiritual sobriety which he requires continually now still as well as he required it then. Therefore let every man bethink himself, and inasmuch as God gives us leave to eat of all manner of meats freely without exception, (that is to say, of all such as may serve for our sustenance) let us have this consideration with ourselves, Alas my God, yet must I not abuse thy goodness. How many ways does thou show thyself liberal to me? Therefore does it become me to bridle myself of mine own accord and to cut off all the wicked affections that reign in me.
And first of all let us put the doctrine in use which Saint Paul sets down in the thirteenth to the Romans, which is, that we be not careful for our flesh, at leastwise to fulfill the lusts thereof (for that is a gulf that can never be filled) but only look to the sustaining of our bodies, so far forth as they may be maintained in good plight, and so use Gods creatures, as we defile them not. For although Gods creatures are permitted unto us; yet do we not cease to defile them by our unbelief, intemperance, gluttony, or other abuses which we commit. God shows that as now we may eat both of the Hare and of the Connie, as well as of the sheep or of the Goat. Yet notwithstanding if we glut ourselves with them, the meat that is clean of itself becomes unclean unto us, because we be unthankful to GOD, in that we consider not to what end he gives us sustenance.
One man rushes forth into all excess, and yet is never the more maintained in strength of body by it: for he is ready to burst, and makes himself altogether unwieldy. A drunkard plays the swine or some other brute beast, and the wine so overcomes him, that he has neither wit nor reason. And although wine be a creature that God has blessed, and have no uncleanness at all in itself: yet is it defiled by such misusing of it. Other some never remember to give GOD thanks, nor to call upon his name. And that is another kind of defiling our food. Again othersome abuse it to vainglory and deliciousness, and grow so far out of order, that they can no skill to serve GOD. othersome are so given to dainty far, that it makes them to put their consciences in jeopardy, insomuch that they will not stick to make them bondflaves to all lewdness and wickedness, so they may have good cheer. Othersome are afraid of want, and fall to snatching, so filching, to catching, and to all that can be devised, to get somewhat by hook or by crook. And thus do all of us defile Gods creatures, which of themselves are clean. And that is the cause why I said, that sith our Lord has given us greater privilege, and set us more at liberty, to the end that the bondage of the law should not have dominion over us: therefore we ought to be the willinger to restrain ourselves in abstaining from all uncleanness, and to consider that the cause why God has given us the free use of all kind of meats, is that we should use them purely, and not be defiled on our side, so as we might not be blamed for defiling of the things which have no manner of uncleanness in themselves, in respect of God and in respect of the order that he has set among us. And we must have this regard not only in respect of meat and drink, but also in respect of our whole life in general. Considering then that God nurtured the people of old time, by forbidding certain meats, to the end that they should think thus with themselves; well then, seeing that our God has forbidden us the things that are lawful for the heathen, and which they take leave to do; let us understand that it behooves us to live in all manner of pureness, and that seeing God will have us to be pure in small things, he will much rather have us to be so in great things. Let us nowadays consider to what purpose this ceremony of the law may serve us, to the end that every of us may enter into himself. As for example, if a man be led with ambition, so as he will needs advance himself and climb too high: or if he be carried away with covetousness, so as he burn therewith: or if he be an unthrift and lead a lawless life: or if he be a whore hunter and given to beastly lust: let us bethink ourselves thus: how now? Our Lord abhors every little uncleanness even in eating and drinking: and what will come of it then if our souls be defiled, sith they be the things wherein he will have his glory to shine most cheerfully? True it is that our bodies also are the Temple of the holy Ghost: but yet has God set his own image in our souls: and what a thing were it then to defile them after that sort with all devilish and worldly uncleanness? Thus you see whereunto it behooves us to apply this doctrine to use it well.
And by the way let us mark, that Gods will was to hold the people of old time in obedience that they might know how it is not for men to take such liberty and license as they lift, but that they must receive it at his hand. To be short, let us not attempt anything in all our whole life, except we know it to be acceptable to our God. When we have leave of him, then may we well go forward: but if he say it not; then let us be still. And indeed although this prohibition were not put in writing; yet had God put a difference afore between clean beasts and unclean beasts, as we may easily perceive by that which is written of Noe. God commanded him to make sacrifice after the flood. And whereof? Was it of all beats in general? No: Neither had he reserved so great a number of the unclean beasts as of the clean, and that was by reason of sacrificing. Then was there a difference already even at that time. And whereof proceeds that? Had men devised it of their own brain? No. And therefore let us mark how God reserved to himself the prerogative of putting difference between the beats that were clean and the beats that were unclean, to the intent that men should know that it is not for them to live as they lift, and to have the bridle loose in all things; but that it behooves them to look upward to hearken what God gives them leave to do. And when he gives them leave; then let them use their liberty, or else let them keep themselves still. You see here a doctrine that is as profitable as that which we have touched already: for we see how men burst forth into such disorder, and with so great headiness, that they have no mind at all to use Gods benefits according to his meaning. You shall not find one among a thousand that will consider with himself whether God gives him leave to do a thing or no. but men rush out into all disorder, as though they had leave to do what they lift. Now then seeing we be so lewd and unkind that we fall to thrusting our groins into things like swine, and consider not from whence the benefits come: good cause have we to remember this doctrine, wherein it is showed us that even from the beginning of the world, God did put a difference between the clean beasts and the unclean. And let us understand, that although the ceremony continue not any longer nowadays; Yet notwithstanding the same ought to serve us for a warning, to lift up our minds on high in our eating and drinking and in our using of all the rest of Gods creatures, that we may know how far God has given us leave, and simply submit ourselves thereunto.
