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 xxv. of Aprill. 1555. The eleuenth Sermon which is the first vpon the second Chapter.

THen turned wee and drewe to the wildernesse by the way of the red Sea, as the Lorde had sayd to mee: and wee compassed about mount Seir many a day.

2 And the Lorde spake vnto me, saying:

3 Yee haue gone long enough about this mountaine: turne yee towardes the North.

4 And warne thou the people, saying: yee shall shortly passe through the bor∣ders of your brethren the children of Esau which dwell in Seir, and they shall be afrayd of you: but take yee good heede to your selues,

5 That yee prouoke them not: for I will not giue you so much as one foote of their land.

6 Yee shall buy vittels of them for mony, and eate: and lykewise yee shall buy water of them for mony, and drinke.

7 For the Lorde thy God hath blessed thee in all the workes of thy handes. He knewe that thou shouldest iourney through this great wildernesse. The Lord thy God hath bin with thee now these fortie yeeres, and thou hast wanted no∣thing.

HEre wee see more fully the proofe of the mat∣ter that I treated of [ 40] yesterday: y^t God in cha∣stising men, doth teache them to o∣beye him, & by that meanes holdeth them in awe by force, be∣cause they would not submitte themselues to [ 50] him willingly: And secondly that he tryeth their obedience, by reyning them backe, whereas wee of our owne nature are desirous to preace foreward, and to purchase our selues estimation. Moses then sayth, that the people turned backe after they had bin so beaten by their enemies: For before they could not bee tamed by no meanes. God had commaunded them what they should doe: but wee sawe they rebelled for all that. When he sayd, be ye still: they were in a heate and would needes be running vpon their enemies: [ 60] And when he sayde, goe not: they would needes runne faster than before. But were they once taught to their coste, and had God once perfor∣med his threatning, by making them to be ouer∣throwen by their enemies: then were they ply∣able enough: But it was all too late, as we com∣monly say in the prouerb, a foole is neuer wise till he be well beaten. Now hereby we be taught how greatly it is for our behoofe to bee so dealt with. For except God bring vs home to him by correction: it would be vnpossible for vs to bee such as we ought to be, so as we would harken to his voyce and followe him whithersoeuer hee commaundeth vs. Therefore wee must be faine to be prepared with stripes of the rod.

Furthermore, let vs learne well the thing that hath bin declared heretofore, according also as Moses sheweth it to the eye: that is to wit, that God will suffer vs to languish: and that although he bee mercifull to vs, and haue for∣giuen the sinnes that we haue committed: yet must wee be faine to suffer for a time. We shall sigh vnto him, and yet will he let vs alone in our miserable state and plight: but in the ende, all shall fall out to our benefite. For had God set open the gap to the children of Israell, and gi∣uen them enterance into the promised land: within a day or two they woulde haue forgotten that horrible cryme of theirs in murmuring a∣gainst him, yea (& as much as in thē lay) euen in forsaking their heritage: they would neuer haue thought vppon their vnthankefulnesse and dis∣obedience. Therefore it behooued them to bee chastised a long season, so as they might neuer forget the offence that they had committed. Now then, whensoeuer wee haue prouoked God to anger by our disobedience: let vs not thinke it strange though he doe not at the first dashe

deliuer vs from the aduersitie that he sendeth vs for a chastisement. For our sinne would not bee printed so throughly in our remembraunce at the first day as is requisite. God therefore must be faine to worke after such sorte, and to make vs to languish, as I haue touched before. And in good faith, what else is all this present lyfe but such an exercise? Wherefore hath God made vs subiect to so many miseries? wee be no sooner scaped out of one mischiefe, but anon there [ 10] commeth another in the necke of it, so as there is neuer any ende. And all is to teach vs this les∣son, which wee cannot remember if wee be not inforced to it. Besides that, we would forget it by and by, if our Lord did not (as yee would say) incorporate it into vs, so as wee may bee prepa∣red and led of nature to say, see how our God ex∣erciseth vs with many miseries, and hee doth it because wee be wretched sinners. And yet for all this, can wee frame our selues to his lure, and [ 20] not rather drawe cleane contrarie to his will? Therefore is he faine to teach vs, that spyte of our teeth wee be in his hand, and he hath all so∣uereine dominion and Lordship ouer vs.

