On Wednesday the ij. of October. 1555. The Lxxxj. Sermon, which is the second vpon the twelfth Chapter.

IN the Doctrine that I haue deli∣uered vnto you alreadie, there are two partes. The one is that God will haue all thinges vtter∣ly rooted out wherewith Idols haue beene serued. And good reason hath hee so to doe, because he seeth the frailtie of men: for if we haue neuer so small an occasion, by and by we be miscaried. For Idola∣trie [ 50] is so rooted in our heartes, that wee haue neede as it were to plucke ourselues from it by force: and what wil then become of vs, when we be drawen to it? Let vs marke wel therefore, that forasmuch as we be inclined to superstition, if we intende to serue GOD, we must put away all things that may turne vs from the right way, & from the simplicitie which God commaundeth vs. And men cannot stand too much vpon their gard in that case. True it is that a number of mē [ 60] do weene themselues to be so strong, y^t although they be neuer somuch conuersant among y^e su∣perstitions of the vnbeleeuers, yet they shal not be atteinted with them: But God is wiser thā we. And therfore let vs remember the lesson that he telleth vs: namely that we must shunne all the uperstitions of the heathen and the misbelee∣uers, or else his seruice will bee marred among vs by and by. But forasmuch as I haue declared that part alreadie, I wil stand no longer vpon it.

Let vs proceed to that which Moses addeth, namely that mē must not deale so with God: by which saying he meaneth, that the Iewes must not go about to honour the liuing GOD by building vp the altars, Chappels, or any other of all the filthie things again which they had beatē down. As if he shoulde say, GOD will not bee serued after the manner of Idols, and therefore re∣garde not what the heathen haue done, followe them not, neither fashion your selues to their ex∣ample: but holde you to this one rule, of doing that which your God commaundeth you. And this is well worth the noting: for when we haue condemned Idolatrie, we cease not for al that to imagine that God liketh well that we shoulde do y^e same things in honor of him, which were done by the vnbeleeuers: and y^t appeareth by the dea∣linges in the Popedome. After that the Gospell had beene preached to the worlde, men fell to mingling of al maner of superstitiōs of y^e heathē with the true seruice of God. And what was the Page  495 cause thereof? The heathen had their Pilgri∣mages: and men knewe well it was a diuelishe abuse: neuerthelesse they did not put them quite and cleane away, they did but onely chaunge them. In steede of going on pilgrimage to such an Idol, they goe now to our Ladie of Laurette, to * the holy handekercher, to Saint Michael, to Saint Iames, and to visite the holy Sepulchre. Men should haue vtterly rooted out all y^e things that had beene so brought in by Satan, and in [ 10] steed thereof they did but change them. Wher∣as men saw that the heathen made great feasts, and kept a great number of solemne holy dayes in honour of their Idols: O (quoth they) wee must no more doe soe, for that were a seruing of the diuell: but let euery parishe make a Church-holyday, to play, to daunce, and to feede in till they burst againe, and all in the honour of God. Besides this, let euery one haue their patron, and let them worshippe him. And so in steade of the [ 20] solemne feastes that were among the heathen, let others be brought in among vs. O sirs (say they) these thinges are not doone any more in honour of the Idols; but in honour of Saint Mar∣tine. And then let them daunce and playe the drunkerdes, for all is well enough so it be done in the honour of God. Againe the heathen were wont to keepe a holy day which they called the feast of all Spirits: and we must chaunge y^e word and haue the feast of all Soules. Moreouer the [ 30] heathen had a Temple which was called the Temple of all goddes: and wee doe nowe call it the Church of all Saintes or all Hallowes. See what an act worthie of remembraunce and an Angelicall act the Pope thought hee did, as the Papistes can well skill to make their bragges. For •o (say they) there is a temple called the Tem∣ple of all the gods: but what? Wee haue but one God, and therefore it must not continue after that fashion. Wel, we will chaunge the worde, [ 40] and whereas the heathen had a Temple which they called the Temple of All their gods, we wil haue it the Church of all Hallowes, and we will haue a Churchholyday added to it. Again when they sawe that the heathen had their sacrifices: Needes must they also haue their Masses set vp in the roome of them. Moreouer perceiuing that the heathen had their washings, they also would needes haue their holywater. To be short, what∣soeuer filth and infection was among the Infi∣dels; [ 50] the Papists tooke it to themselues to keepe. And what was the cause thereof? Euen for want of taking heede to this text, wherein it is saide that whereas the Infidels haue many deuotions deuised of their owne braine; we must not couet to doe the like to our God, nor looke that way; but we must harken what he saith and comman∣deth. Were this saying of Moseses vnderstoode; all the diuelish deuises that haue reigned & doe reigne