Sermons on Deuteronomy (continued)

Sermons on Deuteronomy (continued)

On Wednesday, the 30th of

October 1555 The 95th Sermon, which is the third upon the fifteenth Chapter

11. For there shall be some needy folk in the Land. And therefore I command you, saying, that you open your hand to your brother, to the needy and to the poor in the Land.

12 When your brother an Hebrew, or [your sister] and Hebrewess shall have sold himself to you, and served you six years: in the seventh year you shall let him go free from you.

13 And when you lets him go free from you, you shall not let him go empty.

14 But you shall load him upon his neck with somewhat of your flock, of your vineyard, and of your winepress. You shall give him of the things wherewith the Lord has bless you.

15 Remember how you yourself was a bond servant in the Land of Egypt, and that the Lord your God delivered and therefore do I command you this thing this day.

It is said in the common proverb, that laws are not made for things that are not wont to come to pass, but for things that are in use, and which it behooves to practice daily. And that is the cause why our Lord in this text says, that his speaking of that succoring of the poor is not without cause, for that as long as this mortal life endures, we shall ever find whereon to execute our duty, by relieving the necessities of our neighbors, because there shall always be poor folk among us in the world. Thus we see in effect, that Gods intent was to make the Jews to take the better heed to his Law, forasmuch as it was a very requisite, yes and necessary thing, that they should be put in mind of their duty in that behalf. And thereupon we have to gather, that the more available a doctrine is to the well ordering of our life, that better ought we to set our minds upon it. We see a number of folk which are fond and curious in forecasting for things that happen not once in a hundred years: they imagine things that are utterly impossible: and if this should come to pass (say they) what should we do then? They beat their brains about things that have no profit in them, and in the meanwhile they see not the things that are before their feet. And for proof hereof, how many are to be seen nowadays, which grossly overshoot themselves in things that ought to be thoroughly known, shutting their eyes at them so as they see not one whit? And yet for all that, they toil themselves exceedingly in searching out I know not what: and if a man ask them why they do so, they cannot tell, but that they be driven thereto by a foolish curiosity. Therefore let us bear in mind that our Lords intent is to keep us occupied to far froth as is for our behoove. And that is the cause why that in the holy Scripture, we see that God has not vouchsafed to feed our humors with things which he knows to be of no edification, but restrains us to the things which are for our behoove to put in use. Let us consider then that every of us ought to look diligently to his own duty: and that is the warning that is given us in this text, where God tells us that he makes not laws of things that concern us not, but that he has an eye to the things which we ought to put in practice daily.

But now let us come to this saying of his, That there shall be poor folk continually. This was spoken expressly, to do us to understand that God will try our charity. For he is rich enough to supply all mens wants, and it comes not of any niggard ship, that he powers not out of his treasures upon us. What is the cause then that God suffers men to be poor in this world, but only to give us occasion to do good?

Therefore when we see one man poor and another rich, let us not attribute it to fortune: but let us understand how it is God that disposes things so, and that it is not without reason. True it is that our eyes shall not always see why God enriches one and impoverishes another, we cannot discern that cause thereof certainly. And by that means God will have us to cast down our eyes oftentimes, to the end we should yield him the honor of governing men at his will, and according to his own device which is incomprehensible. Yet notwithstanding we have to remember in general, the thing that I touched already: which is, that Gods distributing of these wordily goods so unequally, is to betray what is in mens hearts, by making a trial of then that way. So that if a man be rich, he may be the better discerned what one he is. For thereby he is enabled to do hurt, and can the better undamaged his enemies. But if he abstain from doing evil, if he extend no cruelty towards his neighbors, if he hold himself win his own bounds without coveting more than God gives to him: it is a sign of honesty, which had not been known if such occasions had not been ministered to him. Again, if a man of wealth be liberal so as he endeavor to do good to such as have need of his help, and advance not himself through pride and stateliness; but always behave himself mildly: that is a very good profit. If another man bearing poor take patiently whatsoever it pleases God to send him, and moreover be not lead to any deceit or naughtiness how much so ever he suffer, or how hard so ever his state be: that also is a good and behoove trial. Now then let us mark that whereas there are both rich and poor in this world, God has so ordained it, and it comes of his providence, and therefore we must hold it for a sure ground, that there shall never want poor folk.

And now by the way let us come to that which I spoke of, namely that Gods commanding of wealthy folk to have their hands open to succor without cause. For it is as it were a setting down before our eyes, wherein and after what manner he will be served at our hands: namely in doing him homage with the goods which he has bestowed abundantly upon us: Yes verily, for he sends us poor folks to be as his receivers. And although that alms deed be done to mortal creatures, yet does God well accept and well like thereof, and puts it into his accounts, as though the things which we bestow upon that poor were delivered into his own hands. Truth it is that as in respect of God that deed that we do is not alms deeds, but an homage of that goods that he has given us, and for the which we be beholden to him. Yet nevertheless there is this moreover, that besides his accepting of the acknowledgment which we yield to him for that good that he does us, it is all one as if that mercy which we show to our brethren, extended itself to him. And that is the cause why it is said, that he which shuts his ears at the crying of the poor, shall cry himself to God and not be heard. On the contrary part, if we be pitiful, and be moved to pity the poor when we hear of their wants; God also will use pity and compassion towards us to succor us again at our need. And in the same respect Moses says expressly in this text, that God commands us to have our hands open to the poor that dwell in the land among us. For God offers them to us, to the intent we should have no excuse to say, I wish not to whom I should do good. Seeing then that our Lord ministers the means to us, we must not seek for starting holes: for we shall be still guilty, because we have not used the occasion that was offered us. Our Lord Jesus Christ goes yet further and says, that he himself will not be always with us, but that the poor shall ever be with us. for in commenting that deed that was done to his honor, because the precious ointment seemed superstitious, when his head was appointed therewith, he said, let it be so for this once: but from thenceforth he sends his disciples to the poor. And why? For it was all one as if he had said, that it has no ordinary service that he required, nor for his own person, nor for the person of God his father, that men should present him with the precious things of this world: for he had no need of them: but his will was that look whatsoever men were willing to bestow upon him they should bestow it upon the poor. And here let us mark well, (that as I have touched before) that alms deeds which we do to poor, are accepted of God as sacrifices done to him. Therefore let us not deceive ourselves in our offering to him, as though he received anything at our hands: for he does send us back again, to do good to such as stand in need of our help.

Had this lesson been well born in mind, the wretched world had not so misspend their labor any money in foolish pomp, as we see they have done in the Popedom, where they use a great sort of lights, and a number of other petty trifles. And why is that? Oh, they think that God takes pleasure in paintings, in imaginary, and in such other gewgaws. That is the things wherein the world is wholly occupied: and in the meanwhile the poor are let alone and forgotten.

Contrariwise, our Lord Jesus tells us that that is the thing whereby

God will try whether we be willing to honor him or not. For (as I have declared already) he could well make all men rich: but he sends us poor folk, to give us occasion to keep ourselves occupied, if we have any desire to show to whom we think ourselves beholden for our goods, and be minded to apply them to such use as he may well like of. Therefore if we have any such desire, the occasion to show it is offered us and there never wants any. That is the thing in effect, which we have to consider upon this place.

It should seem at the first blush, that this agrees not with that which we have seen already, namely that there should be no poor beggars in the land. But that solution is very easy, because it may well fall out that there should be poor folks, and yet that all begging be taken away. And smoothly it must needs be a great shame for a people that profess God, that there should be beggars among them, because it is even against common order and honesty. Although we had not the commandment of our God; yet let us consider according to nature what may ensue of suffering beggars to be. First it is a token that the richer sort do devour all, and that they have no regard of succoring such as be in need and penury. Again, when the bridle is laid loose; we see it follows that the more do give themselves to raging. For men know not to whom they give; insomuch that when those kind of people go crying up and down the streets from gate to gate; it cannot be discerned whether they have need or not: and importunate creatures do commonly bear away that wherewith the poor should be fed and maintained. Moreover the rewarding of such as go about begging after that fashion, is a maintenance of false harlots. For there is none so great deceit to be found, as in these Rages that go begging about. And he that is once nous led in raging, becomes a thief in the end. Finally although there were none other inconvenience; yet we see that those which are once inured so with begging, can never fall to any labor afterward, nor learn to do any good, but are idle bodies and loiterers ever after. Thus you see how begging is even by the order of nature to be always condemned. For it brings nothing with it but sin and corruption, and all things must at length needs come to confusion, where begging is suffered and born with. But we have Gods commandment which is a far higher thing, which says that we must not have any beggars among us, but that the inconvenience thereof ought to be prevented beforehand, by relieving such as want, accordingly as men can discern of them, and be of ability to succor them. You see then that these two places are not contrary to one another. For whereas he says that there shall always be poor folks; it is to the end (as I have said before) that the rich should have occasion to offer such sacrifice to God as he requires, by succoring the needy with such things as they have in their hands, and by doing it with discretion, by searching out as much as is possible who they be that have need. But that men should give without discretion, or that it should be lawful for men to go begging up and down the streets, or to stand begging at the gates or at mens doors: it is a shameful thing and against all good order, and brings nothing but confusion, as a nourishment of evil in all those to whom such liberty is given, as I have showed already.

Now remains to put this doctrine in practice. First of all we must understand, that according to the greatness of mens necessities, God stirs us up ever to do them the more good, and it is then chief time to strain ourselves, when there is any famine or death. For then men ought rather to cut their own morsels short, than to suffer others to want, themselves living so in excess. And whereas many men take occasion to pinch when they see a dear years, bearing themselves in hand that is serves their turn well to make their hand the better: Let us understand that our Lord does then cite us, and declare to us that if ever we be minded to do him homage with the goods that he has put into our hands, he will have us to utter it at that time. Let that serve for one point. And whereas we see many poor folk in necessity; let us assure ourselves that our Lord warns us that it is as a waking of us from sleep; and that because we have not been sufficiently mindful of our duty, our Lord comes to put us in remembrance of that which he had commanded us: and that if we be not too lazy, we must needs enforce ourselves, to consider every of us the measure that is given him and the ability of his power, and thereafter employ himself. This is that thing that we have to mark in the first place.

And as touching the second point, Let us look to keep order and policy, so as this shame and dishonesty of begging be not among us.

For why, it is nothing else but a nourishment of wicked rascals, and they will never be brought to any good, which are so maintained, but they become rages and idle persons as I have told you before. And in the end they take a pleasure in their begging, and like so well of their script or wallet, that they would not change it for a yearly rent: which thing experience shows too much. To be short, of Rages, they become robbers, and in the end what must become of that? Therefore let all this be taken away, unless we purpose to provoke Gods wrath willfully, and to cause things to grow every day worse than other. But yet howsoever that case stand, let us see that the poor be maintained.

For if a man forbid begging, and therewithal do no alms at all: it is as much as if he did cut the throats of those that are in necessity. Nor, we must so provide for the poor, and redress their want, that such as are stout beggars and apparently seem not to be pitied, may be reformed. For they do but eat up the others bread, and rob that needy of that which should be given to them. That (say I) in effect, is the thing that we have to mark here. But how may that be done? First that hospitals should provide well for such needs. For what a shame is it, that the goods which are dedicated to God and the poor, should nevertheless be applied to other uses? That is not simply robbery, but a robbing of God. Therefore let them be employed according to his commandment; and let not men play that good husbands in hording up that things that ought to be bestowed upon God and upon those whom he offers to us. Also according as every man knows that particular needs of his neighbors, so let him endeavor to succor them, and consider where want or need is, and help to remedy it. If this be done, then shall beggary be taken away as it ought to be, and they shall not need to make a simple forbidding of it: saying; let not men beg anymore: and in the mean season that poor be left destitute, to die for hunger and thirst.

And truly it is not for naught that our Lord says here, your poor and your needy which are in your Land. He could well enough have said, the poor and needy: but he uses another manner of phrase saying, you poor and you needy. As if he should say, if a man be poor, everybody disdains him and turns his back to him: and why is that?

Because the rich do bear themselves in hand, that the poor are not worthy to come to them, and they could find in their hearts to have a world alone by themselves. Were it not that they be contented to have the poor folks service, they could find in their hearts never to see them. But on the contrary part, to pull down such pride and presumption, our Lord says, who are you that despises so your brother? He is the poor, he is the needy. He speaks as to our own flesh. Therefore let us weigh well the words which the Holy Ghost has used, that no pride may hinder us to have compassion upon those that are so united to us. And let us mark that they be our own poor folks, that is to say, that the persons which are so in need, are offered to us of the Lord, as if he should say, it is my will to make such an intercourse, as the rich may be mingled with the poor, and either of them may meet the other, to the intent they should communicate together, that poor to receive and the rich to give, so as I may be honored at the hands of them both, as well for that the rich man has wherewith to do good, as for that that poor man acknowledges himself to be sustained and maintained for my names sake, and so both of them bless me. That is the cause why Moses speaks of the poor and needy after such as ort, that he shows that rich how it is they themselves whom he speaks to, and that there ought to be a kind of intercommoning between them and the poor, not to make them fellow like, but to relieve the need of those whom God offers to them after that manner.

After this, Moses adds a law that served but for the common weal of the Jews, that substance whereof continues nevertheless to us at this day. If your brother an Hebrew (says he) or your sister an Hebrewess be sold to you, let him serve you the space of six years: At the end of that term you shall release him. And at that releasing of him, you shall not send him away empty, but you shall give him some corn or some cattle according to your ability, that he may feel of the blessing which the Lord your God has given you, and that the same maybe as a hire to him. Now we must mark, that in those days they were no such servants as are nowadays which take certain wages by that year: but they were in bondage after that manner of those whom we call bond slaves in Barbary and in other countries in these days. So then they were all slaves at that time, and among the heathen that bondage was endless: insomuch that if a man had lived a hundred lives, yet should he never have been released, unless his master had pitied him. Moreover, the man that had such slaves might marry them, and forasmuch as the wretched souls were not free themselves, their children also were in bondage like the beasts that we have. If a man have Horses, Kine, Cattle or Sheep, he reaps the fruit of them: and so did they with their bond servants at that time. And surely that state of bondage as it was then through the whole world, was very hard. For it was lawful even among Christians. It is not commanded to be abolished: We see that whereas S. Paul speaks of masters that had such bond servants and were faithful, he bids them not to set them quite at liberty, but to deal gently by all kind of means. Know you (says he) that you have one common Master in heaven, and that your servants be Gods children as well as you: and therefore deal gently with them, and hold them not in such thralldom as the unbelievers do. S. Paul, that is to say, that Holy Ghost speaking by his mouth, thinks that to be enough. Albeit forasmuch as the Jews were privileged, and God had chosen them for his own inheritance: it behooves some moderation or mitigation to be among them, so as they should not use so extreme rigor as was among the Heathen.

Nevertheless it is a good thing, that this slavish bondage is abolished in time among the faithful, albeit that there continue still some remnants of it in some places, but yet is that same much more tolerable that so rough a law could have been. For whereas there are some persons which are still taxable (as they term it) at this day, whether it be in their goods or in their persons: it is of that old slavery, and they be of that race of such as were very slaves in old time, and of such as might have been handled as bond slaves by rigor of Law. But as I said, this may well be born with: and it was a virtue worthy of condemnation, that the parties which had such bond slaves, released them upon a certain qualification.