Againe to come to particularities, whenso∣euer God sendeth a man any affliction, let him bethinke himselfe, that besides the common mi∣series of this flightful lyfe, god intendeth to giue him a particular instruction. And let vs not say, why doth not this man or that man deserue to [ 30] be chastised as well as I: according to the com∣mon maner, which is that euery man woulde be priuiledged aboue others? nay let euery of vs yeelde to receiue the rod patiently at Gods hād, assuring our selues that hee chastiseth vs measu∣rably, & as he knoweth to be for our profit. Thus much concerning y^e retyring y^t is treated of here.

Furthermore if our Lord plucke vs backe, and wheras thing were in good forewardnesse, and there was good lykelyhoode that all should [ 40] haue florished and bin in great prosperitie: if we see a suddeine confusion, and that the same con∣tinueth afterward, and things goe on from worse to worse: let vs vnderstand that it is for our sins sakes, & because wee haue peruerted the course of Gods goodnesse. For he [for his part] neuer fayleth to goe foreward with the good that hee hath begunne to doe for vs: but wee cannot a∣bide that hee should continue it, wee hinder him as much as in vs lyeth. And therefore is he [ 50] faine to handle vs as we deserue.

Besides this, let vs assure our selues that when we obey God, then hath he made his cor∣rections auaileable in vs. True it is that a great nomber doe harden when God goeth about to subdue them: yee shall see them growe wilfull and full of venim against him. But God worketh after such a sorte in his chosen, that when hee smiteth them with his hand, he doth also touch thē inwardly with his holy spirit, so as their harts [ 60] become soft that they may obey, by reason wher∣of the corrections doe them good. Although then that the miseries which we indure are hard and contrary to our nature: yet must wee thinke them good, because God maketh them to serue for our welfare after that fashion.

Now Moses sayth expressely, that after the people had fet a windlasse and trayled about the moun∣taine Seir, they came to the north side, euen as God had commaunded him. Wherein wee see the thing more clearely which I haue touched: that is to say, that there is a pliablenesse in the people which was not in them before: they bee now become tractable. And although they wande∣red a long time, so as they might haue bin out of patience euery day, and haue taken occasion to murmure, and to haue made sedition: yet notwithstanding they went still foreward. And why? for the corrections which they had recei∣ued, had wrought a chaunge in them. Wee see then that Gods reforming of men by punishing them for their sinnes,* 1.1 is as a fornace to melt them and cast them newe againe in. And there∣fore if God haue let vs alone here at out ease, and wee fall to kicking against him: let vs as∣sure our selues it is more for our behoofe to bee corrected by some chastisement. And therewith∣all let vs beware that we profite our selues by it, and that wee become not worse than they were which are set forth to vs as an example of diso∣bedience and stubbornnesse. Harden not your hartes as your fathers did,* 1.2 sayth the Lord. And yet notwithstanding wee see that this people (how stubborne and froward soeuer they were) missed not to goe about the mountaine a long tyme, after God had so chastised them: that is to say, they were driuen to knowe that it was in vaine for them to resist the hand of God. How∣beit we see yet some obedience, in that it is said, that they waited to haue a new commaundement, so as they durst not remoue one step, [till they had it.] It might seeme that God mocked them to goe round about after that fashion. They might haue sayd, what shall become of this in the end? If God will haue vs to tary, why lets he vs not alone? Or if he will haue vs to goe, why shew∣eth hee vs not the way, to say, goe forewarde? He holdes vs here lyke little children, so as wee doe nothing but fetch a circuit without depar∣ting out of one place, and when wee haue tyred our legges neuer so much, wee are neuer the further onwarde on our way, The people might haue descanted after that fashion. But what? They tary till God say to them, Turne yee that way. Wee see then yet still howe this chastise∣ment had done them good in that behalfe. And heereupon let vs marke what true repentaunce bringeth with it. Where as wee were deafe when God spake to vs, and gaue no eare to his voyce: wee must holde our selues in awe vnder him, and looke what hee sayth, that must wee doe, and no more. That is the chiefe fruite of re∣pentance. And if it appeared vnto vs in this people which was so stubborne and vntamable: what excuse will there be for vs, if wee will not receiue the thinges that are spoken to vs in the name of God: but rather will be still replying, and haue not the witte and discretion to suffer our selues to be guided by him who onely can leade vs aright? So much the more then ought wee to restraine our selues from attempting a∣ny thing, vnlesse God commaund it.

