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 Thursday the xxj. of Nouember. 1555. The Cvj. Sermon which is the fifth vpon the seuenteenth Chapter.

16.17.18 But hee shall not &c.

19 The which hee shall haue with him, and reade it all the dayes of his life, that hee may learne to feare the Lorde his God, and keepe all the wordes of the Lawe, and the Ordinaunces to doe them:

20 That he lift not vp his heart aboue his brethren, nor turne not from the cō∣maundement to the right hand or to the left, that he may indure long in his king∣dome, both he and his sonnes in the middes of Israel.

WE sawe yesterday why GOD commaunded kings to haue a booke of the law. For although they had beene taught afore, yet when they were come to that state, it stoode them in hand to thinke that they had more neede than euer they had to rule themselues by Gods word, considering how hard a thing it is to gouerne a people, and that God must be faine to worke in that behalfe, and men must acknowledge them∣selues far too weake, that they may seeke y^e help [ 30] that is needeful for them; namely to be guyded by God, and for attainment thereof apply their studie to his worde. For it is in vaine for vs to hope that God will giue vs counsel, vnlesse wee seeke it in his lawe. If a man say that God will wel ynough giue him his spirite, & yet in y^e mean while despise all the helpes, as the reading of y^e holy scripture, & the hearing of Sermons: is it not a mocking of him? And so ye see wherefore [ 40] it behoueth the kings to haue a booke of y^e lawe. There is a saying of a heathen man which is ta∣ken for a common prouerb, namely that y^e com∣mon weale is happie where wise men holde the helme, or where such as hold the helme do giue themselues to wisedome. And that is a very rare thing. But yet men see that al this is very true: For when men are chosen to gouerne a people, it is meete y^t they should haue wit and reason in them. And it is not ynough for a man to bee of some courage & discretion aforehande ere hee [ 50] take the gouernment vpon him; but he must al∣so indeuer to profit continually when he is come to it, and thereunto doth euen experience itself prouoke him: for our true wisedome is to har∣ken to God when he speaketh to vs, and to obey his doctrine. So then wee see how needful it was for kinges to bee exhorted to read Gods worde most specially, and to giue themselues thereto, as wel for shewing example vnto others, as also for necessities sake, euen because their charge is [ 60] ouerhard & high, surmounting all capacitie of man.

Now it is said expressely, that they may learne to feare the Lord, without turning either to the right hand or to the left. For it is not ynough for a king to haue a booke in his palace for fashions sake. It were to no purpose to make a faire shewe, as who should say, Looke yonder, there is the lawe of God, Gods booke is in the kings palace, as we see how the worlde contenteth it selfe continu∣ally with ceremonies. And in deede, the Iewes being peruerters of all things, and so farre pos∣sessed with the diuel that they haue gone about to deface the substance & whole power of Gods worde, whensoeuer this booke came in question among them, O say they, it must be written in such manner of parchement, & it must haue this & that done vnto it. But these things are more than childish, and yet in the meane while they haue let the chiefe thing alone. Let vs marke then that Gods intent was not to make a booke that should be as a relike, to be shewed for a bra∣uerie that the king might haue a marke of his dignitie aboue all others: but the reason that is set downe here, is that he should learne to feare God. Now although this bee spoken expressely concerning the kings of Israel, (as was declared yesterday:) yet is it verie good reason, that they which are magistrates at this day, (considering that their gouerning is in the name of our Lord Iesus,) shoulde set their mindes vppon the do∣ctrine of saluation, & indeuer to profit therin, ai∣ming alwayes at the marke which God hath set before thē, namely to learn to feare him, know∣ing wel that vnlesse they haue the feare of God it is vnpossible for them to glorifie him, and al thinges within a while must needs goe to ha∣uocke.

And by the way, let vs marke also, that here the holy Ghost meant to shewe vs the vse of the holy scripture. For (as saith Saint Paul) it is behoofefull to make the man of God perfect in all good workes. Therefore whensoeuer we read the holy Scripture or heare it preached; let vs haue this regarde of profiting in the feare of God; and let vs not think our selues to be so far forwarde, that wee shoulde not neede to go on still all our life long. A man might thinke it strange that it shoulde bee sayde, that he should learne to feare God. For why? Shoulde a king bee a nouice when hee is once chosen? Ought hee not to bee well knowen aforehande to bee a man of excellent vertue? Yes verily. But yet doeth it stande vs in hande to bee learners still:

the feare of God is a thing that is not learned perfectly at the first day. And therfore let vs cō∣tinue in it all the time of our life, and yet wee shall finde that when wee haue liued neuer so long, wee be but in the middes of our iourney. The thing then which wee haue to marke in Moseses words, is that when kings haue y^e booke of the lawe, they must not keepe it shut, or set it out to shewe like a relike; but the king must ex∣ercise himselfe in it, & his reading of it must not [ 10] bee as it were but for a pastime, as who shoulde say, I haue read it, and that is a sufficient dis∣charge for mee: but it must bee to the ende that hee which was in good forwardnesse alreadie, and had serued God in his youth, shoulde bee the more quickened vp to doo so still: knowing well that in as much as God commeth so neere vnto him, hee is the more straitly bounde to liue vertuously. That is the very thing in effect which wee haue to beare away, and moreouer [ 20] wee ••ust euery one of vs apply the same to his owne vse, as I haue saide afore.

Nowe it is sayde likewise, that they bowe not to the right hande nor to the left. Wherein it is shewed vs that the feare of God is the true rule, which beeing throughly rooted in vs becom∣meth a good and sure loadstarre to vs through∣out all our life. For what is the cause that wee gadde after our owne likinges, and wander here and there; but that wee haue not our eye vpon [ 30] God? Therefore wee may conclude that all they which turne aside eyther one way or o∣ther, doe shewe sufficiently by their life, that they bee despisers of GOD. But will we haue a good remedie to instruct vs, and to direct our life in such wise as it shall abyde continually in the right way? Let vs feare God: and this fea∣ring of God presupposeth a willingnesse and desire that wee haue to obey him. If a man al∣leage that hee feareth GOD; and yet in the [ 40] meane whyle regardeth not to bee taught by him: I pray you doeth hee not shewe that all is but hypocrisie, yea, and vtter shamelesnesse in him? As for example yee shall see many in these dayes which pretend to bee verie deuout: but they cannot abyde to heare one worde of admonishment for their better instruction: it is ynough with them to make some faire counte∣nance. But when Moses speaketh heere of not swaruing to the right hand or to the left; he pre∣supposeth [ 50] that which is true, namely, that if we feared God, we woulde be desirous to bee taught his will, and to know what things hee liketh of, that wee might frame our liues thereafter. That is one thing more which wee haue to remem∣ber vppon this text.

