Sermons on Deuteronomy
17. Bur every man shall give according to his ability, even according to the blessing of the Lord your God, which he shall have given me.
We have here to treat of the feast of Tabernacles, which was a memorial of Gods preferring of Jews in the wilderness, where was no house. For he had kept them by the space of forty years under Tents, and small booths; and the cause whereof was that he had so removed them from place to place, that they had no leisure to build, nor suffer wherewith to build. Therefore it was meet hat they should be put in remembrance of it, that being come into the land of Canaan, they should not give themselves to jollity, and forget it when God had set them are rest. For we see how men are give to fall asleep and nestle themselves when our Lord remove them not. To avoid this danger, it was Gods will that Jews should year by care depart out of their houses and dwell in Tents, that is to say under the open sky in arbors made of boughs, and for seven days together mind that benefit. For it was an incredible thing that God should have preferred so great multitude of people with their young children, in booths & tents without houses. We know why houses serve to keep off both cold and heat and all other discommodities. Needs therefore must it be why god brought after a wonderful fashion, and it was meet that his goodness should be acknowledged in that behalf. We see then now therefore this feast was ordered under the law. For the serving of God consisted not in why people shifting of their places for it had been but a stage play, to have come for Jerusalem, and there to pinch themselves, & to dwell while in Cabanas, unless it had been to some end, and that they had been taught something whereby to magnify
Gods name, & to put their trust in him : accordingly as I have declared here to for that all ceremonies must imply some learning and instruction, or else they be but pelting baggage : yes it is but a mocking of God, if the faithful be not edified, that they may always live in the fear of God to rest upon him and to call upon him with the better courage. If it bee not so, it is but superstition: and the things are not only unprofitable but also abominable before God. Now then the feast of Tabernacles was a treatment to the people of Israel, to show them that if they were at rest and at their ease in the land of Canaan, they had not always been so, but that God had led them after a strange fashion through the wilderness: and that if they were consented with Cabanas and arbors, it behaved them also to apply themselves to the praising of God for his delivering of them out of the Land of Egypt by so many miracles. The Jews as folks that would fine discharge themselves to Godward by hypocrisy, did indeed keep the feast itself, but they left the meaning of him that had commanded it.
For even at this day still they keep the feast according to the letter, and they have a number of pretty apt toys which they observe diligently. As, that their Cabanas be not too close, but made full of holes, nor that the boughs be not too thick platted, but so as a man may see the stars through them, and that there be Loopholes to look upon the sky, so as the sky may glimpse upon their eyes. All of them (I say) do use such tripling toys, but in the mean while they consider not whereunto God meant to direct them. By which example of theirs will be the better warned not to regard the letter of the laws: but to seek the end which god points us too. And seeing that the Jews had such instruction: let us consider what fruit we ought to reap nowadays of the feast of Tabernacles. It is not now any more in use that we should be bound to the keeping thereof: but yet the dourine thereof continues still, and concerns us as much or more than the Jews. And our keeping of the feast of Tabernacles must not be for a week or Dwayne, but for all or lifelong. And why? For if we be not strangers in this world, we shall have no part in the kingdom of heaven. Will we have God to avow us for his children? Let us keep on our way here beneath, affecting our selves that this life of ours is but as a journey, or rather but as a race. And it is not enough for us to go, but we must also run a pace, holding on our way still to that end, and always straining ourselves to attend unto it. For except we strain and enforce ourselves we shall never get one step forward, but we shall retire fewer back for it. Again we see how flow we be; and how many means Satan hath to hinder us: and therefore we must even fight again it such impediments. And so let us mark, that the things which we read here in Moses, declare into us that for as much as it was Gods will that the Jews in the time of the law should have a week to put them in mind how they had been as pilgrims in the wilderness, and that he had maintained them there after a strange fashion : we in these days (because the figure is abolished) must repair to the truth, that is to say, we must remember that God harbor us in such sort in this world, as that he will not have us to nestle here, nor to be so entangled in it as to make it our everlasting resting place, but to fly upward still, and to be here as birds sitting upon a bough. True it is that God is so favorable to a great number, that they never remove from home of all the time of their life, and yet they be never the less
Christian for all that: he meant it especially of himself and of certain others of the faithful, whom God tossed from post to pillar. But as for the meaning of the mind, that must needs be common to all the faithful, namely that they have no resting place in this world.