Moreouer it is sayd that the people shall passe through the countrye of Edome, without prouoking of the inhabitantes. First of all it is sayd, They bee your brethren, the children of Esau. Wee knowe that Esau was the brother of Iacob, who was the Patriarke, and (as yee would say) the welspring from whence this people descended. And for asmuch as Esau came of the line of Abraham: a part of the land of promise had belonged vnto him, but that hee was cut off from the inheri∣ting [ 10] thereof, howbeit not by the pleasure of man, but by the heauenly ordinaunce vttered by God yea euen while their mother Rebecca was with childe of them,* 1.3 inasmuch as hee sayd that the elder should serue the younger. But yet for all this, Esau ceased not to bee Iacobs brother still. And their children ought to haue continued the same brotherhoode & kinred be∣twixt them afterwarde. Marke that for one poynt. [ 20]

Another poynt is, That God gaue mount Seir in possession to Esau: it was his lot. When he had excluded him out of the land of Chanaan, hee gaue him the other countrye for himselfe and his successors. Forasmuch then as it was assigned him of God: it was not for men to attempt to depriue or bereaue him thereof. Now as tou∣ching this brotherhood, God will haue it to moue vs, and to be as a certein bond to knit vs together, so as nature may perswade vs to bee [ 30] kindehearted one to another, and restreyne vs from doing wrong or harme to any man. True it is that there is not fleshly kinred betweene all men, to make them so neere of bloud as they might call one another cousins, and name them∣selues be any linage whereof either other were descended: but yet is there a certain cōmon kin∣red in generall, which is, that all men ought to think how they be fashioned after Gods image, and that there is one nature common among [ 40] them al. Euen the heathen men knew that very wel. So then whereas we haue some discretion to maintaine peace and concorde, and to yeelde euery man his right without taking away of any mans goods, & without committing of any ex∣tortion or outrage: and wee peruert the order of nature, and are worse than the wilde beastes which make countenance one to another when they be al of one kind. For the woolues are not at [ 50] such variance among themselues as men are. And therefore let vs learne, that although there be not any neere kinred among vs, yet notwith∣standing in asmuch as we be men, there ought to be some cōmon bond betweene vs, and a cer∣tain brotherly loue. But there is yet another con∣sideration among Christians: for God hath a∣dopted them to bee of his housholde: and that ought to auaile more than all the kinred on the earth. For seeing that God hath tolde vs that he intendeth to take vs to himselfe, because that [ 60] being of his Church wee bee as it were his owne children, and call vpon him as with one mouth, saying our father: if wee neuerthelesse agree as cattes and dogges among our selues: may it in any wise be borne withal, specially considering that wee cannot clayme him for our father, vn∣lesse we be gouerned by his holy spirit: [No sure∣ly:] For either his spirit must cry in our hartes: or else we shall haue our mouthes shut.* 1.4 Againe on the other side, by what title can wee clayme so great a benefite and honor as to be the chil∣dren of God: if we be not members of Iesus Christ? But wee be not of his body, but vppon condition aforesayd. Whosoeuer then hurteth his neighbor, whosoeuer is voyde of louing∣kindenesse and pitie, whosoeuer layeth to cat∣ching and snatching on all sides: the same (as much as in him is) rendeth Iesus Christ in pee∣ces. And therfore let vs marke well, that when God alledgeth kinred: we be warned to consider in what degree God hath put vs, and what vni∣on hee hath set among vs, & euery of vs to dis∣charge himselfe faithfully thereof, to y^e intent y^t whereas God hath set vs together to maintaine vs in good agreement and loue: wee make not a confused disorder. Let that serue for one poynt.