But let us come again to the law that is given here to the Jews. It is said that such as were sold should serve by the space of six years: and the seventh year is privileged here in honor of that Sabbath day, that is to say to the rest, whereby our Lord meant always to reduce the Jews to gentleness, by bringing them back to himself. As if he should say, assure yourselves that your using of such mercy towards your neighbors, is an acceptable service to me. For that day of rest was the very mark of Gods spiritual service, as is declared to us in many places of that scripture, both in Exodus and Ezekiel where our Lord speaks precisely of the day of rest, and also in the 17th Chapter of Jeremy. Yes and he speaks in such wise of it, as though all his service consisted therein. And why is that? Because that on the day of rest, he called that people to himself, as if he should say, know me, let me be worshipped, let every man give his mind to consider my goodness, my justice, my wisdom, and my power. And therewithal rest yourselves in me, and his own likings, that you may be, as it were subjected under my yoke, and I govern you. We see then that the day of rest was as that principal service of God. Now forasmuch as men cannot acquaint themselves with the doing of good to their neighbors, nor will willingly give over their right when they have them at the vantage, and can hardly be drawn to do so much as they ought to do. Therefore does our Lord set this before them here, and say, such as release their bond servants do me acceptable service, whereof I give them the day of rest for a sign and sure token. Seeing then that I set between you and me, this token and warrant, know you that your giving of release to your bond servants is by mine authority, so as I am among you and over rule you in that act, and your doing of it is for my sake. Though you have no regard of men, because you think you should not owe them so much service, at leastwise yet consider how much you be bound to me. Thus you see now to what end the seventh year was assigned. Six years (says he) shall they serve you, and the seventh year you shall let them go. And he contents not himself with the only releasing of the bond servants, but he will also have men to give them somewhat wherewith to set up their trade. And not without cause: For even the heathen themselves at the same time in which I told you, that that bondage was most rise, could skill to say that they were not to be used as bond servants but as hirelings, that is to say, after that manner of our servants that take wages by the year at this day. Is it not a great shame that the heathen both Greeks and Latin could speak after this fashion, we have bond slaves, we may use them as Oxen and Asses: but that is villainous, it is out of all order: and therefore albeit that it be lawful for us by the civil Laws: yet is it against all humanity, and we ought to have another regard. As how? Surely we must use them as though they were freemen whom we hired for wages. If that blind wretches speak so; and perceived that this kind of upright dealing was requisite: what shall become of us? Verily God has punished such as have dealt roughly with them. For it was lawful for a master in old time to kill his bond servant, and he needed not to ask leave of the Magistrate to put his servant to torture, but he might tear him in pieces one member from another, yes, even at home in his own private house: and when his Master had so murdered him, no man sought Justice or reformation of it. True it is that in the end men were forbidden to kill them without examination of their case: but yet had that masters always that authority still. And because they abused it, God paid them home with the like again, so as they had a common proverb among them, That look how many bond servant a man had at home, so many enemies had he. Also they could well skill to condemn themselves, saying: they be not enemies born, but we make them our enemies by our cruelty. Seeing them that the heathen knew thus much; it was requisite that there should be some greater mildness and humanity among Gods people that were chosen of a singular privilege. That is that because why God said expressly that they should be helped at their departing from their houses in that seventh year. For if a poor man be sent away stark naked, now and then he had lever to continue a slave still, that to go seek what shall betide him he know not where. A poor man that has not much to take to, can find in his heart to take pains; and so he may have meat and drink, he is at a point. Thereupon he takes pains in his Masters house: Now if his Master drive him out of his doors and say get you hence: He may cry alas, what shall become of men? I have not a bit of bread to eat, I have no lodging, I know not where to become of me? I have not a bit of bread to eat, I have no lodging, I know not where to become. This sending away of their servants naked, was an indirect means to hold them in bondage still. For this cause our Lord says, when you have been served by the space of six years by those that are your brethren, give them somewhat in recompense of their service, according to your ability.

Again, to the end that men should be the willinger to such liberality, Look into your stables (says he) and into storehouses, and into your garners. Because men are always repining; here God falls to making of an inventory. Oh (says one) I have not so much to give: and what know I whether I myself shall want or not? Our Lord therefore makes and inventory to discuss that matter, saying, what? Cannot he which has corn in his garner give to him that has served him, whose blood he has drawn in making him to labor for him? Ought he not at leastwise to have an eye to the corn that is in his garner? He has husbanded his ground, he has tilled it, he has toiled himself about it: and is it not reason that he should feel some sweetness and fruit of it? Besides this, he goes to his winepress and to his stalls: as if he should say, let every man see what he has; for according to your ability you be bound to recompense them that have travelled for you, and have been in instruments of such blessings. For if we thank God with our mouths, confessing that it is he which has blessed us and in the meanwhile make none account of such as he has sent to do us service in that increase of our living, by taking pains and toil for us: all our thanking of him is but lip labor and utter hypocrisy. Thus you see in effect what we have to mark upon this text.

This law is set down likewise in the 21st Chapter of Exodus.

Notwithstanding, although God had spoken of it after that fashion; yet was the thing ill observed which he commanded here. And hereby we see how malicious, hard hearted, yes and will full stubborn that Jews were. For at such times as God punished them, and they were driven to resort to him whether they would or not, they pretended a willingness to submit themselves to him, and to take some good way of amendment, [though they meant it not:] which thing among others he casts in their teeth, saying: what? I have commanded you concerning your brethren that are your servants; that you should let them go frank and free in the seventh year: but you have not done it.

Now then seeing that my law is set in state again, Let it be kept.

Indeed when men be pinched and constrained by necessity; then they can make some fair countenance and show well enough. Go to then, let servants be released: but immediately after they have shifts to bring them under arm again, as if a man should make a thief to creep under his arm, as who would say he should make restitution of his theft, and whereas he pretended to take it from him with the one hand he should convey to him again with the other. After the same manner was God mocked with his own law, yes even notwithstanding that the Jews were punished extremely at that time, and saw well that God persecuted them and did himself against them because of their disobedience. As touching the bond servants that would not use the freedom that was granted them, be sure to see more in the next sermon. But as touching the common law, the Jews were so full of malice that they refused to give freedom to their bond servants.

And here the first thing that we have together is the substance of the law, which concerns even us at this day. There is no more any such bondage among us as was then among the Jews and all the heathen.

Indeed in some countries the same bondage remains still, as in the East countries, in Greece, and in Barbary, but yet for all that it is the better that the use of it is abolished, as it is among us: and that is a very commendable thing. Yet notwithstanding, it behooves us to consider, how our Lord admonishes us by his law, to deal gently with such as do us service, so as we bear with them and defraud them not of their hire, nor stand upon rigor towards them to take the uttermost of them that we may, but that we deal uprightly with them, and rule ourselves, as those that have a stay of themselves and look not to be compelled by law, but every man rightly to rule himself.

That is the thing in effect which we have to note in this text. As how?

A master that has a servant wrings all that ever he can out of him without any regard to him: therein he shows himself to be cruel. If he say, I find him meat and drink, and I pay him his wages: that is true, but he must also have respect what he is able to do, and what service he may have an eye to this natural uprightness: that we do not anything to another body, which we would not have done to ourselves. If a man have servants, he ought to think with himself, how would I desire to be born with. Truth is that we must not be at that point when a servant would live idly and do nothing, but would be kept like a cockney, never to put his hand to the doing of anything.

For it is not meant of such as live disorderly, but only of such as we know to be reasonable. As how? I think with myself, if I were in this fellows place, what ought I to do? I speak not here of wishing, but of that reasonableness which every of us knows. For when the case concerns our own profit or disprofit, we can very well skill to judge of it: but when the case concerns other men, then are we blind. But such as have servants ought to consider thus with themselves: If I were in their room, what would I reasonably desire to be done to me?

Then must I not take more upon me than my conscience suffice in that it finds fault with me. Thus we see, that although this law belonged peculiarly to that state of the Jewish common weal, where this kind of bondage was used: yet notwithstanding it contains a lesson beneficial to us at this day: that is to know, that it behooves us to use the servants in such wise, as they be not oppressed beyond measure, nor cruelly handled; and secondly that we be kindhearted towards every of them, to do them good, and to show in very deed that we be willing to agree to his goodwill. For it is not enough for the mouth to speak unless the hand be answerable to the same. That is the thing in effect, which we have to mark upon this text.

Therewithal let us weigh well the words wherein our Lord makes an inquisition of every mans goods, and let us consider how it serves to show us that in the end we must come to account, so as we may not think to slip the collar and to shift our hands by saying, Do what I can, I shall not be well reported of for my labor: after which sort some folks continually repine when they be spoken to concerning alms deeds, to whom it seems to be as good as haling of them to the gallows, if you do but speak to them of the opening of their purses.

To the end therefore that we should not imagine that such shifts can go for payment before God: let us mark well how he tells us here; that he forgets not what he has given us, but can very well cast us in the teeth with it. And seeing he casts us in the teeth with it already in this world, what will he do when all things shall be brought to light, and when the books of account shall be laid open? Will there be any excuse then? No: for then even the secret things shall be laid open; and what will become then of the things that are apparently known?

Shall a man escape the judgment of God, when he is found to be a niggard and churl even before men? So then let us beware that we behave ourselves well in this behalf: and for the better doing thereof, let every of us mark the form of speech which the Holy Ghost uses in this text, forasmuch as themselves serves to search us to the bottom, to the intent that whereas every of us hides himself away when he should do any good, no man should shrink back, but every man put forth himself according to his ability and state.

Now for a conclusion our Lord adds here, that the Jews had been in bondage in the land of Egypt, and therefore he commands them to be kind hearted and pitiful towards those that are in their service. And hereby it is showed us, that if our Lord have given us experience of adversity, we must be readier to succor the distressed, and not play the proud fools which cannot abide to hear their former state spoken of, when they have been in poverty, but are more scornful and disdainful than such as lived continually at their ease. Nor, if our Lord have suffered us to be pinched and to stand in need of other folks service, let us print it thoroughly in our minds, and let it be as a spur to quicken us up, that whensoever we see any folk in necessity, it may always run in our minds, Alas, when I was in their case, what desires I? I could have found in my heart that all men should have opened their hearts and their bowels towards me: and shall I now shut up mine? Lo what the declaration that is set down here imports.

And it is not in this place only that Moses uses to say so. For there is not anything more rise in all his books: insomuch that ever after the peoples deliverance out of the land of Egypt, Remember (says he) from time to time, that you yourself has been in bondage. Therefore let us mark, that look what experience every of us has had in his life, Gods will is that the same should serve us for an instruction, and that we should bear it continually in mind. As for example, when a man has been a traveler of countries, he ought to consider into what distresses a man might fall: and he shall be the more inclined to succor others whom he sees in like danger. Again, when a man has been pinched for a time with poverty, and afterward comes to wealth, his former poverty ought to be a teacher to him forever after, to be the forwarder to put forth himself where need requires. True it is that although a man had lived all the days of his life in ease, and never with what need or want meant: yet shall he not therefore be held excused before God. But yet forasmuch as we be so slack and slow to do good: we had need to take to us the helps that may serve to quicken us withal. And so let every of us for his own part cheer up himself to do good. As for the rich which never has tasted any want of the goods of this world, if they look into themselves, they shall find that God has visited them some way or other, so as they have had need of other folks help. And if they be not stark churls, the same must needs be as a stroke with a spur, to thrust them forward to well doing.

To conclude in few words, the principal purpose of this place, is that besides the uprightness which is of nature, our Lord will have every man to be inclined to mercy to do good to such as have need. But put the case there were none other respect why we should succor our neighbors but only this, that we be men: is not that respect great enough? Yes, for under this word Man, we comprehend many miseries. When I see a man in distress, I find in myself that I should be subject to the like things, if God had not a special regard of me.

There is neither sickness, poverty, nor any other like thing in anybody, but that we ourselves are subject to the same miseries. And what is the cause that we be clear from them? The goodness of our God. And the cause why he spares us and bears with us, is to the end that we should be mindful of such as have need. For it is a very great proof of Gods goodness towards me, that he not only exempts me from the adversities which I see in my neighbors but also gives me wherewith to remedy theirs. And therefore it ought to be a sufficient provocation for me, that they be of mine own flesh, and of mine own nature, so as there is no difference betwixt us but that God has advanced the one of us, and put the other back. For we be all of one lump, and it is not for any man to glory, as though he had his riches of himself. If a man be not so miserable as a number of others are, he ought not to be proud of it, but rather to consider that he is so much the more bound to God. Accordingly therefore as God bestows his benefits upon us, let us beware that we acknowledge it towards him, by doing good to our neighbors whom he offers to us, so as we neither exempt ourselves from their want, not seclude them from our abundance, but gently make them partakers with us, as folk that are linked together in an inseparable bond.

And now let us fall down in the presence of our good God with acknowledgement of our sins, praying him to make us so to feel them, as we may return to him with true repentance, and disliking our former life, crave forgiveness and mercy at his hand, and be always ready hereafter to yield ourselves to his obedience, so as our whole seeking may be to glorify him in all cases, after such a sort as our whole life may show that we have well profited in his holy world.

And so let us all say, Almighty God heavenly father, et cetera.

On Monday, the 4th of

November 1555 The 96th Sermon, which is the fourth upon the fifteenth

Chapter

16 And if he happen to say to you, I will not depart from you because

I love you and your house, by reason that he finds himself well with you: 17 Then shall you take an Aule, and bore him through the ear to the door, and he shall be your bondman forever. And likewise shall you do to your woman servant.

18 Let is not grieve you to let him go free from you: for he has serve you six years as a hireling of double wages. And the Lord your God will bless you in all your doings.

19 All the first born males that breed of your cattle and of your folks, you shall sanctify to the Lord your God. You shall not labor with the first born of your kind, nor there the first born of your sheep.

20 But you shall eat them, you and your household from year to year in the presence of the Lord my God, in the place which the Lord will choose.

21 But if there be any blemish in it, so as it be lame or blind, or have any evil fault in it: you shall not offer it to the Lord my God: 22 But shall eat it within your gates, as well the unclean as the clean, both alike, as the fallow deer and the red deer.

23 Only you shall not eat the blood of it, but shall power it upon the ground as water.

We have seen already the law which God placed among the Jews, whereby bondage was not to continue forever, but that the person which had been sold should serve six years, and afterward be set at liberty. And I told you that although the like law be not among us nowadays: yet notwithstanding we may gather a very profitable lesson of that which is therein contained, that is to know, that he which has any superiority over others, ought to forbear all tyranny, and to be kind hearted towards those whom God has put in subjection to him, so as he reign not over them with cruelty, nor enforce them to all that every he may, but deal gently with them as with his brethren. And although we be not nowadays of all one linage as the Jews were: yet must it suffice us that we have all one father and one master in heaven, as is declared to us. For by means of our Lord Jesus Christ, we be so united together, that there is such a brotherhood betwixt us, as cannot be broken without forsaking the adoption which God has made of us. And therefore as may as intend to be taken for Gods children, must lovingly bear with all those whom they may command. Again, we must come to account, so as it we will obtain mercy at the hand of God, and be born withal by his gracious favor, we must look to do the like to such as are in subjection to us.

But now Moses adds an exception to the law, whereby he had commanded to set servants at liberty after six years service: and he says that if any servant be so well contented with his state, that when his master is ready to send him away and to give him reward, he will say to his master; Nor sir, I had lesser to tarry still in your house because I find myself well at ease: then shall his master taken an Aule, and boar through his servants ear in token that he is his forever. Yet was not this done without consideration of the case, as is written in the 21st of Exodus. For there it is said expressly that the master shall call to the Judges, that the matter may be inquired of by them. For otherwise, every master might have made other believe, that his servant was desirous to be his forever. Therefore it behooved the thing to be proved; and then was his ear bored through at the door, to the end that the matter might be done openly to the sight of all men. For in such cases there might have been much collusion, yes, and also compulsion, and a man might have been so urged by constraint of much beating, that he would have contented to have been in perpetual bondage. But when the thing was done in open sight, so as the Judges were called to the matter: then was there no deceit, neither could they be beguiled which did so yield themselves into bondage.

And as touching the marking of them, it was a common thing in the East countries. And it is seen in other Countries also, that such as were marked, were of worse state and condition than other bond servants were: but in this place there is no meaning of any harder bondage than the rest. And because God had granted that privilege among his people, he adds that if any man would needs be a bond slave of his own will, then he should bear some mark thereof. But yet was this mark made without any wounding, as if the top of a mans care should be bored with a pin or with an all that were sharp, it could put him to no pain, and it was no more but to make the matter known. And whereas God says that he should be so forever, we must understand that the years of Jubilee was excepted, as we may see in other places. And in very deed, the compass of fifty years was called a world, and the word that Moses uses is taken sometimes for the age of a man, His meaning then is, that he which consents to be a bond slave, shall abide in that state forever, that is to say even until the state of the country be renewed, as well concerning mens lands as their persons: at which time every man entered again into his own heritage, that God might always be known to be both sovereign Lord and as it were the only Lord of the soil, and that the inhabitants were not owners and freeholders but only as tenants at will, or farmers, for those are the very terms that our Lord uses. Therefore his will was that the parting of the Land which was made by his commandment should be kept: the mean whereof was that every man should return to his own inheritance and possession at the fiftieth year, at which time the whole state of the Realm was changed in all other things.

Thus see we know what was the effect of this Law.

And here we have an example that masters ought to behave themselves gently, for we ought always to bear in mind what has been treated of, namely that this law was far other than the law of service ship that is among us. For as now we hire servants for wages, whereas in those days they were bought and sold, and men used them much more hardly than they do nowadays. If a servant had been mistreated at his masters hand, he could not depart from him, nor have any law against him: but he was fine to obey his master in all that ever he would put him to. If his master would send him to the fields, or use him as a droll in his house, to do whatsoever he had to be done; it was not for the servant to hand the groin at it, or to say I cannot do it: for his master would use him as he listed: insomuch as he would marry him even spite of his heart, and take his children from him. And though the servant were set at liberty at the seventh year, yet his children were fine to abide in bondage still. That is one thing which we have to note. Now then, seeing that the state of servants was so grievous: it may well be said, that there were masters of singular humanity among the people of Israel, seeing that a servant could find in his heart to say, I am contented to dwell with you still. Freedom (as the Heathen themselves have said) is an inestimable benefit: and when laws speak thereof, it is preferred in favor before all other things. And since it is so, what a thing was it that a man should give over his freedom, which ought to be as dear to him as his life? Needs must it be said that he was gently dealt with.