Now let vs come to that which is spoken here specially concerning the kings of Israel. They be forbidden to gather great numbers of horses to returne againe into Egypt. In deede it wilbee saide like∣wise [ 60] hereafter, that they must not multiply the number of their horses for couetousnesse sake. But here is set downe a speciall reason, which is, that this couetousnes of theirs might prouoke them to go downe into Egypt, either vnder pre∣tence to reuenge the wrongs and iniuries that had beene done vnto them, or vnder any other colour. But our Lordes will was, that although the children of Israel had beene misintreated, & tyrānously dealt with; yet notwithstanding they shoulde acknowledge that they had beene har∣bored in Egypt for a time. True it is that they were forbidden to haue any familiaritie with the Egyptians: his will was to haue them vtterly di∣uided from them, because hee knewe well that it woulde be their decay: and yet for all that hee woulde not haue them to make warre vppon them, but to abyde still at home. And nowe hee sayeth that the king must not multiply y^e num∣ber of his horses: For when a prince hath the helme in his hande, hee will take greater enter∣prises vppon him, than a commonaltie will doe. In deede some times there may hap to be some braynlesse persons, which would set all thinges in a broyle: but yet a Prince is alwayes boldest: and that boldnesse is a cause of much confusion in the worlde. That then is the cause why it is saide, that the king shall not gather him ouer many horses to goe into Egypt when hee had made himselfe strong. And why so? For God forbiddeth his people to go that way any more for euer.

Nowe wee haue to note here, that when wee haue receiued any displeasure, if the workers thereof haue done vs any good in times past, wee must lay them both into the balance, and the good must counteruaile the euill. Truely although this commaundement were not, yet were it not lawfull for vs to desire reuenge: inso∣much that euen this one reason ought to staye vs and witholde vs, namely, that if wee bee be∣holden to a man, and he chaunce afterwarde to doe vs some wrong, wee shoulde call to mynde the good that wee haue receiued at this hande, and the same must bee as a brydle to vs. And it is the very same thing which God considered when hee woulde not haue his people to pra∣ctise any thing against the Egyptians. But what soeuer came of it, he would not that there shold bee any familiaritie betwixt them, & not with∣out cause. For it was so frowarde a nation, that his people could haue learned nothing but euill among them. Againe, their idolatrie was as ex∣cessiue and out of all measure as could be. Ther∣fore was it good that the children of Israel shold bee vtterly separated from Egypt, least they might bee wrapped in their superstitions. And we see howe greatly the Prophets stoode vpon that poynt: and yet it booted not at all. For it was the place which the children of Israel fled vnto for refuge, as oft as they were troubled by other nations. In so much that when the two kingdomes of Israell and Iuda were at diuision, if the one had the helpe of the Assyrians, the o∣ther resorted into Egypt, and so were the cause of their owne destruction. And all this mischief fell out, because they did it against this forewar∣ning, for God had forbidden them sufficiently afore hande. Therefore let vs beare in minde, that when wee see corruptions before vs, wee must not enter into them wilfully, except we in∣tende to tempt God: but when wee see occasi∣ons

of euill, wee shunne them not, but rather runne into them, and wee wil needes bee ouer∣hardie. And therefore let vs learne to abstaine from all things that may seduce vs or make vs ouershoote our selues.

Nowe it is saide afterwarde, That the kings shal not hoord vp much gold and siluer. True it is that couetousnesse is forbidden to all men as the roote of all mischiefe, where with when a mans heart is once possessed, he must needs be snarled [ 10] in al the snares of Satan: Insomuch that if a man be giuen to couetousnes, hee becōmeth cruel, vsing all manner of outrage; violence, & cru∣eltie. Agayne he falleth to pilling and polling, & maketh no conscience to deuour other mens substances. Afterwarde he falleth to periurye, cousinage, vntrustinesse, trecherie, poysoning, and whatsoeuer euill he can besides. And when malice is once set on fire, he proceedeth euen to open murder. To be short, if a man suffer himself [ 20] to be wunne to couetousnes, he must needes ••e∣come a verie bondslaue to Satan. Why then doeth hee forbidde here onely kinges to gather much gold or siluer? Surely our Lord giueth not priuate persons leaue to inriche themselues, when he forbiddeth kinges to do it: But rather the cleane contrary For if such as haue a better meane then wee, ought to be clensed from that vice: what ought we to be? For if any men should haue libertie to gather golde and siluer, kinges [ 30] ought to haue it most. But God hath forbidden it them: and therefore let all other men looke to themselues. But Moses speaketh expressely here of kings, as of those that haue most neede of remedy, because they haue greater occasi∣ons of gathering than any other men. For when a king reygneth in a Countrie that is riche and plentifull, it is a temptation vnto him: inso∣much that when he sees his subiects liue at their ease, he thinketh thus with himselfe, it will neuer [ 40] grieue them to giue me such an impost, & when he hath raysed one tax or tallage, there is neuer any ende or measure of his gathering afterward. And so ye see how kinges haue need of the sayd restreint, by reason of the said temptation which is of more force towardes them than towardes other men.

True it is that all men are tempted to ga∣ther goods & to inriche themselues: but foras∣much as they haue not the like opportunities to [ 50] bring it to passe, it is as it were an abatement & a cooling of their courages. A king hath means to drawe to himselfe continually, and to inriche himselfe more and more: for he hath authoritie to leuye taxes & tributes, and by that meane to lay vp much for himselfe. Therfore it is requi∣site that this euil shold be corrected in him. And in that respect did Dauid say, Lord reforme my heart, that it bee not giuen to couetousnes: and turne away myne eyes, that they be not intan∣gled, [ 60] beguyled, and carryed away at the sight of golde & siluer. Why doeth Dauid speake after y^• manner? For he had much more neede, than if he had liued still in the house of his father ••esse: hee had beene there but as a poore countrey cloyne or sheepeheard: and thereuppon he had followed his common trade of liuing. But being once become king, and hauing the riches of the whole lande before his eyes, so as no man could let him to gather as much as he would: such op∣portunitie was a prouocation to his flesh, & hee might soone haue ouershot himselfe as men cō∣monly doe. And therefore hee brydleth him∣selfe, saying, Lorde, keepe mee. And in deede, if he had not beene preserued miraculously by y^e goodnes of God; hee had soone beene corrup∣ted at the sight of such opportunities. Thus haue wee nowe the reason why Moses forbade the kinges of Israel expressely to gather much gold and siluer.

