The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Wednesday the xx. of Nouember. 1555. The Cv. Sermon which is the fourth vpon the seuenteenth Chapter.

14 When thou art come into the Lande which the Lord thy God giueth thee, and enioyest it and dwellest therein, and sayest I will set a king ouer mee like as all the nations that are rounde about mee:

15 Then shalt thou make him king ouer thee whome the Lorde shall choose from among thy brethren: him shalt thou set ouer thee to be king, and thou maiest not set a straunger ouer thee which is not thy brother.

16 But he shall not multiply horses to himselfe, nor sende the people againe into Egypt to increase the number of horses, forasmuch as the Lorde hath sayd vn∣to you, yee shall neuer hence foorth goe any more againe that way.

17 Neither shall he take him many wiues, least his heart turne away. Neither shall he gather him much golde and siluer.

18 And when he is set vpon the Throne of his kingdom, he shall copy out this Lawe for himselfe in a booke, before the Priestes the Leuites.

* 1.1HEretofore Moses hath spoken of the Iudges that were ordeined [ 40] in euery citie to gouern the peo∣ple, and specially of the cheefe Iudge to whom all thinges were referred. Nowe he addeth that if y^e people be disposed to choose a king, he shew∣eth what manner a one he ought to be. And first he ordeineth that he must be taken of the linage of Abraham: and secondly he declareth his due∣tie to him, to the intent he should not go beyond it, nor play the Tyraunt in steede of playing the [ 50] king. That is the meaning of Moses generally. But here we must consider what is the cause, why God setteth not vp a king by his owne authoritie, but rather leaueth it to the likeing of the people. For if he allowed the state of a king, or if it were a thing that he liked wel of; ought he not to haue shewed the way, that the people might haue o∣beyed whatsoeuer he had cōmaunded them? But he sayeth, When thou art come into the Lande which thy God giueth thee, and inioyest it, if thou wilt choose [ 60] a king as other Natiōs haue. Hereby it should seeme that God was not willing there shoulde bee any kingdome in Iewrie▪ but that if the people were so desirous of a king that they could not be helde from it, then he granted it them by way of suffe∣rance. Notwithstanding this, wee heare howe it is sayde in Genesis,* 1.2 that the scepter should not be taken from the tribe of Iuda, nor the gouernour from betweene his legges, vntill the person that was to be sent were come & had appeared. This prophesie was not a cu••se that should come vpon the people, nor a vengeance of God: but rather a singular and special fauour aboue all other. For in saying so, Iacob declareth that God would set vp an euerlasting king, by whom saluation should be sent throughout all the world. And vntill the time of the manifesting of our Lorde Iesus Christ it behooued the people so be mainteined still in hope of him: and God gaue vnto him the king∣dome of Iuda and that whole tribe. We see then in fewe wordes, that this kingdome was a figure of our Lorde Iesus Christ, and as a warrant which God gaue to that people, that he himselfe reigned ouer them, and the kinges of Iuda serued alwaies to holde the people vnder Gods protection, as it were in the person of our Lorde Iesus Christ. For albeit that all the Princes of the worlde be called Gods children and his lieftenauntes:* 1.3 yet not∣withstanding, the kingdome of Iuda had that ti∣tle after a more speciall and holy manner. And therefore wee see it was Gods will there shoulde be a king among his people, euen because it was the full perfection of all felicity, that Iesus Christ should be the head of them.