still at this day in the Popedome, shoulde [ 60] get them away to the bottome of hell. For we see here a generall condemnation, whereby GOD sheweth that he hateth al such things. And why? Because he will not haue men to deale with him as the ignorant doe with their Idols. A thing may seeme faire to the worldwarde, & men may clap their hands at it: but behold God saith here, I wil not be serued after such fashiō, or such ma∣ner, let not men presume into my presēce to de∣uise what they think good thēselues. And if it be alleadged, yea, but shall such a thing bee euil ta∣ken, when I doe it in the honour of God? Shal it be said that I serue Idols, when I do such a thing of a good intent, and all to serue God? Is it so great an euil that men should cry out at it? No, no, men must hearken what God commandeth, and ground themselues altogether therepon, so as they presume not to adde any thing thereun∣to. We see then that the meaning of this text is, that wee must forget al the follies that haue beguiled vs, and not alledge custome or conti∣nuance of time, but receiue the doctrine of the holy scripture like litle children. A yong childe will not say, thus and thus haue I beene taught; for he knoweth yet nothing at all: But he recei∣ueth that which is put to him, and is the readier to learne, because he is not inured aforehande with anie maner of misteaching. But if a childe haue been mistaught and nusled in his fondnes: then if a man go about to amend him, O (sayes he) I was taught so, and a man shal not be able to make him pronounce one syllable aright, nor to speake one worde to any purpose. And why so? Bicause he hath bin trained by an Asse, who hath framed him to his owne fashion, and hee hath learned y^e right trick of him. After the same ma∣ner it is with a great number of folke that haue been brought vp in cursed poperie: alwayes they hold stil some relikes of it, saying, Yea sir, but can such a thing be euil? There is euer some reply∣ing against God. But as for vs, let vs practise y^t which is saide in the foure & fortith Psalme:* My daughter, forget thine owne people and thy fa∣thers house, and thy husband wil take pleasure in thee. We know that in that place our spiritual marriage with Iesus Christ is described vnder y^e person of Salomon. And first of all we bee com∣maunded to forget all that euer is of our owne. For by our people and by our fathers house, is meant all that euer we haue of nature, all things that we haue loued afore, and al the pleasures & delights wherewith we haue beene helde backe. Al these thinges must be thrust vnder foote, or else the sonne of God wil neuer like of vs, whose calling of vs to him is to make vs all one with himselfe. Also we must put the same thing in vre which I haue alledged heretofore out of Sainte Peter:* namely that we must be like newe borne babes. For when a child beginneth at his Apsie he is easie to be taught and suffereth himselfe to be ouer ruled: euen so in al things, let vs learne this lessō which God teacheth vs in his doctrine, & let al our wisedome be to obey him. That is the thing which we haue to marke in this texte where it is said, thou shalt not deale so with thy God: for God wil not be weighed in the balance nor ruled by y^e measure of Idols; but wil haue mē to imbrace whatsoeuer he commandeth, and to rest vpon it w^tout gainsaying or replying. For de∣claration hereof he saith, Ye shal resort to the place which hee shall haue chosen to put his name in, and to dwel in. Which saying here is expounded Page  496 of some to bee his habitation, that is to say, his sanctuary or tabernacle. But all cōmeth to one end: Gods meaning is plain & vndoutful, namely y^t whereas the heathen had set vp many Altars, builded many Chappels, and gone on many pil∣grimages: the Israelites shoulde holde them∣selues contented with the only sanctuarie. Now if it were lawfull for men to bee ruled by their owne reason, y^e Iewes might here haue pleaded in this wise against God, What, the countrie is [ 10] great, and shall there be no Altarin no place of it but onely in one? There are diuerse great Ci∣ties; and shall there be neuer a Temple in them for men to offer sacrifice in and to doe their de∣uotions? There are a great number of countries bordering vpon it, [which doe otherwise;] and shall we in worshipping GOD looke onely vnto heauen? Why shall there be no altar? It might seeme therefore that the Iewes had verie iust cause to refuse this commaundement and to say [ 20] wee will bee so deuout that wee will haue some signe or marke of Gods dwelling among vs and wee will worshippe him, and doe solemne sacri∣fices vnto him. But what? In this case men must bridle themselues and holde their owne wits in captiuitie, so as they giue God leaue to speake, and they themselues holde their peace, without attempting to go anie further than Gods mouth permitteth them. Ye see then howe it is Gods will to humble his seruauntes by making them [ 30] subiect to his word. Wherfore let vs learne that wee must not followe our owne sway nor our owne imagination: but this ought to suffice vs, that our seruice be acceptable vnto God, by or∣dering of it according to his will: there is no o∣ther way but that.