For (as I haue said afore) accordingly as oc∣casions are offered vnto vs; so must wee also bee brydled and held in, when our flesh tempteth vs to any thing: and there is none other remedie than that which I haue tolde you of. Although then that this be spoken to kings: yet may wee gather a lesson thereof that shalbe common to all men. And therefore whensoeuer wee meete with any opportunitie that may drawe vs vnto euill, let vs see that wee learne to represse our lustes, & make a shielde and bulwarke of this ad∣monition, lest wee step aside to some vanitie, be∣cause we be ouerfrayle. That is the thing wher∣of all of vs in generall ought to take warning, when wee see that the king was for••idden to ga∣ther much gold & siluer, because he reigned in a plentifull countrey.

Also here is mention made consequently of wiues: namely, that the king must not take many wiues. It is certaine that this rule is common to all men. For although some of the Pat••••••rkes had many wiues: yet was it not therefore lawful, for we must haue recourse to Gods institution. True it is that mans custome may well peruert the doctrine: but yet can it not change euill in∣to good for all that. It is God that ordeyned marryage: and as he is the author therof, so will hee haue men to holde them to his pure insti∣tution. Nowe did hee create two wiues for A∣dam? No: and yet (as sayeth the Prophet Mala∣chie) hee had abundance of spirit in him. It had beene no harder a matter to him to haue crea∣ted two or three women than to haue created one. Was God letted by any vnabilitie? Nay, and yet he created two in one flesh. Sith the case stā∣deth so then, it is a changing of the order of na∣ture & a despising of God, when a man taketh two wiues. O (say they) the Patriarkes did so. Yea: but the••eby it appeareth that the custome of men cannot alter Gods ordinance, how great vertue or holines so euer be in them. And it ser∣ueth also to shewe y^t such as shielde themselues vnder the example of other men, offend double. For is it meete y^t Gods authoritie should bee di∣minished vnder pretence y^t men haue done this or y^t? And therfore let vs vnderstand, y^t it was ne∣uer lawfull for any man liuing to take two wiues in mariage at once: for it is a breaking of Gods order. Why then is it forbidden here but onely to kinges? Because there was more libertie. And the thing that I haue touched alrea∣dy is the better confirmed vnto vs in this text.

If a priuate person had taken two wiues, hee should haue beene neerely looked vnto. What? Shall I go giue my daughter to him that is mar∣ryed alreadie? Shee shalbe sure to haue sorrowe to her soppes: shee shall liue in continuall stryfe and vnquietnesse. Yet were shee better to bee dead out of hande. But men were so desirous of honour, that if a king required a daughter of theirs to his wife, they easily condescended vn∣to it. What? I shall haue my daughter mar∣ryed [ 10] to a king. And it was a blynding of a womā when shee was sued vnto by such a one. Nowe then, for as much as kinges had larger scope in this case, and consequently might more offend God: our Lorde hath specially forbidden them to haue many wiues, and moreouer because the example of such as are in authoritie, is woorse than the example of priuate persons. If a com∣mon person doe any euill, it goeth no further than his owne house and his next neighbours: [ 20] but hee that is in authoritie standeth vppon a skaffolde, and is seene afarre off: and if he ouer∣shoote himselfe; the corruption of him sprea∣deth throughout the realme. Therefore it was requisite that God should forbid kinges to haue many wiues, euen because the corruption ther∣of woulde haue spread ouer the whole lande. And although it could not be letted altogither: yet came it first from the heathen. And if it bee asked from whence the hauing of many wyues [ 30] came, it wilbee founde in the house of Cain, & not among the people of God. This leawdnesse then of hauing many wyues, was brought vp by Satan. And the Patriarkes were intangled in it; as in deede it is harde for a man to keepe him selfe from a thing, when it is once growen into a custome, for then it seemeth to be permitted. Yet notwithstanding to the intent it should no more be so, because there was occasion therof, our Lorde forbad kinges to haue many wiues. [ 40]

But heere it might be demanded, what is to be sayd of Dauid, and much more of Salomō, in res∣pect of wiues as well as of riches. It cannot be de∣nyed but that Dauid had many wyues, and as for Salomon, he had many moe, and he seemeth not to haue bin blamed in that behalfe, for the scrip∣ture speaketh but of the turning away of his hart after straunge women which infected him with their superstitions and ydolatryes. And as tou∣ching gould and siluer, wee knowe how it is sayd [ 50] that Dauid gathered so great a masse of them that Salomons Temple and his palace were buil∣ded therwith. Therefore there was a maruelous riches. Yea and it is said expresly, y^t in the raigne of Salomon, men made no more accompt of gold and siluer, than of grauel, y^e quantity therof was so exceeding great. And there seemeth to be some contrarietie in the scripture, in as much as among other thinges our Lord sayeth that hee will cause the gould of Arabye and all the riches [ 60] of the worlde to bee brought to Ierusalem. And why should he promise that, if he ment not that kinges should be riche and wealthie? Nay, it is a figure of the kingdome of our Lord Iesus Christ. If this blessing of God bee set downe as so wor∣thie a thing; howe are kings forbidden to gather golde and siluer? As touching wiues, no dout but both Dauid and Salomon offended in that behalfe, and Salomon most. As for Dauid, hee had many wiues: and all the excuses that can bee alledged, wil not be able to iustifie him be∣fore God. But howsoeuer the case stande, he did it not through inordinate lust. For he had ma∣ryed Michol Saules daughter, and hee coulde haue contented himselfe with that one wife, if shee had not beene taken away from him by force. And when she was giuen to another man, it was lawfull for him to take Bersabee.

Againe, there happened other things after∣warde, so that if a man consider wherefore Da∣uid tooke many wiues: surely there wil euer be some occasion to excuse him to the worldward; but yet for all that, he was blameworthie stil be∣fore God. And as touching Salomon, he rebel∣led openly, as a man too much giuen to y^e flesh, in that he proceeded euen against the prohibi∣tion that was giuen both to himselfe and to all other kinges. And it appeareth what insued to him for it. For, that hee was so abused and de∣ceiued by strange women, it was a iust punish∣ment; and because he had taken such libertie to himselfe, God shewed him that he had cast him selfe into Satans snares. When a fish thinkes to swallowe vp other fishes, he himselfe is caught or choked by that meane. Euen so was Salomō faine to receiue his payment, because hee gaue himselfe too much to his delightes and plea∣sures. And it is a dreadful thing, & a thing that ought to make the hayre to stande vp vpon our heades, that so excellent a man, indued with so great giftes of Gods spirit, shoulde become an ydolater, and fall away from the pure seruing of God, specially being himselfe a prophet to teach the whole worlde, and a lampe to direct not on∣ly the children of Israell, but also the verie Infi∣dels, and to draw them to the knowledge of the trueth. O that such a man shoulde ouershoote himselfe after that fashion! And whereof came this? Euen of giuing heade to his owne lustes: & therefore God payed him his iust hyre. Seeing we know this, ought we not to quake at such vē∣geance set before our eyes? Yes, and therefore let vs marke wel, that whereas Dauid and Salo∣mon had many wiues, it was not without fault and transgression: and thereby wee see so much the more howe needefull this lawe is. For if God had neuer forbidden kings to haue many wiues, had not their libertie beene yet the more ex∣cessiue? Yes verily. For they cannot bee with∣helde from rebelling against God. Their flesh carryeth them so away, that they forget the thing which ought to bee best knowen vnto them. This text ought to bee noted aboue all others, specially for kinges: and yet they thinke not of it at all. And therefore wee see it was not for nought, that GOD preuented that mischiefe.