Although then that GOD do bear with some mens weakness, so as they never remove out of the place where they were borne, yet must they consider that they ought to be always ready and to have one foot set forward, against the time that it shall please God to remove them into some strange country so as they make not their reckoning to be so settled in any place, that they should not depart from it, but rather be ready to go, when so ever GOD to fleet any whither else. Again, let those whom God removed understand, that he gave them the prerogative a forehand, to put the thing in where which the holy scripture have us : namely, that we be made pilgrims here beneath, to the intent we should have our resting place in heaven : and let it confirm them so much the more in hope of life to come, so as they may pluck up a good heart when they be so driven from place to place, and not to be too much greed at it, because it is a warrant to them that God has reserved a better resting place for them. After that manner ought all of us together to observe the feast of Tabernacles.
Let such as remove not, think nevertheless, that they have not any perpetual state of abiding in any place certain, but must offer themselves to GOD to go with her forever it pleased him. And as for them are saying to remove out of their country, and are drawn a far off; let them understand that Gods walking to them after that fashion in this world, is to the end to draw them out of it, and that they should not set their minds upon it. We see then how with one common accord, we shall make a good observation of this feast, I mean as spiritually. For nowadays we have not any more the figures of the law. But yet must the truth of the Gospel needs be confirmable to the figures that were among the fathers of old time. And here with all we must also be ready to remove a good pace, so as we must not be tied nor held back to this corruptible life, but go to GOD with a free heart when so ever it pleased him to take us hence. And indeed, what house forever we dwell in this world, our body is always going away. If a man be asked which is his chief house, he will not go seek his chamber, nor his kitchen, not any other of this houses of eases but he will say it his body. Now let us consider what our bodies are.
We may well build us houses of square stone. Rich men make them places, and lay all their lands about them there to. Their building is substantial, it is able to endure much, it is not to be feared that it will rot over hastily, nor that it will be made with wind or weather; neither is there anything in it to be altered. And they some hangings of it be to be removed, that is all one; the walls are so good, that at a hundred years end they be as found as they were at the first day. Well may a man make such a building; but can we build our bodies so, as they may be of any continuance? No. Our Lord therefore do laugh those fool so scorn, which are so blind that they imagine they shall live ever the longer for their building of their goodly houses, bearing themselves in hand that it is a mean to make them carry longer time in this world. But (as I said before) all houses are nothing in comparison of our chief house, which is our body. If a man pass not of his chamber, nor for his kitchen, nor for his parlor, but would go seek some corner in this stable, and betake himself to that, saying, this is the surest and substantial left place, I had lever tarry here that in any other part of all my house: folks would laugh him to scorn as a fool. Likewise if a man be proud of his house, and have no regard of his own perform whereof he ought to make much greater account: it is evident, that he is out of his wins, and utterly void of reason. What is to be done then? We must come back to this lesson of Saint Pauls, that if our outward may decay, we have a building prepared for us in heaven. For this lodging of our must decay, and fall quite down, but yet shall we be fully restored again, and hen final we dwell in an incorruptible house. There Saint Paul shrewish us the thing that I spoke of before, namely that our bodies ( when we have never so great account of them) are but as arbors one blast of wind will blow them quite and clean down. Seeing it is so, let us walk in lowliness, and lift our minds a lot: for we have promise that there we shall be immortal & incorruptible. And we must not think it strange that our bodies should be compared to Arbors of leaves which are of no continuance: for take me the strongest body in the world, and yet cannot the force thereof continue long time in one state, but that if the saying of the Prophet Esau be found true as in respect of our soles. It must needs be verified much more of our bodies: namely that a man is but a flower, and that albeit he flourish for a time, yet is one blast of wind enough to make him to wither, and to bring him to naught. Such is our strength even when it is at the best. But besides this, there is none of us which feel not a great fort of incontinences in himself, to the intent we should for sake this present life. And not be too much addicted to it. Take me the strongest man that is, and hath he not some disease or other that will not suffer him to endure long: again if a man be once past a certain age, he fallen by & by to declining; insomuch that a man may see and perceive with his eyes, that even without sickness he fly death away like water. Indeed most men do never think of it: but what bought it to blind themselves?