And it is said expressely in the place which the e∣uerlasting, thy God shal choose: as if he shold say, it is not in the choice of y^e Iewes to appoint God a place or to say vnto him, here wil wee sacrifice. [ 40] Men must not presume so far. It belongeth to thy God to choose saith Moses. To be short hee will haue Gods authoritie to bee receiued and him onely to be the ruler of his people, so as he may command what he listeth and be obeyed with∣out gainsaying. Ye see then that the foundation of true religion is not to say, it seemeth so to me, I weene so, I would faine haue it so, it is a goodly thing: but to let God speake, and to assure our selues that it is not for vs to doe any thing but y^t [ 50] which he alloweth. And so is meant by this say∣ing that obedience is more worth before him thā all maner of sacrifice.* And in verie deed can wee doe him any greater honor than to rest vpon his worde, and suffer our selues to be gouerned by it, and to be as poore blinde folkes vntill hee haue lightened vs and shewed vs the way? Now as for those that folow their owne deuotions, they be∣reaue GOD of his souereintie and yeeld him no reuerence at al: therefore it is but a building in y^e [ 60] aire and an vtter confusion. Wherefore let vs weigh wel this word choose, that we may be ful∣ly resolued in our selues that none but God hath authoritie to set order how he should be honou∣red and serued.

And he addeth yet further, from out of al your tribes. Here the people might bee tempted to a kind of ielosie, for we know that men do willing∣ly drawe things to themselues, and that it is a greefe and a corsey vnto vs when others are pre∣ferred before vs. The same might bee also a∣mong the Iewes. The lande of Chanaan is diui∣ded into twelue tribes, for the Tribe of Ioseph made two, and the Leuites had no portion at al. But yet for all that, yee see there were twelue Tribes,* which had euery one his portion to en∣herite. Now GOD tolde them that his Taber∣nacle should be set in Ierusalem, and that his tē∣ple should be builded vpon mount Sion. Here∣upon the residue might haue quarelled thus: What? Are not we the children of Abraham as∣well as they? with whome is it that GOD hath made his couenant? Are we not al of one stocke? Why then shoulde the Tribe of Iuda be prefer∣red before vs? specially seeing he is not the first begotten. Doth y^e birth right belong vnto him? Why then shoulde he bee more honoured than all the rest Whence hath hee this priuiledge? After that manner might the matter bee de∣bated. Also it might be alledged that the Arke ought to be remoued euery moneth of the yere frō one tribe to an other throughout al y^e twelue Tribes. There are twelue moneths in the yere, and we be twelue tribes of vs: and therefore wee ought to begin according to the order of birth∣right, so as the eldest haue the carying of the Arke the first moneth, and euery Tribe after in his order. Were it not reason it shoulde be so? Yee see then that the rest of the Tribes might haue made that allegation when they sawe the Tribe of Iuda preferred before all the other Tribes. But Moses preuenteth that, saying, it belongeth vnto thy GOD to choose and to commaunded what hee thinketh good. Ac∣cording whereunto it is saide in the Psalme, that the land of Chanaan was in deede made holy, and that God had promised it to his ser∣uant Abraham. But what? He refused the tribes of Manasses and Ephraim,* and rested not there, but choose the Tribe of Iuda. And why? because it pleased him. If a man shoulde looke vppon the outwarde apparance, it is wel knowen that the kingdome of Israell was farre greater than the kingdom of Iuda. True it is that in king Da∣uids time they were all one kingdome: but when the people fell away, then the Tribe of Ephraim became of greatest honour among them: but yet for all that, God reserued this dignitie to the citie of Ierusalem and to mount Sion, that hee woulde be worshipped there. Sith it is so, let vs vnderstande that to serue GOD aright, men must vncase themselues of al pride, so as they seeke not to aduaunce themselues, but submit themselues wholy to Gods wil with∣out regarding to bee honoured aboue others after the ambitious manner of the Papistes which striue who shall goe foremost to the of∣fering. They pretend to doe it of deuotion; but indeed they doe it of diuelish pride. And there∣fore if we wil haue God to accept our seruice, let vs learne to come vnto him with humilitie and not to turne our tayles to our neighbours: & if Page  497 god vouchsafe to endue any others with greater grace than our selues, wee must not spyte them for it, as wee be warned of it. Wee see that God distributeth his giftes more vnto one than vnto another; What is nowe to bee doone? shoulde wee haue spite at it? Shoulde wee gase aboute vs howe to make our selues iolie fellowes? A∣las wee doe but wander away from GOD when we steppe foorth to aduaunce our selues before men. Therefore let vs proceede with all lowli∣nesse, [ 10] and not bee so fondly and wickedlie dis∣posed as to haue a will to bee preferred before our neighbours. And so we see what Moses meant to expresse here in saying, God wil choose him out some one certaine place from among thy tribes: and let it not greeue them that are put backe from it. For why? If it bee Gods will to humble them, they shall gayne nothing by their comming to rushe against him. And ther∣fore let euery man holde himselfe contented [ 20] with his degree and measure, and let him that is little holde himselfe contented with his lit∣tlenesse.

