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 Munday the xxvij of Ianuary, 1556. The Cxxxiij. Sermon which is the fourth vpon the three and twentith Chapter.

12 Thou shalt haue a place without the camp, wherunto thou shalt goe forth.

13 And thou shalt haue a paddle among the rest of thy tooles: and when thou listest to sitte downe without, thou shalt digge therewith: and when thou hast ea∣sed thee, thou shalt couer that which is come from thee.

14 For the lord thy God walketh in the middest of thy camp to deliuer thee, & to giue thee thine enimies before thee. Therfore let thine host be holy that he see no filthy thing in thee and turne away from thee.

15 Thou shalt not deliuer the seruant vnto his master: which is escaped to thee from his master.

16 He shall dwell with thee euen among you, in what place soeuer he shall chuse in one of thy cities where it liketh him best: thou shalt not vexe him.

17 There shalbe no whoore among the daughters of Israell, nor anie whoore∣monger among the sonnes of Israel.

WE haue already seene heereto∣fore, how God meant to traine vp the people of old time vnder the lawe, in all purenes, euen in the smallest thinges: intending thereby to accustome them to keepe thēselues holy without any maner of stain or defilement. And this is y^e principall end wher∣unto wee ought to referre the first sentence of y^t which we haue now read. A man might think it [ 50] strange at first sight, y^t God should speake of such a thing as is mentioned here: namely that when men will ease themselues, they must couer their ordure. A man would thinke y^t this ought not to be put in y^e law of God. For these are such things as are not honestly named. But as we haue alrea∣dy touched, it behoued the people to be alwaies led by the things which concerne the body, vnto the keeping of thēselues in al holines in the ser∣uice of God: as for example, wheras in the lawe [ 60] mention is made of washings; it was not for y^t the clensing of the soule cōsisted in taking a litle wa∣ter to wash ones hands or to wet his body withal but the people was warned thereby, y^t they must purifie thēselues before God, or otherwise they were defiled. If a mā happened but to touch the body of one y^t was dead, he was become vnclean. And why? Thereby God gaue vs to vnderstand, that wee can scarcely in all our life mooue ei∣ther hande or foote, but we drawe vpon vs some staine or other. For this worlde is full of occasi∣ons vnto euill: and we for our part do no sooner take any thing in hand but we offend therein: so as we ought alwaies to consider & acknowledge; that if God take vs for such as wee are, hee must needes abhorre vs. And why? Because wee are filthy and vncleane. What remaineth then for vs to doe? Let vs seeke the remedy of our vnclea∣nesse. Can the water enter as farre as the soule to purge vs? No. It is but a signe, to betoken that men haue neede to be washed, and to be made cleane: and they ought to bee guided thereby vnto that which is represented vnto them by the water. The like is to be sayde of all other thinges. Let vs therefore note well, that whereas Moses sayth here, that if men auoyde their excrementes, and any stinke insue therof, or if there be any disorder among them: God is offended at it: not y^t he stayeth on those thinges: for we know that all is one vnto him, so our harts be pure and clean, & our bodies answerable ther∣unto, so as we be not stirred vp to defile ourselues

with our wicked lustes and affections.

But yet for all that because men pardon them selues so lightly for many faultes, and by giuing themselues the bridle are led from one euil vnto another: this law (say I) was giuen to this intent, that men should accustome themselues, euen in the smallest thinges, to take heede of all vnclea∣nes. If a mā be of vnhonest behauiour in his life, doutles he will become so hardhearted, y^t he wil make no account of filthy things, as we see how [ 10] beastly some are become in that behalfe: when they haue once forgottē God & al honesty, they cast off al shame, so as a man may say they haue no longer any discretion to knowe what is good & what is euil: and this cōmeth of euill accusto∣ming of thēselues. And therefore our Lord (not without good cause) ment to bridle his people in all these things which pertaine vnto y^e body. For it was not lawfull for thē to make water, (I know not how much lesse to ease themselues) but in se∣cret. [ 20] And why? For if they had bin a filthy & vn∣cleane people, this filthines of theirs might haue bin to their further discredit. As much may bee said of vs. If we be not ashamed hereof, we giue ourselues by & by the bridle in things also cōcer∣ning God. It is needeful therfore y^t we be restrai∣ned & gouerned with such honestie, as men may say we walke in the presence of our God. And in¦deed, whē we are to receiue any honorable gests our house shalbe swept & we will take good heed [ 30] y^t no sluts corner be left, nor any thing else which may offend thē. What reuerence then ought we to beare vnto our God, who alwaies beholdeth vs, & we can not stir a finger but he eieth whatso∣euer we do in our whole life? Ought we not so to walke before him, as to be well ware euery one of vs least we should displease him? True it is in¦deede (as I haue already touched) y^t God is not offended w^t these corruptible things▪ for he is not subiect to our passiōs, nor to be moued with thē. [ 40] But because of our rawnes, & for y^t we are grosse and earthly minded, there is great need y^t by the things which concerne y^e body, we shold be war∣ned to come vnto y^t which is spiritual. So then we haue now y^e meaning of this law, wherin God for∣bad his people, to lay their filth abroad to be seen.