Nay it is a monstrous thing that everybody should see how a man goes to naught, and yet be so blind as not to perceive it himself. On the contrary part, if our Lord be so gracious to the faithful as to remove them to and fro, and to put them under many diseases: it is to quicken them up to go forward with earn after wills to their heavenly inheritance, because they do but hang their wings in this world, continually drooping now after one sort and now after another, and lying as it were half decade. Such it is so, let them understand that God worked for their benefit and salutation. And it is a very profitable lesson, when we have learned to keep the seat of Tabernacles Spiritually: that is to say, when we have learned to pass in such wise through this world, as we go on further.
And if we be demanded how such perform can be Christians, as are settled in wealth and at their ease: the answer there into is that every man must beware first of all that he seek not his own ease too much.
For we hear how S. Paul faith, that we must not cocker our flesh in lusts thereof. And why Because there is no ho when we once begin to follow our own likings: they be so far out of order, that there is always somewhat amiss in them. They therefore which will be lodged after their hearts desire, so as there may be nothing amiss in their state: do put themselves in great hazard of falling into a sound sleep, and of entangling themselves in such wise in the world, as they may never think more upon the heavenly rest. And therefore a man cannot keep too good a measure nor too stayed a hand that behalf.
Not that we can be tied to any certain rule, for we must have Gods creatures freely. If we should be surplus at everything, what would come of it? Either we should never be thankful to God for the benefits that he bestowed upon us, because we be not sure that he had given us leave of use them freely: or else we shall become hardhearted and stubborn to use them as it were in despite of GOD, be means whereof all things should be corrupted. So then, we must use our houses as we do all other commodities of this present life, without making any scruple of conscience in him. But yet there will all, we must beware ( as I said before) that we give not the bridle to our self by satisfying the desires thereof: for it is a bottomless pit, and we can never come to the bottom of it.
Again besides this, let such as are planted commodiously, beware that they fall not asleep. But rather whereas the children of this world do welter in their delights, and so feed themselves with them, that they utterly forgot the kingdom of heaven: Let the other fort learn to consider thus: Go to, albeit I be planted her to my commodities, yet must I not be tied too much to this world. Whereas lusts would hold me back, I must so fight against them, as all the impediments in the world may not restrain me for looking continually towards heaven. After that manner must the faithful deal. And such as are not planted at their hearts desire, must consider how our Lord put them in mind, to go continually forward to the rest of heaven, warning him of it both early & late, as a thing which is for their benefit, & behooves to be put in mind of. In so much that if the Jews had such instruction as was meet for them: exercise that God gave to this faithful ones nowadays in planting them no over much to their liking is as far better learning than was the ancient ceremony of the law. Whosoever then do find any discommodity, and are not at their ease; let them understand that God by that means pricked & spurred him to seek the rest of heaven; & strengthened them there with all in hope which they have of their salvation.
And this concerned not only mans housing but also all other things belonging there into, is the chief house which we have. Therefore if we be now & then diseased, so as we cannot take so quiet rest as fain would, nor have things ready always at hand: let us consider you lord handled us like wayfarers. When a man shall be in his own house which is well rules, they fail not to serve him at his own house, & to have such meat prepared for him as he best liked: but if he be abroad in the county, he shall not have all he would: for folk are not acquainted with his complexion: & whereas he is wont to dine at such an house, he must be fain to tray an house or twain longer. And again, when he had supped peradventure he shall not be so well lodged as in this own house. Now must we apply all this to ourselves: namely in this world we be as wayfarers. Therefore if our Lord do now & then disappoint us of things we desire, it is to the end we should run a pace through this world & always keep on forth still till we come to kingdom of heaven, & not be tried & fastened to the earth. Thus you see how this lesson extended generally to all things that concern this transitory life.
And yet nevertheless it is said expressly, That the Jews in keeping this feast should be merry & also make other men merry with them.