And this ought to make us greatly ashamed. For seeing a man might safely at that time by the laws of man, use his bond servant as he listed: must not those whom Moses speaks of here, needs condemn the person that uses cruelty towards his household folk, now when we be bridled by the civil laws? Yes: for they had not Jesus Christ as yet revealed to them, who has gathered us together into the spiritual kindred, as has been touched heretofore. It was not declared to them that God would have us to be members of his only son, yes and even bond slaves and such as are of the worst state that is. Since it is so, let us have an eye to ourselves: and let not the example that Moses sets down here, be a witness before God to condemn our excessive cruelty against those whom God has made our underlings. Mark that for one point.

Moreover let us mark, that the boring of the servants ear that is spoken of here, is to avoid the blearing of mens eyes, and that the matter should come to open trial. For although there were courteous matter to be found among the Jews: yet notwithstanding the most part of them were after the common trade of the world, as always we see, full of malice, full of fraud, and full of outrage. For there were of them that would have drawn their servants by naughty means to say, you thinks yourselves now escaped my hands, but I will make you come again after another fashion. Or else per adventure he would have flattered his servant for a time: and under pretence of dealing well with him for a month or six weeks, he would have drawn him into his nets and snares to bind himself to this perpetual bondage.

For this cause it was our Lords will that it should pass by order of law, and that the magistrates should have knowledge thereof. And hereby we see how men had always need to be bridled, and to have their naughtiness prevented: for it were pity else. And although this seems somewhat hard, yet was it or denied in favor of that servants rather than of the masters. If there were any such mark here among us nowadays: very well, it were a kind of reproach. And why so? For such a one should show himself to have hand no heart: for he should rather have lived of his handle labor, and to have scratched his living out of the earth, rather than to have forgone his liberty when he was to be set free. Therefore the world sees that such a one is but an idle belly, and a very blockhead. Thus it should seem at the first blush, that God here does punish the guiltless. For if a man be in good state, and therefore is contented to yield himself into perpetual bondage; should he be put to shame for his labor? Nor, our Lords meaning was to waken up those that were to enter into such bondage, as if he should say; Beware what you do: for they come to nail you to the door, to show you that you should be tied to this place, to be his bond servants forever to whom you bind yourselves, and so you do after a sort renounce that privilege which I had given you: and therefore look well about you what you do. We see then that this law was not made for the masters sakes but for the servants sakes, to the intent they should bethink themselves thoroughly when they went about to be bound: and that even when they came to the deed doing, they might be at choice still to say, I will depart free, I am mine own man, I will use the liberty that God gives me. Thus we see in few words, how Gods intent was not only to show to the masters that they themselves also were under commandment: but also to warn such as had been misadvised, to beware how they did cast themselves into perpetual bondage. And so let us mark in few words upon this text, that the gentleness which we owe to our neighbors, is precious in the sight of God. For seeing he has such a care of it, and has enjoyed it so by his word: it is a token that it is an acceptable sacrifice to him. Will we then please God? Let us use such gentleness towards our neighbors, that even they themselves which are in subjection to us, may have cause to esteem of themselves and to rejoice and praise

God, that we behave ourselves as brethren towards them. And let such as are masters think always with themselves, This does not take away nor abolish the spiritual kindred which God has planted and established between the great and the small. But seeing he vouchsafes them the honor to be their father: it is good reason that we also should take them for our brethren, forasmuch as he has chosen them as well as us. That is the thing in effect which we have to gather upon this text. And David seems to have had an eye to this ceremony in the fortieth Psalm where he says, Sacrifice and oblation for sin are not the things that your Lord requires: but you has bored my ear. As if he should say that God desires not sacrifices at our hands, but would have us to be wholly his, and to be wholly given to him, accordingly also as the scripture exhorts us not only to offer this thing or that thing to God, but also to offer him our bodies and souls, that he may possess and enjoy us. When Saint Paul shows us the service which he calls reasonable, he says not, offer of your goods to God: but mortify yourselves as true sacrifices. And there upon having mortified our human reason, and all our thoughts and lusts, let us offer up ourselves (says he) as living sacrifices to God. Nevertheless

Gods meaning is not to have us offer up ourselves as temporal sacrifices, so as we should be willing to honor him today, and forget him quite and clean tomorrow; but he will have us to be his both in life and death, accordingly as it is said in the 13th to the Romans, that our Lord Jesus died and rose again, to the end that we should live and die to him. It seems then that Davids speaking of the boring of his ear, was to show that our giving of ourselves to our God must not be for a time, and then at the end thereof to take our leave of him: but that as we have lived in his obedience already, so we be ready to die in the same, following his call to the end, without ceasing or altering our purpose. We know then the God requires not sacrifice, for the chief thing ought to go before, and that is, to be wholly his.

Again, when a man dedicates himself to God, it is certain that all that ever he has does follow him: But yet the offering up of ourselves must be all wholly, so as he enjoy both our bodies and our souls, and be glorified throughout by us. And as touching this matter which we treat of now presently, it is to be noted that God is not contented with our serving of him for a time, as a number do that make fair shows at fits, who think themselves well discharged when they have done a thing or twain in that honor of God, and therefore would exempt themselves from ever putting to their hand anymore as long as they live. Let us beware we deal not so: but rather as I have told you already, let every of us make his account, that inasmuch as God calls us to him, we must not shrink from him in the midst of our way: for this life is as a race wherein God intends to exercise us. Therefore let us keep on our way, and endeavor to go forward to the end. Let us strain ourselves to continue, and let us live and die in the obedience of him that has purchased us to dearly: and let us hold out in his service until he have taken us out of this world. After that sort is it

Gods meaning that we should have our ears bored, that we might be marked to be his servants forever, and not for a time. True it is also that God uses not any Aule to mark our ears withal: but he bores us inwardly. For that bondage that Moses speaks of here was earthly, and served for the state of this world. But God will have us to serve him after another fashion, namely by reducing all our thoughts and affections to the obeying of him. And how may that be done? For when he speaks to us, he speaks of deaf folk, so that the holy Ghost must be fine to bore our ears: and until we be touched after that manner, and that God have wrought in us, we never know what the serving of him does mean. Then let us mark well that God uses not such a manner of marking as was used among the Jews: but he will have us to be in his subjection to him. He takes no Aule to bore us through the ear, that the mark might be seen to the world ward: but it behooves us to be framed by his Holy Spirit to give ourselves wholly to him, and we must feel his power within us. That is the thing in effect which we have to remember upon this place.

Now let us come to that which Moses adds, that the wages of a Servant is double the wages of a hireling. This sentence is not understood of many men as it should be. For they have taken it, that the reward which was to be given to a bond man at his franchising, ought to be double the wages of an hireling, as though the servant that took wages, had taken but three years wages. But that was nothing to the purpose. And the Jews after their manner, have invented yet a more foolish gloze, and utterly corrupted the Holy

Scripture, by mingling their own fancies therewith. For they say, that a man ought not to esteem of his life above three years, and that if he attain to six years, it is as it were a double pay. This is much to the purpose, as who should say I could warrant myself life till tomorrow, or as though I had my life in my own hand, to say, you shall live still such a time. Thus you may see their beastliness, how there was neither fear of God, nor any right understanding in those blind wretches. And good reason is it that they which have so forsaken the light of the world, should become brutish after that fashion, so that for all their reading and for all their having of the Holy Scripture, yet do they nothing else but betray their own ignorance. And it is Gods just punishment for their despising of our Lord Jesus Christ, whereby they have cut themselves off from him which is the very soul and the guide of the law. But the meaning of Moses is large: namely, that is must not grieve a man to give liberally to his bond servant, when he has dwelt with him the space of six year.

For why? It is double the wages of a hireling: as if he should say, he deserves double wages in comparison of a hireling. We have seen already how our Lord has forbidden men to send away their servants empty when they were set at liberty. You shall rewarded him (says he) according as the Lord shall have blessed you. Look into the presses, look into the garners, look into your stalls: and according to thin ability give your servant somewhat, that he may fall to some trade, and not be put quite and clean out of heart. This we have seen already. Now here against a man might reply: I had leaver then to entertain a hired servant for wages. For if I take one for wages; he shall serve me but from day to day; and if he served me well, I can keep him still: or if he serve me amiss, I can send him away, and that were more for my profit. And therefore it seems prejudicial to my right to give reward now to a slave. A man might allege after that fashion, as men are always subtle in seeking of starting holes. If the case concern either their profit or their loss, they can be brought to no uprightness or reason. For this cause our Lord says here, How now? Think you not that a slave does, yes double the service of a hired servant? Yes: for if a man hire a servant for wages, if he find him not meat and drink, he must give him so much the more money, that he may find himself after his own liking. And again, if a man find him, he will look for a large pittance; and yet he will grudge at it and say; this is no fare meet for a man that takes wages. The man then that is hired for wages, must be maintained after a more courteous and liberal fashion, than a slave. Moreover, when the hired man has done his days work, he is dispatched, and he goes his way to bed till the next morning that he come again to his work. But the slave is in a harder case. For the similitude which our Lord Jesus makes in Saint Luke, is taken of the common fashion that reigned in those days. True it is that he treats of a far greater matter, to show how we bound to God. But yet does he allege this similitude, saying: Behold, if one of you have a bond servant, whom you send to labor in your vineyard or in your field, when this servant comes home at night stark weary of his laboring to do you service; I ask you whether his master will say to him, Come sit you down your turn, and take here my place, and I will serve you. Nor, his master will say further to him, Serra, go fetch me such a thing, and go do such a thing. And the servant dares not be so bold as to reply, why so? I have labored in the field all day, and must I now take pains still when I am come home at night? You see then to what purpose it is said now that the reward of a slave is double.

Again, the servant that is hired by the day has more ease and privilege: insomuch that if he be ill dealt with, he may go his way. But he poor bond slave is tired, so as he must be fine to serve his master day and night, and there is no regard had of giving him anything for his labor, but so he be found never so meanly it is well enough. To be short, it is showed us here, that we ought always to have consideration of the profit that redounds to us by such as have done us service. And although there were no law to compel us to the discharging of our duties, yet ought it to be printed in our hearts, and every man ought to have a conscience for the laws sake, which tells us that we ought not to deal churlishly with our servants. For if a man flatter himself, he is never the more discharged before God, but he must be fine to come to account. And those which as now do vaunt themselves because they have gotten some superiority about others, shall in the end find that Gods will was there should have been some equality betwixt them, as Saint Paul speaks thereof. For he use the self same term when he commands masters to bear with their servants, and to spare them. Let there be an equality betwixt you, says he. As how? Is it meant that the servant should be checkmate with his master? No, but Saint Paul would there should be an answerable uprightness, so that as the master can well skill to take the labor and travel of his servant under pretence that he may say, He is mine underling, I may command him what I list: so must he also consider the mutual bond that ought to be between one and another of us, that he on his own side do answer and acknowledge, Go to, I am his master, but not to use tyranny; I am his master albeit in such sort as I am also his brother; I am his master, but yet is there one common master in heaven, which has authority both over me and over them that are under me: and in that behalf we be all but one household. And seeing that God has called us all into his house, it behooves both great and small to acknowledge one another for their brethren, forasmuch as God has done us the honor to adopt us to be his children; let not the great ones which have superiority use any

Lord lines in reigning after their own will, but let them govern their subjects as their household with all gentleness and courtesy, in such sort as God who is the father of all, may have highest preeminence, and be honored as he deserves. Thus you see in effect, that the thing which we have to mark in this sentence, is that every of us should look to himself, and yield them right which are not able to demand it, but are after such a sort in our subjection, as they cannot open their mouths to complain of us. Let us not tarry till their complaint and cry mount up to heaven; but let us prevent that, and let us of ourselves be inclined to pity and gentleness. That is the thing which our Lord aimed at in this sentence.

Now he adds a promise to it, to the end we should be the better provoked to do that which he bids us. For although we feel our slackness in doing our duty to be such as our own conscience finds fault with it: yet does self profit so blind us and besot us, that we cannot be one to open our purses, and to give liberally of the things which seem to belong to us. Now then, God perceiving us to be so wedded to our own profit, that a man cannot wring anything from us, but by many force: adds here, that if we use liberality towards those that are under us, he on his side will bless us, and increase us the more for it. Surely, if there were any faith or right belief in the world, should not this promise inflame us, and move us to pity and compassion towards those that are in distress, to succor them and to help them? And although that mention be made here peculiarly of bond servants; and that God command some reward to be given to them: Yet is it a general law of courteous liberality. Seeing it is so, let us mark, that if we strain ourselves to do good to such as are in need, we ought to hope for Gods blessing, and that the more liberal men be in succoring their neighbors, the more will God show himself liberal towards them again. And so far off are they from diminishing themselves by their giving to the needy; that it is as the opening of a window for Gods race to rain in at, to the greater increase of their wealth. That is the cause why I said; that if there were but one drop of faith among us, we would be inflamed after another fashion to do good. But we be locked up, and every man withhold that which he has, insomuch that when we should give, we think the earth must needs fail us. Whereby we show ourselves to have no trust in God. So then, let us mark well this text, wherein our Lord to soften our hard hearts and to induce us to compassion, says that according to our pitying of the poor and needy, by relieving their necessities: he also on his side will have regard thereof, and multiply us a hundred sold more by his blessing, than ever we could have increased ourselves by our own covetousness and nigardship. Insomuch that we shall set open a window (as I said before) for Gods grace that is offered us, if we succor those that have need of our help. That is the thing which we have to consider as in respect of the promise which God adds here.

Now afterward follows the law of the first born, wherein it is said, that all the first born males shall be offered to God, and that they shall be offered every year, in the place which the Lord shall have chosen, so they be not faulty, nor in any wise blemished. As for example, if a beast were goggle eyed, or blind, or lame, or had any other ill favor or blemish in it: it might not be offered; but the beasts that were sound, were to be offered in the temple, as God had commanded to bring them to the place that he had chosen, according to that which has been told you heretofore. We know whereof this law of offering up the first born things sprang, namely of Gods fleeing of all the first born of the land of Egypt, as well of men as of beasts at such time as he was about to deliver his people out of bondage of Egypt, and of his sparing of the children of Israel; for the blood of the Pascal Lamb was dipped upon their doors, and that was done for their preservation. Now our Lords will was that the firstborn should be offered up to him in acknowledgment of the great benefit. For seeing that so great a miracle had been wrought for them, it behooved them to honor God for it, and to be always the more moved to magnify his grace. But we see how forged we are in that behalf: insomuch that if God have done us any good turn, indeed we can speak of it and tell it forth with voice loud enough for a little while: but by and by it slips from us, and we think no more of it. But Gods powering out of his gracious goodness towards us, is to the end that we should mind it continually and bear it in remembrance ever after. Therefore is it requisite that we should be warned and put in mind of the things which we would else forget. Even so stood that case as in respect of the offering of the firstborn. For Gods will was that it should be a memorial of the said benefit, so as it might never be forgotten. And hereby let us mark, that although we have not the like ceremonies among us: yet does God still exhort us to be mindful of the benefits that we have received at his hand. And the excellent that his gracious doings are, the more ought we to be moved by them to exalt them, yes and to deal in such wise that even when we be dead and gone, our children may continue in doing the like. Thus you see what we have to remember concerning the order that was set down for the offering up of the firstborn things.

It had been enough to have spoken of it once; and why then does God repeat it again, but by reason of mens unthankfulness? And this concerns not the Jews only, but also us. Wherefore let us consider, that whereas God tells us that we ought to be mindful of the benefits which we have received at his hand, yet we cease not to turn our backs, and to shut our eyes that we might not see; and if we be driven to remember them whether we will or not, yet are we too lazy in doing it. Considering then the naughtiness that is in us, insomuch that God has no sooner turned his hand, but that we have by and by forgotten what he has done for us; or at leastwise whereas he would that the remembrance of his benefits should be printed in our hearts, we think it enough to have born them in mind a day or twain: Let us accustom ourselves to the mindfulness of them, and consider that we must not only blame the Jews for their unthankfulness, but also remember that we ourselves are of nature like to them.