But if wee consider the common trade of the worlde, how it should seeme that men haue conspyred to doe cleane contrary to Gods com∣maundement: it is so farre of from neighbors to thinke that Gods placing of them neere toge∣ther, is to the end that euery man shoulde serue his neighbors turne, and all imploy themselues to the common profite, without hurting or gree∣uing one another: that euen brothers thinke it lawfull to shift euery one for himselfe, and there is none other lyfe with them, but to drawe still to themselues without any pitie or compassion. How then shal the neighbors be brethren, which haue but some acquaintance a farre of: seeing y^t they which were borne all in one belly, and are all one mans children, beare no more friendship one to another than wilde beastes, but rather much lesse? Truely it should seeme that some will needes be brethren, euen in spite of God. For if it be to doe some mischiefe, or to playe some diuelish pranke to the ouerthrowe of all goodnesse: then they can skill to alledge, wee haue this, and wee haue that, wee be country∣men, wee be neighbors children borne all in one towne. Loe how the wicked can finde them∣selues to be cousins and brothers. And what to doe? To rise vp against God, to put all thinges out of order, to make quarels and frayes, to maintaine themselues in all loosenesse, and to procure all manner of stumblingblockes, that Gods name may be blasphemed and all hone∣stie peruerted. These are the brotherhoods and cousiningships of the worlde, as is to bee seene too much. But when it commeth to the poynt that euery man should helpe his neighbor, and absteine from doing him harme or anoyance: men be so farre of from absteining, or from thin∣king that God vnited them together, or that God hath created thē after his own image, or a∣gayne, that they be bound yet w^t a straiter bond, inasmuch as he hath adopted them by his Gos∣pel to be members of his sonne Iesus Christ, and heires of the kingdome of heauen: men (I say) are so farre off from thinking any such thing, that they peruert the whole order of nature,

with worse than beastly furie. But yet is this text sufficient to condemne men if they walk not in all mildenesse, and be not more kindhearted one to another than they be.

Now let vs come to that which is added here in the second place: which is, That God had giuen Mount Seir in possession to Esau. True it is that when he compareth Esau and Iacob together,* 1.5 he sayth by his prophet, Is not Esau Iacobs bro∣ther? And yet haue I placed him in a hillie coun∣trie, [ 10] in a stonie and barrein countrey: and I haue giuen you a fruitefull and fatte lande. Hereby the people of Israell are put in minde, that God had bestowed many mo benefites vp∣pon them, than vppon those that went afore thē. For Esau was the elder sonne, and yet did God disherit him of the land that he had promised to his graundfather Abraham, and to his father Isaak. And why did God so? wee see none other reason, but for that hee listed to vtter his free [ 20] goodnesse towardes Iacob and his linage. The people of Israell coulde not say, wee were the more noble and excellent: for the byrthright be∣longed to Esau. They could not say, wee were better. No: for we see they were a people set al∣together vppon malice and vnthankefulnesse. Now then, their inheriting of the promised land befel them not for any worthines of their owne, but through Gods meere mercy. And besides this, God had also prouided for Ismael who was [ 30] halfe a bastard. For the matching of Abraham with Agar was not a lawfull mariage. And al∣though it was no aduowtrie: yet was not that mariage altogether allowed of God. But yet did God prouide for Ismael, in asmuch as hee sayd, I haue heard him. If the case stoode so with Ismael, much more reason was it that E∣sau shoulde haue some place, and that God should extend his blessing euen to those that were of his linage. And for that cause did hee [ 40] giue him mount Seir. Now therefore, in this consideration the people of Israel ought not to trouble him, but to let him alone with the por∣tion that was assigned him from heauen.