And he addeth also the reason thereof: For I am in the middest of you (sayth he) and I will turne a∣way from you if you do otherwise. Heereby he decla∣reth y^t neither the health of the people nor any [ 50] such like thing was the matter y^t he respected in making this law, neither was it any ciuill policie, as for exāple it may bee well cōmanded & it is a very good order, y^t men shal make clean y^e streets and such other thinges, for it is for the health of men: & when such things are not obserued, it is a filthy thing, & if a man see heapes of filth & mire in a citie, he wil say, there is no good order seene vnto: God had no respect hereunto whē he for∣bade such filthinesse: but hee aimed at an higher [ 60] thing, to wit, y^t the children of Israel shold be put in minde to say: wel, God is so gratious vnto vs, as to dwell among vs, let vs therefore learne to walke in such purenes of soule & body, y^t princi∣pally our souls be purified frō al wicked thoughts and affections: and secondly y^t our bodies also be kept in such honesty, y^t we be not hardned to cō∣mit any filthy things before men, & grow past all shame: for y^t were y^e next way to make vs forget the duetie which we owe vnto God. We also on our side must take heede of these things, not in y^e manner as the Iewes did, which straitely obser∣ued this law & other such like touching the cere∣mony: but we must keepe ourselues vnto y^e truth and substance therof, which they so much despi∣sed, according to the cōmon custom of y^e world, which is euer wont to busie it selfe about the for∣malitie or shew of things, & to make no account of the substance. Let vs therefore learn to know, y^t whereas the Iewes obserued this ceremony w^t∣out any minding at all of y^t which God required of them, they did but dally & play with God, and their whole obseruation thereof was but hypocri∣sie, so as they did nothing else but prouoke y^e an∣ger of God. For when men wrest & peruert his word in such sort, it is such a trecherie as he can not suffer. But it is no wonder to see this abuse a∣mong men. For they would faine content God with such outward things, it is ynough for thē so they set a good face on y^e matter. And being thē∣selues carnall, they measure God by their owne ell. But contrariwise let vs note y^t when God cō∣mādeth vs smal things, it is to lead vs to a farther matter; & therefore let vs alwayes aime at this mark, & not stay ourselues on things which are of no gret importāce, according to y^e rule which our Lord Iesus hath deliuered vnto vs in this behalf,* 1.1 Ye ought in deede (saith hee) to doe these small things whē they are cōmanded by y^e law: but yet ye must alwaies come vnto y^e chiefe & principall point. And we know what God sayth: namely, y^t he requireth mercy & not sacrifice: his will is y^t there shoul be faithfulnes, & iudgement and vp∣rightnes among men. And as for sacrifices & wa∣shings & such like thinges, his meaning was y^t by thē men shold be trained to put the assurance of their saluatiō in y^e fauor which he hath promised vnto thē, y^t they be sory for their sins when they see them before their eyes, & y^t they should serue thē for witnesses to endite themselues, to y^e in∣tent y^t when they offer themselues to God being in such displeasure with their sinnes, they might attaine pardon and mercie of him. Thus ye see what we haue to beare in minde.