And nowe hee addeth expressely also, that God will choose a place to put his name in. Whereby he meaneth that he is not to be inclosed in it as in respect of his substance. For (as I haue de∣clared afore) there are alwayes two thinges which it behooueth vs to marke well. When we haue an outwarde order or forme of seruing [ 30] God, wee muste obserue two thinges therein. The one is that forasmuch as God seeth vs to be rude and earthly, hee stoopeth vnto vs, and pleasureth vs so far, as to giue vs things fit for vs. As for example, when wee in praying doe vse these ceremonies of kneeling down, of putting off our cappes, and lifting vp our handes: wher∣fore doe we so? It is not for that GOD hath neede of it for his part, but for our owne weake∣nesse sake. Because we bee ouer grosse, we bee [ 40] faine to be exercised after that fashion. After the same manner wee haue Baptisme, and the Lords holy Supper, all which thinges are for the weakenes of our nature. And so ye see that that is one thing which wee haue to marke on our part. But when as God beareth with vs after that fashion, let vs beware that wee surmise him not to be like our selues, or that wee thinke him not to behaue himselfe after our lust. For men are alwayes in daunger of falling into that extremi∣tie. [ 50] The thing then in effect which Moses ment to say, is this: The Lord will choose him a place to set his sanctuarie in, there will he haue you to worshippe him: there will he haue you to of∣fer your sacrifices to him, thither will hee haue you to bring your oblations; there will he haue you to honor him w^t your persons & goods, pro∣testing your selues to bee wholy at his deuotion. But yet must you not thinke that your God is come downe from heauen and shut vp in a cofer [ 60] or chest. You must not thinke that he fitteth be∣tweene Cherubins after the manner of men: but that it is ynough for you that his name is there, that is to say that he giueth you some token of his presence and power, to the intent yee may be sure that he will heare all our prayers and be mercifull to you. And yet for all that hee filleth heauen and earth, howsoeuer the worlde goe. Therefore ye must not fall to shutting vp of the infinite maiestie and substance of your God, into a corner, or into a material & corruptible Tem∣ple. Beware of such superstition, and be conten∣ted with the hauing of his name, that is to say, y^t your God is there called vpon, that his Law is there preached to you, that his promises are there set before you, that you be grounded vpon his grace, that you neede not to doubt but that he is your father and Sauior, that you may bold∣ly sue vnto him, and that you be sure he is ready to receiue your requests. That is the intent why your God is minded to be among you.

Of this place we haue a good lesson to gather, which is, that seeing God hath ordeyned means agreable to our infirmitie to serue him withall; we ought to vse them, according to this saying, thou shalt seeke out that place. For Moses hauing warned the Iewes of their rudenesse, commaun∣deth thē to benefite themselues by such meanes as the Lord teacheth them: that is to wit, by the ceremonies which he would giue them. Nowe∣adayes we haue not the like ceremonies to those that were vnder the lawe. But yet doth our Lord beare with vs also, so farre foorth as hee seeth it requisite, and giueth vs such ceremonies as are meet for vs, in respect wherof we haue the mee∣tinges that are made among vs, as I haue saide afore. And why? To the end that Gods worde should be preached to vs, that we shoulde make cōmon prayers as it were with one mouth, that we should confesse our faith, and christendome together, and that y^e Sacramentes should be mi∣nistred in the companie of the faithful. Seeing y^t our Lord giueth vs such meanes, it behoueth vs to vse them. For whosoeuer despiseth thē, moc∣keth God openly. Let vs marke wel that whatso∣euer our Lord hath ordeined for our behoofe, we must receiue it, & be diligent to strengthen our faith therby dayly more & more. For if I thinke my self to be so perfect, y^t I passe not to come at y^e Church, there to benefit my self with others: it is a diuelishe ouerweening; and it were better for me that I were some poore begger that had neither witte nor vnderstanding, (so as in the meane while I knewe mine owne pouertie) than to be so high minded. For it is the next way to cast me downe to the bottome of hell, when I will needes exempt my selfe from the common order. And therefore whosoeuer hath any zeale and affection to serue God, must doe that which is commaunded here in seeking the place that God hath appointed: that is to say, he must not holde skorne of any thing which he hath ordei∣ned for the confirming of our faith. That is one point.