Again, if he give us liberty, let it always provoke us to glorify his name and to give him thanks: for it is one of the sacrifices which he requires of us, that we should do him homage for all his benefits as holding them from him. But that cannot be done, except we be first put in mind that we cannot so much as eat one bit of bread, without it be given us from above, not only for that he has created all things, but also for that it behooves us to receive all things as at his hand.
Therefore whensoever we eat or drink, we must not only call to mind that God has created all things for mans use; but also that he seeds us, as a father that cuts out meat to his little children, so as our having of things is as it were by his deliverance, as if he should say to us, I do the office of a father, I have care to nourish you. If we know not this, it is impossible for us to thank God heartily and unfainedly.
True it is that even thy that have no such thought will say grace; but that is but for fashion sake and in way of hypocrisy. Will we then magnify Gods goodness truly: then must we be fully resolved, not only that God has created all things for mans use: but also that he still shows himself a father, and gives us assurance that he will sustain our bodies, and maintain us in this transitory life. Sith it is so, is it not an encouragement unto us to yield him the thanks as he deserves? Yes: For it is not without cause that he lifts to put a difference between the ceremonies of the Law, and the things that we have at this day. But although this prohibition was done away by the coming of our Lord Jesus Christ; yet cease we not to come back still to this point, that forasmuch s our Lord Jesus Christ gives us leave to use all his creatures indifferently, we must use them in such wise as he may be glorified by them, so as we refer all to them, and take all as at his hand.
And herewithal we see what privilege we have, in that we may quietly and with safe conscience eat the things that God gives us. For as for the wretched papists, which behave themselves after the manner of the world, in forbearing certain meats that are forbidden them, whereas they think themselves to serve God in making but small meals upon some certain days, and abstaining from eggs and white meats on some other days; and bear themselves in hand that their so doing is great devotion, and that God is greatly bound to them for it, and yet in the meanwhile suffer themselves to be led like silly beasts by the tyranny of men: in what case are they before God? They cannot eat one bit of bread without doubting, because they know not who it is that gives it to them. But sith we see that our Lord has set us at liberty, so as we may use all manner of meats with thanksgiving: let us consider that it is such a privilege as cannot be esteemed sufficiently: and therefore let us acknowledge it in our eating and drinking. Sith we perceive that God has such a care of us, as to stoop so low, as to be chary of our food: [let us assure ourselves that] although our bodies be but carions; yet notwithstanding God will give them sustenance to maintain them. Seeing we have such a certainty and knowledge (which cannot be without faith) that is to wit that we be sure what God has granted unto us: we ought greatly to magnify his grace, and therewithal to use all his creatures with such sobriety, as we may yield him good account of them at the last day, and glorify him in all points as long as he keeps us in this world.
Now let us kneel down before the majesty of our good god with acknowledgement of our faults, praying him to make us feel them better than we have done, by touching us to the quick, so as we acknowledging him to be the author of all good things, may learn to seek him in all our life, and cleave wholly to his will: and that for the bringing thereof to pass, it may please him to grant us the grace to forsake all our corruptions, and to fence us so from the wiles and subtleties of Satan and the world, as nothing may keep us from being truly united to him that is the fountain both of life, of joy, and of all happiness. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, & c.
On Wednesday the 23rd of
October 1555 The 91st Semon, which is the second upon the fourteenth chapter
21 you shall not eat any dead body, but thou shall give it to the stranger that is within thy gates, that he may eat it: or else thou shall sell it to a stranger: For thou art a holy people to the Lord thy God.
Thou shall not seeth a kind in his dames milk.
22 Thou shall give the tenth of all the increase of thy seed which grows yearly on thy Land: 23 And in the place which the Lord thy GOD will choose to put his name in, thou shall eat before him the tythe of thy grain, and of thy wine, and of thine oil, and the first born of thy kin, and of thy sheep, that thou must learn to fear the Lord thy God always.
Yesterday I told you the cause why God forbad the people of old time to eat of some certain kinds of meats. For in as much as we be fed and sustained by his hand, it is good reason that we should use his creatures purely, and that we should have leave of him, so as every man take not leave of him, so as every man take not leave to do what he lifts, but what Gods word permits us to do. Therewithal I showed also, that although the ceremony be no more used nowadays, nor we anymore bound thereunto as the fathers of old time were which lived under the law: yet notwithstanding the doctrine thereof ceases not to be profitable for us. And hereby we be done to understand, that it is not lawful for us to eat or drink without faith. (as S. Paul speaks of it in the xiii, to the Romans) that is to say, unless we be sure that God gives us the things which we receive for our sustenance, as if a father should feed his children. On the other side, we have far greater liberty nowadays, than was under the Law. We see how liberal GOD is towards us: and we have the more cause to yield him thanks.