Here wee haue a good lesson to gather, which belongeth to vs all. Although mention be made here precisely of the linage of Esau, which were called Edomites and Idumaeans:* 1.6 yet not∣withstanding, as we shall see hereafter in the song, God declareth that according as he made [ 50] the partitions and stretched out his meeteline, so were the realmes and countries deuided. Let vs not thinke that the world is ruled by fortune, and that thinges are so intangled, but that God guideth all by his prouidence and power. Hee then hath stretched out his meeteline to appoint euery people their countrey to dwel in. But yet for all that, wee see how men haue transposed those boundes. They will not sticke to confesse that boundes are a very holy thing. And truely [ 60] [the transgressing in that behalfe] shall be more punishable, than if a man had offended in any o∣ther deede. Lykewise mony because it is y^t thing whereby men intercōmon among themselues, is a priuiledge and (as yee would say) a sacred thing. In lyke case is it with the bounds [meeres, and buttels] of fieldes: for without them, all woulde goe to hauocke, so as men would eate vp one another. Wee will well graunt this as in respect of a field or a medowe: but wee see that the pride, Ambition, and vnsatiable couetous∣nesse of men haue so caryed away their mindes, as they haue not bin ashamed since to transpose the boundes that God had set. For as touchng such as haue enterprised warres against their neighbors, to increase themselues: haue they not all broken the order which ought to haue bin inuiolable? yes: So then wee see how men are made to spyte God through their ambition and couetousnesse. And yet this mischiefe continu∣eth still at this day, and is inflamed more than euer it was.

But yet for all that, this rule shall holde for euer: that is to wit, that looke what landes, what kingdome, what Lordship, what principalitie, what state, or what free citie soeuer there bee: wee may assure our selues, that the distributing of them after that sorte, is done by God: and that whosoeuer wageth battell against them, doth as much as in him lyeth to breake the boundes which God hath set. I meane here such warres as are taken in hand through ambi∣tion, or couetousnesse, or pride. Otherwise, wee see here, that the children of Israell ought to make warre: for God auoweth their doing, be∣cause he had ordeyned thē to be owners of the land, and will haue the former inhabiters driuen out as they deserued.

But are warres made nowadayes by the au∣thoritie of God? Haue men an eye to the thing that is lawfull? Yea, or doe they tary till they haue commandement from God? Nay, they go to it in despite of him, the diuill driues them forewarde. True it is that if a man reason of Realmes and Principalities as they bee nowa∣dayes: it may be alledged, how hath this realme bin inuaded, and how hath that country bin conquered? Yea, but yet for all that, it is not for men to remoue boundes. Although they haue bin confounded: yet is it not for vs to enter∣prise any thing. For our Lorde hath not giuen vs commission so to doe: hee hath reserued that to himselfe.

But let vs marke lykewise, that when men haue once altered the order that God hath set, hee must needes ouerthrowe them. And that is the cause why there happen so many changes, and it is maruell that there are not seene yet a hundred times mo. Surely if God had not a speciall regard to the preseruation of mankinde: no doubt but wee should see alterations of king∣domes euery day, so that within two or three dayes, hee that is now a king should bee but as one that were drest in a players apparell, to play an enterlude vppon a stage. But yet for all that wee must marke well, that the alterati∣ons of kingdomes which happen, doe serue to punishe the chaunges that were made afore, when men remoued their boundes at the begin∣ning, and would needes peruert the order that God had set. Neuerthelesse, howsoeuer the case stands, let vs beare this lesson in minde,

that God hath limited realmes and countries: and that wheras it is his wil that there should be principalities stablished euery where, forasmuch as the same commeth of his prouidence: it be∣hooueth vs to holde our selues contented and not to alter any thing, vnlesse we haue good warrant that he openeth vs the gate and armeth vs. As for example, if violence be offered vnto vs, then is it certein that if God giue victorie to him that was wrongfully assayled, so as he ouer∣come [ 10] his enemie and put him to flight: that is a chaunge that commeth of God. But as for to assaile [vnprouoked:] that (as I sayd afore) is not to fight against creatures, but against the liuing God.