And now seeing the figure is passed & done a∣way, we haue no neede to busie ourselues in the outward obseruatiō of this law. What remaineth then? Is this law needeles nowadaies in respect of vs? Ought not we to reade it? Yes: for ye see that God ment it should be an instruction for his church euen vnto y^e end of y^e world. It remaineth then, y^t letting the figure passe, we gather y^t which is taught both to the Israelites & to vs: namely y^t in all things we must take heede of stayning and defiling our selues. Nowe we are not ignoraunt what the things are which defile a man.* 1.2 It is not y^t which entereth into a man (as our Lorde Iesus Christ speaking of meats sayth) but it is y^t which cōmeth out of a mā. Look how many wicked af∣fectiōs we haue, so many stainings of vs haue we before god. For frō whence cōmeth fornication? Proceedeth it not out of the heart of man? From

whence cōmeth ambition? From whence come other wicked desires, as couetousnesse, enuie, pride, and all the rest? Now when y^e soule of man is so full of such foule staines, y^t it is infected be∣fore God: it draweth the body by & by vnto thē, and if we put wicked thoughtes in practise, be∣holde, howe our bodies also are wrapped in the same filthines with our soule, & we become alto∣gether defiled. Let vs therefore learne so to de∣dicate ourselues vnto God, as our infectious filth [ 10] be not a cause to driue him away from vs. And therewithall let vs beare in minde that which S. Paule sayth: namely that seeing God will dwell within vs we must purifie both our minds & bo∣dies.* 1.3 And this is the reason which Moses allead∣geth, when he sayth That God alwayes dwelt in the middes of the campe of Israel, to deliuer thē, & to giue vp their enemies into their handes.

And afterwarde he addeth, Take heede that the Lorde thy God depart not from thee, when he shall find [ 20] any vncleanesse in thee. At this day this fauour is bestowed in more ample maner vpon vs, than it was then vpon the auntient people. For we know howe God is ioyned vnto vs in the person of his only sonne. Now seeing y^t the fulnes of the god∣head doth dwell in our Lord Iesus Christ,* 1.4 & that not vnder a shadowe as in the arke of the coue∣nant where y^e lawe was enclosed, but is assuredly our God being manifested in the flesh: & seeing it is so y^t we are members of Iesus Christ,* 1.5 & that [ 30] he hath vouchsafed vs so great a benefite, as by cōming downe from heauen to ioyne himselfe w^t vs: let vs note y^t at this day God is more neere vnto vs than he was vnto y^t people, yea & he will make vs to haue more feeling of his vertue and power. For we are alwaies in such sort vnder his protection, y^t we neede not to feare but that his power is still stretched out to maintaine & pre∣serue vs. When our Lord Iesus sayd vnto his dis∣ciples; I am with you euen vnto the ende of the [ 40] worlde,* 1.6 surely he ment to strengthen them in all the conflictes which they were to suffer in prea∣ching of the Gospel, and it serued likewise to de∣clare vnto vs also y^t he will neuer forsake vs as in respect of his power. Seeing it is so then that we are vnder the gouernment of the sonne of God, and y^t although he be ascended vp into heauē, he faileth not to fill all, & y^t he is also our shepheard to the intent y^t none of them whō his heauenly father hath giuen vnto him should be lost:* 1.7 & that [ 50] we are bone of his bone & flesh of his flesh (as S. Paul sayth) and y^t there is no greater coniunctiō betweene y^e husband & the wife than is betwene the son of God & vs. Seeing it is so I say: let such gratious fauour as this, prouoke vs to withdraw ourselues frō al filthines; & let vs keepe this holy vnitie which we ought to haue with our God.

And moreouer let vs also diligētly note, how precious a thing it is y^t God dwelleth with vs, to giue vp our enemies into our hands, & to deliuer [ 60] vs frō all euill. For hereby we are warned y^t were it not for his fauour, we are set open to ten thou∣sande deathes. And in very deede let euery of vs cōsider his own infirmities throughly, & we shall finde y^t if our Lord had not a care of vs & fought not mightily for our defence, we should perish euery minute of an houre. How is it then y^t we are assured of our saluation? Surely because our Lord who watcheth ouer vs, is strong ynough, & ther∣fore albeit y^t all the armies of hell were banded against vs, yet shall they not preuaile any thing at all, if God be on our side: insomuch y^t we shall not only be preserued from the hand of our ene∣mies, but also haue y^e victorie ouer them & bring them vnder our feete, because God dwelleth a∣mong vs. Ye see then on the one side, howe men ought to feele what need they haue y^t God shold help them, seeing they are thēselues ouer weake and haue no helpe to defende thēselues: & also how for all y^t, they may boldly bost. And why? be∣cause God hath receiued them vnto himselfe, & will preserue them & be their safegarde. Behold (I say) what y^e glory of the faithful is, which not∣w^tstanding proceedeth of humblenes. For we can neuer be safegarded by our God vntil we haue learned to distrust our selues, and feele ourselues for lorne considering y^e weaknes which is in vs.