True it is y^t if disputatiō shold arise cōcerning y^e gouernmēt of mē; it might be said y^t a free state is much better thā to be vnder a Prince: but here is no cōtrouersie of any such mater. And in deed such disputatiōs are not very profitable. For they y^t are vnder y^e gouernment of a Prince, must not be fickleminded to make any alteration. And those to whō God hath giuen liberty & freedom, ought to vse it w^t thanksgiuing, as a singular bene∣fit & treasure y^t cannot be prised sufficiently. And [ 10] as for y^e kingdom of Iuda, there was a speciall re∣spect in y^t, as I haue said afore: namely y^t it was the image of the truth which was in our Lorde Iesus Christ, in gathering vs to himselfe to make vs Gods Church & his owne flocke. For y^t is better than al y^e gouernment in the whole world. If a mā shoulde cōpare a principality, or a free state of a Senate, or whatsoeuer els can be imagined for a cōmonweale, with y^• grace which God giueth vs in shewing himself to vs in his own person, of pur¦pose [ 20] to reigne ouer vs himself, & to take y^e charge of our welfare, & in establishing his only son in y^e office & dignity: I pray you is it not much better to be vnder y^e obediēce of our Lord Iesus Christ, & to haue him to reigne ouer vs as our souereine Lord & King; than to be Kings & Emperors eue∣ry one of vs? Yes verily. So then wee must con∣clude, y^t seeing God ordeined Iudges frō y^e begin∣ning, hee sheweth therby y^t it is a desirable thing for folk to be gouerned in cōmon & to haue laws [ 30] to reigne among thē, y^t there be no succession by inheritance, but y^• euen those which are chosē [to beare office] be bound to yeelde account of their doings, & haue not absolute libertie to doe what they list or to say: I will haue this thing: It shalbe thus done. This did God shew, whē he gouerned his owne people by y^e hand of Iudges. And for the same cause did he vpbrayd & blame y^e Iewes for requiring a king to be their head & to reign ouer them.* 1.4 It is not thou (sayth he to Samuell) to whō [ 40] they haue done this wrong. True it is y^t thou hast executed my authority in y^t thou art of my set∣ting vp: but their vnthankefulnes & disobedience toucheth me, in y^t they can not abide y^t I shoulde haue the gouerning of thē. And afterward he ad∣deth, wel then let them haue a king. But it shalbe to their trouble: for he shall spoyle their houses, take away their sons & daughters, consume their substance, lay taxes & tallages vpon them, & (to be short) vse them like wretched bondslaues. See [ 50] what they haue wonne by requiring a king.

And in this text our Lorde sheweth, y^t as in re∣spect of worldly gouernmēt, he had chosen y^e best state y^t could be; namely y^t the Law should reigne ouer the people, & therewithal y^t there should be Iudges in euery citie, & a chiefe gouernour ouer all, to the intent y^t matters might be determined and concluded, as was declared yesterday: how∣beit with this most noble condition, which God reserued to himselfe, namely that our Lorde Ie∣sus [ 60] Christ should reigne ouer them. For it beho∣ued thē to be vnder one head, howbeit not sim∣ply of a mortall man, but of y^e sonne of God. But forasmuch as y^e time was not yet come that such grace shold be shewed: it behoued the hope ther∣of to be fedde with some figure. And y^t was the cause why it was promised by the mouth of Ia∣cob,* 1.5 that the scepter should not depart from the tribe of Iuda. God did purposely choose out one tribe, & when he ment to set vp the king, he sayd that the reigne of him shoulde be durable vntill the comming of his owne sonne, who was the true heire, and the very partie to whome the crowne belonged, namely our Lord Iesus Christ. Thus haue wee nowe a briefe declaration after what sorte God ment to stablishe a kingdome a∣mong his people, howebeit, that was in respect of our Lorde Iesus Christ. But as in respect of worldly gouernement, the best and most desira∣ble state, was to haue Iudges, that is to say, to be in libertie, and yet notwithstanding to bee ouer∣ruled by Lawes. Nowe thereby we be doone to vnderstande, that although all worldely gouern∣ment deserue to be esteemed as a holy thing, & behoofefull for the maintenaunce of mans state, yet notwithstanding, when it pleaseth GOD to giue vs a meane kinde of gouernement, voyde of tyranny, wherein the Magistrates doe rule after such a sort, that the Lawes haue their due course: the same is a speciall priuiledge, and wee ought then to perceiue thereby that God is neere at hand to vs, & that he pitieth vs as his houshold∣folke, and as those that are of his flocke, & his owne heritage. Marke that then for one point. But therewithall we must marke also, that when we shall haue knowen Gods grace in his gouer∣ning of vs in this earthly and transitorie life; it is nothing in comparison of the spirituall kingdom of our Lorde Iesus Christ, & therefore y^t we must highly exalt or praise this benefite y^t God vouch∣safeth to gouerne vs by the hande of his onely son, yea and we must esteeme it, not onely more than all the libertie of the worlde, but also more than al the kingdomes and Empires of y^e world. But anon this point shalbe touched new againe.