And let vs wey well the wordes that are set downe here: Thou shalt not prouoke them (sayth he) and they shall be afraide of thee. And hee addeth afterwarde, Thou shalt buy the bread that thou must ease, yea and euen the water that thou shalt drinke, [ 20] so as thou must alwayes haue thy purse open to pay and content them. Here wee see that when God intendeth to maintaine a people in their possession, he prouoketh them not to make thē misbehaue themselues, for euen therefore did he cast that feare vppon the Edomites, to the end that the children of Israell shoulde not haue any occasion of warre. Wee shall see hereafter how God hardened the hart of Sehon, and inflamed the other inhabitants of the countrie,* 1.7 so as they [ 30] armed themselues against the people of Israell, because he was minded to driue them out. And so did he shewe the children of Israell by effect, that they had iust cause of warre. But whereas he held the Edomites in awe, and inclined their hearts in such wise as they gaue passage to the children of Israell, and bought and soulde qui∣etly with them: therein wee see (as I touched before) that when our Lorde purposeth to main∣tayne a people in their possession, hee will giue [ 40] thē such a minde as they shall not prouoke their neighbors, nor open them any gap by stryking vp the drumme, or by sounding the trumpette first themselues. To be shorte, the warre shall not spring on their owne side. Therefore wee must conclude, that when a people doe put forth themselues, or when a prince will needes at∣tempt foolish enterprises, and be medling here and there: wee may perceiue it is Gods doing, of purpose to ouerthrow him and to bereue him [ 50] of the countrye that he had giuen him. So much the more then ought wee to pray God to main∣taine vs and to make vs milde and peaseable, that we may not followe those whome we see to haue their heads full of vnquietnesse, so as they must needs be medling with one thing or other. Let vs absteine from such thinges, that our Lord may mainteine vs in peace: for that is the true meane, as I saide afore.

Herewithall also wee be taught, how men [ 60] should behaue themselues in their warres (pro∣uided alwayes that the warre be rightfull and holy, and such as God alloweth of:) that is to witte, in such sort as no man be vexed, and that there be no pillage, no saccage, nor no extor∣tion committed. For it is sayd, yee shall buy the bread that ye eate, yea and ye shall pay ready mony for the water that yee drinke. If God commaund the people of Israell to buy water to drinke: howe much rather should they that make warre, pay for wine and victuals, & such other things as cost ready mony, to those that are not their enemies? For the thing that is sayd here, is spoken of the Edomites. But how is this obserued nowadayes, I pray? In deede there are Edictes and procla∣mations inow made: but the world sees how they be kept.

Yea and who bee most troubled with the warres, but such as beare the burthen of it? And that is euē the countrie. When a king or a prince is about to make war, it seemeth to be for the cō∣mon weal: & so are men made to beleeue. But in the meane while, when the poore subiectes haue payed a sorte of tallages, taxes, and impostes for the maintenance thereof: yet must they be still bitten to the bone, so as the enemies shall not be more vexed, thā they vnder whose name and title the warre is made. They can well enough make markets for men to sel their wares in, and beare them in hand they shall haue rea∣dy mony. But what? the thing that is woorth three shillings, shall bee esteemed at one. And most commonly they take vp vittels and pay for them as they list. And so wee in effect, that all the warres which are made nowadayes, are but robberies: and that the crueltie and vnnatural∣nesse is so excessiue, as tendeth to vtter confu∣sion: so as it should seeme that men are bent to banishe all equitie, and that warre cannot bee made without the forgetting of all vprightnesse, that there may be no more lawe, but that men may become wood beastes. Loe to what poynt the world is come.