Whereby we see we ought not to be sad, they our Lord make us to wait away by little & little. Or rather he said us he will not have us to make any over sumptuous building here below, but we should be contented with our lodgings of boughs which will soon rot. Still it is so, we must not be sorry, but rather rejoice in our God. And it is a very profitable point and well worthy to be noted. For it may be some man will be sufficiently warned to depart out of this world in he see himself sick or in some strand mishaps befall him: by reason whereof he thinks upon death over often, and do nothing but mourn desiring to be dispatched at the first push. Such are to be seen: but yet for all that, their departing is not without sorrowing. For what joy can they have, except they know that God dragged them through world of purpose to lift them up to heaven to the company of the Angels? If they know not that, surely they have their hearts always distressed with anguish and grief, accordingly as we see how the unbelievers repine, and never commit themselves to GOD, but murmur and grudge against God. And although their mouth speak not, yet have they no gladness not rest in their hearts. Then let us learn to keep feast to Tabernacles after such a fort, as we may by merry in the Lord: that is to wit, as it may not grieve us that our bodies should consume away by little and little until they be turned again into rottenness; or that our Lord should cut us quite off from our bodies, & utterly dispossess & because us of all ever we have in this world.
For why he do it to draw us up to heaven. Therefore let us go joyfully, and let our heart be enlarged to give ourselves wholly to our God.
That (say I) is the thing which we have to do.
And it is the same thing S. Paul spoke of how be it he showed us mean also how to put this lesson in use. True it is by nature we seek not to be dissolved or cast down. If you say to a man, my friend, are you willing to die? It were against nature for him to say yes, unless it were to some better end: for his desire is to have being still. Indeed the unbelievers do besot themselves in their desiring to be: for this being of theirs is but to cram themselves, to eat & drink, to fill their bellies like swine, to sleep like beasts, and to look upon pleasant things, as folks that are carried altogether with sensuality. Those are the things where in the unbelievers repose themselves. And in the mean while they be so dull, that they consider not that that being of theirs is no being at all, and that the state of this preset life is but a shadow which is ever fleeting & never at any stay. But contrary wise when the godly say, it is good to live, there upon they conclude, that it is good to live, there upon they conclude, that it is not for them to cover death unless, it be to exchange for the better. Nevertheless, when they take hold by faith upon the heritage which God had promised them: then are they debris (and not with just cause) to depart out of this mortal body, it may be renewed again. We see then as now, how we may dwell with joy in theses: that is to say, by being assured that after we be passed out of this world, we shall be taken up into the resting place which God has prepared for us, & which was purchased for us of dearly. Therefore let us go on with a free courage, & let us not cease to keep on our pace, until we become to our end.
And let us always conclude with our slues, it is enough for us to hope continually that the heavenly rest shall not fail us, after that God had exercised us in this world, and tossed us to and fro. Thus we see in effect how we ought to keep this feast with gladness.
Now for a conclusion Moses add, that they must report thrice a year to Jerusalem, and there flew themselves before God, as many as were males, & none to come empty, but every man to make some offering to God, according to the blessing that God had given him. This manner of speaking that the Jews should come before the face of God, served for the better expressing that the sanctuary was not a vain and unprofitable figure, but that God uttered his power there, to flew in very deed he dwelled among his people. If Moses had said singly, he shall resort to the Sanctuary: every of you shall make his offering before the art of the covenant: the Jews had not been so well certified, that their coming to call upon God in the sanctuary, was not in vain. For they might have said, very well, indeed we have the figures & ceremonies, but yet are we not sure God will hear us. But when it was said, he shall come show your selves to god, it was a greater edifying of them, because they were well assured that the ceremonies of law were not deceivable. Yet notwithstanding, it was not to make them to set their minds upon the visible signs, * so to hold themselves still down but they were to consider, although God stoop to apply himself to our infirmity, yet is it not his meaning therefore to hold us down to the earthly things: but contrary wise his coming down to us, is to make us to tie up & to seek him above, so when we have visible signs, we should consider his glory surmounted heavens, & is infinite, & therefore that we must worship him with our minds lifted up above the world, and above all things that are corruptible. And so we see that this manner of speech where it is said, we shall be in the presence of your God when we become into his sanctuary: was profitable, and imported a very good lesson to the Jews. For why? God showed in very deed, that he had not instituted those signs without cause, but that thereby he made his grace and power to be felt of the faithful, when they came there to call upon him. But yet for all that, it behooved the faithful there with all to worship God spiritually. For see how the Jews are reproved for this: in they corrupted his service, by reason why they supposed to shut him up within their Temple. Shall I dwell in a house made with mans hand says the Lord? If the Jews had replied & said, Why not? For it is said, when we come to the sanctuary, we shall be there before the face of your God. Yeah, but that is no excuse. For Gods ordering of his sanctuary to dwell there, was not in such wise that he would for sake his heavenly glory: but to come seek men here beneath, and to lift them up above. We nowadays must remember the like.