But we must vnderstand by the way, how it is not ynough that the law be set downe, vnlesse God write it in our hearts by his holy spirite: For else it is but a dead letter, and so will kill vs, because wee shal bee iustly condemned by

the doctrine therof, which serueth to bereaue vs of all excuse. Therefore whensoeuer our Lorde commaundeth vs any thing, let vs learne that wee must runne vnto him, that he may write the things in our heartes, which we read written in paper or parchment. As touching riches, wee must not conclude that there was the like fault. For why? When Dauid gathered such a masse of golde and siluer, it was to build the temple of God, and not to make any other enterprises, as [ 10] wee knowe. Againe, wee see not that he grieued his people, though there were great complaints after the death of Salomon: but of that wee will treate hereafter both for Dauid and for Sa∣lomon. The intent of Dauid then was good and holy, forasmuch as in gathering all thinges together which were requisite for the building of the Temple, hee attempted not any thing which was not commaunded him of God. Also the meanes were lawfull. For hee layde no ty∣rannicall [ 20] charge vppon his people. As for Sa∣lomon, hee had the greate riches gathered a∣forehande by his father. And againe wee must marke, that a greate parte of those thinges were such as hee had conquered of the Infidels, and their spoyles were as yee woulde say, presentes, which God had giuen him, as is spoken thereof in the Psalme. And therefore Salomon for his parte might lawfully vse all those goods, speci∣ally forsomuch as it was sayde, that the kinges [ 30] of Tharsis and of all the yles and farre coun∣tryes shoulde come and bring golde and siluer, and all manner of precious things, and againe, that there shoulde bee giuen vnto him of y^e gold of Arabia, because it was Gods will that the kingdome of Israell shoulde flourish after that manner. It was lawfull for Dauid and Salomon to gather treasure, so it were not vppon ambi∣tion and pryde, nor to vndertake foolish enter∣prises and to ouershoote themselues into loose∣nesse [ 40] of life, and also, so the people were not grieued by it with any impositions, but that Dauid did but onely receiue the golde and sil∣uer that was brought vnto them. But whether Salomon exceeded measure or no, I am not a∣ble to affirme. Wee see what his disobedient sonne Roboam sayde, namely that whereas his father had beaten the people with roddes, hee woulde beate them with whippes, and he would lay vppon them as much as they coulde beare, [ 50] vntill hee made all the backes of them to bowe. In which saying, Roboam vaunteth of his fa∣thers tyrannie. And wee may well gather ther∣by, that there was some excesse in Salomon. So much the more therefore ought wee to marke, that God hath not for nought forbidden kinges to gather great masses of golde and siluer. And for the same cause also did Dauid vse the prayer which I haue rehearsed before: for there was good cause for him to doe it. He sawe the temp∣tations [ 60] that myght assayle him on all sides, and hee coulde neuer haue withstoode them, if God had not strengthened him with his power. And in the same respect hee protesteth that Gods lawe is deerer to him than golde and siluer, and that all the riches of the worlde were nothing to him in comparison of Gods lawe, because hee sawe there his true felicitie and glorie.

So then let vs remember in fewe wordes, that whereas our Lorde forbad kings to hoorde vp great treasures, it was not for that it is not lawfull for them to be riche, so their heartes in∣clyne not to pride, vaynglorie, and couetous∣nes, and that they vse not any tyrannie ouer their subiectes, but onely take that which is offered them as it were by the hande of God, & content themselues therewith, applying the same vnto good. For wee see in what taking king Ezechias was. Albeit that hee had not the thirde parte of Dauids reuenewe, by reason of the cutting away of the kingdome of Israell: yet had hee his chambers so well furnished and stored, that hee made a shewe and a boasting of it when Ambassadours were sent vnto him from Babylon, commending and setting out him∣selfe, to the ende that the king of the Chaldyes shoulde bee desirous of his friendship. But wee see what befell vnto him. The Prophet Esay brought him this message: Go too (sayeth hee) thou hast made a showe this day of thy gold and siluer, and of the precious thinges which thou hast; but assure thy selfe thou hast kindled a fire which shall neuer bee quenched, vntill the Babylonians haue fetched away all that thou hast, so as there shall not remaine one peece of money in Ierusalem, but all shalbee sacked and pilled away: and wee see howe the same punishment was executed afterwarde. And this example sheweth vs sufficiently wherefore God forbad kinges to gather much golde and siluer. For when Princes haue such treasures, they can hardly keepe themselues from beeing prouo∣ked to vaunt and exalt themselues continually after some manner or other. For asmuch as it is so, let vs learne that in this place God meant to holde the kinges of Israell within some mea∣sure and meane degree, that they might not looke too high.

And afterwarde hee sayeth, That his heart turne not away: that is to say, least his greatnesse make him to forget himselfe, and hee addeth yet further, That hee exalt not himselfe aboue his brethren. Whereas it is sayde that the king must not turne away; that is because that when men bee aduaunced to honour, they common∣ly forgette themselues, and thinke not them∣selues to bee the same they were before. Aboue all thinges the dignitie of a king is a state that will bleare a mannes eyes, yea, and put them quyte and cleane out: in so much that Princes thinke not themselues to bee as mortall crea∣tures, but rather as halfe Gods by reason of their high aduauncement, and wee see they looke as high as though nothing were vnpossi∣ble to them, so as they will not bee subiect any more to right or reason. And if men doe not flatter them and honour them as Gods, they thinke they haue the greatest wrong that can bee. And whereof commeth that? Euen of this, that when a man is great, hee can haue neither mieldnesse nor lowlinesse in him, ex∣cept Gods spirite reigne in him. For this

cause are kinges warned heere, to beware that they forget not themselues: yea and that is yet better expressed in that Moses addeth, that they must not exalt themselues aboue their brethren. Whereof commeth it that kinges & Princes will needes set their feete vpon al mens throtes after that fashion? Euen of this pride which poysoneth their heartes, that they consider not themselues to be men, ne knowe any more what their state is. And when they be so blinde to Godward, it is no [ 10] maruell though the fulnesse of their pride & pre∣sumption, make them to tread men vnder foote, and to looke that all men should stande in feare of them and stoope to their yoke. That is the cause why Moses matcheth those two thinges together.

