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

On Wednesday the viij. of May. 1555. The xvj. Sermon which is the second vpon the third Chapter.

12 The same time wee tooke possession of the land, From Aroer which is vpon the Riuer Arnon. And I gaue one halfe of mount Galaad with the Cities thereof to the Rubenites and Gadites.

13 And the rest of Galaad and all Basan, which was of the kingdome of Og, I gaue to the halfe tribe of Manasses: that is to wit, all the Countrie of Argob, and all Basan, which is called the land of the Giantes.

14 Iair the sonne of Manasses tooke all the Countrie of Argob, vnto the bor∣ders

of Gessuri, and Machati: and called them after his owne name, that is to wit, Basan Hauoth Iair, vnto this day.

15 And vnto Machir I gaue Galaad.

16 And vnto the Rubenites and Gadites I gaue from Galaad vnto the riuer Ar∣non, the middes of the riuer and the end, and vnto the riuer Iabocke, which is the border of the children of Ammon.

17 And the plaine, and the Iordan, and the borders thereof from Kenereth to the sea of the wildernesse, that is to wit, the salt Sea vnder Asdodphasga towardes the East.

18 And the same time I commaunded you, saying: the Lorde your God hath giuen you this land to possesse. All you that are strong men, goe armed before your brethren the children of Israel:

19 But your wiues, your children, and your cattell, (I know ye haue much cat∣tell) shall tarie in your Cities which I haue giuen you,

20 Vntill the Lord haue giuen rest to your brethren as well as to you, and that they likewise possesse the land which the Lorde your God giueth them beyonde Iordan. Then shall yee returne euerye man to his possession which I haue giuen you.

21 And the same time I commaunded Iosua, saying: Thine eyes haue seene all that the Lord your God hath done to these two Kings. So will the Lord doe to all the kingdomes through which thou shalt passe

22 Feare them not: for the Lord is your God: it is he that fighteth for you.

HEre Moses continueth still his matter, to shewe the people of Israel the great good that God had done them, beyond their hope. For as I haue declared heretofore, the kingdomes of Basan and Hesebon were as an ouerplus, besides that which had bene promised to the fathers of olde time. God then shewed himselfe more li∣berall than he had promised to bee, in that be∣halfe. [ 10] Therefore it became the people to haue signified Gods grace, according as Moseses in∣tent also was. Furthermore, to the intent the people should not thinke that they had gotten and conquered that Countrie by their owne po∣wer and strength: it is tolde them howe it was of necessitie that God guided them, considering that their enemies were much stronger than they, in respect whereof here is mention made of their stature, and the land is named y^e land of [ 20] Giants, to put the people in remembrāce and to make them consider, y^t they could not haue com∣passed those things, vnlesse God had gouerned them. And so the whole matter is to be referred to this ende, that the people should knowe Gods goodnesse in deliuering them from the thral∣dome of Egypt, not onely in that he had giuen them the land which he had promised them for their inheritance, but also had added more than they looked for: that is to wit, y^e two kingdomes [ 30] that were beyond Iordan.