But let vs also note the threat. Take heede (saith he) lest thy God, whē he shal see any filthy thing in thee, depart from thee. Now the filthy things among vs which may offend God, consist not in our bodily sluttishnesse. For where doeth God oftener dwel thā in poore cottages, which through great neede and penury somtimes there is vermine & sometimes stinch? There are poore Lazars who haue not wherwith to serue their neede, & much lesse wherewith to serue their pleasures: a lamē∣table case to beholde. Surely none of all these things, which may seeme sluttish vnto most men do offend God: but y^e filth which maketh him to depart from vs, is the defiling which commeth from the heart, & afterwards (as I tolde you) de∣fileth our bodies. And therfore let vs not think y^e God is like vnto mortall men, or y^t he is led with such passions, but let vs know y^t being a spirit; his will is y^t we also should haue a spirituall purenes in vs: that is, y^t we should put away farre from vs the thinges which may infect vs (as I haue sayd afore) namely fornication, enuy, hatred, treason, excessiue desire of hauing riches, ambition, and pride. Al these things are filthy & displease God, and when our bodies are defiled with them, the wickednes is double. Let vs therefore learne to purge ourselues frō all such infections, if we will haue God to be resident among vs. For as hee is come neere vnto vs, so wil he also withdraw him selfe frō vs, if we be not pure temples. For vpon none other condition than y^t, will he dwell amōg vs. Therefore this threat may set our hayres on end on our head where it is sayd: Take heede that thy Lord depart not from thee. For seeing y^t our lord hath vouchsafed vs this honor to come neere vn¦to vs, and y^t he declareth y^t he will haue the chief roome in our cōpany; it is good reason y^t euery of vs should take heede y^t we giue him no repulse, & y^t there be such publike order takē as our infecti∣ons cause vs not to want y^e presence of our God: wherefore let euery of vs particularly looke vnto himselfe & afterward let vs al vniuersally do our indeuor y^t al honesty may be mainteined, so as we may be a people hallowed vnto god. For if euery of vs giue ouer himselfe to filthy demeanours, so

as one taketh leaue to be an adulterer, an other dispenseth with himselfe to play the theefe, and to vse deceites and extortion, respecting onlie howe hee may enriche himselfe by vnlawfull meanes, and a thirde giueth himselfe to wicked practises, to vndermine and to ouerthrowe his neighbour: and a fourth is full of arrogancie and ambition, & so blasphemousnes reigneth at wil: is it not all one as if euery of vs for his part had conspired to banish God out of our companie, [ 10] and to driue him away? Seeing then that vices doe so reigne, and there is so horrible confusi∣on among vs: Lette vs looke well to ourselues and let this warning serue vs for a bridle to re∣straine the mischiefe, or otherwise we shall bee guiltie of driuing GOD away that he might no more dwell among vs to blesse vs. Thus ye see what we haue to beare in minde concerning this place.