Nowe then, if we intend to refreine from do∣ing wrong or outrage to any man; lette vs looke that we knowe ourselues. For (as is sayde in the common prouerb) he that knowes himselfe best, [ 20] settes least by himselfe. And it is the way also for vs to behaue ourselues lowlily and meekely to∣wardes our neighbours. But if a man forget him∣selfe, he must needes by and by mount vp into al pride and outrage, without making spare of any thing. And seeing this was forbidden to kinges, what is done to such as are farre their inferiours? Therfore let euery man in his degree apply this matter to his owne instruction. Let such as are in authoritie be well ware that they exalt not thē [ 30] selues through pride, if they wil not be cast down to their shame. For the higher that the seate is whereon a man sitteth, the sorer is his fall, euen to the breaking of his necke perchaunce. There∣fore let those whō God hath exalted, haue a care to holde themselues continually in rest, and not starte aside, but serue God and his people conti∣nually.

And it is sayde heere expresly Against thy bre∣thren, or aboue thy brethren. For Kinges and Prin∣ces [ 40] thinke themselues to be as it were cut off frō the company of men, and that they ought not a∣ny more to be counted of the cōmon aray of thē. But our Lorde skorning such disdainfulnesse, say∣eth: Yet are they your brethren. In deede this is spoken of the children of Abraham which were descended all of one race. But choose mee out a king where yee will, is he not a man? And are not they his brethren, ouer whom hee reigneth? And if the case stande so with the greatest kinges [ 50] of the earth: what is to be thought of those that are farre their inferiours? Now therefore, when a man is in authoritie or hath wherwith to main∣taine himselfe in credit, if he be tempted to for∣get himselfe, let him consider thus: yet am I not separated from the rest of the body, I am a mem∣ber thereof still, and they that are my inferiours cease not to be my brethren. What a thing were it then, if I should vaunt my selfe? Were it not a despysing of God? Let such as are aduaunced to any state of great preheminence remember this warning as oft as they be tempted to despise other men and to shake them off. Lette them thinke thus: what, shoulde wee be as Lyons to∣wardes Lambes where there is brotherhoode? There is no brotherhoode betweene a Lyon and a Lambe. If I haue a Lyons heart, full of pride, Lordlinesse, and ouerweening: what a thing is it? Can I liue with them that are committed vn∣to me? Yea: for we see what is sayde of king E∣zechias, when y^e Prophet Esay telleth him of the restoring of the people to their former state. And no doubt but he had an eye to this text, to shewe howe it was the duetie of Ezechias and of all kinges, to be a shadowe for the refreshing and ea∣sing of their people, & a fosterfather to the poore and fatherlesse, and a comforte of them that are in distresse and sorrowe. And for a conclusion he sayeth, that the feare of God shall bee a trea∣sure in his time, according to that which I haue shewed already. So that if kinges will behaue themselues as they ought, they must sette their mindes vpon this lesson, as it is shewed them by the Lawe of God. It was applyed to the person of Ezechias: but yet must all other men looke to themselues. And if our Lorde tell this lesson to y^• great ones, without sparing them, what temp∣tations soeuer they haue: what will come of it, when the meaner sort wil needes play the loose coltes, and not be bridled but kicke and spurne against God? Doe they not shewe themselues to be very much blinded with pride? And therfore let vs learne to profite so by the thinges that our Lorde teacheth vs, as all men both great & small may submit themselues euery one according to his degree, state & calling; that God may be ho∣nored of al men, and y^t there may be one general obedience from the formost to the hindermost.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet∣ter than we haue done, y^t by meanes thereof wee may be drawen to true repentance to mislike of all our vices & transgressions, & to rid ourselues of thē, till God haue so wrought in vs, that we be throughly clothed with his righteousnes: & that in the meane while hee so beare with vs in our weakenesse, as wee may not faile to obtained fa∣uour at his hande, although wee liue not in such perfection as were to be wished. That it may please him to graunt this grace, not onely to vs but also to all people and Nations of the earth, bringing backe all poore ignorant people, out of the captiuitie of errours and darkenesse wherein they are helde; that so he may leade them to the knowledge of his trueth: And that for this pur∣pose it would please him to raise vp true & faith∣full ministers of his worde. &c.

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Leuie then are as a body torne in peeces. And yet doeth God turne their punishment into an honour. And therein appeareth his goodnesse, forasmuch as he maketh the thinges to redound to our benefite and saluation, which should haue beene to our condemnation. Loe howe God worketh towardes those that are his. Insomuch that although hee punish them for their sinnes, yet doth he make them feele his goodnesse ther∣with, by turning the thinges to a contrary ende, [ 10] which should haue beene to their shame. After the same manner befell it to all the posteritie of Leuy. For it is no small thing, that God shoulde be their inheritaunce: it was a title of honour a∣boue all others. Whereas all the rest of the chil∣dren of Israell, had their portions in the Land of Chanaan: God reserued himselfe for Leuy, say∣ing, Holde yourselues to me, I am your inheri∣tance. Ye see then how their portion was better than all the rest, sauing the tribe of Iuda, which [ 20] was priuiledged, as whereunto God had already assigned the kingdome. And whereof came that? If yee haue an eye to the originall, yee shall see that the sinne of Leuie made him worthie of ba∣nishment, that he might haue beene as a vaga∣bonde without any certaine dwellingplace: but yet for all that, God prouided so for the matter, that hee turned the euill into good, and the re∣proch into honour. Therefore let vs learne not to be discouraged when GOD punisheth vs for [ 30] our sins, & yet to be so ashamed of our misdeeds and offences, as we may not dout but that our Lorde pitying vs, wil make his chastisements be∣neficiall to vs, so as we shalbe the more honora∣ble before him and his Angelles. If we be faine to abide some shame and reproch for a time be∣fore the world: the thing that ought to be a good cōfort to the faithfull, when they be smitten by y^e hand of God, is not to greeue thēselues with the only beholding of their present affliction: but to [ 40] thinke vpon the end and issue of it, which is, that God turneth bitternesse into sweetenesse.