Furthermore let vs marke, that God inten∣ding to set vp a king, did tarry neuerthelesse till the people required one. And y^t was to put them in a desire, that they might not afterward rebell against the king that was to bee set vp. For the vnthankefulnesse and malice of the people be∣wrayed it selfe, in that they coulde not finde in their heartes to holde them to the state which God had stablished already. And what a thing had it been, if he had set vp a Monarchie among them at the first day? For it is a farre more tol∣lerable thing for vs to haue gouernours that goe by choyse and election, who in executing their office shall knowe themselues to bee subiect to the Lawe: than to haue a Prince whose worde must stande for reason, and whose childe must inherite, though he be neuer so very a babe, and consequently obeyed; though hee be the willful∣lest foole or the cruellest person in the worlde. Therefore it is a farre more tollerable state to haue Iudges and Gouernours. Nowe if the peo∣ple of Israel could not away with this state, but wold needs through a wicked desire seek to haue a king: what would they haue done if God had at y^e first day saide vnto thē, I set this or y^t house to reigne ouer you, & it behoueth you to obey the king? What murmuring would there haue beene?

What practising would there haue bin? Therfore it was Gods wil to make y^e people willing, to y^e end there might be no occasion of rebelling, whē Da∣uid was to be made king. Verily we see what fell out. For soothly, their requiring of King Saul, was through a folish ambitiō & spyte,* 1.6 which they bare to their neighbours. When they sawe how there were kings in Egypt, in Edō, in Ammon, in Syria, & in the other Coūtryes: they thought there was no such dignitie & statelines amōg thēselues be∣cause [ 10] there was no royall seate among thē. And therfore they would haue one. But see their folly. When they had chosen Saul, although he vexed thē & put them to as much hardnes as could be: yet notw^tstanding they were so wedded to him, y^t they would needs keepe y^e croun to his childrē, & not suffer Dauid to reigne. Albeit y^t God had declared y^t Dauid was the mā whō he had chosē, and y^t they had not the authoritie to choose any other to be their king: yet y^e people chose Saules [ 20] son, as who would say, we will haue this house to continue for euer, yea euē as it were in dispite of God. And (as we see) was Dauid mainteyned in his kingdome, any otherwise than by Gods stret∣ching out of his hand to preserue him? The peo∣ple fel within a while after to rebelling against Dauid, & the example of Absolon sheweth y^t the insurrection was so great,* 1.7 y^t Dauid was forsaken of the most part of his subiectes. So then it appea¦reth y^t if y^e people had not bin as good as daunted [ 30] aforehand, y^e kingdom which God had determi∣ned on in his own purpose, had neuer takē place, neither would they haue submitted thēselues vn¦to it but by cōpulsion. But yet behooued it thē to obey it. And so by y^t meane y^e people were prepa∣red therto by requiring a king of thēselues; & yet they found thēselues disappointed of their ex∣pectation. For it was not Gods wil to stablish the blessed kingdom at y^e first, wherby y^e whole world was to haue saluation: but hee chose a king of the [ 40] tribe of Beniamin, & yet it was said y^t the scepter should not depart frō the tribe of Iuda. Wherfore doth God turne away frō y^t which he had spoken by y^e mouth of Iacob? This was done not y^t he is variable, not y^t he repenteth him; not y^t he inten∣ded not to fulfil y^t prophesie: but for y^• he was not minded to let his blessing appeare so soone, be∣cause of y^e peoples seditiousnesse, in respect wher∣of, he did it, or at leastwise delayed it til they had acknowledged their fault, & repented thē therof. [ 50] And this doth shew vs sufficiētly wherfore god in this place reserueth not to himself y^e chosing of y^e king which should gouerne his people: but sayth thou shalt require one. It was to the end that his reigning should be of the more authoritie, & he bee y^e better beloued of his people; so as euery mā should submit himself to him, & therby know in very deed, y^t there was no greater happines, than to be vnder y^t house of Dauid, forasmuch as the same was a shadow & figure of the sonne of god, [ 60] who was to bring saluation & full perfection of al good things. In effect we see here two things. The one is that our lord blameth the people for their importunitie, in y^t they would needs be a∣forehand w^t him in desiring a king: as if he should say, You wil not suffer me