Now Moses addeth: That if a seruant, (that is to [ 20] say a slaue as we haue expounded it heretofore) which is of the heathen, doe runne away and desire re∣fuge among the people of Israell, they must suffer him to dwell there, and not deliuer him into the hande of his maister. This lawe may seeme euill at the first sight, if we consider not well what God meant thereby. For seruauntes were at that time in the same plight and stare that a mannes oxe or horse is now. Men imployed them to maruelous painefull and burthensome thinges, and their [ 30] maisters had power ouer them both of life and death: so as among the Paynims a maister went not to make his complaint vnto the Iustice when he would put his seruant in prison or set him on the racke, yea or put him to death. Eue∣rie man might hange and drawe in his owne house, and that was a verie harde case. And moreouer (as I haue tolde you heretofore) a mans seruantes were counted among his moue∣able goods in like sorte as an horse or an oxe. [ 40] So then if it had not beene lawfull to withholde from a man any part of his goods, but it had bin verie ill dealing to haue done so: why was it law∣full to keepe backe his seruant? It might seeme that a man doeth him wrong and iniurie to de∣fraude him in this wise of that which is his right, and men might persuade themselues y^t God dis∣pensed here with his people to play the theeues after some indirect maner. But the meaning of the Lawe is that it was Gods will y^t there should [ 50] be some priuiledge for such seruauntes as were willing to yeelde themselues vnto his seruice: and that because, as long as they liued vnder the Paynims, they were not their own men nor had such libertie: and therefore when they turned into the better way, God granted them this ex∣emption by way of priuiledge. Moreouer let vs note, that because of the excessiue cruelty of the maisters, the Lawes themselues were to graunt some release vnto seruants. For y^e maisters most [ 60] cruelly abused the authority which was granted vnto thē ouer their seruants, insomuch y^t for e∣uery smal trifle (as y^e breaking of a glasse [or such other like]) a maister would hamper his seruaunt to beate him without pitie or mercy. These ex∣amples caused men to let thē haue some refuge. And the heathen themselues permitted y^t if the seruants could escape vnto any tēple, they were in safetie from their maisters, not y^t they were altogether freed, but that they were solde vnto some other who peraduenture woulde handle them more gently. Also if they coulde get holde of the image of an Emperour, they hadde as it were a suretie for their safegarde. Our Lorde likewise had the same regarde in the lawe which is set downe heere, that is to say, because the Paynims hauing no feare of God, did tor∣ment their seruauntes with more than tyranni∣call crueltie: he would that those poore wretches should haue some place of refuge, that beeing pressed with anguish and affliction, they might haue a meane to be brought vnto true religion. For we knowe that when men are daunted after that manner, then they seeke vnto God. It is a good preparatiue to bring vs vnto the obedi∣ence of God, when we are afflicted and can no longer tell what to doe. For we see that when we are at heartes ease and haue our delightes, we are also dronken with them, that God is no bo∣die with vs. That is the very thing whereat this lawe aimeth.

Now let vs note, that when God giueth forth speciall lawes, he gainesayeth not him selfe: but we must alwayes referre them vnto the generall doctrine. As howe? If a seruant should runne a∣way vpon deceite, or vpon malice, or vppon any other such cause, it were a sinne in him; and that theeuerie were not good nor allowed of GOD. Therefore when this speciall law and priuiledge was giuen foorth, that a seruant should be suffe∣red in the Lande of Iuda, it repealeth not that which our Lorde had deliuered concerning ser∣uants afore. And againe whereas he sayth: Thou shalt not couet thy neighbours seruaunt, nor his maide; y^t commaundement standeth still in full force; so that it was not lawefull for the Iewes to holde backe an other mans seruāt, for their own profits sake; neither was it lawfull for seruants to deceiue their maisters. But when a seruant esca∣ped vnto them, & desired to dwell among y^e peo∣ple of God; this leaue was graunted vnto him: howbeit vpon this condition, y^t he was oppressed, and y^t he had iust & reasonable cause: of running from his maister, for being too leau••lly & cruelly handled. That was to be presuppose••d afore. For (as I haue tolde you) the law which is conteined in the tenne cōmandements is an infallible rule▪ When we haue that abridgement, we haue ther∣in the will of God fully warranted vnto vs. And we ought to measure euery particular lawe by those ten cōmandements, That is y^e true touch∣stone whereby we must examine how euery spe∣ciall lawe is to be taken and expounded. For we shall neuer vnderstande thinges to any purpose, except we referre them all hither. And why? for perfect righteousnesse is contained in those ten commandements which God hath deliuered in the two tables. Seeing it is so, we can neuer be deceiued if we examin things after this manner. Go to: here is the law. Pertaineth the thing vn∣to the seruice of God, or to the second table; that is to that table wherin God hath prescribed how