Furthermore, wheras it is said to y^e Leuites that God is their heritage; it is to the end they should be the willinger to giue themselues wholly to his seruice. For had they bin busied in husbandry, traffike of marchandice, & such other like things: they had bin turned away frō their office, & not had leasure to doe the thing y^t God had cōman∣ded them: y^t is to wit, that those which were in Ie∣rusalem [ 50] should serue in y^e Temple; & those which were dispersed abroad in y^e countrey, shold main∣taine the religion pure, & not suffer the people to growe out of order, but teach thē euery man in his place, y^• they might be preserued in all pure∣nes. For vpon y^t conditiō were they chosen. Not without cause therefore doth God say y^t hee was the heritage & portion of the Leuites, to the end that such as are called to his seruice, shold not be pulled away, nor haue excuse to withdrawe them [ 60] frō the full executing of their dutie. Now in deed S. Paul applyeth this to y^e ministers of gods word, saying y^t if by the law of Moses they which serued at y^e Altar were found of the Altar; they which at this day haue y^e charge of preaching Gods word, and of the offring vp of spiritual sacrifices, ought of reason to be found and maintained, & to haue that which is necessarie for them. Yet notwith∣standing wee must learne generally, y^t God hath done vs the honor to make vs all Leuites, accor∣ding to this saying, y^t when God shall haue resto∣red his people, those which were Leuites before shal then become Priestes, & all the cōmon peo∣ple shall become Leuites. And this belongeth to the kingdome of our Lord Iesus Christ. Seeing then y^t Iesus Christ hath shewed himselfe to the worlde: we which before were straungers & had no acquaintance at al with God, are nowe come into the Church to be of the body of Abrahams children, and are in as good case as they y^t were heires of the promise. But we are become Leuites for we preace vnto our God, & haue familiar ac∣cesse to him in the name of his only sonne, so as we may boldly call vpon him as our father. And euen in the same respect doeth S. Peter call vs a kingly priesthod, because y^t wheras we were gōne backe before, and wist not how to come at God, ne had any meane to bring vs to him: now he cal∣leth vs to him, yea euen as though wee were priestes, not to enter into a materiall Sanctuarie with y^e bloud of Goats, sheepe, or Calues: but with the bloud that was shedde to dedicate vs to God & to wash vs from all vncleanes. And so now we go into the sanctuary of heauen to present our∣selues before the face of God.

Nowe then let vs apply this doctrine to our∣selues where it is sayde that God is our heritage. True it is that such as haue goods & possessions in this worlde may vse them, howebeit with the condition which S. Paul setteth downe in the se∣uenth Chapter of the first Epistle to the Corin∣thians: namely that he which hath possessions be as he that hath none, that he haue the one foote euer lifted vp, and that he sticke not fast in the mire as tyed to the things that are here beneath; but that we remember ourselues to be but stran∣gers in this world, and therefore looke euer vp∣warde to the restingplace of heauen. After that maner we may well possesse whatsoeuer thinges are in this worlde: but yet must we euen goe fur∣ther, and not be stayed or tyed heere. For why? Seeing our Lorde hath aduaunced vs to such dig∣nitie, as to haue vs to be priestes: let vs goe to his Altar. For wee bee linked to our Lorde Ie∣sus Christ, that hee might dedicate vs to GOD his father. Sith it is so, let vs doe as is sayde in the sixteenth Psalme. For although it was sayd alonely of the Leuites, that GOD was their portion: yet doth Dauid boast that hee hadde a faire portion, because God was his. Behold (say∣eth he) I haue a fayre lotte, and hencefoorth I haue no cause to complaine, as though I wanted any thing: for my God hath giuē himself to me, he is my portion, & I possesse him. Dauid came not of the tribe of Leuie; and howe falleth it out then, that he boasteth himselfe to haue as much as the priestes? He knewe well that Gods re∣seruing of y^t tribe for a time was after such a sort, y^t yet neuertheles he would haue y^e whole people partakers of y^e same blessing, accordingly also as it is saide in Exodus, you be a priestly kingdome. And S. Peter hath turned this into another maner

of speech, saying, Ye be a kingly priesthood, that is to say, ye be all as it were a sort of litle kinges, because God gouerneth you, and that is for your benefite: for he hath promised to giue you a re∣deemer, which shall leade you into al perfection. Neuerthelesse yee must vnderstande, that this kingdome is not like other kingdoms of y^e world, but is matched with a priesthoode, that is to say, it is consecrated and dedicated to God. Dauid therefore acknowledging this, sayeth that God [ 10] is his portion. Nowe if this was sayd in the time of the figures: much more ought wee to doe the same now, forasmuch as the forealleadged pro∣phesie is nowe come to passe in our Lorde Iesus Christ and in all his members, so as wee bee not kept back any longer as we were before, but may preace vnto God with assured hope that hee will receiue vs, and that we shall be neere vnto him. Thus yee see howe wee ought to benefite our selues by this speeche where it is sayde that the [ 20] Lorde was their portion, yea euen according as he had promised them.

And it was not for Leuy to boast of his owne worthinesse or desertes. All that euer he could alleadge was no more but this: I ought to haue beene disherited, and yet notwithstanding God hath turned it to mine honour. And therefore if we wilbe sure that God is our heritage, we must not looke what we can attaine by our owne tra∣uell, for there is nothing but vtter confusion in [ 30] vs: but we must resorte to y^e promise which God hath made vnto vs, in that hee hath vouchsafed to make so great account of vs, as to take vs for his children, euen vs which deserued to be dam∣ned. And that is the thing wherupon it behoueth vs to be groūded, to inioy the priuiledge and in∣estimable benefite wherof Moses speaketh here. Let vs marke well then that he sendeth vs backe to the promise without any respect had to vs, to the intent to doe vs to wit that wee haue not [ 40] anie thing on our owne parte, but that we be be∣holden to the only freegoodnesse of our God for that benefite.

Nowe it is sayde consequently, that the peo∣ple also must discharge their duetie towardes the Priestes. Ye must haue a speciall care (sayeth he) that the Priestes may haue their right which God alloweth vnto them: that is to wit, The right shoulder of euery sacrifice, the two cheekes, and the Paunch: these thinges must be reserued for them, [ 50] together with the first fruites of Corne, Wine, and Oyle, and also of the fleeces of your sheepe. Here God com∣mandeth the children of Israel expresly to main∣taine the Priestes, for they were bounde thereto, and therein they shewed thēselues to make great account of the seruice of God. It behoued them to haue men to minister in the Temple: and if those were not mainteined, Religion should be, as it were abolished; and therfore it was not with∣out cause that God commaunded the people to [ 60] employ themselues about that matter. True it is that they ought to haue doone well euen without exhortation: but we see the vnthankeful∣nesse of the worlde, when any duetie is to bee done towardes God, they must bee spurred for∣warde, and they neuer goe willingly to it; vnlesse they be vrged. And if it were so among y^e Iewes, much more is it so among vs. For we be so sloth∣full that we neuer seeke to discharge ourselues to Godwarde, and therefore we are faine to be cal∣led vpon and to be prepared. Sith we know this vice to be in vs, let euery of vs quicken vp & spur foreward ourselues: & sith we see y^t our Lord cal∣leth vpon vs, let vs folow him; & make the things effectuall which he telleth vs in his word. That is the thing which we be to marke in this text.