to make him: (true it is y^t I wil neuer forget you, but I wil set such order among you, y^t ye shal haue cause to thanke me & to reioyce of my goodnes.) But yet will you be so malitious & frowarde, y^t when I shall haue giuen you a Iudge, you shall desire a king. And this frowardnes of yours shal cause me not to set vp the kingdom which I haue ordeined, & which I haue reserued to my selfe, that is to wit, of the tribe of Iuda. Yet notw^tstanding our lord shew∣eth y^t he wil set vp y^• kingdom, but that shalbe af∣ter the people are made fit to obey, & haue ac∣knowledged their sin, because they had couered a change against Gods wil, & before y^• fit time was come. Thus are all these places easily made to agree. And hereupon we may gather a good les∣son; which is that when God hath promised vs any benefite or token of his mercy: we must hold our lustes in awe, and not runne a heade to cha∣lendge him to do that which he hath sayd, when we list, but vse patience, and be quiet vntill God shewe vs by effect that he ment not to disappoint vs, in promising any thing y^t belongeth to our sal¦uation. Here then is a generall rule; which is, y^t in all Gods promises we must be patiēt, & not be so hastie as to say, how goes this geere? why doeth God make delay? why performeth he not y^e thing which we hoped for at his hand? Let vs beware of such impatiencie, seeing the example of y^e peo∣ple is such as we see it is in this place. But let vs be stil when God hath promised vs any thing, vn∣til y^e cōuenient time therof be come of itself. And yet shal not this hinder vs but y^t we may pray vn∣to him for it. For wherfore doth he cal vs to him & cōmand vs to pray,* 1.8 but to y^• intent we shold dis¦charge all our care & sorow vpon him, & receiue cōfort of it? Therfore we may wel pray vnto god whē we are stirred vp to impatiencie: but yet must we euer refer all things vnto him: & good reason it is y^t he shold dispose of thinges according as he himselfe hath determined in his owne purpose, & not after our fancie. Also let vs beare in minde what I haue touched afore; to wit, y^t seeing God hath giuen vs a cōuenient state, & y^t we be so go∣uerned by Iudges & magistrates, as y^t the Lawes do reigne ouer vs: we ought to giue God thanks for y^t benefite, & to take good heed y^t we prouoke not his wrath by our fonde ficklenes, in desiring this or y^•, and in saying why is it not thus or thus? For whē we wil nedes alter things after y^e fashion arour own pleasure, we make not war against mē, but we defie God, & thrust him far frō vs to y^e en∣tent he should not reigne ouer vs. Therfore to be short, seeing there is some forme of gouernment among vs, let vs learn to thank God, & to hold vs vnder y^e shadow of his wings, & not to craue this or y^t through foolish ambition. For we see what happened to y^e people of Israell. True it is y^t God chose them a king: howbeit, y^t was but to punish their wicked desire: & euen so will it fall out w^t o∣thers. And in deede, we see how he giueth large scope to y^e king which was set vp, namely to Saul, saying,* 1.9 Thou shalt not reigne as a Prince, but he shal execute al maner of tyranny ouer you, and yee must bee faine to abide it, spyte of your teeth.

But howsoeuer wee fare, let vs learne to re∣ferre all the benefites that GOD giueth vs in

this world, to the spiritual kingdome of our Lord Iesus Christ: assuring ourselues that though we had all thinges else at will, and liued here in ne∣uer so great pleasure and welth, and had such go∣uerners as demeaned themselues as gently to∣wardes vs as were possible: all this were nothing vnlesse our Lorde Iesus Christ reigned ouer vs, and bare all the swaye. On the contrary parte, though we be tormented according to the flesh, (as we see a number of people extreemely vex∣ed [ 10] with tyranny) and that we haue not so much as bread to eate: Yet notwithstanding the bles∣sednesse which God sendeth vs in that our Lord Iesus Christ reigneth ouer vs, ought to be prefer∣red before all other thinges, and wee ought to take all afflictions patiently, so we may haue the comfort of his reigne ouer vs. Nowe the scepter of our Lorde Iesus Christ is not a materiall scep∣ter, after the manner of the royall scepters and crounes which Kinges and Princes haue had at [ 20] all times: but it is the Gospell, which is the true token of his presence. And wee see howe he ta∣keth vs for his people,* 1.10 wherof we haue a sure war∣rant, in y^t he will haue vs to be gathered together into the vnitie of faith by the doctrine of his gos∣pell, and by that meane be made the heritage of God.