And nowe herewithall Moses saieth, That hee gaue that Countrey to the Children of Ruben, and to the children of Gad, that is to say, to their Tribes, and to the halfe Tribe of Manasses. Not that Moses offered them that Countrie in partition: but they did sue for it, as is written more plainely in the two and thirtie Chapter of Numeri. In so much as it is saide there, that Moses was angrie when he sawe them so hastie to bee aforehand, for it was reasō that the whole land should first haue bene conquered, ere any partition had bin made. But therewithall it is saide, that the two Tribes of Gad and Ruben, excused themselues for y^t they had much Cattel, & it was a Coun∣trie fit for grasing: & their desiring to be setled, was not to separate thēselues frō their brethrē, or to be in better taking thā they. For they pro∣tested that they would goe with the rest of the people, to fight with them against all their ene∣mies, and that they would neuer rest in the land that was assigned them, vntil all the residue were setled as well as they. Vpon the making of this promise, Moses agreed vnto them. For before, he said vnto them, behold, ye increase the heape for your sinne. For heretofore when ye spied out the land, ye would not enter into it at such time as the way was opened for you. And nowe ye bring new lets: it should seeme ye seeke nothing but to resist God, and to shut his grace out of the doore. Moses then spake sharpely after this sort against the children of Ruben and Gad, vntill they had shewed that their meaning was not to forsake their brethren, but to holde themselues still in the vnitie of the bodie, and in the meane while to leaue their Cattell at a stay, to the ende they might not bee too much combered with their wiues and children. And euen in this wee haue to marke the goodnesse of God. For had not he beene the defender of them that were to dwell in that Countrie, what had come of it? Be∣hold, a sort of women and yong children are left behinde with their Cattell. Nowe we know that al the neighbours thereaboutes were desirous to destroy the people of Israel, and a generall ha∣tred or rather burning fire was kindled euery

where against them. Therefore if the women and children had not bene preserued vnder the hand of God, and vnder his protection: had they not perished a hundred times? And yet being so forsaken, they were not troubled by any man. Nowe then the people ought by all meanes to haue acknowledged Gods grace herein, to strēg∣then themselues thereby against the time to come, and therewithal to vnderstand that there was nothing of their owne to boast themselues [ 10] of, but that it was good reason that God should be praised, and they acknowledge that all that good came of God. Thus ye see what the intent of Moses was in this text.

And wee also in these dayes may well apply this lesson to our instructiō. For seeing that God did so preserue the women and little children, which were destitute of defence and succour, & inuironed with enemies that were their nexte neighbours, and which were able to haue swal∣lowed [ 20] them vp at one chop, as I haue tolde you before: let vs assure our selues that our safetie consisteth not in the multitude of worldly de∣fences. Though we haue neither wall nor bank, nor any thing else to defend vs: yet if God haue the leading of vs, and take the charge of our safe∣tie, wee haue ynough, so as wee may defie all our enemies. Contrariwise, if wee bee destitute of Gods tuition: we may well prouide all the de∣fences in the world: and yet wee shall bee neuer [ 30] the neerer, all of it must needes tumble downe vpon our owne heades. Therefore let vs learne to call vpon our God, and to put our selues into his handes. And forasmuch as he saieth that he will receiue the poore that are in aduersitie: so as he promiseth to support those that are desti∣tute of all helpe and succour of the world: let vs goe to him, assuring our selues that wee shall not haue the gate shut against vs. Be we once come thither: wee may boldly trust that he will main∣taine [ 40] vs. And although wee be hemmed in with enemies on all sides, and it may well seeme that we cannot escape their handes: yet will God be our defence, though there bee nothing but vtter weakenesse in vs. Thus ye see what wee haue to remember vpon this example.