Moreover the thing that was set down in figures to the Jews in old time, is uttered as now unto us without figure: that is to say, that in all cases and all respects we must bridle ourselves, so as we meddle not with the defilements of the unbelievers, but separate ourselves from them, seeing that our Lord has gathered us into his flock and sheepfold. And this figure of the old time, is a warning for us nowadays. For although we be no more bound to the keeping of it; yet notwithstanding it ought to move us the more to serve our god purely, sith we see he has given us a greater privilege than he gave to the Patriarchs and Prophets. After the selfsame manner is it with the things that Moses adds here. For yesterday he treated of the meats that were foul and unclean in those days. And he sorted them into their several kinds. You shall eat of such beasts, said he: but in any wise beware that you touch no swine, nor any such like things. Now he treats of strangled meat, as of flesh that dies alone without killing and without letting of it blood. And no doubt but that his setting down of this, is to show that in so doing there is a double abomination according to the law. For fist and foremost when a beast died so alone of itself, it was unholy forehand, and the very only touching of it was able to make a man unclean. And that was the cause why God did so forbid his people to eat thereof. Again, the blood of it was settled in it, we have seen already how it was not lawful for the Jews to eat blood, and that was because that in the blood we have as it were a lively image of the soul and of the life: and Gods meaning was to teach his people to abstain from all cruelty.
And hereof we have the reason expressed in Genesis, at such time as Noe and his offspring were forbidden to eat blood; where it is added that we must spare men, because a man is the image of God, and whosoever does any outrage unto him, shall not escape unpunished.
Now then, Gods care was not for the beasts when he forbad the Jews that eating of their blood: but his intent was to teach them by that means to abstain from all cruelty, so as they should be loth to do any outrage, and specially any murder. But as for us in theses days we be not in such bondage. For our Lord Jesus Christ has freed us by his death and passion. Nevertheless, howsoever we far, the groundwork abides still; so as a man may forbid a little child to handle a knife, least he should hurt himself with it: and yet an elder body also is to be forefended from hurting of himself, whereas yet notwithstanding, the handling of a knife were not evil for a children but in respect aforesaid. And therefore God who took the Jews as little children, forbad them straightly the things that are permitted us at this day.
Howbeit, the final end is all one both to them and us: insomuch that we must consider, that if Gods will was to have the Jews kindhearted, and to know that the shedding of blood is a detestable thing: the same ought also to be regarded of us at this day, although the figure thereof be abolished. True it is (as we read in the xv. Of the Acts) that the Apostles forbad the Gentles to eat blood or anything that is strangled: but that was not for any sin that was in so doing. It was to avoid occasion of offence, because (as it is there alleged) Moses was read openly, and the law was published abroad in all cities, so as they heard it there forbidden. The Jews could not abide at the first, to see them eat blood, which named themselves Christians: for that was a loathsome thing to them. Therefore men were fain for a time to forbear the liberty that God gives nowadays to all the faithful, accordingly as S. Paul speaks thereof, saying that the things which are lawful for us are not always expedient: for they edify not. We have indeed our consciences free before God: but yet if I see my brother offended, it behooves me to bear with him, if his so doing be through infirmity, and in any wise I must have a consideration, whether a man be already thoroughly instructed in the faith or no.
The intent of the Apostles then was not to make a grounded law wherewith to tie mens conscience, and to hold them in bondage: but only to avoid all occasion of causing folk to stumble. But this has been ill marked of a great sort of ignorant persons. For they have thought it to be deadly sin to eat the blood of any beast, as we see it maintained still at this day: and that was a foolish and beastly superstition. For (as I said afore) our Lord Jesus Christ has cancelled the obligation of the Law of Moses, so as we be no more bound unto it. But yet for all that, it behooves us to live in concord one with another, and to have a regard what our neighbors are able to bear.
There is not the like reason for us nowadays to forbear the eating of flesh upon Fridays: for it is a mere devotion, and it was forged and invented without any likelihood of reason, yea and it was matched with a kind of idolatry, for as much as the Papists have surmised themselves to serve God by that means in forbearing to eat flesh upon certain days, which was too gross a folly. Nevertheless, if a christen man should come among the Papists, and go about to teach them that are yet altogether blinded, the point that he should begin at, must not be the eating of flesh upon Fridays, for that would fear them quite away; because they never heard that it is lawful to do it, and therefore could never conceive the truth of it, and besides that they should see him go about to break a law which they take to be most holy, without informing them of the true meaning of the whole.
Such dealing therefore should be contrary to Gods meaning, and to Christen liberty. And therefore order and measure are to be observed in those cases. But by the way, let us remember that we have cause to give thanks to our God, for exempting us from the bondage that our fathers were subject to under the law: and that we must also benefit ourselves by those figures, by learning to live friendly with our neighbors, abhorring all murders and outrages, not only actual murders but also hatred, which is likewise condemned for murder before God, though it be never so secret and close kept, as says S.
John. Tht is the thing which we have to note when it is said unto us that God utters his will without any shadow, and not in dark speech as he did to the fathers, but as one that speaks with open mouth: and therefore let us hold ourselves contented therewith.