Let vs come now to that which Moses addeth concerning the office of the King. Hee say∣eth first, That the king must be chosen from among the [ 30] people. Thou shalt take one of thine owne brethren (saith he,) and thou shalt not goe seeke a stranger. And surely by the prophesie of Iacob, the king was to be chosen of the tribe of Iuda. Why then doeth God speake generally of the whole linage of A∣braham, and not marke out the kingly house by name? For it should seeme that hee ment not to darken that prophesie. Let vs marke what hath beene sayd already: to wit; that the time was not yet come, and that the fauour which God had [ 40] behighted by the mouth of the Patriarke Iacob, was to be kept close as yet for a time, by reason of the peoples vnthankefulnesse. Behold, wher∣as God had spoken it so long time before: nowe at the ende of three hundered yeeres or therea∣boutes, he sayth there shalbe a king among you. As how? Shall the prophesie vanish away and be of none effect, which had bin vttered three hun∣dered yeeres before, and spoken by the mouth of Iacob? Ought it not to haue beene set forth much [ 50] more cleerely at the publishing of the Law? Yes, but our Lorde doeth vs to vnderstande, that the people had drawen as it were a veyle before it, by reason wherof, in steede of comming to light, it behoued his fauour to be as it were hidden a∣way in the darke. That is the thing which God ment to shewe in this text in saying, Thou shalt choose a king from among thy brethren, without appointing out the house, as had beene doone a∣fore. But howesoeuer the case stande, Gods [ 60] holdingbacke of his fauour for a time, was no vt∣ter abolishing thereof. Then did hee delay his promise of setting vppe a king of the tribe of Iuda: but yet hee did not vtterly be∣reaue his people of that hope. And so yee see, howe the people of themselues made an inter∣ruption: and yet that God for all his chastising of them, vseth gratious goodnesse and modera∣teth his rigor: insomuch that the thing which he had ordeined abideth still, sauing that the time thereof is prolonged.

Let vs marke therefore, that God to correct the faultes of his people, doeth hide away his fa∣uour for a time, so as it is not manifestly seene: but yet in the ende he wil cause it to come again. Thus ouercommeth hee our naughtinesse with his infinite goodnes, and we see it by experience. But yet sometimes wee feele it not though our Lorde shewe vs it. Howesoeuer the case stande, let vs learne by the example of the Iewes, that if our Lorde at any time withdrawe himselfe from vs, and seeme not to performe his promise to vs; our owne faults are the cause thereof, for that we be frowarde and haue pulled backe Gods hande when hee would haue reached it out to haue dis∣charged his promise towardes vs. For how ma∣ny times a day prouoke we his wrath? And is not that a kinde of shutting of the doore against him, that hee might not come at vs to make vs parta∣kers of his goodnesse? Therefore when we haue thrust backe his grace after that fashion, if it ap∣peare not againe vnto vs out of hande, we haue to humble ourselues, acknowledging that we our selues are to blame. But yet for all that, we must not be discoraged, but we must pray God that al∣though he haue deferred the performance of his promises for a time, yet wee may not be vtterly bereft of them, howsoeuer the world go, but that after we haue languished for a time and bin cha∣stised for our offences, we returne again without faile, and inioy y^e thing which he hath promised. Thus ye see in effect what wee haue to gather v∣pon that text.