But yet moreouer wee haue to marke y^t which is sayde heere: namely that if any of the Leuites bee disposed to come to the place which the Lorde shall haue chosen to be worshipped there, hee shall haue his part and portion of all the offeringes of the Temple as one of their brethren, besides that which hee hath of his owne house. For if they had houses from their fathers in the Countrey, (as in deede there were Cities assigned them euerywhere:) they were to keepe them to themselues, and yet they were to haue their part of the offeringes that were made in the Temple, so long as they serued there. But yet God sayth expresly, with the whole desire of his heart, to shewe that God ment not heere to giue occasion of ydlenesse, to such as sought but their owne ease and commoditie: but to speake of such as came with a rightmeaning mind to serue him. I tolde you afore, that the children of Leuie were dispersed and had no certain portion to inherit, but had certaine Cities heere and there, one in one place and an other in an other, dispersedly throughout the Lande of Chanaan. And there∣fore it is sayde, that if any of them being farre of Ierusalem, had a deuotion to giue himselfe whol∣ly to the seruice of God: hee might doe so, hee might leaue the place where he dwelt, to goe to Ierusalem, there to giue himselfe wholely to the seruice of God. And this was no breach of the order that God hadde set, that is to wit, that the Leuites should be scattered abroade as a seede, to holde the people continually in the purenesse of religion: but it was spoken in respect of some of them. For all of them had not a desire to resorte to Ierusalem: that is sure. For the most part of the Leuites dwelt in places more fruitefull than Ierusalem: for that part of the countrey was not one of the best of all the Lande of Chanaan. But they that dwelt in the coūtries of pasturage, were the welthiest. And we see also how the prophets vpbrayde them, saying: Ye Bulles of Bason, be∣cause the kingdome of Israell was become verie proude by reason of their abundance. The Le∣uites then wold haue had no liking to haue abid∣den in a place y^t was not very fruitfull, & to haue left all their owne cōmodities & houses. Againe if any had bin led by desire of vaineglorie, God ment not to fauour them. Therefore it is sayde that if any of them woulde come of good will to Ierusalem to serue in y^e Temple; he should not be refused, so it might appeare that his intent was to giue himselfe to y^e seruice of God, and y^t he did it with a good corage. Now we see in effect y^t gods intent here was to giue a preheminence to such as besides their common duetie of teaching the people, were also desirous to bee continually at the Sacrifices. That is one point.

But yet for the better vnderstanding of the whole; we must consider that the seruice of the Temple consisted not onely in the offering of sa∣crifices: but also in singing of praises vnto a God both euening and morning, in saying of publike praiers, yea and also in watching anightes: and so there was some hardenes in performing that charge. In respect whereof it is sayde in the Psalme, Blesse the Lorde ye that serue him, yea and which doe keepe the watch anightes in his [ 10] house or Temple. It was not enough for the Le∣uites in their order and according to their turns, to be occupied from morning to night in calling vpon the name of God, and in making of praiers and supplications in the name of the people: but it behoued them to holde out all the night also: and it was a set order among them, that when one sort of them had beene occupied all the day in singing the prayses of God, it behoued them to be present there the next morning when the [ 20] people came together, to shewe y^e way to others. Likewise, when solemne sacrifices were to be of∣fered according to the commaundement of the Law, the Leuites were euer present. To be short, the Temple was neuer empty, but it behoued thē to watch as well for the keeping of the fire vpon the Altar, as for y^e mainteyning of the lights and such other like things. Thus see we now y^e cause why God vouchsafed to giue a certain priuiledge to those that came after that sort to Ierusalem. [ 30]

And heereby we be done to vnderstande, first that the office of the Leuites was dubble: to wit, that on the one side they were to teach the peo∣ple, & to be as keepers and mainteiners of y^e law, to the intent that men should not turne away to any superstitiō, nor become heathenish for want of good looking to, and so bring the seruice of God in contempt; but that they might alwayes beare in minde to what end he kept them in the worlde, and referre their whole life to the glori∣fying [ 40] of him. That was one part of the charge of y^e Leuites. Also they were to teach men the mea∣ning of the Ceremonies, as namely that the sa∣crifices serued to shew euen to eyesight, y^t all mē are accursed, & condemned to death, and that they ought not in any wise to come in Gods pre∣sence without sacrifice. And there was not any sacrifice sufficient to make attonement betweene God and the worlde, but onely our Lorde Iesus Christes offering vp of himself. Ye see then how [ 50] the duetie of the Leuites was to teach the peo∣ple, that the Ceremonies guided them to the promise which had beene made vnto them con∣cerning the Redeemer. And therewithall it be∣houed the Leuites moreouer to pray vnto God: and the Hygh priest was to goe into the taber∣nacle in the name of all the people, to shewe that they were not worthy to haue accesse vnto God, but by meane of a mediatour to goe before them [ 60] and to enter as it were into Gods presence in their behalfe. Al these thinges were to be done. And therefore the Leuites that serued in the Temple, hadde a harder charge than they that were dispersed abroade in the Countrey. In re∣spect whereof it was Gods will that they should haue the sayde aduauntage of taking their por∣tions of all the sacrifices and offerings that were made in the Temple.

Whereupon wee haue to note, that Gods e∣steeming of the Ceremonies was not without cause. In graunting this priuiledge to the Leuites, he doeth vs to vnderstande that he liketh well of Ceremonies, and will haue them kept, & withal, that he wil haue the meanes mainteined for the strengthening of them▪ but that is not in respect of God himselfe: for wee must alwayes thinke thus: What? Did God require men to of∣fer him the bloud of brute beastes? Why? that is nothing but stinch. Againe, required hee to haue the fatte burnt, which can ingender no∣thing but filth and stinch likewise? Yea: howbe∣it, that was not for any pleasure that he tooke in those outwarde things: but for the saluation and benefite of the people, to keepe them in continu∣all hope of the redeemer that was promised. A∣gaine, their praying, their singing, and all the rest of their doinges serued to inure the faithfull, that they might pray to God with the better co∣rage. True it is that we be cōmaunded to pray euerie man by himselfe at home in his house, in his Chamber, in his bedde, and at his table: but yet our Lorde perceiuing the weakenesse and coldenesse that is in vs, hath willed vs to assem∣ble together and to call vpon him with one com∣mon accorde. And so was done in the Temple. There was singing of Psalmes, there was giuing of thankes in the name of all the people, there was praying and such other like thinges, and fi∣nally there was sensing with perfumes, to shewe that our callings vpon God after y^t maner, are sa∣crifices of good sent, & stie vp to heauen like the smoke of the perfumes. All these thinges were done for the better inuring of the people to the seruice of God, and that they should fashion thē∣selues after the Leuites that serued in the Tem∣ple.