Moreover whereas it is said that the firstborn things which are to be offered, must be sound and without blemish: hereby we see how men would fine beguile God with their by shifts. For they would have picked the faultiest of their firstborn things to have offered to God, and they would have thought with themselves, well, this shall set out to do service withal in the Temple; for it will do me no service: wonder beast does but pine away, well, eh must serve for sacrifice.

This were a plain mocking of God: and yet was it a common thing among the Jews. But let us come to ourselves: there is none of us all but he finds himself so ill minded, as to defraud God continually of somewhat that belongs to him. For, (to let pass the ceremony of offering the firstborn things) God requires that every of us should offer up ourselves to him; and it is good reason that we should do so: for he has redeemed us from the bondage of death. We were by nature the bond slaves of Satan, and behold, God has made us his own children: therefore is it very meet, that we should do him homage with our persons. And as touching our souls, we know that the son of God spared not himself for the redeeming of them. And as for our bodies we hope that they shall be raised again to his heavenly glory. Is it not meet then that God should have the whole possession of us? But when it comes to the offering up of ourselves to him, the world sees that we go to it like cripples and purblind folk. Who is he that comes freely to God, and that suffers himself to be utterly cast down and to be stripped out of his sinful nature? Nor, if we go towards God with the sight of one eye, with the sight of the other we are tied to the vanities of the world. If we lend him our ears a little while, by and by we be listening to some other thing. If we have any good thought tending towards him, we be corrupted a thousand waits. Such are the sacrifices that we offer to God that is to wit sinful sacrifices and full of corruption. To be short, howsoever the world go, God can have no right at our hands. Call he never so much upon us, and be he never so importunate with us, yet are we so hard hearted, that we will never yield him his due. Thus we see that although the ceremony of offering that firstborn as well of cattle as of men, is taken away: yet this Law is not superstitious among Christians: but under the shadows of Moses law, God shows us after what sort we should come to him nowadays: that is to know, not limping, nor as purblind folk ranging here and there: but that we should look to the purging of the wicked affections that are in us, so as we may come to him sound both in body and soul. True it is that do what we can, it is not possible for us to be without a great number of vices in us: but yet must not those vices be nourished, neither must we flatter ourselves. If any of us feel any imperfections in himself, he must dislike of it, and being sorry for it, we must desire God to purge and clean us from our sins, that we may be rid from all the corruptions that hinder us to become acceptable sacrifices to him. When we go that way to work, that is to say, when every of us fights against his own sins by true repentance; although there be many things amiss in us, yet will our Lord receive us, and not shake us off. For we know that the blood of our Lord Jesus Christ serves to scour out all our spots. And that is the cause why it is said that our sacrifices are offered to God the father in his name. Seeing then that Jesus Christ is there answering for us, although there be spots in us, yet are they not imputed to us. But yet must we on our side endeavor to amend them, and by that mean acknowledge the thing that is said here, that is to know, we must not offer faulty sacrifices to God, nor resemble the hypocrites, which come to him for fashions sake, but indeed make none account of him: so as we should make a fair face of it to the world ward, and in the meanwhile softer some secret poison within, but that we come right forth to our God as he commands us.

Thus you see in effect what we have to remember upon this sentence of Moses, where he speaks of the firstborn.

Besides this, our Lords meaning was that the firstborn should be valued at a sum of money as well of the cattle as of other things: so as the thing that was always aimed at, was the mindful of Gods benefits.

But as concerning these things we will not enter into them as now; for this text requires it not, neither does the time serve for it. It suffices us in few words to know that our Lords meaning here, is that when we have received any gracious good turn, or that he has bestowed any benefit upon us, the remembrance thereof should continue with us, not for a day or two, but forever: and that the fathers should tell their children the same, to the end that he may be honored among us for evermore. Finally let us not offer beasts to him in sacrifice, as they did under the Law as appears by this figure: but let us assure ourselves that the acceptable sacrifice which God requires, is the offering of ourselves to him both in body and soul, so as our whole seeking maybe to be guided and governed altogether by his Holy Spirit, and that all that ever we have be dedicated to his service, and applied to the use which he has showed us, that he may be glorified in all points.

Now let us fall down in the presence of our good God with acknowledgment of our faults, praying him to make us feel them better, and that seeing there is nothing in us but all manner of forwardness and lewdness, we may seek to be renewed in such sort, that as long as we live in this mortal life, our whole seeking maybe to be guided to the happy end which we look for in heaven; and that in the meantime we may live after such a sort in this world, as he may be glorified in us, and that when it shall please him to take us hence, we may yield ourselves obediently into his hands, assuring ourselves that since he shows himself so gracious and liberal towards us, as to govern us in this transitory life, and of his goodness gives us all things behoove and necessary and we need not to doubt but that he will make us to attain to the perfection of the things which are now hidden, and which shall not be opened to us, until the coming of our Lord Jesus Christ. That it may please him to grand this grace not only to us, but also to all people and nations of the earth, et cetera.

On Tuesday, the 5th of

November 1555 The 97th Sermon, which is the first upon the sixteenth Chapter

You shall keep the month of new fruits, that you may keep Passover to the Lord your God. For in the month of new fruits the Lord your God brought you out of the land of Egypt.

2 And you shall sacrifice the Passover to the Lord your God, even sheep and oxen, in the place which the Lord your God will choose to put his name therein.

3 You shall eat no leaven bread in that feast: Seven days shall you eat unleavened bread, even the bread, of sorrow. For you came in haste out ourselves the Land of Egypt: to the end you be mindful of the day of your departing out of the land of Egypt all the days of your life.

4 And there shall no leaven be seen in your house, during the seven days in all the coasts. Also you shall not leave of the flesh that is sacrificed from the evening of the former day till the next morning.

This present chapter treats of the three feasts which God ordained among the Jews: that is to know, the feast of Easter or Passover, that feast of Pentecost or Whitsuntide, and the feast of Tabernacles or Tents. First he treated of the Passover, and God ordained that it should be diligently observed: for it was a memorial of great importance, whereby the people were put in mind, how they had been redeemed, and put in possession of the inheritance that had been promised to them. It was behoove that the same should be known: for it was the foundation of all the benefits which the Jews had received at Gods hand, and which they looked for afterward.

Without that, they had been no people separated and dedicated to God, neither had they had any hope of salvation: for the covenant made with their fathers had been defeated. Therefore is it not without cause, that God would have that day kept holy, and with such ceremony. In like case was it with the feast of Tabernacles, as we shall see hereafter. For it served to put the Jews in mind of their going out of Egypt, and that whereas they had dwelt long time in the wilderness, without house or home, and yet God had ever preserved them: it behooved them likewise to acknowledge the same benefit.

But we will treat of every feast in his due order.

Presently we have to speak of the Passover. But before I go any further, we must make also that God respected not only what he had done already; but also meant therewithal there should be a figure of things to come, whereof we have now the truth and substance, since the time that the Lord Jesus Christ has been discovered the world.

That is the cause why Saint Paul tells the Colossians that these things were but shadows, the body whereof is in Christ Jesus. Truly it is that he speaks not there expressly of Easter day by name: but yet under the name of Sabbath, he comprehends all the feasts, and likewise all the ceremonies that depended upon them. To be short, God had a double respect in ordaining the day of the Passover. The one was to do the people of Israel to understand, that they came not into possession of the Land of Canaan by their own power: but that they had been led in thither by the hand of God. And because they had been delivered by miracle out of the land of Egypt; Gods will was that the same should be declared. Again, forasmuch as the same deliverance was a figure of the deliverance that was to be hoped for by our Lord Jesus Christ: this feast of Passover extended yet further, that is to know, that when the people are of the Pascal Lamb (as they called it) they should think thus with themselves: This is a shadow and figure of the Sacrifice which shall be once offered up, whereby the world shall be reconciled and set free. And although the thing were not yet apparent to the eye. Yet behooves it the faithful to ensure themselves to the hope of the redeemer whom God had promised them. And in that respect says S. Paul in the first of the Corinthians, that Jesus Christ is our Passover or Pascal Lamb, and that he is sacrificed for us, and that we must now eat of that sacrifice: albeit not with the leaven of malice and deceitfulness, but with righteousness and soundness. That is the one point which we have to remember.

And that the Pascal Lamb was not a bare ceremony without doctrine: it appears by that which is written in the twelfth of Exodus; where it is said, that when the Lamb is sacrificed as it is a eating, if their children asked what it means: their fathers shall answer, The Lord brought us out of the land of Egypt where we were in bondage, and therefore he will have this thing done yearly in remembrance thereof: not that the doing thereof one only day may discharge us: but that the same should continue printed in our hearts, so as in enjoying the land of Canaan; we may understand that we conquered it not by our own strength, but through his good pleasure, because it was his will to harbor us here, according to the promise which he had made to our forefathers. We see then how the feast of Passover, was not a ceremony without instruction: but that it contained doctrine in it. And it is an article of great importance. For the world would always have a great number of ceremonies to no purpose: and in the meanwhile it seems enough to have store of gay shows. But on that the contrary part, God tells us, that ceremonies are but toys and trifles, unless they lead us further, and be height us things concerning our salvation, so as we be taught and confirmed in the faith by means of them. If that be not in them, they be stark baggage, and nothing worth. Nor, they be nothing else than a corrupting of the service of God, and the highway to lead us to superstition and idolatry. As for example, we see how they make a great number of disguising in the Popedom: but in the meanwhile they know not what any of those things mean. If you come to their Mass, there they play and interlude, where there are as many fond toys as can be. Indeed the wretched world is ravished at them: but that is because they know nothing, but are utterly slotted, and yet they bear themselves in hand that they have done a dotty deed, and that God ought to like very well of it, when they have so bestirred themselves. But (as I told you before) they be but vain and fond Apish toys. And why so? For God never meant to ordain any ceremony among his people, which contained not some good instruction, and served not to some good end. And therefore let us mark well, that whereas the Jews had the feast of Passover, they had Gods word also, whereby they were warranted that it was not invented at the pleasure of men. For God not only gave a prefixed commandment as saying: You shall observe such a day: but also a doctrine with it, and willed that the fathers should teach it their children, and put them in remembrance of the deliverance that had been made, as indeed it was an excellent a deed as might be. That then was of his appointment.

And so let us bear in mind, that if we nowadays have ceremonies without instruction, they shall be all condemned of God, who utterly dislikes them, and we cannot allege them to be his service. For he declares and avows it to be but foolish superstition, when men turn away from that mark, and that it is the next way to put us quite besides our salvation. And herein we may defy all the huge heap of pomp wherewith the Papists will needs serve God: for there is nothing in them that God avows. Also we be warned to mingle nothing with the pure simplicity of the Sacraments and ceremonies which God would have to be observed nowadays. Let us hold us contended with that which is showed us: for if we add never so little to it, surely we shall make such a mingle mangle as will be nothing worth, after the manner of the Papists, who (as we see) have invented many things of their own head. We must have this and that, say they, Why so? To what purpose? Oh (they say) it will serve for such a thing: but in the meanwhile there is no instruction to Godward. Is it their part to cause a doctrine to be brought in? It were meet that God should speak. And when men hear him, than everyone shall be edified. But when men thrust themselves in, and fall to forging of fond devotions without authority from God: all must needs be cast down. The world sees how the Papists have corrupted the true

Sacraments. In Baptism, the water has been esteemed as nothing in the Popedom: for it is no matter if the infants piss in it. But as for the holy cream that is in it, Oh, it is not for any man to touch that: for that is too heavenly a thing. And yet notwithstanding the water is the substance of that Sacrament, and the whole perfection thereof. But as for the seam, who devised it? It is a stinking grease that men have charmed, and blew upon, like sorcerers. And should that be had in such reverence, that the Sacrament which proceeds from the son of God, should be had in no estimation for it? Moreover, the water (by their reckoning) is not good, unless it have been conjured, and that a number of charms have been made over it, to amaze the ignorant.

And therefore so much the better ought we to bear this lesson in mind, that we may be fenced against all Satans inventions: which is, that since we see our minds so ticklish, that we would find still invent some new thing, and we bear ourselves in hand that that we have spun a fair thread, when some new ceremony is come forth by our means: it stands us in hand to think thus, yes, but God despises all this gear, yes, and he shows us that we do but pervert his service, when we add anything after that fashion, of our own. Then is it an infallible doctrine that no ceremonies are behooved or to be made account of among the faithful, unless they carry instruction with them. And that instruction must come of God: for it is his office to teach us, he reserves that authority to himself. And therefore it is to be concluded, that the ceremonies which are set forth by men, are but trifles and gewgaws, how great a show of wisdom so ever there seem to be in them.

And hereby we see also that it was superstitiously done of such as bear the name of Christians, to bring in a feast of Passover under pretence that the Jews had it: for the respects are far divers. I mean not that we may not have one day in the year, whereon to celebrate the remembrance of the resurrection of our Lord Jesus Christ: for we must not run so rigorously into extremities, as that our infirmity might not have some help, to quicken it up withal, that we might the better bethink us all the time of our life, what benefit the rising again of our Lord Jesus Christ has brought to us. Well then may we have a day appointed to that purpose for orders sake: but to make a service of God thereof, or to think that we ought to fashion ourselves after the example of the Jews; that as they had their Passovers, so ought we too: it were an abuse that tends to the turning of all things upside down, and a putting of a veil before the face of Jesus Christ, that men might not know the light of the Gospel. These things (as I said) were but shadows, whereof we have as now the body and substance: and therefore it is a hiding of Jesus Christ, when men bring in feasts after the manner of the Jews.

But now let us come to that which is commanded here concerning the Easter day of the Jews you shall eat unleavened bread or cakes (says he) by the space of six days, and there shall no leavened bread be found in your houses. This was done because the Jews departed in half out of the Land of Egypt. And it ought to have made them to think that they went not out with banners displayed, as though their enemies had stood so in fear of them that they durst not quench against them: for they went away like a sort of poor fugitives. The women carried their children upon their shoulders, the men took up their stuff in their necks, and fled away privacy, and their enemies would fine have pursued them, and they were of strength and power enough to have done it. The Jews on the other side were a people that could no skill to handle a sword: for they had been held in such slavery, that they durst not once look upon a sword or any weapon of war. They had been used like Asses and Oxen. Their state had been as slavish as could be. Well then, when the time came that they should depart, it was said to them, Get you hence: And what bread shall we have to eat? What provision shall there be by the way? Grind your corn, and trust if up quickly in mean upon your shoulders, and as the time will serve you shall bake it by the way and eat it. Now when the people had this solemnity yearly, wherein they ate cakes without leaven: it served to put them in mind, that when their fathers departed out of Egypt, they were a poor fugitive people, that ran away like a Lamb that is pursued by wolves. You see in what plight they were. Needs therefore must it be concluded, that God had preserved them after a wonderful fashion. For what were the Egyptians? A nation full of pride and cruelty. A mighty nation, a nation that trusted to their own force and power; and moreover a nation that bare deadly hatred to the poor Jews, an utter enemy to them, and such a one as desired nothing so much as to root out the remembrance of them, as the tyranny of Pharaoh had well showed.

Now then the Jews were put in mind that God had made them to escape out of their enemies hands, so as they could not but know that they had been helped by him, and that the praise of their life was to be yielded to him. As if they should say, You Lord has delivered us, not only from the state of bondage but also as it were by fetching us out of our graves. For we were as it were stark dead, and had been past all hope of recovery, if you had not reached us your mighty arm.

That was the thing whereof the Jews were put in mind, when God commanded them to eat unleavened bread. And it was his will that this should be done, not only the same night that they ate the Pascal

Lamb: but also that the same ceremony should be continued by the space of six days together. And why? God showed therein, that men be not thoroughly framed at the first burnt to the doctrine that he sets done to them, though the same be clear enough. Does God speak? There is no darkness in his speech. But yet howsoever the case stand, we cannot fasten upon it. For we be so slow minded, that we can never attain to his meaning, until he have repeated our lesson to us diverse times. That is the cause why he commanded expressly that they should eat unleavened bread by the space of six days together. As if he should say, truly the very one nights eating of the Pascal Lamb with unleavened bread, ought to be a sufficient instruction to you what is meant by the same. But what? I see well you be short witted, insomuch that if you have heard anything at God mouth and you forget it out of hand. And therefore when I intend to teach you, I must deal with you as it were by measure and compass.

And therefore if you have a good long time before hand to bethink you of the eating of the Pascal Lamb, you will be the better prepared to it. Therefore shall you have a whole week, wherein you shall eat no leavened bread; by means whereof you shall be quickened up to think upon the great and inestimable benefit which God bestows upon your fathers in delivering them out of the land of Egypt, so as you may bear well in mind that his delivering of them was after a strange manner, and that he was fine to work after a heavenly fashion, because you were in so wretched plight, that you might seem to have been already swallowed upon death, and to have been already buried in your graves. Now we see why the Jews were expressly commanded to abstain from the eating of leavened bread.