Yet notwithstanding it is not to be doubted, but that herewithall Moses doeth couertly vp∣braide the children of Ruben & Gad, with their ouer great hast. And although he accept their [ 50] protestation, and thereupon doe graunt their re∣quest: yet were they not to bee commended in that they sought to haue their possessiō so soone in that Countrie. In deede their pretence was honest: but yet should they haue helde them∣selues still vnder Gods prouidence, and not haue attempted any thing. So then, as wee haue seene here before, if wee will haue God to blesse vs, we must hold our selues simply to his word, without attempting any thing at all, so as wee steppe not [ 60] one pace foreward to do any thing that he liketh not, ne swarue to the right hand or to the left. But the Rubenites would needes bee shifting a∣forehand, and sought to settle themselues before it was meete for them. They asked not whither it were lawfull for them or no: they came not to Moses with submission, saying, let it bee conside∣red by generall aduise whether it be good or no: but they would needes determine the case them selues at the first dash. Wee haue great store of Cattell say they: this Countrie is fit for vs: ther∣fore it is meete that it should be giuen vs in par∣tition. Herein they are not in any wise to bee ex∣cused. True it is that they were made owners of that fat and fruitfull soyle: but yet did not God blesse them in al points. It had bin better for thē, specially for the halfe tribe of Manasses, to haue bene ioyned with their brethren, than to haue had a possessiō so by themselues. For by y^t meane they were cut off from the tribe of Iuda: & they were bereft of y^e preheminēce of being matched w^t their brethren y^e children of Ioseph. And ther∣fore if they had taried with the rest, and waited Gods leisure as they ought to haue done: it is certaine that they had bene blessed much more abundantly than they were, & consequently the others to. Wee see how the Prophets speake of thē: The fat Buls of Basan (say they) haue their eys stopped w^t greace. Bicause they liued at their ease in a fruitful & abundant Country, there was nothing but pryde and stubbornnesse in them. Let vs learne therefore to forbeare the seeking of our owne commodities, and not be selfwil∣led in seasing vppon one thing or other: but let vs tarie for the blessing of God. Wee see howe it fell out with Lot: for he had the like respect in choosing to dwell in Sodom. That plaine was as an earthly Paradise: there was nothing but pleasure, there was nothing but fruitefulnesse in it. Lot gate him thither: but our Lorde made him to pay verie deare for his shotte. Although he was one of his chosen, al∣though GOD pitied him euen to the ende, and although hee made his children to feele his grace notwithstanding that they were begot∣ten of incest: yet was hee chastised as he de∣serued, for his tendering of his owne ease and commoditie too much. Hereby wee bee taught to brydle our desires, and not to be ouer gree∣die vppon any fleshly commoditie when wee see we may haue it at aduauntage. If God giue it vs, let vs accept it: but let vs beware that our affec∣tions be not too inordinate, as they cōmonly be. Thus much concerning the wordes wherewith Moses vpbraided the children of Gad & Ruben and the halfe tribe of Manasses.

Now herewithall we haue to note this saying of his, That he gaue them the Countrie in partision. for it should seeme that he taketh vpō him here to doe that which belonged to God. What was Moses? Was the land his to giue? By what title could he bee named Lord of it? He is in that re∣spect but as a member of y^e body. True it is that God honoured him so much, as to make him the head of his people: But in the meane while how is the Land named? Gods rest, that is to say, the land that God had assigned his people to rest in. It is not sayde to bee the rest of Moses, but the rest of GOD. Seeing then that this land was in the hande of GOD: shoulde Moses boast himselfe of the giuing thereof? Wee must not thinke this straunge: for when Gods

seruaunts speake so, they chalendge not aught to themselues, but shewe in what trust they be put, and what charge is committed vnto them, by meanes whereof they separate not them∣selues from God. If a man be sent from a prince with authoritie to doe the thinges that hee hath in commission: hee taketh vppon him the name of the Prince as in way of borrowing, and saieth, I ordeine this, I appoint this, I commaunde this, I will haue this executed. And he that spea∣keth [ 10] after that manner, meaneth not to dero∣gate his masters authoritie. Euen so doe Gods seruauntes: for they knowe that hee hath or∣deined them as his instrumentes, and imploy∣eth them in his seruice, so as they doe nothing of themselues, their master is hee that ouer ru∣leth them. That is the cause why Moses saieth, that hee hath giuen them their portion: yea ve∣rily, not taking himselfe as another mortal man, but as one whom God had set in his own place, [ 20] and which did all thinges in the name of God. And so yee see what wee haue to beare in minde.