And whereas God forbiddeth his people to haue any straunger to be their king: there are two reasons which we ought to marke well. The one is y^t that kingdome was a Sacrament of our Lord Iesus Christ, and therefore it was not meete that it should haue come to the hande of an vnbelee∣uer or ydolater: for that had bin a defiling of ho∣ly thinges. If heathen kings reigned ouer their like, it was not to be wondred at. For although some vnbeleeuing kinges reigned ouer the peo∣ple of Israell by Tyranny,* 1.11 as was done by the Babylonians and afterward by the kinges of As∣syria: yet doth it not followe but that there was alwayes this exemption, that God had still a pe∣culiar kinde of reigning, whereby he shewed as in a lookingglasse, they y^t people was gathered together as into his owne house. Therefore if a straunger had bin set vp in the seate of Dauid, it had beene trecherie against God, & the reproch had bin offered to God and to his onely sonne. For when the kingdome was stablished in the line of Dauid, this promise was added; I will be his father,* 1.12 and hee shall be my sonne. And the Apostle declareth that it was so honorable a title that it belonged not euen to the Angelles. True it is that the Angelles are sometimes called the sonnes of God: howebeit, that is not without an addition; whereas Christ hath it, because he is preferred before all creatures. Now then,

hadde they choosen an ydolater, and set him vp in the seate which God had reserued for his own onely sonne, who was established in his infinite grace, who was the marke of his diuine maiestie, and who was aboue all the principalities of the world, yea and aboue heauen it selfe as in respect of the creatures;* 1.13 as y^e Apostle speaketh of him, in the first chapter of his Epistle to the Colossians: what a thing had that beene? Had it not beene an vnnaturall confusion, and too shamefull a de∣filing [ 10] of the grace of GOD? Then lette vs marke that for the first reason why GOD woulde not haue a straunger to sit in the seate of Dauid.

And in so dooing, God ment also to shewe a dreadfull displeasure, and to make the people to knowe howe they were vtterly accursed, in that they were disappointed of that kingdom, & that Gods Lampe was after a sort put out. For, that similitude is often set downe vnto vs in the holy [ 20] scripture,* 1.14 to shewe that God maketh his light to shine vpon his people, and that although there be not at all times great light, yet there shal euer be a Lampe howsoeuer the world goeth. And the seconde reason was, that if a straunger shoulde haue reigned, he would soone haue changed the religion, as wee knowe that the heathen will al∣wayes needes sette vp their owne superstitions. And why? For commonly they haue not the feare of God to keepe them in awe: but rather [ 30] they thinke God to be bounde vnto them if they giue men leaue to worshippe him and serue him after some sort, & yet for all that they wil needes turne all the seruice of God to their owne lustes and liking. If the Turke get the souereignetie in any countrey, although he be contented to abide the Christians (as they call themselues): Yet doeth he worke them all the spite and reproch that can be to discourage them. Where the Pa∣pistes beare swaye, they defile al the puritie of [ 40] Christian doctrine, and they can not abide that the Gospell shoulde be preached, or that the Sa∣cramentes shoulde be purely vsed: but they will needes put all to hauocke, and in any wise set vp their owne ydolatries. Thus yee see what would haue come of it, insomuch y^t if a stranger should haue reigned ouer the people of Israell, it hadde bin the next way to haue ouerthrowen the whole Lawe. Not without cause therefore did God expressely prouide that they shoulde not [ 50] choose any other king than of the lynage of A∣braham, such a one as were comprised in the co∣uenaunt,* 1.15 and bare the marke of the Church, that is to wit Circumcision, which was the like Sacra∣ment to the Iewes, that we haue noweadayes of Baptisme.