Againe we must alwayes beare in minde, that when God vouchsafeth to plant his name amōg vs, we must not serue him after our owne fashi∣on, and after our owne rude manner: for his ser∣uice is alwayes spirituall, and the thinges that he sheweth vs here beneath, must draw vp aloft to heauen. And hereby a man may see howe the wretched world hath bin beguiled. For y^e greatest

Page  500naunce must bee after such a sort, as therewith we must find some further taste of the goodnesse of our God, and ioy in him for that hee is our fosterfather, of whom we haue our dayly bread, as wee professe by asking it at his hande. And when we haue taken our repast, wee must pro∣ceede to take sustenance of y^e good things that are prepared for vs in heauen, against wee de∣parte out of this worlde, that wee may haue some beginning of them afore hande, and [ 10] trauell towardes the attaynement of them day∣ly more and more. That is the thing which Moses ment plainely in this place saying, When yee haue offered sacryfice to your GOD, yee shall make merry there in his presence. For the people were woont to make feastes at their sacrifices. And what maner a ones? Holy feastes: not that God was honoured by their eating and drinking: but for that it was a testifying, that it behoued them to beare in mind that they were [ 20] all their life long in Gods sight: So as it behoued them not onely to think vppon him at the be∣ginning of the yeere, or a three or foure times a yeere when they came to Ierusalem to do sacri∣fice, but also to thinke thus with themselues con∣tinually: Although wee bee farre off from the Temple, so as wee cannot bee there to doe our sacrifices: yet doth not our GOD fayle to re∣garde vs: for hee watcheth ouer vs, and wee bee in his protection. Therefore whenso∣euer [ 30] wee eate or drinke, let vs assure our selues that hee seeth vs, and we cannot hide our selues out of his sight, neither ought wee on the other side to forget him, as men commonly doe when they be minded to make merry. They friske it out in such sort, as if they thought they could get away from him. But on the contrary parte, Gods will was to doe the people of old time to vnderstand, that whensoeuer they did eate and drinke, they should thinke that God sawe them. [ 40] Wee in these dayes haue no such Ceremo∣nie of feasting in Ierusalem and in the places neere about the Temple: but yet doth the truth thereof continue still to vs: which is, that we be done to vnderstand y^t after we haue beene at the Church, and haue mette there together in the name of our God; when euery of vs returneth home to his house to dinner, we must not let god alone in the Church, and take our leaue of him; but we must beare in mind that God guideth vs, and when we be come home to take our repast e∣uery man by himselfe, we must behaue our selues as in the presence of our God, & our mirth must be after such a sorte, as he may bee the witnesse of our gladnesse. For we know that if our mirth be vnholy, it is cursed of God. Therefore let vs learne to beare alwaies in mind, that our God is our guide euery where, and that he neuer for∣saketh vs, to the intent that we on our part shold not be as beastes that runne astray. That is the thing which wee haue to marke vpon this text. The Ceremonie thereof was in force during the time of the Lawe. But as for vs nowadayes, let vs bee contented with the truth therof, & learne to vnderstand y^t sith our Lord Iesus Christ is come, we neede no more any materiall Temples to tell vs that God is with vs. For our Lord Iesus hath not for naught taken to him y^e name of Em••uel (as the Prophet Esay calleth him) that is to say:* God with vs.* And forasmuch as our Lorde Iesus Christ telleth vs y^t he wil be with vs continually to y^e worldes end, let vs not feare but y^t God will accept vs for his childrē, so y^t in passing through this transitorie life, we haue our eye alwaies vpō him, and goe foreward still towards his heauenly kingdom. For then wil he make all the rest to be dedicated to his honor, so as euen our eating & drinking shalbe a peece of his seruice, & he will take it in good worth & like well of it, so that we do wholly worship him, looking to be fed at his hand, not onely with this corruptible foode, but also with such nourishing foode to himselfward, as wee may liue with him the same life that he himselfe liueth.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our in∣numerable faults, which we cōmit dayly against his Maiestie without ceassing, praying him to make vs perceiue thē better than we haue done, and in the meane while to beare with vs, vntill he haue rid vs quite & cleane from all vices, and vnited vs throughly to his righteousnesse. And so let vs all say, Almightie God heauenly fa∣ther, &c.