Now after this commandment, Moses adds that we must not feeth a kidde in his dames Milk.: but word for word, it is but in Milk. It has been commonly understood, that a man should not feeth a Kid in his dames milk, or make sauce with Goats milk to eat Kiddes flesh withal. And thereupon, the Jews (who will needs be always adding of somewhat to the pure word of God) have made a Law that it should not be lawful for a man to eat cheese made of Goats milk after he had eaten kiddes flesh, until he had first well scoured and washed his teeth, for to their seeming, that would have been a defiling of the man. But when all things are well considered, the meaning of this text is that men should not rost a kid as soon as he were new yeaned, but that they should let it suck for a time, that it might be flesh meet to be eaten. And this was done to the end that folk should not injure themselves so much to the following of their own appetite, as to fall into any beastly cruelty: for from te one, men come to the other. Let us always bear in mind how it was declared yesterday, that God was well willing to give his people leave to eat of all manner of good and convenient meats, saving that Ire meant to hold them in awe for the trial of their obedience, and yet notwithstanding ment not only to set them down some order of diet or fare like a Physician. For it were to gross an imagination to think that God provided but only for the diseases of his people, as though all his Ceremonies had tended but to the feeding of their bodies. For the putting hereof among the old figures and shadows was not for naught. Then let us conclude that God had a further regard when he forbad the eating of a kidde in his dames milk. And indeed we see how in another place he forbids men to catch an old bird sitting upon her young ones, for it is a kind of cruelty. If a man find a nest of Partridges or other birds, and catch the dam sitting upon the young; God condemns it, that is to say, he condemned it in old time in the Law among the Ceremonies. And why so? Because it is against nature. For we see how the feely birds are so careful for their young that the damme will rather starve than forsake them. Whereby we be put in mind to do the like. Seeing then that the feely birds, to discharge their natural duty, do forget themselves so far that they pass not what misery they endure, nor what care they take for the cherishing of their young ones, insomuch as they suffer themselves to be taken with hand, and yield themselves as it were into bondage for them: were it not an act of extreme cruelty for a man to go kill them? Good cause therefore had God to forbid it, to show that men ought not to pass their bounds, as take leave to do what they lift, but to restrain themselves to some kind of humanity. And so whereas in this text God forbids men to eat a kid in his dams milk; it is as much to say, as men ought not to devour a young beast as soon as it is come into the world, until it have sucked a time: neither can the flesh of it be kindly and good to eat. Nay, moreover it imports a kind of barbarous over fierceness, when men are so greedy that they will need take the beasts at the first fall of them, and not tarry till they may come to their full season to be eaten, as some have been seen to be so beastly, that they have ripped that dams bellies to take out the young ones. It has been seen that a glutton has not been contented with the creatures which God has brought forth into the world, but he must also go rip up a Hind to have the Calf for the satisfying of his appetite. It is said that the earth is full of infinite riches, and that god has powered out such treasures as are able to amaze us: and yet for all that you see how some man will play the detestable monster. When he has pampered his belly with ordinary food, he falls to devising I wote not what: in so much that if it were possible he would create a new world, to feed his paunch withal. And although he be not able to make a fly, yet falls he to imagining. I will go slit a Hind or a Doe, and take out the untimely fruit out of her belly to feed upon. And is not that too great a wickedness? No doubt but that such desires have been in all ages; but behold, God tells us that we must use such temperance and soberness in our diet, as we may always have a regard to the maintaining of humanity. We must prescribe a rule ourselves, and our eating and drinking must not be so barbarous, that it should be a mean to harden our hearts and make us to forgo all humanity, which is a thing divers times quite forgotten; but that we should live together in good quietness, and abstain from all injury and evil dealing.
And as touching the Ceremony whereof I am to speak, which the Jews observe and whereof they have made a very solemn law: we see thereby how the world will needs pay God always with petty trifles.
And that is it from whence such superstition is come. It is all one with that which we have seen heretofore, where God forbad his people to disfigure themselves at the death of any of their friends.
But the Jews considering not to go what end such prohibition was set down: observe it according to the letter. Well then, they must not disfigure themselves: but yet they had not an eye to gods meaning, which is that men overshoot themselves too far in making too much sorrow at the decease of their friends, tormenting themselves without measure, blaspheming the name of God, and fretting inwardly. And therefore God intended to repress such corruption.
Yea and as though mens sins provoked not Gods wrath sufficiently of themselves: they think it not enough to be impatient, but they do also provoke themselves to it still more and more. For we see there is no measure in mens sorrowing, but they enforce themselves to weep, and do many other things to increase their grief and heaviness, kindling the fire still more and more, which is great enough already of itself. After the same manner deal they in all other things. But what do the Jews still in this behalf? They may not disfigure themselves: but in the meanwhile they rend their garments. And so the meaning of the Lawmaker, which was simple, is disfeated. For to their seeming, when a friend of theirs is dead, they must not be without sorrow for him, for that were a dishonoring of him, and therefore they must rend their garments for him. And besides that, they must make such Countenances, and such Ceremonies,. So as they must not eat that day in their own houses, but spend that day abroad in mourning, and in doing his and that. When they have finished a hundred pelting toys, they bear themselves in hand that they have well pacified God; and yet notwithstanding that they may despise him all their life long. And herein we see as in a looking glass, how greatly our nature is inclined to superstition; and secondly that always we will need have ceremonies to content God withal, and to discharge our duties towards him. Our nature (I say) is so bent to superstition, that if God forbid a thing, indeed we dare not do it with intent to resist him, but we seek some other byway, so as GOD shall be disappointed, and never have the thing that he demands. As for example, the Christians which bear that name, take not upon them the very superstitions of the idolaters as they term them; but yet they follow the self fame indeed with a little disfiguring of them, and so they bear themselves in hand that god espies them not at all. The idolaters carried bread and drink to the graves of the dead. Bearing themselves in hand that the souls were fed therewith; and they carried thither lights to the intend to glad them. Now the Papists have thought this to be too great an absurdity. But what for that?