we ought to liue with men? It is of the second ta∣ble. Well then, let vs see nowe whether it per∣taine vnto the first commaundement of honou∣ring father and mother: or to the second, Thou shalt doe no murder: or to the third, Thou shalt not commit adulterie: or to the fourth, Thou shalt not steale: or to y^e fift, Thou shalt not beare false witnesse: or lastly to y^e sixt, Thou shalt not co∣uet. When we shall haue thus considered of the thing, so as we may say, this belongeth vnto such [ 10] a commaundement: then shall wee haue a keye which will open vs the dore vnto the right vn∣derstanding of the thing. If a lawe concerne the seruice of God, be it of the first cōmaundement, or of the second, or of the third, or of the fourth, we may haue the better assurance how this Law ought to be vnderstoode. And why? For we shall consider of the end whereunto it tendeth. If the law be between both (as we say) let it be referred vnto the first and t•••• second table, let it be ming∣led [ 20] of both, and then we may also iudge easily of it. But to return to y^e present matter: when y^e Lord graunted a place of refuge in the lande of Iury vnto poore slaues, there is no doubt but he ment neuertheles to leaue his law still in his full force. Let vs therefore conclude, that he meant in this place to remedie the excessiue and outragious cruelty which maisters vsed, & would that poore afflicted wretches (who as touching the worlde could finde no ease of their greefes) being desti∣tute [ 30] of all succour, might haue libertie to come into the Countrey of Iurie and there to dwel for euer.

Now we are warned hereby to help y^e vtter∣most of our power such as are vniustly & wrong∣fully afflicted. In deede wee must not mayn∣taine wicked quarelles; wee must not cloake that which is ill. For they which shall vse such mercie, shall not bee able to iustifie their case thereby before God. There are many which [ 40] could be content that all leawd faultes might be buried, and they will oftentimes willingly foster wickednesse through a fond pitie or deuotion as they call it. But let vs note y^t Gods will is not to lead vs vnto that kind of dealing: but y^t when wee see any poore soules tormented, he would haue vs moued with pitie to releeue them as much as in vs lyeth. We heare what is sayd vnto Moab. Moab thou wast the harbour of my people,* 1.8 and thou madest hew & cry after those which came [ 50] to shelter themselues vnder thy shadow. Al∣though the people of Israell were iustly punished for their euill deedes, yet as in respect of the world, they had not prouoked the infidels to be so cruell vnto them. For the Infidels came and made warre against them like tyrantes as they were, they came like wolues to spoile and deuour all. And well, the poore Iewes flie into the lande of Moab, and our Lord sayeth that he had ap∣pointed that Countrie, as a place of harbour [ 60] for them. And why? Was there any Prophet which tolde them so? No. For humanitie per∣swadeth this of it selfe, that if wee see any poore people which are driuen out of their owne Countries by warres or by any other vio∣lent oppressions, it is all one as if God sent vs a message both to receiue them and to enter∣tayne them as curteouslie as wee are able to doe. And so let vs beare in minde, that where there are any poore wretches with vs whome men haue persecuted, and tormen∣ted, we are too too vnkind if we deliuer them into their enemies pawes, which seeke nothing else but to vse all violence and all maner of cruel∣ty against them. That is it which wee haue to beare in mind vpon this place.

Now seeing it is so that we ought to shew such gentlenes, and to vse such compassion towardes all that are vniustly oppressed, and whom men torment beyond measure without any cause; how ought we to behaue our selues toward those poore soules which are afflicted for the worde of God? By much more reason is it that wee should giue them refuge, and succour them in their af∣flictions: and if we doe not relieue them, let vs also feare that which is said by the Prophet vnto the Moabites.* 1.9 For he addeth that God will hunt them out of their secretest lurking corners. And why? Bicause they discouered the people which fled vnto them, and set them foorth for a pray. Therefore if we cause the children of God to be persecuted by tyrantes, and ioyne with tyrantes in such wickednes, by driuing Gods children out from among vs, doubtlesse the Lorde will not faile to punish such crueltie. But when our turne commeth to bee visited after the same manner, (as it must needes come) men shall hunt vs al∣so out of our corners, and we shall finde no har∣bouring place for our selues in the whole world, bicause wee haue laboured to cast them away whom God deliuered into our handes. Yee see then in fewe wordes what wee haue to beare in minde.