For when God send his word, and add the sacraments for a confirmation of the same it is as much as if he showed us his face, at least wise so fairy as we are able to abide it. For we be rude and earthly, and cannot behold God as he is, and therefore he is fine to apply himself into us. Yet not withstanding we must so seek him after the manner that he uttered and declared himself into us; as we be not tied to the visible signs, nor entangled with them as we see the wretched idolaters are, which always take occasion to turn away from GOD, by means of the helps which he gives them to bring them to him. Therefore let men beware of such abuse. Indeed when we speak of the Lords supper, we can well enough say that Jesus Christ is there present, and that we possess him. When we come to the receiving of the bread and wine, we can say they be no empty signs, but that we have there the very substance, in so much that Jesus Christ imparted himself to us, so as we be fed and nourished with his body and blood.
So then Jesus Christ offered himself to us in his supper. But is it to be said therefore, that he come down from heaven, and that he is to be sought after a superstitious manner, as the Papists and such other like do in these days? No: but is served to lift us up to heaven, and to make us understand that although Christ dwell there, yet we ought not to doubt but that his power reaches into us, and that we be made partakers thereof, and that when we receive the bread & the wine, they be true warrantees of that which I have said. You see then that we be in the presence of our God, by being partakers of Christs last supper. As much is to be said of Baptism; namely that in the water of baptism we behold the blood of our Lord Jesus Christ, and the redemption which he has purchased for us. So as it is to us a lively picture; & not only that, but also we have the truth so we need with the image and portraiture, as the effect must needs be felt and perceived. Nevertheless it stand us always in had, to beware that we abuse not the Sacraments: namely that we be not so fleshy, as to stick to the world: but that seeing God is come down into us, we also on our side do mount up into him: and there with all assure ourselves, that our Lord is giving us his sacraments, gives us not little rattles and childish trifles to busy our heads with all: but that he gives us the very truth, to the end we should be knit to him, and that we might feel that his power is ever at hand with us. Thus much concerning the saying where Moses speaks again of Gods presence, & command that Jews to resort to Jerusalem, when God should have chosen that place: & in the mean while to resort to that place where to ask of that covenant & that sanctuary were see up. And finally he said, that they should not come empty before the lord, but that every man should bring somewhat according as God had blessed him. Some have taken this text to be a kind of promise, as they God had said that such as resorted to him, should not go their way again empty. True it is that if we seek God, we shall find plenty of all good things in him, according as it is said. Come to him and he shall be enlightened, and your faces shall not be ashamed. Therefore let us not think that we shall want anything if we seek God, for he will fill us; as he is rich, so is he liberal, we shall be satisfied, and have our fill of all things that we have need of for our salvation. Then is it very true in itself, that all such as offer themselves before God, shall not return empty according as it is written; Open their mouth and I will fill it. But as in respect of this present place, it is certain that Moses speaks of Offerings: and we must not bring in any other glosses. For he declare that every man ought to offer according to the gift of his hand, that is to say, according to his ability. For that kind of speech were strange to us, if we were not made to understand to us, if we were not made to understand it; namely, that every man ought to consider what GOD has given him, that he may do him homage for it. Therefore look what we have in our hand, that let us take to offer to God, and to make sacrifice to him withal. In the time of the Law, that offerings were applied to such use as we have seen heretofore, and we need not to rehearse the Ceremony any more. As now it remains that we do homage to GOD at all times, with the goods that he has bestowed upon us. And how may that be done? By Alms deed. For we cannot increase him by bestowing anything upon him: but yet he accept whatsoever we give to the poor. Those are the sacrifices which he requires and allows nowadays. Therefore must we bestow them there. And seeing that our