They offer up bread, and wine, and candles, and money at their Masses; and the souls departed (say they shall find relief by it. Verily if it be replied that the superstition of the Papists is not all one with the superstition of the heathen: indeed there is some difference betwixt them. But to what end do they so, but to content GOD with some new exchange? For (as I said) it is a thing rooted in mans nature. And we ought to mark it well: for we would soon fall into it, if we were not restrained by Gods word, as by a short and rough bridle.
And all comes from out of this spring, that we will not serve GOD as he requires, but by a sort of Ceremonies I wote not what. And when we have once made some show of devotion; we bear ourselves in hand that he is well appeased, and that he ought not to press us any further. And thus you see that the cause why men in all ages have toiled themselves so much in the serving of God, and have invented so may trifling things: is that they will need pay him in such coin, because they were loath to deal uprightly and faithfully with him.
God requires our hearts: and if he possess not them, all the rest is nothing worth. Now we be full of hypocrisy, and we be not willing to discover our back nooks which are full of dissimulation, malice, and rebellion, but would always keep them still to ourselves. And yet in the mean season we pretend marvelous holiness with our eyes, our feet, and our hands. Therefore let us learn that this mischief has reigned in all ages, to the intent we may rid ourselves of it; and let us assure ourselves that God will not be served at our hands by outward
Ceremonies. True it is that all our whole life ought to bear witness that the fear of him is well rooted in our hearts. Faith is a dead thing if it utter not itself by good fruits. Moreover if we intend to have our service accepted of God, let us assure ourselves that we must begin at the fondness of heart, and that all Ceremonies are to no purpose, except they show that our heart is right, pure, and unfeigned. Thus much concerning the superstition and abuse the reigned among the Jews and still reigns at this present.
We must always come back to this saying of our Lord, that the things which go into a mans mouth defile him not, but the things that come out at his mouth, as all manner of wicked affections. One is full of ambition and pride, another burns in covetousness, and a third practices spitefulness and treason. Every man has his vice himself, so as one is a glutton and another is a whoremonger. These are the things that infect the man, yea and they infect the whole world.
Therefore let us learn to clean ourselves from all such filthiness: and as for Ceremonies, let us know that we ought to use them so far forth as God requires them for the uttering of our faith: but yet must we use them simply, and not be wedded too much to them. For we see that the devil will by and by have a towel ready to blindfold our eyes withal, so as we shall no more consider the principal, but forget it utterly and abuse ourselves to things of nothing. To the intent then that we may not have our eyes so bleared; let us follow God that way which he calls us: that is, to serve him in all pureness.
And now as touching the principal point of this sentence, where it is said that a kid must be eaten in his dames milk: let us understand that God will have us to use honesty and soberness in our eating and drinking: that is the thing in effect, which we have to remember in that text. Truly as touching the figure, we be no more tired to it, as I have said afore: but as for Gods meaning, that is durable. When men do give themselves to their lewd and outrageous appetites, it is all one as though they meant to overthrow the order of nature. You see how drunkards (when they be so full that they be ready to burst) do invent such shameful things, that an honest man would be ready to cast up his stomach to hear the things spoken of which those swine do. When they be as full as their skins can hold, they whet their stomachs, and take shooting horns (as they term them) to draw on a cup of wine, and such other like things, so as we may see that men cannot content themselves with any measure; but although God show himself liberal towards them, yet notwithstanding they will needs follow their inordinate lusts still, declaring that their desires are insatiable and never at rest, till they have brought themselves to shameful disorder, without regard of any modesty. Sith we see such things, we may well perceive how it is not without cause that God has warned the Jews to use a kind of honesty in their living and feeding: which thing belongs much more to us at this day. Although we have not the Ceremony anymore; yet will God have us to live honestly, and to use a sobriety in our eating and drinking, so as we may always lift up our eyes and say, Lord, we have received food at thy hand, and we know that thou show thyself a father towards us. But if we make a hotchpotch of all things without discretion, surely it is no taking of them as at Gods hand, but we shall find at the last, that we ravened them up like beasts. And therefore let us learn to refrain ourselves.
Thus we see how the doctrine that is contained here, is not unnecessary at this day, so we can apply it duly, and with discretion of the holy ghost to our instruction.