But yet for all that, lyke as this doctrine can∣not be wiped out of the holy scripture, so can it nor also be blotted out of gods booke of records, that he should not iudge the worlde according as he hath pronounced thereof already: that is to wit, that the men of warre which will needes inrich themselues with other mens goodes, are condēned at his hand, whatsoeuer they alledge for thēselues, notwithstanding that they haue ta∣ken it vp of custome to spoyle and rob, because they haue not sufficient wages, or whatsoeuer color else they can pretend. They may well ap∣peale to kings and princes for to bee their war∣rant: for they shall leade the daunce, and be driuen to answere as capteines of theeues: and all their souldiers shall followe after them, as parteners of their wickednesse. Now forasmuch as wee see such disorders in the worlde, wee be warned thereby to pray vnto God, that hee suf∣fer vs not to be wrapped in the same. And when we aske him our dayly bread, let vs haue consi∣deration to thinke thus: Ah good Lord, graunt vs the grace that euery of vs may liue of his own labor, and be in peace: and that when the drum is striken vp, wee may not play the madde bed∣lems, nor giue our selues to spoyling & robbing, but holde our selues in quiet, so as we may take paynes and yelde the thankes for thy sustey∣ning of vs, & suffer euery man to inioy his owne,

without offering of violence to any man.

Besides this, if they that make warre bee expressely commaunded to pay for their bread and water: I pray you what ought wee to doe in peace? For many misorders may seeme halfe excusable when there is open warre, and it may so fall out, that they which would faine bee gentle, sometimes cannot, but are infor∣ced to doe thinges which they be loath to doe, yea euen to their enemies. And yet for all [ 10] that, it is apparant, that if a man take any thing without paying for it, so as the owner or partie be grieued, GOD condemneth it vtterly, and giueth sentence here against it, yea euen though thinges bee neuer so farre out of order, whereby some colour might bee giuen to iustifie their dooinges. Nowe then I praye you what will he doe in peace, when wee haue no cause to grieue one another, but that they which can skill of husbandrie may finde themselues there∣by, [ 20] the shoppes are open for marchauntes and handicraftes men, and there is common poli∣cie [for men to be ordered by?] Seeing that God induceth vs [by such meanes] to withholde our selues from all outrage and extorsion: if we then goe about to robbe other men of their goods, if euerie man seeke to spoile his neighbour to in∣riche himselfe with his goods, if we be so spiteful as to eate vp one another without any cause: must we not bee condemned dubble? Yes cer∣tainly. [ 30] Now then, seeing that men of warre are commaunded to passe without making spoile, & without offering any trouble or extorsion: let vs learne that we are much more commaunded to walke vprightly & iustly, without doing any out∣rage or any pilling and polling, seeing that God giueth vs greater meanes to auoide it. Thus ye see the effect of that which wee haue to beare in remembrance.

And nowe for a conclusion here is made a re∣hearsall [ 40] what GOD had done for this people. The Lorde thy God (saieth Moses) hath led thee in the wildernesse: he hath fedde thee with Manna: thou hadst not any natural water to drinke, but God gaue it thee out of the drie rock: thou nee∣dedst not any money to buy thee clothes with∣all, or to paye for thy charges as thou wentest: and is it not reason now that this goodnesse and iust dealing should cause thee to deale reasona∣bly with those by whom thou passest? For the [ 50] people might haue replied. Yes marrie, but wee haue not wherewith, wee haue bene a long time in the wildernesse, there were no mines of golde or siluer there, we earned not a penny there, nei∣ther haue wee had any trade of marchaundise whereby to get any thing. But Moses answereth hereunto, Consider howe the Lorde thy God hath gouerned thee. As if he should say, ye haue none excuse at all: for ye haue wherewith to pay and content euery man. And why? For in the [ 60] wildernesse ye spent not any whit of the spoile that ye brought with you out of Egypt: ye were not driuen to buie bread, vittelles, apparell, or any other thing. So then, nowe that you are at the point to possesse the land that God hath promised you, ye shoulde bee too vnthankefull towardes God, and too churlish towardes men, if ye should refuse to content those by whom ye passe. And of a trueth, although yee had not wherewith, yet should it not bee lawfull for you to rob them. For our Lord chaungeth not the or∣der that he hath set, for any pouertie that is in men. But if a man that hath no neede, doe rob or fleece his neighbour of his goods: there∣in appeareth so much the lewder and outrage∣ouser naughtinesse. And therefore let vs marke well that Gods alledging of this reason to the people, was to the end they should bee the bet∣ter perswaded and disposed to do the thing that was commaunded them.