It is a verie profitable doctrine for vs: for it extendeth further than so. And for proofe ther∣of, if wee had not the same rule: what woulde become of the gouernement of the Church? Wherefore are wee baptised, but to bee washed from all our spottes, that wee may bee pure and cleane before God, that wee may be members [ 30] of Iesus Christ, y^t we may be clothed w^t his righ∣teousnes, & (to be short) that we may be renew∣ed by the holy ghost? Nowe, lyeth it in y^e mortall man that baptiseth vs, to giue vs al these things? No, if we consider him but as a man in his owne peculiar person. But sith it is Gods will that the ministers of his word should baptise in his name: baptisme must needs haue that vertue notwith∣standing that it be deliuered vs by the hande of a man. And againe, as touching the Lords sup∣per, [ 40] we see howe our Lorde Iesus Christ doeth shew himselfe there to be the foode of our soules. Nowe is there any creature that can make vs partakers of so great a benefite? No surely. But it is certeine that the supper is not a vaine thing: therefore when we come to receiue it, wee must consider that the [minister though he be a] man is not separated from Iesus Christ. And in the preaching of Gods worde wee see the like. It is saide that the ministers are sent to inlighten the [ 50] blinde, to deliuer prisoners, to forgiue sinnes, and to turne mens heartes. Howe so? for those are thinges that belong all onely vnto God. And in verie deede if a man shoulde goe about to be∣reaue him of the least part of those thinges, it were an vtter defacing of his maiestie. For no∣thing is more peculiar to him than the forgiuing of sinnes. Likewise doeth he reserue to himselfe the turning of mens heartes. Yet notwithstan∣ding hee communicateth all those titles to such [ 60] as he hath ordeined to beare abrode his worde: telling them that he separateth not himself from them, but rather that hee vseth them as his handes and instruments. And in this case men must not muse vpon the thing that they see, but they must lift vp their eyes aloft by faith. We see then what rule wee ought to drawe out of this text, where Moses saith that hee gaue the lande in possession. Namely that he treateth not of his owne person to vaunt himselfe: but onely shew∣eth, that hee had put the tribes of Gad and Ru∣ben, and the halfe tribe of Manasses, in possessi∣on of those two kingdomes by Gods authoritie, according to the commission that he had giuen him.

Howbeit to the ende that the profitablenesse of this doctrine may bee the better knowen: let vs marke in one worde, that it expresseth vnto vs the power that is in Gods worde: namely that it is not a fleeting sounde, but that it hath speedy execution, accordingly as we see that when the Prophets threaten the citie Ierusalem, they say they haue besieged it and beaten it down alrea∣die. And howe is that? By dreames and visions. This should seeme to be a plaine mockerie. Yea, but in the ende it appeared, that it was not a rol∣ling of their tongues onely, but that they should not haue had a greater meane or power to rase the Citie of Ierusalem, though they had had a great hoste of men. For by what meanes did the enemies bring it to passe? By vertue of the Pro∣phesies. So on the contrarie parte, when they speake of making the people to prosper: their manner of speeche is, that all impedimentes are remooued, and their enemies ouercome. And howe is that? Because Gods worde is vaine. So then, let vs vnderstande that it is greatlie to our profite, to bee tolde that when Gods ministers speake, they cast not foorth a fading sounde, but such a one as is matched with effecte: and therefore let vs bee edified thereby to our saluation. Sith wee knowe that the remission of sinnes is not preached vnto vs in vaine: it ought to assure vs. Come wee to a Sermon? Is Gods grace offered vs? Is it tolde vs that Iesus Christ hath made amendes for vs, to ridde vs out of the cursednesse wherein wee were? When wee bee certified of these thinges, it is all one as if they were put into our handes. Why so? For when GOD sendeth messengers to tell vs his will: hee matcheth such force therewithall, as that the effect is ioyned to the worde.