And moreouer as touching the matter which I haue treated of alreadie, wee must vnderstand that our Lorde commandeth vs to straine our selues to the vttermost, to bring them vnto the knowledge of the trueth, which haue strayed heeretofore in superstition. The seruants which offered themselues out of straunge Countries were in the ende framed vnto the seruice of God. For albeit they were at the first rude and rawe, yet was it behoouefull that they should ac∣custome themselues vnto the Lawe, and that in the ende they should frame themselues wholly vnto it. Seeing then it is so, let vs gather vppon this place, that God ment to stirre vs vp to seeke after the poore wandering sheepe, to bring them into the way of saluatiō, and to gather them into his flock. And so ye see what we haue to beare in minde as touching this custome.

Moses in the third place sayth: Let there be no whore in Israell, nor any filthie & infamous fornicator, And whereas he speaketh heere, of fornicators; it is not meant of common fornication, but of that outrageous filthynesse which is contrary to all nature. And verily it is a dreadfull thing to consider that the people which was dedica∣ted vnto GOD, should bee forbidden such wickednesse: and especially that they should at that time so exceede in villainous behauiour, that they had not onely stewes for strumpets,

where women abandoned themselues vnto filthie lustes, but also that men with men were giuen to such filthynesse. Is not this a thing which ought to make euery hayre of our head to stande on ende? But heereby wee are warned what men of themselues are, except GOD holde them backe and gouerne them by his holy spirite. Wee must not thinke that these corruptions neuer came into the worlde before this day. They haue beene in it from all [ 10] time. For since the time that Adam estraun∣ged himselfe from GOD, it was of necessitie, that hee shoulde beare the punishment of his sinne▪ and that all his posteritie should bee abandoned vnto wickednesse. For the roote of all vices, yea of all outragious crimes doeth then budde foorth when man is forsaken of GOD, and hath the brydle layd loose on his necke as it is to bee seene heere. For wee see that naturall fornications suffice not, but more [ 20] than beastly enormities are committed. Com∣mon filching theeueries suffice not, but there are robberies and piracies: there are inuentions and practises more wicked than all the theeue∣ries in the world. Men are growen so farre out of kinde, that they are dayly inuenting of strange fashions, they thinke it not ynough to haue put their enemies to death, except they extend their crueltie yet farther. To bee shorte, if wee consider well of all that is [ 30] in man vntill GOD gouerne him; we shal find within him euen a sinke and gulfe of hell. And as euery man nourisheth in himselfe much wic∣kednesse, so must it needes be that the mischiefe thereof shall increase, except GOD prouide a remedie for it. And whereas among the Pay∣nims themselues there was alwayes kept some honestie; it came so to passe through the won∣derfull prouidence of GOD, who meant still to reserue some honestie among mankinde. In [ 40] deede the Paynims had neuer this intent of ser∣uing GOD, as was reason they should, but yet although none of their workes were accounted pure before GOD, he notwithstanding so ru∣led them, as thinges might not bee vtterly con∣founded. Sith wee see this, let vs learne that when God sheweth vs any signes of his proui∣dence by retayning men in some order and ho∣nestie; it is to make vs perceyue thereby, that he watcheth ouer mankinde. And on the other∣side [ 50] let vs knowe also, that if hee helde not out his hande to keepe men vnder some order; wee should see such villainous and detestable things, that euen the brute beastes should behaue them∣selues more honestly than men. See (I say) what wee are to consider of; to the ende we may pray God to receiue vs, and not to suffer vs to fall in∣to any such enormities as euen our selues should bee constrayned to abhorre them. And for as much as wee see y^t examples of these things haue [ 60] beene giuen so long time since; and perceiue by experience that the worlde ceaseth not to growe worse and worse: what woulde come of it if God shoulde not redresse it? What would bee the ende of it? Questionlesse were it not for Gods wonderfull prouidence in this behalfe, it must needes come to passe that all honestie a∣mong men should be cleane wiped out. Thus yee see what wee haue to consider vppon the forewarning which GOD maketh in this place. And moreouer let vs note that this lawe of GOD himselfe coulde not vtterly disappoint the raigning of such abhomination euen in the people which named themselues holy and ele∣cted aboue all the rest of the world. Insomuch that sometimes the holy Scripture speaking of Kinges which were not ouer diligent in dooing their dueties, saith that there were Stewes, yea euen against nature, not onely of harlots which were there at hire, but also of other shame∣full filthynesse not to bee named: and that this wickednesse raygned. And where? In Iuda. Therefore when wee heare this re∣hearsed vnto vs, wee ought to tremble and walke in feare and warinesse, praying GOD to hide vs vnder his wing•• and not to suffer such corruptions to happen vnto vs. And let vs note that from the one wee steppe to the other. For when loose behauiours is once permitted, men beare themselues in hande that euery thing is lawefull. When such infamous thinges are suffered, and law∣lesse libertie of vsing them is graunted in any countrey; men not onely giue themselues to lechery lyke dogges, but also in the ende doe fall into greater and more outragious filthy∣nesse. Therefore seeing it is so, let vs learne in generall to haue such a care among vs, as all infections of whoredome may be remoued, and wee cleane purged from them. For that is the very thing which GOD aimeth at. Now indeed it is true that this is a ciuill lawe: but yet for all that, it belongeth vnto the third commaundement of the second table: where it is sayde: Thou shalt not commit adulterie. Why are the people of GOD forbidden to haue a stewes among them? Because fornica∣tion is a detestable thing in his ••ight: for his will is that wee shoulde bee wholly dedicated vnto him both in our soules, and in our bodyes. So then whereas God detesteth whoredome, what shall we thinke when open stewes are suf∣fered, and no punishment or chastisement ap∣pointed for adulterers? What shall wee thinke thereof, but that men in the ende will defie God and perswade themselues that whoredome is nothing? Wee see then whereunto God meant to lead vs, namely, that we should knowe howe profitable a thing it is for vs to thinke on the wretchednesse of some men, that is to wit, that they fall into so outragious thinges, that they forget all honestie of nature; and that there would bee nothing but beastlinesse in them, ex∣cept they were withheld by y^e hand of God. Let this put vs in feare, and quicken vs vp to pray God to withdrawe vs from these corruptions whereunto we are ouermuch enclined, or rather wholly giuen ouer. And let vs yeeld our selues fully vnto him, & not behaue our selues as hor∣ses which are broken loose. Let vs take heede of seeking occasions of wickednesse, or of graun∣ting vnto our selues leaue of lawlesse libertie to

