This cause, I say, doth evidently declare, ⟨p. 52⟩that as the hole multitude was delivered from the bondage of Egypt by the mighty power of God alone, so was every member of the same without respect of person sanctified by his grace, the rich in that behalf nothing preferred to the poorest. For by no merit, nor worthiness of man was he moved to chose, and to establish his habitation and dwelling amongest them. But their felicity, prerogative and honour, which they had above all other nations, proceeded only from the fountain of his eternal goodness, who loved them freely, as that he freely had chosen them to be his priestly kingdom and holy people from all nations of the earth.1 Thus to honour them, that he would dwell in the middest of them, he neither was moved (I say) by the wisdom of the wise, by the riches of the potent, neither yet by the virtue and holiness of any estate amongest them, but of mere goodness did he love them, and with his presence did he honour that hole people, and therefore to paint out the same his commune love to the hole multitude, and to cut of occasions of contention,2 and doubts of conscience, he would receive no more from the rich, then from the poor, for the maintenance of that his tabernacle, by the which was represented his presence, and habitation amongest them. If the rich ⟨image 54⟩had been preferred to the poor,3 then as the one should have been puffed up with pride, as that he had been more acceptable to God by reason of his greater gift, so should the conscience of the other have been troubled and wounded, thinking that his poverty was an impediment, that he could not stand in so perfect favour with God, as did the other, because he was not able to give so much, as did the rich, to the maintenance of his tabernacle. But he, who of mercy (as said is) did chose his habitation amongest them, and also that best knoweth, what lieth within man, did provide the remedy for the one, and for the other, making them equal in that behalf, who in other things were most unequal. If the poor should have found him self grieved by reason of that tax, and that as much was imposed upon him, as upon the rich, yet had he no small cause of joy, that God him self would please to con pare him, and to make him equal in the maintenance of his tabernacle to the most rich and potent in Israel.
This cause, I say, doth euidently declare, ⟨p. 52⟩that as the hole multitude was deliuered from the bondage of Egypt by the mightie power of God alone, so was euerie mēbre of the same without respect of person sāctified by his grace, the riche in that behalf nothing preferred to the poorest. For by no merit, nor worthynes of mā was he moued to chose, ād to establishe his habitation and dwellinge amongest them. But their felicitie, prerogatiue ād honour, which they had aboue all other natiōs, proceded only frō the fontaine of his eternal goodnes, who loued thē freely, as that he freely had chosen them to be his preestlie kingdome ād holie people from all natiōs of the earth.1 Thus to honour them, that he would dwell in the middest of them, he neither was moued (I say) by the wisdome of the wise, by the riches of the potent, neither yet by the vertue and holynes of any estate amongest them, but of mere goodnes did he loue them, and with his presence did he honour that hole people, ād therefore to paynt owt the same his cōmune loue to the hole multitude, and to cutt of occasions of contention,2 and doubtes of conscience, he would receaue no more from the riche, then from the poore, for the maintenāce of that his tabernacle, by the which was represented his presence, and habitation amongest them. Yf the riche ⟨image 54⟩had bene preferred to the poore,3 then as the one should haue bene puffed vp with pride, as that he had bene more acceptable to God by reason of his greater gift, so should the cōscience of the other haue bene troubled and woūded, thinking that his pouertie was an impedimēt, that he could not stand in so perfecte fauour with God, as did the other, because he was not able to geue somuch, as did the rich, to the mentenance of his tabernacle. But he, who of mercie (as said is) did chose his habitation amongest them, and also that best knoweth, what lieth within man, did prouide the remedie for the one, and for the other, making them equal in that behalfe, who in other thinges were most vnequal. Yf the poore should haue founde hym selfe greued by reason of that taxe, and that asmuch was imposed vpon hym, as vpon the riche, yet had he no small cause of ioy, that God him selfe would please to cō pare hym, and to make hym equal in the mentenāce of his tabernacle to the most riche and potent in Israel.
- 1Exod. 19.
- 2The presence of God represented in the tabernacle.
- 3The presence of God represented in the tabor nacle.The presence of God represented in the taber nacle.