Likewise when hee threatneth vs, let vs as∣sure our selues that vengeance is in a readinesse, as saith Sainct Paul. Let vs not thinke it a sport and daliance when wee bee tolde of Gods curse and wrath against the despisers of the Gospell, and against the disobeyers of the same. Heere∣by wee see with what reuerence wee ought to resort to Sermons. Also wee see in what ta∣king all these heathenish sort are, which come to Sermons as it were in scorne of God, with such brutishnesse as euen little children are asha∣med of them, insomuch that there is neither feare of God nor honestie in them. Let vs be well aduised to shunne such mens companies, and to abhorre them: assuring our selues that if wee learne not to mislike of them, wee shall be intangled with them by becomming like them. These (saye I) are the thinges which wee haue to remember, in that Moses went not to exalt

himselfe to deface Gods glorie: but shewed that God wrought by him and by his meanes.

Furthermore, whereas hee saieth that the children of Manasses, that is to say the halfe tribe, together with the whole tribes of Ruben and Gad bounde themselues by the promise that is rehearsed in the booke of Numeri, to goe before the Lorde that is to say in his presence: it is well woorth the marking: for it serueth to ex∣presse the better, with what loyaltie they went [ 10] to it. For if wee set not our eye vppon God: there will alwayes bee some feynednesse in our promi∣ses, and in all our dealings, so as wee shall neuer goe to worke soundly and substantially. Wee knowe that naturally men are double harted, and that they paint and disguise their doings, insomuch that if it were possible for them, they woulde keepe no touch in any thing that they promise, longer than it were for their owne pro∣fite, or at leastwise vnlesse they were driuen to it [ 20] for verie shame. To bee short, there wil bee no faithfulnesse in vs, except GOD ouerlooke vs, and wee looke vp to him in all our doings. And that is the cause why the men that were assigned their possession, did sweare to their brethren, euen in Gods presence, that GOD might bee a witnesse to punish their leaudnesse, if there were any guile, feyning, or treacherie at al in their case.

Hereby wee bee warned, that whenso∣euer [ 30] wee make any bargaine or couenant: wee muste not onely haue ame to the partie with whome wee haue to doe: but wee must al∣so as it were set GOD among vs, and keepe our faith and promise to him that wee haue bounde our selues, as though GOD watched vs at euerie steppe, and that wee coulde not so soone worke deceite towardes any man, but that by and by GOD woulde steppe before vs to withstande it. That is the thing which wee [ 40] haue to doe: but there are verie fewe of vs that thinke vppon it. For although the name of God bee called vppon, and solemne othes taken, and promises made autentically ynough, yea and that there bee order of Lawe to make vs feele his maiestie: yet doe most men shut their eyes, and in all the promises and othes that are made, [commonly] there is nothing sought but to deceiue one another. He that is suttle∣lest and fullest of shiftes, is the handsommest [ 50] man: and such kinde of dealing is esteemed as a vertue. And why? For euerie man runnes gadding after his owne lustes and likings, yea & that in such wise, that they bee as blindfoldings to keepe vs from seeing God. Though wee thinke not vppon it nowe: yet will not God for∣get any of our deceites, spytes, trecheries, and falshoodes which wee commit against men. For hee hath tolde vs, that when an othe is taken betweene man and man: his glorie is defaced [ 60] and himselfe openly mocked, if the promise be broken. Therefore let vs bee wel assured that he wil not put vp such wrong, & that although wee bee neuer so blinde, yet will not hee play the blinkarde on his side, but will note and marke euery whit of it to bring it to account. And so yee see what wee haue to marke heere for one point.

By way wee see, that none but such as make lawful couenāts can make thē as in Gods sight. For as many as doe lewdly linke themselues to∣gether to helpe one another in naughtinesse, (as to confounde all right, to make wicked shiftes, to worke outrages, to oppresse men, or to main∣taine themselues in their vnthriftinesse): as manie (I say) as conspyre after that fashion, are all faine to seeke lurkingholes: they are loth to shewe themselues to God or to come in his pre∣sence: nay they must rather shrinke away from him, but they cannot. Yet notwithstanding, the wicked sort doe fall asleepe, when they make those shamefull and detestable confederacies of theirs: they bee faine to holde themselues there as it were in the darke, and to shunne Gods pre∣sence as much as they can. So much the more then doth it stande vs on hande to remember this text, that in all our promises and in all our doings, wee may deale as in Gods sight, assu∣ring our selues that hee is euer at hande to take notice of our couenaunts, and to beare wit∣nesse of them, yea and to gouerne and direct all thinges aright, if wee proceede vprightly and soundely. And so yee see what wee haue to marke.