Now after this, he says concerning beasts that are strangled, and are dead in their blood; that they should give them to strangers or else sell them. It seems here at the first sight, that God should as well condemn those beasts for the strangers as for the Jews. For if it be not lawful for me myself to do a thing; why should I be an occasion to my neighbor to do it? Am I not guilty of sin in so doing? Here we have to consider the reason that Moses adds: Thou art a people holy unto thy God. Here he shows that God had shooled out the Jewsfrom all other nations of the earth, and therefore he would not have them to defile themselves with any kind of meat. Now if it be demanded, and why then had they leave to selor give the things to strangers, which were abominable as in respect of themselves? The reason is this: That god having named the beasts which he would have his people to eat of, did leave all beasts without difference for all other men to feed on which were not instructed in his Law. True it is that he had forbidden all mankind to eat the blood of anything, and consequently to eat of any beast that was strangled to died alone. But the most part of the world was already gone astray, so as they know not the law anymore, and we see how that even in the life of Noe, his posterity entangled themselves in a number of superstitions and idolatries, and had forgotten god who had preserved them so wonderfully: so as there was no more but the linage of Sem, which was but a very small portion, that held themselves to any pureness in the serving of God. By reason whereof the whole world grew into such a licentious liberty, that all was mard. God therefore reserves a people to himself, and brings them back to the first law, saying.
Seeing I tell you that I have chosen you to be my household: I set you down a special order, that you may have my badge whereby to be known from all the unbelievers of the earth. After that manner does god deal. But men run gadding on their own head, and follow always their own affections, and cannot find in their hearts to submit themselves simply to Gods law as he requires. Truly the thing of itself were not evil, if there had been no law against it. And this law was given to the Jews, for the two reasons which I have alleged afore. The first was for the try all of their obedience, that they should show themselves to be subject unto God. And the second was, that thereby they might be quickened up to keep themselves from all corruption.
But as for the heathen, they might have eaten of all meats, so they had acknowledged the giver of them and the creator that had made all things to their use, worshipping him purely and abstaining from all cruelty and outrage: but they lived in the world like beasts. They had indeed a kind of imagination that there was one God; and they forged a great number of gods: and yet for all that while every man had an idol by himself, the living God was forsaken of all men. For as much then as the heathen had not the Law appointed unto them: the Jews might well leave those kind of meats unto them.
And verily thereby they were done to understand that the thing of itself was not evil. Seeing that God gave them leave to sell or give unto the heathen the flesh of such things as were not ordinarily flain; thereby they might perceive how it behooved them to look yet further. And why so? As touching murder, because it is forbidden of itself, if it be not lawful for me to kill a man, neither is it lawful for me to lend a sword to kill him withal, nor to use any manner of treachery. No then, in things that God condemns of themselves, and which are evil of themselves: it is certain that all men ought not only to abstain from them, but also to beware that he give not any occasion to any other body to do them. And so it is to be concluded, that sith the Jews might without offending God give or sell the flesh of strangled beasts: God showed thereby, that the thing of itself was not evil; and that his forbidding of it was but to hold them under awe, and thereby to lead them yet further, intending to make them understand, that they ought to live in tall manner of pureness, because they were a holy people. This is that which we have to remember upon this place. Now, whereas he speaks here of strangers, he means all the heathen which were not of the line of Abraham, as if we in these days should speak of the Turks and Sarazins, we might say they have no fellowship with us because they were not the badge of Baptism, and despise the God whom we worship. For Gods law speaks to all men alike, at leastwise the moral law as the term it, that is to say, the law that rules our life: but the law that belongs to the Gospel, speaks to none but to the Church of God. s for example the Turks and the Sarazins have not to do with the supper of our Lord Jesus Christ, neither can they any skill of Baptism. True it is that they have washings, and they wash themselves oft enough: but all that ever they have is no better than the holy water of the Papists. As for the things that are peculiar to us, and which God has given to us as to his children and household folk, those belong not to such as are altogether estranged from the Church, and the holy scripture. And therefore let us mark well, that whereas God does here give the heathen leave to eat all manner of meats: it is because he was not so gracious to them, as to give them the instruction that was peculiar to the children of Abraham, and to the holy linage which he had chosen from the whole world. Now notwithstanding all this, if the Jews had complained that God held them in more subjection than he did the heathen, and that their own estate was worse than others: might we not say that it were too great an unthankfulness? If a Jew should say, How now? Seeing that God has chosen us for his children, why does he not give us as great liberty at the least, as he has given to those that belong not unto him?