There were other ceremonies also; that is to know, the girding up of their garments, the putting of their shoes, and the taking of their walking slaves staffs in their hands. For in those East countries they wear long garments after the same manner that the Turks do at this day. And when they travelled by the way, they trussed up their garments above their loins, as the gray Fryers and Jacobins or white

Fryers do, and such other that are so greatly cumbered with clothes.

Now God did the Jews to understand that they should be as wayfarers when they ate the Pascal Lamb, and that they should eat in the half, to put them in remembrance of the said departure out of Egypt. And our Lord did set down this figure as a looking glass for the Jews to behold how their forefathers ate the Pascal Lamb, even when they were hasted to go their ways, that they might acknowledge so great a benefit. And herein we see how God had a respect to the rudeness of his people as indeed all the ceremonies which we have served but for our infirmity. What does Baptism or the Lords Supper bring us? Do they make the death and passion of our Lord Jesus

Christ of more value than it is of itself? What help find we in the read, or in the wine, or in the water, to that purpose? Gods meaning then was not to add anything to that which we have received in our Lord Jesus Christ: but to bear with our rudeness because he sees us to be unable to comprehend the things that are gotten for us by our Lord Jesus Christ. For inasmuch as they be too high for us, God helps us up to them by the outward and visible signs which we have in the Sacraments. But it behooved the Jews to have more such helps than we. For they had not so plain a doctrine as is now contained in that Gospel. Again, Jesus Christ was not yet come, in whom we see all that ever can be wished for our salvation. The heavens were then opened to us, when his side was opened to wash us clean, and his body offered up for a sufficient sacrifice to reconcile us to God his father, and to do away all our offences and transgressors. When these things were done, then had we a full warrant of our salvation.

Therefore we in these days need not to be helped with so huge a heap of ceremonies as the ancient fathers under the Law were. It is enough that we be lead to our Lord Jesus Christ, whereto few signs suffice, that is to know Baptism and the Lord his supper. For seeing that the son of God is contained with those two: we also ought to rest there.

Nevertheless, we see here how God vouchsafed to stoop to the infirmity of his people, by giving them a lively representation of their departing out of the Land of Egypt, and by setting them down as it were in a looking glass or painted table, for them to behold how he had delivered them: that is to know, like a sort of poor people, that were taking their journey to flee away privy , and were so distressed as it was not for them to turn head against so mighty enemies, who were able to have swallowed them up at the first chop without any resistance. Seeing then that the Jews had such instruction; they should have considered thus with themselves: How comes it to pass that we be alive at this day, but because our God has preserved us?

And how should our state stand but only by his mere mercy? For we had perished if he had not reached out his arm to bring us out of the Land of Egypt. Thus much concerning this point.

Now it was commanded further, that the Pascal Lamb should be eaten with bitter herbs. And our Lord himself speaks here expressly of the bread of sorrow: as if he had said, although you eat the Pascal

Lamb in rest, and when you become to the enjoying of the inheritance which I have promised you: yet must you have a memorial ourselves the anguish wherein your forefathers were, and you must think that without my favor you should have had neither Pascal Lamb nor bit of bread to eat at this day: for you should have been utterly rooted out of the world. Consider it therefore, and that you maybe the better moved thereto, take bitter herbs, that is to say, abstain from all daintiness in your eating of the Pascal Lamb, as we see that our Lord Jesus Christ eating of the Pascal Lamb with this disciples, insomuch as they did not only sit down at a table, but also lie down after the manner of old time, which was to eat their meals lying half a ton side. Certain it is that he kept the Law to the uttermost: for he submitted himself to it to set us free from it. Then must we note that our Lord ate the Pascal Lamb after the same manner that was ordained yourselves Moses, that is to know, standing upon his feet, with his staff in his hand, and his shoes on his feet, and having his loins girded up like a wayfarer. And after this was done he took his accustomed repast, for this was a solemn sacrifice, and therefore we must not wonder that it was separated from the common meats: for it behooved all the folk of one house to ear thereof, so as if there were thirty or forty persons in a house, every man had his portion of it. And if the household were not great enough, two or three households were called together and they meat in one place, that the sacrifice might be eaten up hastily. A lamb was roasted in half and eaten up with a morsel of a sweet cake: yes and they were forbidden to see it. To show that they could have no leisure to tarry till it were half boiled, but they were fine to devour it hastily, life folk that were to go their ways out of hand. But howsoever the case stood, it behooved them to eat it with bitter herbs. Whereby we be done to understand, that daintiest do keep us from the due consideration of Gods benefits, to be ravished by them. For although it be said, You shall be merry before your God: yet are we continually held back in this world, when we have some allurement to withdraw us from God. For if our flesh have her likings, then are we overtaken in such sort, that we sty not up aloft to behold well the spiritual grace of God. Thus you see that the cause why the bitter herbs were put to the sacrifice, was to make men to consider the better after what manner the people had been delivered, being Ernst in so extreme anguish as they were not able to endure anymore. Besides this, they were also forbidden to admit any heathen man to know, unless he were circumcised. True it is that God commanded that the bondmen being strangers born should eat thereof. Yes, but that was not before they were first incorporated into his Church by receiving the sign of circumcision. Hereby it is done us to understand, that it was a peculiar token given of God to his own people. For Sacraments are peculiar to the Church. They be no things for men to put to unholy uses, nor to leave at all adventure. For our Lord will have us to be gathered together under his name. When we use the Sacraments, let us think thus with ourselves, Behold here is a treasure that God has kept and laid up for us as for his children. And indeed, if a man should nowadays admit as many to the Lords Supper as would offer to come to it: were it not a defiling of the Sacrament? And yet there are a number to be seen, which would have all men indifferently both tag and rag to be admitted to it: but such folks never wish yet how to use the Sacraments aright. For (as shall be declared hereafter) the Supper of our Lord Jesus Christ is to us at this day the same that the Pascal Lamb was, to the people of the Jews. Wherefore let us mark in few words, how our Lord has showed that this Sacrament was a warrant given of him to his people, that he took them to be his church, and therefore that it ought not to be set forth at adventure to all comers. True it is that circumcision likewise was a Sacrament: but there was a diversity of respects between the one and the other. For by circumcision, folk were received into the number of Gods people, so as it was an entrance into the Church as Baptism is at this day: by means whereof such as by nature are not numbered in the company of Gods children, are received and incorporated into them by Baptism. And so stood the case with the Jews for circumcision: But as for the Pascal Lamb, that was to be kept to the Jews themselves.

Now it is also said, that it was not to be eaten throughout the whole country; but that it was to be done in the place which the Lord had chosen to put his name in. the Lord had chosen to put his name in.

And truly this was not showed them at the first day, insomuch that they had been a long time in the land of Canaan, ear the Ark had any certain resting place, there was no such place assigned to it. But yet it behooved them always to be obedient to the ceremony of resorting to the place where the Ark was, until Mount Zion was marked out. And then were all m en bound to repair thither, even from the uttermost borders of the Country: all men were to come to Jerusalem, except they were let by sickness or old age. And why? It was not to give a president for the Pilgrimages which the Papists invented afterward: For in so doing they showed themselves to differ nothing at all from the Jews. Again, it is not for them to excuse themselves by the example of the Jews: for that Jews had a commandment of God, but the Papists made their vagaries for their own pleasure: wherein they utterly renounced Jesus Christ and overthrew that which is said in the fourth of S. John, namely that the time was come that God would no more be worshipped in any place certain, but would have his name called upon everywhere throughout that whole world. Besides this, we must mark that there was a special reason why God would have the Jews to resort to Jerusalem to sacrifice the Pascal Lamb there: namely to the end that no man should attempt to alter anything in that order which he had set by the law. And (as I have said) this ancient ceremony was a thing of great importance, as whereby the people were informed of their Redeemer, even that he had brought them out of the land of Egypt, and that he would send then yet another redeemer, by whom the whole world should be redeemer, by whom the whole world should be redeemed. Lo, here a ceremony that imported a wonderful secret, and therefore it was mere that it should be kept purely. For the doing whereof, god called all the Jews into one body, that having that sanctuary and the temple there before their eyes, they might be the better put in mind that it was not lawful for them to add anything at their own pleasure, but that it behooved them to follow the common doctrine, to understand that God represented himself there, and dwelt among them by means of the Ark. Seeing then that the people were so gathered together, they could not but be restrained from starting out into foolish inventions: and needs must the doctrine be retained therewithal, as I have said before: for that ceremony was nothing of itself, it had been but as a May game or a mockery. That was the cause why the people were drawn to Jerusalem, as to that place which God had appointed.

And so we see now why it was said that they should not do sacrifice in any of their cities or towns, but assemble all together in the City of Jerusalem.

It is enjoyed further, that they should not break a bone of the Pascal

Lamb. And why so? As if it were said that it was a meat to be eaten in half, (as I have showed before) so as they were forbidden to boil any part of it. And hereby God meant to show yet better that half which the people made in departing out of the land of Egypt, forasmuch as it was not for them to set the pot upon the fire to boil it: for they could never have had time to do it. Therefore were they fine to make half, and to eat this Lamb half roasted as people pressed upon by their enemies, and as folk that looked to have been overtaken every minute of an hour: by reason whereof they had no leisure to stand gnawing of the bones, or to break them to get out that marrow, as folk do when they have time at will. None of this could they do: but were fine to eat that sacrifice in half, and to cast away the rest. We see then as now, that as concerning that deliverance that had been wrought already, things were as it were pointed out with the finger in the Pascal Lamb: and for this cause that very term itself is expressed here, for the Hebrew world Passau is the same that we call Passing in English. And by that world our Lord confirmed that thing which we have spoken before namely that this ceremony was not a fond devise to busy mens heads with all as though they were little babes: but that it imports instruction to edify folk withal, to the end they should think thus: This day must we do homage to our God for our life, because he preserved us of his own mere infinite goodness, by bringing us out of the land of Egypt. So then God spoke not simply of the things that were to be observed: but his meaning was to show the end in such wise which he intended, as the people might consider, we have made passage: and what manner of Passage? Even such a one as we had no legs to go it withal, but also when we were yet in Egypt.

For before we came at the red sea, there was another straight to pass, which we should never have escaped out at, if God had not opened us that way with his own hand. Yes and his will was that that day should be observed, to the intent that the remembrance thereof should be certain.

And for the same cause he pointed out the month that answers to March or April. Albeit it not to either of them, but because we cannot make a certain report of the months of the Jews to compare them with ours. The reason where of is, for that they had their months intermingled one with another, because they took them according to the Moon, so as they were interlaced together. This month therefore was sometime sooner and sometime later, and was named in Hebrew

Abib, which signifies an ear of corn, when it begins to shoot forth at the first. Not when the ears of corn are full ripe: but when the corn begins newly to spindle. Indeed the time of itself imports nothing: but yet did it serve greatly to the instructing of the people, because the setting of it down made them to behold the matter the more presently. Gods putting of them in remembrance of it was such as they could not but know the means whereby their fathers were brought out of the land of Egypt. And the very night itself was marked, to the end they should consider how God had delivered them from the thralldom of Pharaoh. On the other side, had the month been marked at the pleasure of men: they would have thought it might well have been changed for the commodity of the people.

But God commanded it to be kept, to the end they should know he would have no part of his ordinance changed, not any man attempt to alter it in anywise.

And now we have to mark in effect, that by the ordaining of the Passover day, God meant to set down a memorial of his doings among his people, that they might acknowledge his grace, in delivering them out of the Land of Egypt after that fashion, and that their children might know that that was the means whereby they were come into the inheritance that had been promised them.

Nevertheless, it was not Gods intent to be honored and served with a trifling ceremony: but his mind was that there should be teaching, that men might be edified by it, and that the Jews might know that Gods calling of them to him, was to be served by them as their redeemer and father. And therefore he would not have the Pascal

Lamb eaten by unholy and unbelieving folk: but that it should be given lonely to such as were circumcised, and were already of the body of the Church. And seeing it is so, Let us remember that in all signs which God gives us, we must have instruction annexed to lead us to him. And forasmuch as we have the true Passover in our Lord

Jesus Christ, as shall be declared tomorrow: we must nowadays step further. And although we have not the old Ceremony; yet let us hold fast the truth thereof, which is brought us by the son of God, as it is declared to us in these days by his Gospel.

Now let us fall down before the majesty of our good God with acknowledgement of our sins, praying him to make us to perceive in what state we were, when he vouchsafed to call us to him, so as he has plucked us out of the gulf of death, in such sort as we have now cause to glorify him, and to give ourselves over to his service all the time of our life. And forasmuch as the not only shows himself to be our father and savior in the transitory life, but also calls us to the everlasting inheritance of heaven; according as he had chosen us thereto before the creation of the world: let us tend always thitherward, and be the more provoked to labor to that end, seeing we have the helps and remedies which he gives us, and that the badge is kept among us as he had commanded us by his word. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, et cetera.

On Wednesday, the 6th of

November 1555 The 98th Sermon, which is the second upon the sixteenth

Chapter

2.3.4 And you shall sacrifice et cetera.

5 You must no sacrifice the Passover within any of the gates which the Lord your God give you: 6 But in the place which the Lord your God will choose to set his name in there shall you offer the Passover at even, about the going down of the Sun, just at the time that you went out of Egypt.

7 And you shall roast it, and eat it in the place which the Lord your God shall have chosen for himself. And the next morning you shall return from thence and go home to the Tents.

8 Six days shall you eat unleavened bread: and on the seventh day which is the solemn feast of the Lord your God, you shall do no matter of work.

It was declared yesterday, ho that by keeping the feast of the Passover, the Jews were put in mind of the deliverance of their forefathers made by God. And I told you how it was to double end.

For Gods will was to put his people in remembrance of the savor which he had showed to them already: and again, he meant to lead them to the hope of our Lord Jesus Christ. It was then but a temporal deliverance, which God had made of them out of the land of Egypt: but when he sent his only son, then delivered he his people out of a far worse bondage than that which we have spoken of. And therefore let us mark that the Pascal Lamb was a figure of our Lord Jesus

Christ: which thing S. Paul witnesses in express words, saying: Christ our Passover is offered up. Also we know the sentence that is alleged out of the twelfth of Exodus by S. John, where it is said; You shall not break a bone of him. For there he declares how they came to our Lord Jesus Christ to have broken his bones after the accustomed manner, and found him already dead. And that came to pass by the wonderful providence of God, whose will it was that the thing which had been figured in the Pascal Lamb, should be laid open to mens eyes in Jesus Christ. And so Saint John applies this sentence to the person of our Lord Jesus Christ, in saying, it is written, you shall not break a bone of him. Yes, but God speaks but only of the Pascal

Lamb, which was offered in those days. Yet notwithstanding his intent was to show, that there was an agreement between Christ and the Passover, and that in that visible sacrament he meant to foreshow the redemption that was not yet seen, and that all this was fully accomplished in our Lord Jesus Christ. True it is that the Jews have not profited by this admonition: for they were the more in hardened by it. But let us on our side learn to refer the things that were done by our Lord Jesus Christ, to the things that were fore figured in the law. And we shall profit greatly by that mean. For it is not enough for us to know the story of the death and Passion of our Lord Jesus Christ; but the chief point is to resort to the use and fruit of it. And that is much the better attained to, by considered the ancient figures. Now it is said, that the Pascal Lamb was offered up, to the end that the house which were marked with the blood thereof, should be spared of God. For an Angel passed swiftly through the land of Egypt, and slew all the first born both of man and beast.

There was but one reservation, namely the sacrificing of the Lamb, and look what door of a house was dipped with the blood thereof, that house did the Lords Angel pass over. The only safety then which we have, when God utters his wrath and vengeance through the whole world, is to bear the mark of our Lord Jesus Christ. For inasmuch as he was sacrificed for us, and we be besprinkled with his blood, God acknowledges us for his own, and upon special privilege withdraws his hand from us, so as we be not comprised nor enclosed under the common curse of the whole world. For that land of Egypt was at that time as an image of all mankind. And indeed, we be all accursed by nature: and good reason it is that God as a just judge should execute his vengeance upon us. But here the faithful are dispersed and mingled with the faithless. And how then are they discerned asunder, seeing they dwell together? God can well enough skill to discern the mark of his son. True it is that the state of our life may well be like that state of the faithless and the despisers of God.