To be short, we see howe God did not this in fauour of y^t one tribe onely: but rather that hee tooke y^t order for y^e benefit of the whole Church. For had the Priesthoode ceassed, and the order of the temple beene abolished: at what point had the people beene? All had gone to hauocke. And wee see also y^t when they were carried away cap∣tiue, and the temple beaten downe: they became as folk forlorne, & could not open their mouthes to sing vnto God as they had beene wont to doe. Sith it is so then, let vs marke y^t our Lordes intent was not to fauour that one tribe alone; but gene∣rally to procure the benefite and saluation of his whole Church. And likewise when mention is made of the order of the Christian Church, it is not in respect of some small number of men: but Gods intent is to draw both great and small vnto him. And let vs marke that his ordeining of cō∣mon prayer and of the administration of the sa∣craments, is because he seeth that without them our saluation could not stande, but all would goe to wrecke, & his grace would after a sort vanishe away. And this ought to giue vs the better cou∣rage to giue our minds to the doing of the things which our Lord commandeth vs concerning the Ceremonies, concerning the resorting to his

word, concerning our meeting together in some place certaine to call vpon him in the company of y^e faithfull. Let vs consider, y^t seeing God hath ordained these things for our welfare, we must not withdraw our selues frō them, but euery of vs must resort to them as much as we possibly can.

And it is said expresly, that they shall be there to minister in the name of the Lord, with their brethren which are there before the face of the Lorde. This Name of the Lord, betokeneth nothing else but y^e [ 10] Maiestie of God, euen as he manifesteth y^e same vnto vs. For it was not for the people to con∣ceiue so grosse and brutish an imagination, as y^t God should be inclosed in the Temple: but it be∣hooued thē to beare alwaies in mind, y^t God had verily placed his name there, y^t is to say, that he meant to haue his Maiestie knowen there as he had giuen assured tokens thereof: For the San∣ctuary, the Altars, (as well y^t wheron the whole burnt offeringes were sacrificed, as the others [ 20] wheron the shewbread was set, and whereon the perfumes were burned,) & all y^e rest of the things there, serued for a warrant to shew that God ac∣cepted the petitiōs of his people. That then was the cause why it is expresly said, that those which abode in the Temple serued the name and Ma∣iestie of God. And heerewithal mention is made also of Gods presence (as we haue seene before,) which is a ratifying of the thinges that hee had taught afore, that the people should not bee dis∣appointed [ 30] in resorting to the temple to call vpon him there, bicause the Leuites should alwayes be there ready to succour such as fled to him for succour.

Now this was in the time of the figures. But wee must marke that if wee resorte to our God in the name of our Lorde Iesus Christ, in whome dwelleth the whole fulnes of the Godhead; God will shew his face vnto vs: that is to say, we shall finde by the effect that he regardeth vs, and that [ 40] the dore is not shut against vs, but that we may preace into his presence. And besides that, to the end we may be guided by our Lord Iesus Christ, we must put the thing in vre which he hath told vs: that is to wit, wee must come together in his name, to the intent that hee may bee among vs. Then if wee wil bee heard of God, and that our seruice should be wel accepted of him: wee must meete together without hypocrisie, with a true & pure heart: and then will our Lord Iesus so beare sway amongst vs, that God also wil therw^tal reach out his hande to helpe & succour vs. And when we haue so offered vp our prayers vnto him, and euery of vs hath put himself into his hand: let vs not doubt but y^t he regardeth our doings. As for example, for as much as we knowe y^t these our present doings in meeting together to heare his word and to seeke him, are comaunded by him: Let vs not doubt but we be before his eyes, and he loketh vpon vs with pitie, and will consider all our necessities to prouide for them, and to succor vs in them. And let vs on our part also so mount vp vnto him by faith, as wee may bee out of all doubt that he sheweth vs his face, that is to say, that he maketh vs to feele his presence, specially when we come to him by the way which he she∣weth vs; for thē wil he make vs to come in such sorte, that he wil keepe vs still vnder his protecti∣on, vntill he take vs vp into his kingdome.

Now let vs kneele down before the Maiestie of our good God with acknowledgement of our faults, praying him to make vs feele them bet∣ter, yea & that we may be so striken down in our selues, as we may seeke him with true repentāce, & rest vpon his promises, not doubting but y^t he accepteth vs, howe wretched so euer we bee, by∣cause we come not to him vpon trust of our own deserts, but vppon his meere goodnesse where∣through he hath elected and chosen vs: and that moreouer he suffer vs not to be defiled with any of the corruptions of our flesh, but that seeing he hath called vs to his Priesthood, hee will also graunt vs the grace to dedicate our selues to him by offering vp all our thoughts, affections, & de∣sires, yea & euen our whole bodies & soules vnto him, that he may bee honored more & more by them, & that such as are yet farre off from him may be brought vnto him, to the end wee may all together worship him in his only sonne. And for the bringing thereof to passe, it may please him to raise vp true and faithfull Ministers of his word, &c.

Notes

• 2. Tim. 3.17.
• Esa. 30.2. & 31.3.
• 2. Kin. 19.7. & 17.4.
• 1. Tim. 6.10.
• Psal. 119.36.37.
• Mal. 2.15.
• 〈◊〉〈◊〉. 4.19.
• 1. King. 1••.4.
• 1. Kin. 10.27
• Psal. 72.15.
• 2. Cor. 3.36
• 2. Sam 8.11. & 1. Chron. 22.14. & 1. Kin. 12.4.
• Psa. 68.12.13.
• Psal. 72.10.
• 1. Kin. 11.24
• Psal. 19.11.
• ••sa. 39.2.6.
• 2. Ki••. 24.1••
• Esa. 33.6.
• Esa. 49.23.
• Mal. 2.7.
• 1. Cor. 9.13.4.
• Esa. 66.21.
• Eph. 2.13.
• He. 10.19▪20
• 1. Pet. 2.9.
• 1. Cor. 7.30.
• Psal. 16.5.
• Exod. 19.6.
• Amos. 4.1.
• Psal. 134.1.
• Hebr. 10.4. & 11.12.
• Psal. 137.4.
• 1. Tim. 2.4.
• Col. 2.9.