If a Jew should speak after that manner, we would be his judges, and every of us would say, fie on him wretch, he shows himself too dishonest and churlish. For seeing that god has chosen them for his people, and instructed them in his pure doctrine: should they find fault with him for his holding of them under the obedience of his law? But let us apply this to ourselves. For in as much as God has gathered us together into his house; he will have us to walk more carefully and warely, than the silly ignorant souls that are strayed from the way of Salvation. If we say that that were too rough and severe a dealing; we ourselves are too unthankful. It is said that we must live as children of the light: and no marvel it is though such as have not learned Gods word do stut and stumble and go astray; for they be like blind wretches in the dark. But we have Gods word, which is as a lamp to give us light, and again we have been enlightened by the holy Ghost, so as we know the will of God. And shall we now run astray as though we had never known any good doctrine? Now then whereas God has tied us shorter than he has tied the ignorant; if we thereupon will needs shake off his yoke and fall to checking at him, as though we had lever to have the licentious liberty of the unbelievers, than to be held under the obedience of God our father: we were worthy to be rooted out of the world/ For it were too great a defacing of Gods gracious goodness, to do so, when God has chosen us to himself and given us his badge, as if he should say, I will reign among you, let it appear that you have been in my school, let not my showing of myself to have been your father and Savior be in vain. So then, let us mark well, that whereas God calls us unto him, it is with this condition, that we should not live any more after the manner of the ignorant wretches which woote not how to order their conversation: for they do follow their own beastly lusts. It is enough (says Saint Peter speaking to the heathen that had been converted to the belief of the Gospel,) it is enough (says he) that you have done heretofore, you have given too much heed to your wicked affections already, see that none of you take such licentious liberty anymore, but submit yourselves to Gods yoke; and sith it is gods will to have the government of you, suffer yourselves to be guided by his hand, and obey his word in all things, utterly forsaking your own wicked lusts.
Now then, whereas in these days we see the world to be altogether corrupted: let us not alleged other mens cross dealings in defense of our own, neither let us make shield of them to say, why should we be held more in awe than other men? Alas, is it to be marveled at that those should go astray, which have no light? But seeing that God has sent us the son of righteousness, let us assure ourselves that it will be no excuse for us, though the ignorant wretches do go astray after their own imaginations. Surely this is ill put in practice. For our whole seeking nowadays, is nothing else but to heap together all the offences in the world, to make a confused hotchpotch of them. If it be said that there be a number of men which are given to fraud and guile, and are full of subtlety and deceit: we rest upon that and are contented to counterfeit their vices, and to allege them in sport. As for mens virtues, we let them alone, and make none account of them: but as for their vices, we make a bar of them against God. O say we, you see how such a man does so, another does after that fashion: this is a common custom everywhere: and while have us to be holier than all other men? Besides this, it is alleged thus also. What I pray you, do not the Papists so before us? Yes: but the Papists have shaken off the yoke of our Lord Jesus Christ, they have withdrawn themselves from him and from his Church. True it is that they have baptism which is the sign of Christianity: but they have utterly abolished the true use of baptism, and we see how they have no skill at all either of God or of his word. As for our part, forasmuch as we have the Gospel, and that we are thereby convicted that it is Gods truth, and we be preferred before those that were at leastwise as good as we in respect of the world, and seeing he has chosen us after that fashion, are we not too much to blame if we come not to offer ourselves wholly unto him, saying, Lord govern thou us, and let us not look at other mens doing to be carried away by their mis-example ; but let us always be gathered together as it were under the shadow of thy wings? Thus you see that we have to mark upon this admonition of Moses, know you (says he) that the Lord your God has separated you out from all other nations of the earth.
After this, he comes to the tyths whereof he had spoken afore, and says, You shall tyth the first of all your fruits which you shall have gathered , as well of Corn, Wine, and Oil, as also of the first born of all your cattle. The repetition which our Lord uses here is not more than needed. For (as we have seen heretofore) men are so wedded to their own profit, that their duty cannot be had at their hands, but by force, and they must be fain to have their ears beaten daily, or else (if it be possible) they will do what they can to exempt themselves from doing their duty, specially when it comes to the Law of God and to the things that he requires at our hand: for we will be ashamed if we yield not our duty unto men. When a man has misbehaved himself towards men, you shall see him ashamed to lift up his head. True it is that faults shall not fail to be committed, and that there will be a thousand devises to defraud men by theft, robbery, extortion, and other wicked practices: but yet will men always look the warelyer to themselves, because they be restrained by shame. But as for to Godward, men are quite past shame, and set all the random as though they would pull out his tongue, or forbid him to speak, when they have taken from him that which belonged unto him. And so you see what is the cause that God has spoken so oft of tithes which he would have offered unto him, and likewise of the first fruits. I have told you already that the tithes were allotted to the Levites, because
God reserved them to do him service: and it behooved them to live upon the Altar, because they were dedicated thereunto. The same reason is in force at this day towards us. Not that we be bound to the same manner of tything that the Jews were further forth than civil order requires: but that we must always come back to this saying of Saint Paul, that like as the Levies lived upon tithes because they were dedicated to the service of GOD: so nowadays they that have the charge of teaching in the Church, ought to be maintained with living likewise, and God has made an everlasting law thereof.