But yet howsoever we fare, our Lord gathers us continually to himself. Insomuch that if we be of his flock, he will be merciful to us even to that end, conditionally to himself. Insomuch that if we be of his flock, he will be merciful to us even to the end, conditionally also that we bear the blood of our Lord Jesus Christ of our badge. At the time that doors of their houses were sprinkled with a branch of Hyssop: but as now our besprinkling must be spiritual, as S. Peter tells us. Would we then that God should take us to mercy, when his hand is stretched out to punish all the world? Let us understand that there is no other mean for us to be marked by our Lord Jesus Christ, than only the holy Ghost. For his blood is not now a shedding, that we might make an outward and visible sprinkling of ourselves with it: but he had shed it for us in spirit (as the Apostle speaks of it in the Epistle of the Hebrews) That is to say, it was not the only pain that he suffered in his body, but also the matching of the heavenly power with it, that made the blood of him to be our washing and cleansing.

And when we have once been warred with the holy Ghost, then will that blood be ever fresh and never dry. For it is not corruptible, in as much as we be washed and cleansed with it before God. Therefore let us so put the thing in use which is spoken of by Saint Peter, as it may besprinkle our souls. As how? Even by taking hold by faith, of the inestimable benefit which is brought us by our Lord Jesus Christ.

And although we be full of filth and uncleanness: yet does not God fail to take us into his favor, because the blood that was once shed for our salvation, is sufficient to wash out all our spots at this day. Thus much for one point.

And therefore let us rest upon this point, that although we seem in this world to be wrapped up in the curse of God with the unbelievers; yet notwithstanding we shall be preserved from above: and that if the Angel could skill to discern the Jews which had marked their houses with the corruptible blood of a brute beast; it is much more likely that God will at this day know the blood of his own son, so as we may be discerned by it, and not have his wrath to fall upon us. True it is that we may well suffer some chastisement; for it is good for our souls health. But the end thereof will always be good, and God will never cease to be still merciful to us. That is the first matter which we have to mark as in respect of the former saying, that our Lord Jesus

Christ is the fulfilling of the things that were figured in the law, by the offering of the Pascal Lamb.

But let us now come back again to Saint Paul exhortation. He says that because our Easter lamb is offered up, we must now keep the feast in eating it, howbeit not with the Leaven of naughtiness or deceit, but in simplicity and uprightness. Whereas he says that our Passover is offered up, he does us to understand that if we will be reconciled to God, we must resort to the death and passion of his son, and not surmises any other sacrifice than that, which is the everlasting, because the virtue thereof can never fail. And it is a point well worth the noting: for it serves to condemn the abomination of the Mass which is brought into the Popedom. They be not contained with the offering up of Jesus Christ to God his Father, and with the one satisfaction which he has made to endure for ever: but they bear men in hand that he is yet sacrificed daily; whereas Saint Paul tells us that we must hold us to the redemption that was purchased once for all.

Now remains that we eat of this sacrifice, that is to say, that we become partakers thereof. As if he had said, there are two things in the Pascal Lamb: the one was the sprinkling of the Lambs blood, and the other was the eating of his flesh roasted. Now indeed it is the son of God that has offered this sacrifice, and that office belongs to him alone. The sprinkling of his blood is made in our hearts by the holy

Ghost: for that cannot be attributed to the cunning of men. We must no become partakers of this Sacrifice: not by eating Jesus Christ after a fleshly manner; but Saint Paul had an eye to this partaking that is given us by the Gospel. For we be member of his body, and he knits us so to him, that look whatsoever he has, he communicates that same to us; so as we live in him and he also in us. And for as much as there is no severalty between the son of God and the faithful: therefore is he our meat. For we be no less fed with his power and his very substance as in respect of our souls, than our bodies are fed and nourished with bread. Again, to the intent we should understand that we have not our sustenance by halves in Jesus Christ: he adds wine also, to show that he is our drink as well as our meat. That is the thing which Saint Paul meant to betoken, in saying that we must now eat of this Easter Lamb: that is to know, that as now we should so communicate with the son of God, as we might be knit to him by the secret and marvelous working of his Holy Spirit, and he become our food and nourishment, and we be sustained by the same, because we must else needs decay through our own feebleness. And this eating is not for once a year; but continually during all the time of our life.

Then let us learn, that as long as we be in this world, we must daily frame ourselves to the spiritual fellowship which we have with our Lord Jesus Christ, and to the confirming of the union more and more: for without that, the crucifying of our Lord Jesus Christ will boot us nothing at all. He is the redeemer of all the whole world: and yet notwithstanding, what a number is there, which reap nothing else by his death but the greater condemnation? And that is because they refuse so excellent a benefit, whereby they make themselves unworthy of it, and exclude themselves quite and clean from it. But when we communicate with him by faith; then do we ratify the grace that was purchased for us. And therefore let us mark, that to be partakers of the fruit and operation of the death and passion of our Lord Jesus Christ, we must be linked to him from day to day by faith, profiting and growing still in that holy union, until we have the thing wholly and perfectly, which we have as yet but in part. After that manner ought we to eat the sacrifice, to keep the Passover well. And for as much as our faith increases according to our profiting in the holy scripture: if we intend to communicate well with the son of God: everyone of us must exercise ourselves in the doctrine of the Gospel, and match the same with prayer, beseeching God that seeing he had vouchsafed to call us once into his sons company, he will maintain us therein, and never suffer us to be separated or withdrawn from it anymore. Therefore must we seek all the means which our Lord has ordained, to establish the communion which we ought to have in our Lord Jesus Christ.

Now S. Paul adds, that we cannot be partakers of the son of God, not have any acquaintance with him, if we be double minded that there be any fraud or malice in us. Then must we be changed if we will have Jesus Christ for our sustenance, that is to say, if we will have him to feed us with his substance. Certain it is that malice and hypocrisy are so rooted in us, that we must be fine to fight much with them, before we can be rid of the S. Paul then shows the faithful there, that they must be reformed or else Jesus Christ will cut them off from his body. And so although that hypocrites pretend to seek

Jesus Christ and to stick thoroughly to him: yet notwithstanding they have none acquaintance at all with him. For why? They be things utterly impossible, that Jesus Christ should dwell in us, and yet nevertheless that all manner of deceit and naughtiness should reign in us. And therefore instead of abstaining from leavened bread as the fathers of old time did in eating of the Pascal Lamb under the law: let us mark that nowadays God will have us to discharge ourselves of all naughtiness and guile. And how may that be? It will not be done without great enforcement: for we of ourselves are not steady: but the spirit of our Lord Jesus Christ must be fine to work after such a sort with us, as we may be conformable to him in simplicity and uprightness. Thus you see what we have to gather of this exhortation with S. Paul makes in that first epistle to the Corinthians.

Now afterward here follows the thing that was treated of yesterday, namely the eating of the Pascal Lamb with their staffs in their hands, their shoes on their feet, and their loins girded up. For we cannot have the company of Jesus Christ unless we be as wayfarers in this world, to go on forward to seek our inheritance elsewhere. And S.

Paul in the Epistle of the Colossians says plainly that our life is hidden with Christ, and that we must be as dead men, if we will be united to the son of God. And why? For he is in heaven, and therefore it follows that our life ought not to be tied here to that earth. What is to be done then? If we will have Jesus Christ to avow us to be members of his body, and to quicken us by his spirit: we must get us out of this world; not that we should not dwell in it, but that we should not be wedded into it. For these two things agree very well, that Gods children should be conversant in this earthly life, and yet nevertheless he heirs and citizens of the kingdom of heaven, accordingly as the Apostle says to the Hebrews, that God can well find in his heart to take us for his children, if we be not tied to this world, but pass on beyond it. Wherefore let us mark, that to have fellowship with our Lord Jesus Christ, we must depart out of this world: that is to say, our earthly affections must nor reign in us, we must not be mortised here, we must not be snarled here: but we must consider that seeing God has set us here to make a journey, yes and short journey, every of us ought to hire himself a pace, and to look well to the riding of ourselves of the things that may hinder us from attaining to the heavenly life. And we must understand that if we do so, Jesus Christ will come to us and reach us his hand to strengthen us, that we may be able to overcome all impediments. For it were impossible that ever we should compass that matter, unless we were aided from above. So then we see now that a man cannot be partaker of the Pascal Lamb, except he have his loins girded and his staff in his hand, that is to say, unless he be like a wayfarer and that he stay not in this world. And for the same cause also does our Lord Jesus

Christ warn all his disciples to have lamps in their hands, and their garments trussed up, and to be always in a readiness till he come, and to stand waiting continually for his coming. And as he commands us to have our loins girded up, even so wills he us to have lamps in our hands, to show that there is neither night nor day for that faithful to make tarriance, and therefore that even in the midst of darkness we must have light, even the spiritual light to guide us; and that we must have the one foot always lifted up, to the intent we be not taken unawares when he comes, but that we have minded our way beforehand, to go still forward to meet with him. You see then that the way to communicate aright with our Lord Jesus Christ, that we may be partakers of the sacrifice which he has offered: is to make none account of the world, nor to have any love to it, but to seek that inheritance that is above, and to communicate so one with another here beneath, as it may be a mean to make us draw the nearer to God. And so we see that although that figures of the law continue not any longer: yet the truth of them abides with us, and it behooves us to put the same in use.

And hereby we be yet better informed of the thing that I have touched already: which is that the profit which redounded to us by the death and passion of our Lord Jesus Christ, is much better known and beautifully seen of us, by laying it to the ancient future, and by considering how the things that were set forth darkly at that time, are now fulfilled to the sight of the eye. And like as it behooves us to communicate with our Lord Jesus Christ; so let us mark also that God gives us a help even at this day in that Sacrament of the Lords super, because of our rudeness and infirmity. True it is (as I have touched already) that our communicating with our Lord Jesus

Christ must not be only a thrice of four times a year, but continually all our lifelong. Yet notwithstanding we have need to be quickened up, because we come not to it with such strength as were requisite.

Therefore like as the fathers of old time had the Pascal Lamb: so has the son of God left us his upper to be a help to us to guide us to him.

Will we then be partakers of the supper of Lord Jesus Christ? Let us understand that according as I have avouched before, we must rid ourselves of all malice and guide, and forsake the world. True it is that the Hypocrites do thrust themselves in among the faithful, and come to defile the table of the son of God: but what carry they thence but utter cursedness? Therefore let us keep ourselves from being guilty of such a treachery, and consider that if it behooved a man to be circumcised in old time ere he might eat of the Pascal Lamb: it behooves us also at this day to be separated to their service of our God, and to be first made holy. And we know that we ought to be circumcised even at this day; albeit not by mans hand, but by inward reformation of mind, accordingly as S. Paul says thereof in the second Chapter to the Colossians, that whatsoever is of our flesh must be cut off: for there is nothing in it but sin and corruption. Now then, that we may come to the holy supper of our Lord Jesus Christ, and have there the warrant which he gives us that we be members of his body: let us look that we circumcise our hearts. For the figure is abolished: but yet have we the accomplishment of all things in our Lord Jesus Christ.

Moreover, let us come to the chief point: which is that our Lord Jesus

Christ is named our Passover. For by him must we be delivered, not out of the land of Egypt, but out of the dungeons of death; and we must pass a passage that were impossible for us, if God drew us not with his own hand, and by his own wonderful power. For we be all born the children of wrath, and we should not in our misery, if God pitied us not, and reached us not his hand. And that man beguiles himself which thinks himself able to leave out of the mire wherein he is plunged. It is the office of our Lord Jesus Christ to draw us out from thence, according to this saying of S. John in his 8th Chapter, if that son of God make you free, then shall you be free. Whereby he shows us, that even from our very coming out of our mothers wombs, we be in that cursed thralldom of sin and death, and should continue therein to the end, if we were not set free from it by him which not without cause has taken upon him the title of Passover, to show that it is his office to set us free, as I said before. And hereby we must learn to presume nothing of ourselves, but to consider that we must think ourselves beholden to the son of God for all things, that he may be magnified, and all those devilish opinions of freewill and of power and ability to prepare ourselves to do good, beaten down; so as we may know that as long as God suffers us to follow our own swindge, we shall always abide fast tied in the chains of the devil and of death.

And therefore let us yield our Lord Jesus Christ his due honor, which is that we acknowledge him to be the party which has set us free.

And here withal let us mark further, that when we be graphed into his body, it is not for us to serve sin. For, to be graphed into the body of our Lord Jesus Christ, and yet notwithstanding to serve Satan, are two things as contrary as fire and water. Now then if we intend not to defeat the power of the son of God, and to bereave him of his office: we must be in liberty to serve God. And let us not think that he meant to beguile us, in telling us that that office belongs to him. But it becomes us on our part to offer ourselves to him, and not to maintain willingly the cursed bondage wherein we be. For the very cause why men perish therein, is that they sooth themselves that fall asleep in it, and come not frankly to Jesus Christ. Now then let us note that the true mark of our Christendom; is that we be in freedom to do good, and that we have a pure and free will to dedicate ourselves to God. Not that we can do it perfectly so long as we be in this world (for we see how S. Paul, who had profited far above a number of other men, mourns and confess that he is still held as a captive in part:) but for that the grace of our Lord Jesus Christ must nevertheless work so far in us, as we may not be held quite back by these worldly things. But let us mark also that our Lord Jesus Christ has not only drawn us out of the gulf of death, but also will have us daily to pass further. And forasmuch as we be not quite and clean rid of this bondage of sin: this passing on must continue still. What is all our life then? It is a continual holding on to attain to that full and perfect freedom which God has promised to his children. And that is the cause why I said that it behooved us to eat the Pascal Lamb every day. For Jesus Christ is not our everlasting Passover, for that he is sacrificed every day: but for that we do daily take benefit continually available by his holy Spirit. Notwithstanding, howsoever that case go, yet must we still keep on forward, until we be taken out of this world.

This doctrine ought to be very common, yes and when it is preached, every man will think he knows it well enough: but in the meanwhile where is the practice thereof? Where it is said free heartedness to show by our deeds that our Lord has broken the bonds of Satan, so as we serve not sin anymore? Where is the earnestness of mind to proceed more and more until we be gone quite and clean out of the world? And yet must we exercise this doctrine, and put it in use, if we will be acknowledged for members of our Lord Jesus Christ. But we cannot have him to be our Redeemer, except he have always that said title of Passover. And that is in respect of us: for he has made his passage, by coming down into the world and by reconciling men to God his father, and by being received up again into his glory and Majesty. Therefore there must not be any more change in Jesus

Christ. But we on our side must be made perfect in him: and as soon as he calls us to be of his body, we must begin to depart out of the dungeons of sin, from whence we must withdraw ourselves ever more and more, and still travel to attain to the heavenly righteousness. To be short, let us note that a Christian may well perceive whether he have profited in the Gospel or not, by examining whether he be withdrawn from the world or not, and whether he be ready and well disposed to depart from it as often as it shall please

God to pull him away from it, so as his heart be not tied to it as long as he is here beneath (For look where our treasure is, there is also our heart with it) but that seeing Jesus Christ is our full life and felicity, we always tend to him, and ever have our minds lifted upon high.

And let us mark further, that to keep the Passover aright at this day, it behooves us to be united together, accordingly as we see how God has given a straight commandment thereof in this place, where he says it is not lawful to eat the Pascal Lamb in any other of the cities or towns of the country, but that they ought to assemble together to the Temple. Which thing I have told you heretofore, was done to preserve the religion in his pureness. Will we then nowadays be partakers of our Lord Jesus Christ? Let us agree together that there may be a true brotherhood among us. For if we be at odds among ourselves like dogs and cats, Jesus Christ must needs disclaim and disavow us. And therefore let us not imagine ourselves to be united to Jesus Christ, except there be good agreement and brotherly love among us. And wherein must that be? We may not conspire together as the wicked do; for they make confederacies and join hands together to make war against God. Cursed be such union: it behooves us to be far off from such dealing. Nor, we must resort to the temple of g. And although we have not now a material temple as the Jews had then in Jerusalem; (for our meeting together is for common orders sake, and not after the manner of the Jews, who had a place certain appointed out to them:) Although (say I) we have not the life figure; yet must we walk as in the presence of our God, we must be ruled by his word, we must have one melody of faith to praise God as it were with one mouth, and we must show ourselves truly to be one in him. Thus you see how we must be gathered together to Gods

Church, if we will be partakers of our Lord Jesus Christ.

And herein we see, that these scorners which turn away from the order of that church, exclude themselves from all hope of the heavenly life. They can say well enough that their intent is to be Christians: but yet for all that, inasmuch as they forsake that unity of faith, yes and even fight against it by despising all order: is it not to be concluded, that they cannot be partakers of the Pascal Lamb, at leastwise after the true manner thereof which we have nowadays?