doe wickedly, either in adulterie or otherwise: and let vs keepe our selues in such purenesse, as euery of vs may be ready to frame himselfe vn∣to the righteousnesse of God, and to keepe and maintaine our selues in all innocencie before him.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs to feele them more and more. And bicause it hath pleased him [ 10] to call vs vnto himselfe, yea and to declare of∣tentimes that he is our God, and to make vs al∣so to perceiue the power of his helpe, not onely touching our bodyes, but also touching our soules: let vs beseech him that we may be pro∣uoked hereby to yeelde our selues wholly vnto him, & that all of vs examining our selues more narowly, and perceiuing our owne defilements, may resort vnto the holines and purenes of our Lord Iesus Christ, praying him so to purge vs by his holy spirit, that our onely seeking may be to offer our selues vp vnto our God both soule and body, and that therewithall wee may learne to liue one with another in all vprightnes and ho∣nestie, so as it may alwayes serue vs to mortifie our wicked affections, and not hinder vs frō en∣ioying those benefits which he daily bestoweth vpon his Church. And that it may please him to impart these things not onely to vs, but also to all people and nations of the earth, &c.

Notes

• * 1.1

  Ma••. 23.••3.
• * 1.2

  Ma••. 15.18.
• * 1.3

  ••. Cor. 6.20. 2. Cor. 6.16.
• * 1.4

  〈1 paragraph〉〈1 paragraph〉
• * 1.5

  〈…〉〈…〉 3.••6.
• * 1.6

  〈◊〉〈◊〉. 28.20.
• * 1.7

  〈…〉〈…〉.10. 〈◊〉〈◊〉. 5.30.
• * 1.8

  〈◊〉〈◊〉 3.
• * 1.9

  Esa. 15.