But yet moreover, we have to note, that the tithes were allotted to the Levites as in recompense of their inheritance whereof they were deprived. For God had promised the Land of Canaan to all the lineage of Abraham, by reason whereof the children of Levie ought not to have been bereft of their portion. Yet notwithstanding, God bereft them of it. And why did he so? To the intent they should not toil themselves in tilling the ground as other men do, but give themselves wholly to his service as became them. In respect whereof it was good reason that they should be recompensed after another manner. Truly this matter cannot be discovered at large as now, and therefore we will delay the going through with it till tomorrow, taking this brief sum of it for a conclusion, that our Lords meaning in this place, was to set down a Law for the maintenance of his service. And for that cause it was his mind that the Levites should have whereon to live for they were the parties that had the charge to maintain the pure religion: and for that purpose were they dispersed throughout the whole land of Canaan to the end they should keep the people in the pureness of Gods services, as we see the prophet Malachi speaks of them, saying that they ought to be expounders of gods law, as at whose mouth men ought to seek what is good and lawful. The cause then why GOD has not only set down this law but also repeated it, is for that he will have his services maintained. And because men are negligent in yielding him his dew, he has vouchsafed to repeat the law again which he had set down before; and besides that, his intend was also to put us in mind to honor him with all the goods which he bestows upon us in this life. For surely if men eat and drink without yielding any honor unto God, they defile the things which they receive. For the true mean to sanctify meats, is by faith and prayer says S. Paul. Without faith and prayer, all things become unclean to us. And now you see here how god commands men to offer unto him their first fruits and tenths. And why is that? Because that be the means folk were provoked to say, True it is that the earth brings forth her fruits, we have a good harvest and vintage, we have store of Oil and vittles; and how is he that gives us all these things? Has the earth a soul to determine whit itself to nourish us? No, it is God our father that does it: and therefore it is good reason that we should have regard of him, and consider how much we bound unto him. Thus you see how that in the tithes and first fruits, there was a solemn protestation that whatsoever we have we receive it at gods hand, and therefore we ought to do him homage and sacrifice therewith. Which thing is then done, when we pray unto him to bless them all, and when we show effectually by our almesdeeds and such other like things, that we be willing to offer all things unto him which he has put into our hands, and to use them in such sort, as we may have a care to follow measure, and to frame ourselves to the sobriety which he has commanded us.
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to vouchsafe to behold us with pity, and not to impute unto us the great number of offences whereof we be guilty before him, but that it may please him to rid us clean from them, even by forgiving them: and moreover to draw us so unto him by his holy spirit, as our whole seeking may be too dedicate ourselves thoroughly unto him, continuing throughout in his holy calling, to the end. And so let us all say, Almighty God heavenly father &c.
On Thursday the 23rd of
October 1555 The 92nd Sermon, which is the third upon the fourteenth
Chapter
24 And if the way be too long, so as thou cannot bring them, because the place which the Lord thy God thy God shall have chosen to set his name in, is too far from thee: and that the Lord thy God have blessed thee: 25 Then shall though make it into money, and take the money in thy hand, and repair to the place which the Lord thy GOD shall have chosen for himself.
26 And thou shall give the money for whatsoever thy heart desires; whether it be oxen or sheep, wine, or strange drink, or any other thing which thy heart likes. And there feed thou on it in the presence of the Lord thy God, and be merry both thou and thy household.
27 And thou shall not forsake the Levite that is within thy gates: for he has no portion nor inheritance with thee.
28 At the three years end thou shall gather together all the tithes of then increase of that year, and lay it up within thy gates.
29 And then the Levite which has no part nor inheritance with thee, and likewise the stranger, the fatherless, and the widow which are within thy gates, shall come and eat, and be refreshed, that the Lord thy God may bless thee in all the works of thy hands which thou do.
Forasmuch as Moses, in speaking heretofore of first fruits and offerings, and freewill obligations; had commanded that they should be offered in Jerusalem, or else in the place which God was then to choose: now he adds, that if a man dwell too far off from that place, he might make money of the things that were to be given for an offering unto God, and after the sale thereof, buy the like things again, which should be wholly dedicated to God whatsoever they were. Now I have told you already, how it was not for naught that God would have one certain place, wherein to offer solemn sacrifices unto him and to worship him: for it served to maintain the unity of faith. Insomuch that if every tribe, or at leastwise every city had had an Altar by themselves; it had been enough to have made havoc of all, and men could not have continued in concord and brotherly love.
Therefore it behooved the Temple to be a meeting place for Gods people, to the intent they should altogether acknowledge themselves to be but one body, and understand that they were bound all to one rule, which is the law, and all of them obey the same, without any diversity of opinions, or strange manner of dealings, or ceremonies among them. And in the same respect also were they commanded to offer in the Temple, to the end that every man should not behave himself after his own devotion as they term it. For when men will needs serve God after their own fancy, there will be nothing but corruption. We must always bear this saying in mind, that obedience is better than all the sacrifices in the world. And therefore they were forbidden to offer sacrifices in any other place than only one which was appointed for that purpose, to the intent they should not every man muse upon foolish superstitions, but hold themselves to the order that was set down, without attempting anything rashly and fondly upon their own heads as I said. And this is spoken expressly unto us. For although we have not the selfsame order of religion which was among the ancient father under the Law: yet does this ground stand still, that God will not which thing is then done, when we pray to him to bless them all, and when we show effectually by our alms deeds and such other like things, that we be willing to offer all things to him which he has put into our hands, and to use them in such sort, as we may have a care to follow measure, and to frame ourselves to the sobriety which he has commanded us.
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to behold us with pity, and not to impute to us the great number of offences whereof we be guilty before him, but that it may please him to rid us clean from them, even by forgiving them, and moreover to draw us so to him by his Holy Spirit, as our whole seeking may be to dedicate ourselves thoroughly to him, continuing throughout in his holy calling, to the end. And so let us all say, Almighty God, heavenly father etcetera.