Nowe heere is yet moreouer a certaine vp∣rightnesse to bee kept, whereof Moses speaketh when he commaundeth the Rubenytes and Ga∣dytes to goe conquer the rest of the lande with their brethren, notwithstanding that they had their portion alreadie beyonde Iordan. Heereby wee be warned, first that if God haue vnyted vs in one bodie or corporation: one part of vs must not withdrawe our selues from the charges [〈◊〉〈◊〉 the common weale,] as if wee woulde say, let vs exempt our selues, and let the rest shifte for themselues: but it behoueth euerie man to im∣ploy himselfe to the benefite of the whole state, and that hee which coulde shift for himselfe a∣lone, shoulde not forbeare to take part with his brethren, and to put vnder his shoulder (as they say) to beare a peece of the burthen. This might bee declared more fully: but a glaunce will serue our turne well ynough, and the chee∣fest matter is, that wee must put it well in pra∣ctise. Then let vs marke well, that if GOD haue knitte vs into one bodie, wee must all doe the office of members, as we see howe the foote serueth the hande, the hande the eye, and euery other part imployeth it selfe according to his se∣uerall propertie and power, so as all redoundeth to the benefite of the whole.

Likewise muste wee obserue the same right∣full and reasonable order of dealing, when GOD hath set vs in one common weale. It was well knowen of the wretched Paynims, that there coulde bee no good ciuill order in the worlde, if euerie man were giuen to his owne profite. If the hande shoulde separate it selfe and refuse to serue the rest of the bodie, and the rest of the members also: Yee see there woulde bee a good sort of pieces: but in the meane while they should all die and of necessity

perish. In like case is it with men when they will needes draw backe from the communion of life, which they ought to obserue, and no man think vpon the common profite, but take it to be suffi∣cient that hee can profite himselfe: for in the ende all must needes goe to hauocke. But this is chiefely to bee obserued in the spirituall go∣uernement of the Church, as Saint Paul shew∣eth it vs. For in the Church there is not one∣ly [ 10] a resemblance of mans bodie, but the sonne of God is our heade in verie deede. It is of him that wee bee, and of him haue wee grace and power, in such portion and measure as it plea∣seth him to bestowe vppon vs. Seeing it is so: let vs learne to maintaine peace and brotherli∣nesse among vs. And that wee may so doe: let euerie of vs yeelde himselfe to his neighbours, and let vs not be so wedded to our own peculiar aduantage, that we shoulde not take paine to pleasure all those with whome wee bee vnited. [ 20] Neither let vs alledge, what haue I to doe with the bearing of such a burthen as shoulde bee too heauie for mee, and which I cannot well away with? Let vs beware that wee holde not backe after that sort, to maintaine our selues in ydle∣nesse. For according to the abilitie that God gi∣ueth vs, so doth hee binde vs to serue our neigh∣bours therewith. And why? For wee be al mem∣bers of one bodie: there needeth none other reason to moue vs than that. So then, to be short [ 30] wee cannot be of our Lord Iesus Christs flocke, vnlesse wee consider what he hath giuen vs, that wee may make the same profitable, and put it to the common edifying of the Church, as saieth Saint Paul.