But nowe must we apply this to our owne vse, and vnderstande first of all that the kingdome of our Lorde Iesus Christ, must bee mainteined in such soundenesse, as that wee must beware of [ 60] bringing any defilemēt into it. And what is y^e king¦dom of Christ? I haue told you already y^t it con∣sisteth not in any visible things, or in any things belonging to this present life: but it is the ga∣thering of vs together by his holy spirite, into the hope of the heauenly life: and the preaching of the Gospell vnto vs, that it may bee as a rule to holde vs vnder the obedience of God. And although the Sacramentes bee visible of them∣selues: yet are they neuerthelesse spirituall, as in respect of their ende, as all other Ceremonies are. We come hither togither; well, it is a vi∣sible thing: we kneele downe to pray vnto God; & that is visible also: but yet it aimeth at a high∣er ende, and hath a respect which is altogether spirituall. So then, let vs learne that the king∣dom of our Lord Iesus Christ ought to be main∣teined in his full soundenesse; that is to wit; wee must beware that wee mingle not any corrupti∣on with the things that he hath commaunded in his Churche, ne thrust in such persons as may serue to ouerthrowe the common weale: For if we should choose false Sheepheards and men of wicked doctrine, or of leaude conuersation: were it not a dishonoring of Iesus Christes kingdome and a putting of all thinges to hauocke as much as in vs lieth? Seeing then that the children of Israell were forbidden to set vp a straunge King in the seate that was a figure of our Lorde Iesus Christ: nowe that we haue the sonne of God to gouerne vs, not in shadowe as in the time of the Lawe, but in full trueth; nowe that wee haue our Lorde Iesus Christ who is called the daysunne of righteousnesse as the prophete Malachie ter∣meth him,* 1.16 who telleth vs that he is neere at hand to vs, and ruleth in the middes of vs: what a tre∣cherie were it if we should deface his roial throne and not maintaine it in such purenesse, as that he might alwayes reigne by his worde, and eue∣rie man doe him homage, and both greate and small knowe him,* 1.17 and he haue alwayes his pre∣heminence among vs? Thus yee see howe the first point is that God commaundeth vs heere to haue a speciall care of his Churche, so as there may be no defilement to hinder Christes reig∣ning ouer vs as he ought to doe.

Nowe as touching the second reason, let vs marke also that if God haue giuen a people the grace to choose Kinges, Princes, Magistrates or Iudges, they ought to haue great regarde that the seate which God hath ordeined for the well∣fare of mankinde, be not giuen to a man that is an vnbeleeuer. For the people that chooseth either king or Iudge, without discerning whether he be a man that fearth God or no: doe put the haulter about their owne neckes wilfully. And when they shall choose, and take Magistrates that are either deadly enemies of the Gospell, or Hypocrites, that seeke nothing else but to turne all thinges vpsidedowne, or worldelinges that coulde finde in their heartes to treade all religi∣on vnder foote: is not the admitting of such men as an opening of the gate vnto Sathan, that hee might haue place among vs? Is it not a reiecting of Gods grace, to the ende that all abhominati∣ons might haue their full scope? So then, when soeuer wee choose Iudges, Magistrates, Gouer∣nours and Officers of Iustice, let vs take warning by this text, to looke for this marke in them, that they bee men which feare God, and are at least∣wise desirous that Religion shoulde be maintei∣ned in his purenesse: For otherwise it is all one

as if wee woulde driue God from vs, and seeke to banish him from among vs; which is too cur∣sed a trayterousnesse. And thus much concer∣ning earthly gouernement. After wee haue in∣deuoured that the spirituall religion of y^e church may bee maintayned: let vs likewise be so min∣ded towardes the state of the temporall sworde and ordinarie iustice, that such as sit in iudge∣ment may bee all one with vs in brotherly reli∣gion, and that the holy bande of faith may knit [ 10] vs togither in obedience to one selfesame God. And hereof there is a faire confirmation in the thinges that Moses addeth: for it deserueth to bee treated of immediatly, and we shall see it in place conuenient.