Let us mark well then, that to be partakers of our Lord Jesus Christ, we must not be only united in the doctrine of the Gospel: but we must also make confession of our faith, in assembling all together as though God were present with us. And truly we know how it is promised us, that where two or three are gathered together in that name of Jesus Christ, he will bear rule there, and be present among them. And thereof let us have a diligent regard of resorting to Sermons. And therewithal, let us use the Sacrament of the Lords supper, that we may ask one another what is meant by it. For in the 12th of Exodus, our Lord shows us full well, that we must profit in his school, to be partakers of that Pascal Lamb. If your son ask you what this act of ours betokens: You shall answer, we were bond slaves in that land of Egypt, and God pitied us. Thus you see what we have to do at this day, not for the eating of a roasted Lamb: but to be made partakers of our Lord Jesus Christ in spirit and truth. We must enquire diligently to know that benefits which our Lord Jesus Christ has brought us. And herein is our negligence betrayed. For it is enough for us to hear Jesus Christ spoken of: yes and there are a great sort which have not the skill to discern the father or not: insomuch that now and then a man shall find more best lines in those that have their ears daily beaten with the Gospel, than among that papists. Nor it is to be openly seen. Why then come we to Sermons, but to be taught? Nor, there are a number which fulfill the proverb that says, a fool doubts of nothing. And they that have most need to learn, think themselves to know most, and that they need not to open their mouths to ask which is Gods truth. But as for us, let us inquire. And for that doing thereof let us mark, that it behooves us to live soberly, for if we go to work proudly and presumptuously as a number do which think themselves so great clerks (as I have said) that no man can teach them anymore than they know already: we shall be full enough, yes even till we burst: but it shall be but with wind, and we shall be void of all light of life. But if we can find in our hearts to be taught of God: we must be learners, that is to say, low minded: and we must understand that we have need to proceed further. And truly the very use of the Lords supper ought to put us in mind, that our coming thither ought not to be without instruction.

For (as I declared yesterday) a sacrament without teaching and instruction, is a dead thing, and a mocking of God, and a defiling of the thing itself. Therefore as often as we come to the supper, let it be awakening of us, to make us inquire of the things that we know not sufficiently before though we have had some taste of them. And truly if it be not lawful to admit young children to the Lords supper, until they know what is meant by that Sacrament, and wherefore it was ordained: should such as has lived a forty and three score years come to it like dogs or swine? And yet we see they do so: and woe be to them for it. So then let the visible sign which our Lord has ordained be a mean to spur us forward the more, that we may seek to profit more and more in the knowing of Jesus Christ, specially seeing we be no more troubled nowadays with resorting to a place which God has appointed. For we have Jesus Christ who is Gods temple, and he is not shut up within any certain place, but fills both heaven and earth, with his power. True it is that in the nature of man wherewith he clothed himself, he is gone up into heaven: and yet for all that, he ceases not to dwell here in us. So then we must go to Jerusalem, we need not to go on pilgrimage, but only to make our repair to the son of God, and we shall find in him the whole fullness and perfection of the Godhead. Nevertheless we must mark well also, that forasmuch as the fathers of old time had not the things that are given us at this time, it shall be to our sorer condemnation, if they have been diligent than we in exercising that figures and shadows, and that we nowadays be lazy and cold, so as the substance be put into our hands, and yet we make no reckoning of it. The Jews were fine to resort to the Temple of Jerusalem, leaving their houses and households. And their wives and children were fine to come trotting thither, with great travel and not without charges. And why? You shall resort to the place which the Lord shall have chosen to set his name in. He says not to dwell there throughout, but show his presence in such wise, as it may be known that we be united to our God, not only by figures and shadows, but also by his dwelling among us. As now there is not any one place which God has chosen to put his name in, that he might be called upon alone there: but we have God manifested in the flesh. For what is Jesus Christ? Even so is he entitled by Saint Paul. Seeing then that the calls us to himself, and that we need not to make any long circuits to find him, but rather that he prevents us, and that all his desire is to draw us to God his father: should we not be lazy and cold? What excuse will there be for us, when the Jews took such pain having but that first principles like young childrens Apses, and that we nowadays being brought to the full perfection, do far never the better by it, or at leastwise it stands us not in so much stead, as the ancient figures stood the Jews under the law. Thus you see what we have to remember upon this text, where it is said that they resorted to the place which the Lord had chosen.

Now finally for a conclusion, Moses tells them that there should be no leavened bread in all their borders during those days: and secondly that on the day of the Passover, they should keep as great solemnity as on the Sabbath day. And hereby he shows that it is not enough for us to abstain from fraud and malice, but that we must labor to the uttermost we can, to put away all first from among us.

For if I allege, that as for myself I will be no hypocrisy, and in the meantime do suffer stumbling blocks in the Church, yes or maintain them: I must not think myself therefore discharged. It is said, There shall no leaven bread seen in your coats. As if he had said, Every man must have an eye to himself and to his house, that you be not defiled in anything that may hinder you to eat of the Pascal Lamb in all pureness. Therefore begin at yourselves and at your own households.

But yet therewithal be so watchful also, as there may be no corruption in all the rest of the people. Wherefore let us have an eye nowadays to the well practicing of this doctrine, and let every man look narrowly to himself. And afterward let such as have households to govern, look to the purging away of all filth and uncleanness. And then generally, if there be any stumbling blocks among us, which may put things out of order: let us all look to the reproving of them out of hand. And above all things let us assure ourselves, that to be partakers of Jesus Christ in true pureness, we must begin in at the cleansing of ourselves, that God may govern us, and that our Passover may be kept in spirit and truth, by casting ourselves utterly down, and by yielding to forbear all our own thoughts and affections, so as we may keep a spiritual Sabbath, not for one day only (as I said before) but that we may continue therein during all the time of our life.

Now let us kneel down before the Majesty of our good God with acknowledgment of our faults, praying him to make us to feel them better than we have done, that they may so dislike us from day to day, as every of us may enforce himself to repair to him, and to frame ourselves in such sort to his righteousness, as all our whole life may be ordered, et cetera. And so let us all say, Almighty God, heavenly father, et cetera.

On Thursday, the 7th of

November 1555 The 99th Sermon, which is the third upon the sixteenth

Chapter

9 You shall reckon seven weeks from the time that you beings to put the sickle into your harvest: you shall begin to reckon seven weeks: 10 Afterward you shall keep the feast of weeks to the Lord your God, with a freewill offering of your hands, which you shall give as the Lord your God shall have bless you.

11 And you shall rejoice before the face of the Lord your God, both you and your son, and your daughter, your man servant and your maid servant, and the Levite which is within your gates, and the stranger, the fatherless, and the widow which are among you, in the place which the Lord your God will choose to set his name in.

12 And you shall remember that you was a bond servant in Egypt: and you shall keep and do these ordinances.

Moses teaches here of the second great solemnity which was kept yearly among the Jews: and that was to give God thanks after the gathering of their harvest. And this day was named Pentecost, [that is to say fifty days] because there were seven weeks between Easter and that, so as there were nine and forty days between those feasts, where to one being added for the feast day itself, made fifty. And the Greek word signifies the same thing: but the Hebrews called it the feast of weeks, and all comes to one thing. Thus then we see now what this feast was whereof Moses speaks here, that is to know a mean to put them in mind to honor God for sending his benefits to the sustenance of man. And this concerned all manner of fruits of the earth: Albeit under one kind, all the rest were comprehended, as if God had exhorted his people to confess that all good things come of him. The sum then is, that we must acknowledge not only that God has set us in the world, but also that he shows himself continually to e a foster father, and that he maintains us, and that he makes the earth to yield fruit to find us withal, and at a word, that we live by his mere liberality. True it is that this ought to be done at all times of our life; albeit by reason of mens grossness, it was requisite that there should be yearly a feast kept upon someone certain day of the year.

Moreover (as I have told you already) that feasts of the Jews served not only for the benefits that God had bestowed upon them already, but also for a service. And so, to be short, Gods will was that the Jews should give him thanks one day in the year, that thereby they might be provoked to acknowledge all their life after, that they were sustained at his hand, so as they should never take any repast, but that they should think thus with themselves, we have offered sacrifice to God after harvest: whereby we were put in mind that it is he which has sent us our sustenance. Therefore are we hypocrites, if we think not upon his goodness daily, or if we turn not to him as often as we eat or drink, to acknowledge him to be the author of all welfare. So then, this solemn protestation made once a year was not a discharge for men to forget God all the rest of the time: but rather a mean to make them think, Go too, we have kept here a solemn feast for one day, that it might be a schooling to us all the year after, that if we have anything wherewith to sustain ourselves, it is Gods doing who has had pity on us.

But now the ceremony of this feast is no long in use, and yet the truth thereof abides with us still. And so we receive good and profitable instruction by the doctrine thereof, by reason whereof it cannot be thought to be needless and that it was written alone for the Jews. For it was Gods will that men should be taught by it even to the worlds end, and that they should be put in mind not to swallow up Gods benefits into our paunches without thinking upon him, but rather that we should be led to give him thanks, as often as we either eat or drink: so that whensoever we take any repast, we may consider how it is he that gives it us, first opening the heaven to give moisture and frozen to earth, and afterward giving power to the earth to bear fruit, and finally blesses the corn when it is sprung up, that it may prosper to yield food to us. Seeing then that we perceive all those things, let us have regard to benefit all these things, let us have regard to benefit ourselves by them. True it is (as I have touched before) that we must not have any one day certain in the year, as the Jews had, neither ought we also to be as young children. If a man allege for his allege for his excuse, that if he do not his duty, let him not use his reward given him as a little child has: it will not serve to excuse him. Folk do not use to give a young child his breakfast till he have prayed to God, because he has not the wit and discretion to do it, unless he be compelled to it by some certain order. Now then if an old fellow of the age of thirty or forty years eat his meat without praying to God, he deserves not to be beaten with a rod, but to be driven away and to be abhorred as a swine. And if he allege, I have no rule as is given to young children: what is that to the matter? Has you not discretion enough to do so much of yourself? Has you lived so long in the world and des you not yet know that you ought to yield God thanks for the good which he does to you? Therefore it is said that the Jews were young children in comparison of the Christians: for God had given them rules according to their infirmities. As now although those things be passed away in respect of us; yet are we the more bound to acknowledge Gods grace in his feeding and maintaining of us. And why? The perfect that the doctrine is which is imparted to us in the Gospel, the more plainly ought we to acknowledge the benefits of our God towards us. That is the thing which we have first to remember out of this text.

Now it is said, That the people shall resort to Jerusalem to offer freewill offerings. God points out these things more particularly in the three and twentieth of Levities where he shows what offering were to be made on the behalf of the people. Albeit, he speaks there but of every particular person. And he says, You shall bring offerings according to your devotion. For although there was a law certain; yet behooved it their offerings to be made with a free will, and not as by consumption, accordingly as it is said, that God loves such as offer to him willingly and not as of necessity. You shall see many that will be liberal to Godward: howbeit, it is but a thing of constraint, which kind of dealing God utterly dislikes. A man may spoil himself of all his goods, and yet do god no such service as he shall like well of, if it be not matched with his freewill, as I said before. Besides this, God left it to every mans own choice to offer what he thought best, but yet he adds according as the Lord your God shall have blessed you. To the intent that men should not withhold through niggard ship as they be commonly wont to do: God puts them here in mind of his blessing: as if he had said, be well advised, true it is that in this case I lay the bridle on your necks, offer what you yourselves think good, I mean not to enforce you to anything, I would have the offerings which you bring to me, to be of a freewill. But yet for all that, you must come to account for it. Who is he that blesses you? If you have had a good and plentiful harvest, to whom are you beholden for it?

Ought you not to consider how it is I that have opened my hand wide, to the end that your hearts also should open themselves wide on their part? Know you therefore that I have assured you, by multiplying you; wherefore when you have a good crop, look that you employ yourselves so much the freely in doing my service.

And hereby we be warned to look nearly to ourselves, that every of us may put forth the good things which God has committed to him.

Here is mention made but only of corn, wine, and such other things.

Then if God have enriched a man, he must see that he suppress not Gods blessing, by keeping it close. For we see there are Cormorants which have no care of other folks poverty: they think they may scrap all that they can come by, and that no man ought to have any part of their goods. On the contrary part it is declared here, that accordingly as every man has received abundance at Gods hand so must he impart to his neighbors: for that is the end which God amid at. And if we think not of it, we must come to account for it: and we shall find at length, that god will impute it to us for theft, when we shall have devoured his gods after that fashion, without having any pity upon the needy to succor them. In like case is it with spiritual gifts. For according as every man is of ability and skill to succor his neighbors; so is he bound to discharge himself and to put himself forward.

Otherwise God will show us to what purpose he had bestowed his our duty. That is the thing which we have to bear away in that Moses alleges Gods blessing to stir up the Jews to offer sacrifice that more largely after as God shall have increased them, knowing that he binds them thereby to him.

And whereas he says, That they shall rejoice with their children, their men servants, and their women servants, the fatherless, the widows, and the strangers: thereby he shows that his law was not ceremonial only, but that it tended also to the doing of alms deeds: as indeed our Lord has at all time showed, that those are the very sacrifices which he requires. True it is that part of the things which were to be offered, were to be brought to the Altar, and there to be burned in sacrifice: but yet for all that, it was always provided that of the rest, the poor should be fed and maintained as well as the priests and Levites: and now does Moses speak thereof again. Wherefore let us mark, that even in the time of ceremonies and shadows of the law, God never required sacrifice, but that he willed men therewithal to have pity upon the needy to succor them, according to this saying of his by his Prophet Osseo, I require mercy and not sacrifice. True it is that he had commanded both of them: but he shows that such as think to discharge themselves by coming to the church, and by offering their gifts there, do beguile themselves, and that all their doings are but hypocrisy, if they be not kind hearted in succoring the needy, and in doing of alms deeds. For I pray you, can we advance

God any why by offering of our goods to him? Can we enrich him?

Wants he anything? True it is that he requires oblations: albeit, that was to the end that men should acknowledge even by eyesight, that they were bound unto him. It was a kind of putting of them in mind of it. Yet notwithstanding it stood them always in hand to consider, that they could not otherwise discharge themselves, than by giving part of their goods to such of their neighbors as had want. Thus you see how the meaning of Moses was, that when the Jews offered their sacrifices after harvest, it was not enough for them to acknowledge with mouth and outward gestures, that they were bound to God for his sending of them wherewith to live, but that it behooved them also to show towards men that they intended to be faithful stewards of the things which he had put into their hands, and desired nothing but to be well discharged of them.

And to move them more thereto, he tells them That they themselves had been bond slaves in the Land of Egypt, which warning peal has been set down in other places heretofore. For we know that when men live at their own east and in pleasure, they be not greatly touched with compassion though other men die for hunger: and even so was it with the Jews when they were come into the land of Canaan after they began once to wax full. For the land itself was fat and specially because God had blessed it. Therefore does he being them back to the minding of their former state, and of the cruel bondage wherein they had been. Consider (says he) how you have been bond slaves in the land of Egypt, and that as then you would fine have been gently entreated. When you were too grievously vexed, you cried out to me. Now therefore know you that the poor and needy which are among you, do crave likewise to be regarded at your hands, and that I for my part do make account of them. This is the effect of the matter contained in that place.

Now to the end we may make our profit by it, let us call to mind the saying of the prophet Osseo accordingly also as it is alleged by our Lord Jesus Christ, that is to know, that God requires the sacrifice of Alms deeds. As if he should say, that he is not contented that men should use some ceremonies towards him, but will have us to be kind hearted in relieving such as have need of our help, if we have ability wherewith to do it. And if men play the thankless churls with us in forgetting the good which we have done them: it is enough for us that God allows our dealing, and puts it into his book of accounts. Also let us bethink ourselves how glad we would have been of release, if ever we were in necessity, that the same may move us to pity, and that we be not blinded with our wealth. I say to such as have abundance, let them not lie weltering in their pleasures, and withdraw their hand from succoring the poor: but let them consider that if ever they themselves felt the want of these wordily goods, they would be glad that every man should reach out his hand to relieve them: and therefore let they themselves do the like. Yes and although we had never felt any want, yet let us consider that want may fall upon us hereafter. For what are we? No man can exempt himself from the stroke of God that he should not be driven to beg his bread, yes though he had all the goods of the world. Hereof we see great store of example. Seeing it is so, let no man be proud of his goods, but let us all consider that we be men, and let us not despise our own flesh, as is said in the Prophet Esau. And let us not say, what be the widows?

What be the fatherless children? What be the strangers to us? But seeing that God offers and commends them to us, let us assure ourselves that we cannot have any folks more nigh to us to whom to do good. For when we wean to bind men to us, to have recompense at their hand; we shall be disappointed at all assays, and good right it is that it should be so. But as for the thing that is put into Gods hand, that cannot perish nor be lost. Let us mark then that Gods offering of the strangers, the widows, and the fatherless to us, is as if he should say, he made them his bay life to take up his Rents and Revenues.