As touching worldly conuersation, let vs liue in such wise with men, that as wee receiue good by them, so wee also on our side may looke to do good to them: so as there may be a mutuall an∣swerablenesse on both sides. Nowe it is cer∣taine [ 40] that none of vs can forbeare his neigh∣bours. Let a man bee of as good abilitie as he can wish, and yet neuerthelesse he must stande in neede of other mens seruice in many thinges. Nowe, when hee knoweth that hee hath such neede and necessity of other mens helpe: should he drawe backe from his neighbours, or bee so nyce that hee will beare no burthen, but be loth to take any paine for the common weale? [It is no reason.] For if they that serue him should bee [ 50] at the same point, and bee as peeuish and proud as hee: must it not needes bee that all shoulde goe to wrecke? Yes: and therefore let vs learne, that in asmuch as euen in the Church wee haue this bonde of seruing our neighbours: it behoo∣ueth likewise in respect of this present life and of all worldly affaires, to consider with our selues y^t in asmuch as God maketh others to do vs good, and to profite vs diuers wayes, so as wee be suc∣cored by them: we also ought to render the like [ 60] againe on our side.

Now as concerning the people of Israels case, there was a speciall consideration in their con∣quering of the land of Chanaan. Why so? For it was not promised seuerally to the tribe of Iu∣da, or to the tribe of Beniamin, or to any of the other tribes alone: but generally to the whole ofspring of Abraham. Therefore it behoued this lande to bee conquered by them in com∣mon, and that afterwarde lottes shoulde bee cast for it, as was done in the ende by Iosua. But nowe that God commaundeth vs to follow one common trace, wee must applie this example to our selues, and consider that the same rule which is set downe heere, is giuen to vs also. As howe? Doeth God commaunde, that we should but euerie man seuerally for himselfe resist Sa∣than, and proceede more and more in the Go∣spell? Is it not a common lesson? [Yes.] Seeing then that God calleth vs so one with another, and will haue all to agree in one accorde, like good melodie: it is not for vs to separate our selues any more a sunder. Wherfore let vs con∣sider, that to aduaunce the kingdome of our Lorde Iesus Christ and the saluation of all his: to builde vp his Church, and to make his Go∣spell to prosper and florish▪ euerie man must not onely worke alone by himselfe: but wee must al∣so agree all in one, and drawe all by one lyne, and euery of vs streine himselfe to serue such as haue neede of his helpe. And so wee see, that all such as will needes builde so alone by them∣selues, doe but worke confusion. Of which sort there are that thinke themselues very able men, and that they coulde worke wonders to their owne seeming, insomuch that they despise their neighbours, and woulde euen beare downe all other men before them to shew themselues va∣liant fellowes, and that they doe a hundred fold more than all the rest. And what commeth of such pride, but ouerthrowe and confusion? Let vs marke well therefore, that wee shall neuer serue God by furthering of the gladtidings of our saluation: vnlesse we haue the said concord, that we be readie and wel disposed to helpe eue∣rie man his neighbour, and that there bee one common easing one of another. Thus yee see what we haue to remember further vppon this streine.

Now in conclusion it is saide heere, that Moses incorageth Iosua to be of good cheere, and to go through with the thing which he himselfe might not do, that is to wit, to conuey the people ouer Iordan, and to conquer all the lande of Chanaan. But first of all hee setteth before him the victories that the people had had against Og king of Basan, and Sehon king of Hesebon. Thou hast seene (saith he) how the Lord hath dealt with these two kings. He saith not, As you haue done to these two kings, [but as the Lorde hath done]. For as hath bin de∣clared, here is no flattering of men, nor no tick∣ling of their eares: for they bee but too forwarde alreadie in taking more vpon them than be∣longeth to them. Seeing then that men are so naturally giuen to selfeweening let vs vnder∣stand that it is expedient for them to be meeke∣ned, and to bee bereft of all their pride and lof∣tinesse, to the intent they may knowe that they haue nothing of their owne. But this cannot bee done, without making them to vn∣derstande, that whatsoeuer they haue, they are beholden to Gods meere grace for it. That is

the cause why Moses saith expresly, Thou hast seene with thine eyes, what God hath done vnto these two kinges. As if he should say, If yee knowe not the power that God hath shewed you: of whom is it long? The matter is not darksome of it selfe, it is altogether visible and apparant. Therefore it must needes bee that your owne vnthankeful∣nesse hindereth you, and that your malice blin∣deth you. Seeing then that God hath made you to perceiue his goodnesse, euen as it were by [ 10] eyesight: bee you mindfull of it continually.