But he sayeth expressely, That the king which shall haue beene chosen, must cause the booke of the lawe to be copied out in the presence of the high priest and of the Leuites. Nowe let vs see why God hath made this so strait ordinance, that there should [ 20] bee a booke of authoritie for the kings vse. Is it meant that a man shoulde bee ignorant and vt∣terly vnacquainted with the doctrine of God, vntil hee came to the crowne? No. For Gods will is that his lawe should bee knowen both of greate and small, as wee shall see by his prote∣station hereafter.* 1.18 The secrete thinges belong to your God himselfe: but yet it hath pleased him to set his worde here before you; & ye must not say any more that it is a hidden doctrine, ei∣ther [ 30] for your selues or for your children. Wee see then howe it was Gods will that his lawe shoulde bee common both to great and small. And shoulde he then that was brought vp in the house of the crowne, bee a beast? No. Ought he not to bee instructed in the Lawe? And if hee ought, was it not requisite that hee shoulde haue a booke of it? Yes for sooth. And what is y^e cause why God woulde he shoulde haue a copie of the booke▪ at such time as hee were put in possession [ 40] of the kingdome? It was to the ende hee shoulde perceiue himselfe to bee double bounde, & vn∣derstande that if priuate persones bee bounde to profite in Gods schoole, & to giue good heede to the doctrine that is preached or written; it is much more reason that the person which hath the charge of the whole bodie, which is set vp in the name of God, and hath God come neere vnto him, shoulde bee diligent to profite in the same schoole. Therefore let vs marke how it be∣hooued [ 50] a booke to bee appointed out specially for the king, and the same to bee written after a solemne fashion, and the Priestes and Leuites to bee witnesses thereof, and the same to bee deli∣uered vnto him as by the hande of God. For it was all one as if God had sayd vnto him; Go to, I haue giuen my lawe to all my people, & I will haue the remembrance thereof to bee renewed yerely.* 1.19 For the booke was brought foorth, & the bloud of the sacrifice was sprinkled first vppon [ 60] the booke and then vppon all the people, to the ende they shoulde consider thus; wee be linked in vnseparable bonde with the lawe of God. But when this was done, there was a seconde booke brought and deliuered into the kings own hāds▪ as if it had beene saide vnto him; God ••yndeth thee much more than any priuate persons, to knowe thy duetie: namely that thou shouldest be better learned than all the rest, and shewe them examples, and behaue thy selfe in such wise as all the people may take thee for their guyde. That was the thing which our Lorde meant in this text.

And in deed, let vs consider a little how hard the charge of princes is. Although a Iudge had not past one citie or one towne to gouerne; yet shoulde he finde himselfe much cumbered: and what shal he do then, hauing a whole realme? It standeth al Magistrates and Officers of iustice in hād, to apply this to thēselues, & to know y^t their charge passeth all their abilitie, so as they shall neuer be able to go through with it, except God giue them his holy spirite. But yet for all that, he wil not haue them to be negligent in y^e mean while. What is to be done then? All Magistrats and al such as haue publike charge, must vnder∣stande that if it behooue other men to bee dili∣gent to read the holy scripture, to haunt Ser∣mons, to bee confirmed more and more in the doctrine, and to be well edified thereby: they themselues haue twyce as much neede to be so. And forasmuch as God hath aduaunced them to preheminence; it behoueth them to haue re∣course to him dayly, and to call vppon him, and not to be so vainglorious as to thinke; O, I am able ynough to guyde my selfe, and to gouerne others. No no: Let them rather consider them selues to bee vnable, vnlesse God giue them po∣wer and strength, with wisedome and discretion to guyde themselues: Therefore let them de∣sire to be taught, that others may frame them∣selues after their example, and let all resort vn∣to God, indeuouring to profit in such sort in his schoole, as the great men may haue wherewith to gouerne well, and the meaner sort may by that meanes bee allured to obey quietly; so as al mē may bee guyded vnto God with one com∣mon accorde.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them in such sort, as wee may seeke his mercie with true repentance, and hee graunt vnto vs, not onely to burie our faultes past, but also to refourme vs, that our whole seeking may be to please him, & to frame our selues in all points to his will: and also that in the meane whyle hee beare with vs in all our infirmities, vntill he haue rid vs quite and cleane of them. And so let vs all say; Al∣mightie God heauenly father, &c.

Notes

• * 1.1

  Deut. 16.18.
• * 1.2

  Gen. 〈…〉〈…〉
• * 1.3

  Psal. ••••.••.
• * 1.4

  〈…〉〈…〉.7.
• * 1.5

  Gen. 49.10.
• * 1.6

  1 Sa. 1.5.20.
• * 1.7

  2. Sam. 15.4.
• * 1.8

  Phil. 〈…〉〈…〉
• * 1.9

  2. Sam. 〈…〉〈…〉
• * 1.10

  〈…〉〈…〉2. 〈◊〉〈◊〉 2▪3.
• * 1.11

  2. Kin. 17.6. & 25.21.
• * 1.12

  Psal. 2.7. & Hebr. 1.5.
• * 1.13

  Col. 1.16.17
• * 1.14

  1. Kin. 11.36.
• * 1.15

  Col. 2.11.12
• * 1.16

  M••.••.4.
• * 1.17

  Psal. 〈…〉〈…〉
• * 1.18

  Deut. 32.46.
• * 1.19

  〈◊〉〈◊〉 4.19.