Lord offers himself to us, not thrice a year only, but manifestly in the person of his son Jesus Christ, so as he dwell with us continually: let it be a mean to draw us to him even with an earnest mind, that we may have our hand always open to offer to him. If we had the Sanctuary, and that it behooved us to present our selves thrice a year at Jerusalem: we should do the thing that is commanded s here, and yet should not that serve to exempt us from doing of Alms deed all the year after. For if there were no more than the Ceremony, it were a final matter as I have said afore. But where is Gods Temple now? Behold Jesus Christ, who fill that whole world; he is with us, & dwell even in our souls. Sit it is so then, let us see that we imply ourselves to make our offerings:& seeing that our God does us that honor to appoint us to be his Sanctuaries &
Temples; insomuch that every Christian has that honorable title of Priest: only that otherwise we should never be counted that temple & house of God: it is good reason that every man should occupy himself incessantly without end, in offering him that sacrifice of praise, so as he may be acknowledged in all his benefits & blessings which he bestow upon us.
And it is not only the doing of Alms deeds, that he accepts for sacrifices: but we must also serve him & worship him, with all our thoughts, with all our desires, with all our affection, and with all our members. So the, that we may not appear empty in the presence of our God, let us look that we bring him good fruits & such as he require: & let us beware that we be not upbraided, as Jeremy upbraided that Jews when he said, what have I done for them my vine? I have planted them, I have dressed them:& they bring me forth bitter fruit. Therefore let us bring good fruit to our God, seeing it has pleased him to till us, to the end we should do good, and not be unprofitable. And how may that be? True it is that we cannot bring anything to him, neither can he be enriched: but when we endeavor to glorify him in our whole life; that is the fruit which eh require and make account of. Seeing then that he grant us the grace: let us profit continually under him, & let not us on our side be empty.
Notwithstanding, it is certain that we have not one drop of goodness, unless he give it us: for we be barren. In deed we be to o fruitful in bringing forth evil: there are too many barriers & brambles to be found in us: but as for of good come, there is not one grain to be found in us, until God have put it in us. What is to be done then? We must pray our God to bless us, that is to say, to power out his holy spirit so upon us, as we may have good fruit to bring to him: that whereas we be nothing, he may give us a being; and whereas we be naught worth, he may make us somewhat worth by his maneuvering of us, so as he may be glorified in us. For it is not enough for us to have Gods gracious gifts in us, but he must also make us to put them to the use whereto he has ordered them. And here let us call to mind what has been declared heretofore: namely that God will not have us all to review our selves, but also to make our neighbors partakers of our gladness: and also to call to us, not only the husband and wife, and the father and his children; but also even those that are furthest of them us, and to endeavor to bring them after such a sort before the face of our GOD, as the very strangers and those that are furthest off from us, may be partakers of our mirth and feel the benefit of it, because it is made common, according to the same saying of Moses in this present Text, that he strangers, the widows, and the fatherless must be merry with those that present themselves after that manner to God, to offer sacrifice to him.
Now let us fall down before the Majesty of our good God with acknowledgment of our faults, praying him to make us feel them better, that being utterly in disliking with them, we may seek to be reformed by his word, and profit there in more and more: And that for as much as he do chiefly command us to pass through the world, and to aspire to that kingdom of heaven; we by this making of us to feel our own wretchedness, bay be stirred up by the fame mean to seek the salvation which he hath promised us, and where into our Lord Jesus Christ is entered to guide us thither by his examples. And that in the mean while we may be confirmed by the power of his holy spirit in the doctrine he give us, so as we may never be turned from it for any impediments that can befall us, but that we may always keep on our course, till be have rid us of this mortal body, and clothed us again with his own immortal glory. 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.