And when we be to do him homage for the benefits which we have received at his hand, let us assure ourselves, that he accepts and avows all that ever is done to those whom he speaks off here by Moses.

Now we know what was done in the feast of Pentecost, namely that the holy Ghost was sent down upon Christs disciples, and that there was a kind of renewing of the world, to exalt the kingdom of our Lord

Jesus Christ: for there he uttered his power, yes, more than he did in his resurrection. For what had we been the better for Christs rising again in his own person, if he had not powered out the grace of his holy Spirit upon his Church, to show that he was set at the right hand of God his father, to fill all things and to dwell in us, and that he has such sovereign dominion over all things, that we be in safety when we be in his protection? And if we look well upon the matter, we shall find that the law was given the same time as after the Passover. For it is said that the people came to Sinai the third month after their departure out of Egypt, the same day that they departed from Raphidin. Now that was the first day of the month, and the fourteenth day was the day of the Passover. And according as the months were as then, which went by the course of the Moons, there was one whole moon added. And so in effect there were fifty days from the Passover to Gods setting forth of his law upon Mount Sinai, so as the feast of Pentecost or Whitsuntide was referred to at that time. Now we know that the law could do men no good, if it were but only given them: for it is a dead letter. And again, it kills us, because it shows us our duty, and we be all transgressors of it, so as condemns and accuses us. What are men the better then for the publishing of the Law? Nothing at all, but that it shows them how they be bereft of all hope of salvation, and that they be all damned before God. And that is the cause why Saint Paul says, that the Jews at that time received the spirit of bondage, in terror and fear, says he.

It is sufficiently showed in the nineteenth of Exodus how the Law affrights those that received it. For they went backward and entreated that God would speak to them by the mouth of Moses, because they could not hear his voice but they must needs die for it.

You see then that the Law taught men the will of God. But what?

Forasmuch as we be clean contrary to his goodness and righteousness: the law of itself can yield nothing but death, accordingly also as Saint Paul speaking thereof in the second to the Corinthians, says, that it is a letter which kills. Therefore it behooved the law to be renewed, and that God should publish it after another fashion, not writing it in tables of stone, but in our hearts by changing them. For by nature our hearts are as hard as stone, as it is said by the Prophet Ezekiel. Therefore must God be fine to so often them, and to make them pliable, that they may be obedient to his law. You see then how the law was published after another fashion upon Whitsunday, than it was in old time by Moses. For it was delivered us in tables of stone, but God wrought so in us by his holy

Spirit, that we were then renewed, and the same continues still at this day.

And therefore let us mark, that besides the admonishment which the Jews had to do homage to God for their harvest and for their bodily sustenance which he gave them: they had also a remembrance which he gave them: they had also a resemblance of the things which were fulfilled at the coming of our Lord Jesus Christ, at which time God made another manner of Whitsuntide than had been in the time of the figures. For at that time he uttered the grace of the holy Ghost.

Yet for all this, it is not meant that we should keep a feast of Pentecost: it is clean contrary. Seeing that the things which were figured under the law, were fulfilled in our Lord Jesus Christ, and that the figures themselves are ceased: if we bring them back again, we do wrong to him which has brought the full accomplishment of all things. If the shadows which were under the law, do come up again; Jesus Christ is to no purpose. So then let us mark that the holy Ghost was not sent to us, to the end that these figures should continue still: but to show that we differ from the people of old time. True it is (as I said before) that there is no ill in it for the Christians to have a certain day wherein this history should be declared to them: For we must not tie ourselves to so straight a preciseness, that it should not be lawful for us to use that help for our infirmity. But to make a service of God thereof, and to take example, at the Jews, as though it behooved us to fashion ourselves like to them, or as though the feast of Whitsuntide ought to be observed at this day, by reason of the sending of the holy Ghost: that were too gross a fondness. Let us understand then, first that the Jews had but a figure and shadow of the truth: and on our own part we may know in Jesus Christ, that God has not figured anything in vain, but that all the ceremonies of the Law tends to very good purpose because the effect of them as showed us in him. Therefore let us hold us contended therewith, and now let us learn to rejoice in the presence of our God, and to make other folks partakers of our mirth.

The Jews were commanded to resort to Jerusalem as soon as harvest was done, and not only to rejoice there, but also to impart of their goods to their neighbors, so as there might be a common gladness among them, and God might be glorified with one accord. And now that these things are at this day accomplished: what have we to do?

We must not run trotting to Jerusalem to worship God there and to do him homage there. For we must lift up our hands everywhere, albeit so as they be clean. And moreover forasmuch as God has not only sent us a harvest of corruptible fruits to nourish our bodies withal but also powered out that infinite riches of his holy Spirit and set us the living waters as is said in Ezekiel: let us understand that it is to the end we should have the mirth whereof S. Paul speaks in the fourteenth of the Romans. Let us now rejoice then seeing our Lord has showed himself so bountiful towards us, that he has not withheld any of the cheese good things which he had, but has powered upon us all the benefits that concern the endless life and heavenly glory.

Seeing then that we have received the holy Ghost, let us also be joyful in our hearts. As how? By withdrawing ourselves from that vanities of the world, and by holding ourselves contented with the favor of our God, praising him even in the midst of our afflictions. Albeit that we have not all things at will in this world: yet let us not cease to hold on still, assuring ourselves that it ought to suffice us that our God is favorable to us, and that he shows us his love. When we be at that point once, then shall we have such peace and contentment in us, as passes all the joys of this world, yes and puts away all the sorrows that may trouble us. And when we have such gladness ourselves, we must to the uttermost of our power make them partakers away all the sorrows that may trouble us. And when we have such gladness ourselves, we must to the uttermost of our power make them partakers of it, which have need. For if the Jews were commanded to call the widows, the fatherless, and the strangers to make merry with them, in spending of the goods which God had given them: much more reason is it, that seeing the spiritual gifts which God has bestowed upon us, belong to the common building up of the Church as says Saint Paul in the twelfth of the first to that Corinthians, we should take heed that we defraud not our neighbors of the thing which God has appointed for them.

Let us mark also that as now there is no more any stranger as in respect of us. For whereas God has separated the Jews from the gentiles: now it is his will to be known through the whole world: there is no more division of bodies; the wall is broken down as says

Saint Paul in another place. Seeing then that God has knit us together after this fashion, and that Jerusalem extends through the whole world as the Prophet Zachary speaks thereof: we ought to be the more moved and provoked to make all our brothers partakers of the joy which we have received by the spirit of God. Thus you see in effect what we have to mark upon that text.

But here withal we must mark that Moses in this place leaves out two feasts which are spoken of in the three and twentieth of Levites, the cause whereof is for that the people were not straightly bound to repair at that time to Jerusalem to worship there. There was the feasts of Trumpets and the feast of Affliction; and although Moses speak here of no more than of three solemn feasts: yet does it behoove us to interlace these other two with them. And as touching the feast of Affliction, let us mark that our Lord ordained it not without cause; but it will serve us very well to the expounding of the text which is dealt with already. For we be taught that the Jews had certain days in the year, to the end that the truth should abide to us, and that it should bear his full force among us all the days of our life.

It behooved the Jews to humble themselves both by fasting and otherwise in acknowledging their sins: and thereupon to make a solemn confession of their misdeeds, in humbling themselves to God, and in craving forgiveness for the same. I said before that this was not ordained without cause. For we see how men do cover their faults as much as they can, and that they bethink not themselves of them but by constraint. They always draw back if they be not thrust forward: for to their seeming it is a matter of melancholy. True it is that we cannot think upon our sins without grief of mind: but yet is that for our welfare. And therefore in the second to the Corinthians

Saint Paul says, that this kind of sorrowing is not to be shunned, neither ought men to be sorry for their sorrowing when they be put in mind of their sins. For why? It is a sorrowing as pleases God greatly, and glad the Angels of Paradise, and brings us infinite joy in the end. And forasmuch as men make merry and rejoice when they have offended God: their condemnation must needs be double, and needs must this sentence be accomplished upon them which says; Woe be to you which laugh, for you shall weep and be sorry. And so let us mark that because men will not willingly know and perceive their faults, it was Gods will that there should be a year mind of them, that the Jews might bethink them ourselves the great number of the sins which they had committed and humble themselves. Not that their so doing acquitted them: but to the intent it should be a warning to them all the year after.

Now then, their fasting and their protesting of themselves to be guilty before God: was to the end that when they were gone home into their own houses, they should consider thus with themselves: Alas it is not for one day only that it behooves us to crave forgiveness: for we cease not to offend our God, every minute of an hour we be entering into a new bond with death. For although God have pardoned us, yet return we to our sin again, and there is no end of sinning: insomuch that as long as we be in this world, there are ever some vices lurking in us, and our corruption is so great, that it is impossible for us altogether to abstain from doing of evil. Then behooved it the Jews to think upon their sins, and meet was it that the said feast should be an instruction to them for all the year after.

Thus howsoever it was, they had the figure. But we in these days must have the truth without any ceremony. And thereby we see what superstition was among the Papists: for they turned this feast of Affliction or humbling into their Lenten fast, saying that in that time they punished themselves with fasting, that they might acknowledge their sins: and they alleged the example of the Jews. Yes, but we must always come back to the diversity which S. Paul in the Galatians puts between us and the fathers of old time, for else what are we the better for the coming of our Lord Jesus Christ? If we at this day must still have the shadows that were under the law: where is the freedom that were under the law: where is the freedom that he speaks of? I mean not such a freedom as shall lay the reins loose in our neck, to live as we list: No, but that we should not be trained up anymore like little children: for that was continued until the coming of our Lord Jesus Christ, and until he had showed himself to the world. But as now we must let us figures go, and all that belonged to that rawness; and we must go to the very pith and substance of them.

And therefore whereas the papists have ordained their Lenten fast instead of the feast of Affliction, which God had ordained among the Jews: It is but an Apes toy. I forbear to speak as now of the other abuses and illusions contained therein: for they uphold that their fasting of forty days is after the example of our Lord Jesus Christ.

Yes, but let them then abstain from all meat and drink, and be as Angels, of Paradise. Nor, they cram themselves so full at their dinners, that at night they be still cumbered with that which they had received before: and yet notwithstanding they will needs bear Jesus

Christ in hand, that they fashion themselves like to him. He was exalted far beyond all state and nature of man when he fasted forty days and forty nights: and he did it to sow his divine power, and to magnify the Majesty of his Gospel: and these scorners take upon them to counterfeit his doings. And after what sort? In cramming themselves, as I said before. Surely it was even a device of Satan, to deface the heavenly power which we uttered in our Lord Jesus

Christ. Again if they will needs resemble the son of God in fasting forty days, they should do it but once in all their life. For Jesus Christ fasted but once in all his life. And why then will they go beyond him?

Behold the son of God discharged himself with once fasting; and these scorners will needs bear the world in hand that they follow the example of Jesus Christ. Besides this, they will needs frame themselves to the fashion of the Jews also: and because there was a feast among the Jews, wherein it behooved them to afflict themselves: these men will also needs do the like. Yes, but that was not Gods intent. For it was a commandment peculiar to the Jews, that they should observe the said feast, as whereof the ceremony was given to them. Nevertheless the truth thereof remains to us, to show us that as the Jews punished themselves once a year, to take instruction thereby according to their small skill: so nowadays we must be sorry for our faults as long as we live.

And herein we see further, that the Papists have not only played the hypocrisies, but also most shamefully and devilishly exalted themselves against God. For first of all their fasting of the Lent, and their going to shrift, is but to have the freer scope to despise God, and to let him alone, and to turn their backs upon him all the year after. They make a sorry countenance and wring their mouths, and play the Pope holy hypocrites when they come to the passion week as they term it, and yet afterward they end the matter with balking out this devilish by word, that they send it away into Galilee, and so like villains they scoff at God and all religion. The tongues ought to be plucked out of their heads which dare blasphemy after that fashion.

And it is not the baser sort ourselves the common people, but the wiser sort and as will needs be counted I know not what, which use that kind of speech. And so you may see what confusion is among them, since they despise God after that fashion, and fall to kicking against him, like wild oxen, and yet in the meanwhile will needs shroud themselves under the example of our Lord Jesus Christ. But a man may see not only that the things wherewith they would please

God are baggage trifles, but also that they be so shameful abominations as do well betray that they rebel against the holy

Ghost, and against the Majesty of God. And yet are they not contented with that, but they proceed also to the murdering and martyring of Gods children, shedding their guiltless blood even without any remorse or scruple of conscience. For when they come to thrift, they never bethink them of that, but they confess how they have not observed such an Apes toy, and how they were not at mass such a day, and how they have omitted that doing of such a flimflam.

To be short, they mock God openly. And if a man show them their wicked life by Gods word: they be so utterly past hope of amendment, that they spite all warnings and harden their hearts more and more, because they be for possessed with such intolerable pride, that they fall to set up their horns even against God. Thus you see what we have in effect to remember concerning the feast of Affliction.

Also there was the feast of Trumpets, which served to put the Jews in mind, that they ought to stir up themselves to be united in God. For as for them that have glossed that it was in respect of the offering up of Isaac in Sacrifices (as the Jewish Robbins have fantastically surmised) they say nothing to the purpose. But it is not to be doubted that God ordained the feast of Trumpets or Cornets, of purpose to stir up his people to return to him. And why? For they ought to consider thus: Although we have not the Trumpets sounded daily to call us to the Temple: yet ought we to remember that God calls us daily, to the intent we should yield over ourselves wholly to him, to worship him, and serve him, as he requires: and moreover be knit and united together, that we may draw still nearer and nearer to him.

Thus you see what manner of instruction the Jews had by the feast of Trumpets. But what a thing is it that Christians will needs have the like guise, and resemblance of it once a year by ringing of Bells?

Indeed the Papists do their endeavor to follow this commandment.

For at every of their solemn feasts, they think that God is well paid, when they have rung their bells justly, and wakened the Ghosts of such of their friends as are dead. Lo, what witcheries they have among them, yet still at this day. But is it not apparent that the making of such a feast is against the intent of God, because it served but for the people of old time that were under the law? When the said feast was observed yearly, such as heard the Trumpets were warned by it all the year after to think thus: well, although we be far from Jerusalem, and cannot repair thither daily to do sacrifice offered there in our behalf, and God is worshipped there in the name of us all. Nevertheless later, we must not forget the good that God has done to us: but every of us must serve for a Trumpet to stir up himself that our lives may be answerable and conformable to the things that are done daily in the Temple. Lo, what the Jews had. And what have we now?

The figure (as I have said before) is passed away and abolished by the coming of our Lord Jesus Christ. Then remains it that we ourselves should be Trumpets, that is to say, that we should waken up ourselves, because we be besotted, yes and even so wedded to the world and to the vanities that are here beneath, that it never comes in our minds to think upon God. Therefore must we not only feel the sound of a Trumpet or of a bell, but rather an inward remorse of good conscience, so as we repent and bethink us thus: How now wretched Wight? Behold, the living God stoops so low, as to speak to the daily, calling and alluring you by means of his Gospel, and crying upon you without ceasing, to come to him: and yet for all this wilt you continue deaf still? Then must you return to him, when he draws you so carefully: and they must not tart till there be a solemn holyday to call you to the Church, there to keep the feast of Trumpets: but it must serve you all your lifelong for a spur to make them to return into God. That is the thing (say I) which we have to bear in mind.

And as much also is to be noted concerning furrowing: For it is not for one day only that we must before in our earts and bethink us of our sins. But for as much as we fall to them incessantly , & they passed not any day wherein we offend not GOD: let us match it with sorriness, and let us mourn for it, and not play the unthrift which make a scorn of all that ever a man can allege to them out of the word of God: but let us be afraid of his judgments and threats and yet there with all let us not doubt but he will give us whereof to rejoice, and that although we be fine to pass through many sorrows and hart biting in this world, yet in the end he will deliver us from them, to make us partakers of the heavenly rift. After this manner (say I) must we put this doctrine in use concerning the seas which the Jews had of old time in figure and whereof we have now the truth & have now the truth and substance, as it is brought into us by the son of God.

Now let us kneel down before the majesty of our good God with acknowledgement off our fines, praying him to make us feel them better than we have done, so as we may return into him, with true and infringed repentance, and be stirred more and more to amend our faults, knowing that our good God is ready to receive them all to mercy which come to him with low line effect. And that for as much as he hath granted us the grace to have now so full light of his Gospel, as may well enlighten us thoroughly: it may please him not to suffer our eyes to be blindfolded, that we should walk any more in dark but to grant that we keep right way, and endure to bring others into the fame, so as God may be glorified with one common accord of all men. And that for the performance hereof it may please him to raise up true and faithful ministers of his word.

↑ Back to top