And herein wee see first of all howe God bea∣reth with vs: for as a father flattereth his child, and vseth great gentlenesse towardes him, & al∣though he might cōmand him at one word, say∣ing, doe this or that, without alledging any rea∣son at all: yet he dealeth so gently with him as to say, my childe, marke, this is the reason why I would haue thee to doe such a thing, insomuch that he falleth euen to flattering of him: euen af∣ter y^e same maner doth God of his infinite good∣nes beare with vs. So much y^e more then are wee to blame on our part, if wee suffer not our selues to be ouerruled by him, seeing he sheweth him∣selfe so gentle and amiable towardes vs.

And for the second point let vs marke, that although no necessitie can excuse our sinnes: yet notwithstanding these are the more to bee condemned, which offend vnconstrained by any extremitie. As howe? If a poore man deale vn∣conscionably when he hath not wherewith to liue, ne knoweth where to become: yet shall he bee condemned: (and if a theefe be punishable before men, much more reason is it y^t he should be so before God:) And what shal the man bee to whom God hath giuen wherwith to maintaine himselfe, if he fall to pilling & polling, and be ne∣uer satisfied, but is catching and snatching on all sides, and hath no regard of Gods blessing, but is alwaies theeuing, filching, & deceiuing? Such a mā is the more to be abhorred, & wee must con∣clude y^t a horrible vēgeance is prepared for such as haue offended so wilfully. Nowe then let vs marke, y^t when God giueth vs wherw^t to sustaine & maintaine our selues, his wil is to lead vs ther∣by to be the louinger to our neighbours, & to do no man any harme or wrong. And so ye see that Gods blessinges ought to be instructions to vs, to make vs liue vprightly, without attempting any thing against our dutie, or without troubling of any bodie. This is it that we haue to remem∣ber in the second place. The rest cannot bee dis∣patched as now, and therefore it shalbe reserued till to morrowe.

Now let vs kneele downe in y^e presence of our good God with acknowledgement of our faults, praying him to make vs so to feele them, as wee may returne to him with true repentance. And againe forasmuch as he vouchsafeth to maintein vs nowe in peace, let vs praye him to continue the same fauour towardes vs, and not suffer vs to bee assayled, least wee doe wrong or harme to any bodie, and so open a gap to such as

seeke to swallowe vs vp, by prouoking them a∣gainst vs: but rather that our mildnesse may make them to sit still though they were willing to bee dooing with vs. And therewithall, our good God graunt vs also the grace to fight in such wise against our spirituall enemies, as wee may get the vpper hand of them by his power. Let vs then bee giuen wholly that way, and ther∣withal let vs seeke to serue men to the vttermost of our power, seeking peace & friendship with all men, till our good God haue rid vs from all bat∣tels of this world, to take vs into y^e endlesse rest which he hath promised vs. That it may please him to graunt this grace, not onely to vs, but also, &c.

Notes

• * 1.1

  1. Pet. 1.7.
• * 1.2

  Psal. 95.8. & Heb. 4.7.
• * 1.3

  Gen. 25.23. & Mal. 1.2. & Rom. 9.13
• * 1.4

  Rom. •• 15.16.
• * 1.5

  ••. 1.2
• * 1.6

  ••. 32.8.
• * 1.7

  Deut. 2.24.32.