But let vs marke, that Moses in incouraging Iosua, doth not onely exhort the whole people to giue thankes vnto God, and to praise him for the benefites that they had receiued of him al∣redie: but also harten them for the time to come, to the ende they should not doubt but that God woulde goe through with the thing hee had be∣gonne. And the manner of his speech sheweth it sufficiently. Thou hast seene (saith he) howe thy [ 20] God hath succored & helped thee against those two kinges. As much shalt thou doe to all the kingdomes through which thou shalt passe. As if he should say, Yee haue seene trials enowe alreadie of Gods goodnesse: and therefore ye cannot distrust him, but you must bee too too vnthankfull. For he hath shewed you what his power is, it is not for a pang and away, hee hath shewed you that he is faith∣full in all his promises. Nowe yee knowe what he hath promised to your fathers: therefore looke [ 30] you for the performance of the things towardes you, which your fathers hoped for, and bee yee constant in it. Think not that your God is weary of doing you good, or that in processe & length of time hee waxeth vnable to bring the things to passe which he hath begun: no: but reach out your trust to the vttermost, & assure your selues that hee wil likewise continue his goodnesse and power towards you. Thus see wee what Moses meant. [ 40]

Howbeit forasmuch as the incomberances were greate: hee saith expresly to the people, Be ye not afraid: and vnto Iosua, Feare not. Wher∣in hee sheweth that wee must not measure Gods grace by our owne vnderstanding. For when thinges shall seeme to vs vnpossible: God will finde meanes to ouercome all thinges that are against him to the worldward, so as they shal not hinder him to bring al his matters to perfection, and to execute his determination. [ 50]

But to the intent to gather the summe of the doctrine that is contained in this texte: let vs marke howe it is not without cause, that Moses directeth his speech to Iosua. For albeit that the doctrine belong to the whole bodie of the peo∣ple▪ yet was it meete that Iosua shoulde bee in∣couraged, as heade and Capteine of the peo∣ple: For it may happe that a people shall be well disposed: and yet marre all for want of good guiding, accordingly as wee see howe al things [ 60] goe to hauocke and to wracke, when the heades and gouernours are not such as they ought to be, yea euen although there appeare good dispo∣sition in the people: insomuch that when things goe amisse, a man shall heare sighings and gro∣nings, and euerie bodie seekes to goe the right way, so that if it lay in priuate mens powers to remedie disorders and vices, they woulde surely doe what they coulde. Two or three vnthriftes are ynough to trouble a whole common weale when they once set vppon it and the diuel driues them forward, if the gouernours set not stay in the matter. And therefore it is not for naught that Moses directeth his speech precisely to Io∣sua. For (as I saide) it importeth so much the more, y^t such as are in publike authoritie should bee well disposed, that they may the better guide the whole bodie. But for asmuch as it shal∣bee spoken of yet more at large hereafter: I doe but touch the thing briefely, to haue a short con∣clusion of this text.

Furthermore whereas it is saide, That God which smote Sehon king of the Amorrhytes and Og king of Basan, will doe the like to all the kingdomes of the lande that he promised to Abraham: let vs marke (as I saide afore), that when God hath made vs to feele his gracious goodnesse: he will still giue vs courage for the time comming, to the ende wee may not doubt but hee will holde on conti∣nually: And that as we haue founde the force of his power by experience heeretofore: so we may assure our selues of it to the ende: not doubting but that if wee doe as hee commaundeth vs, he will bring all our enterprises to good and happie issue, so long as they bee according to his will. For without that, wee shoulde become too vn∣thankefull and churlish, burying his goodnesse towardes vs▪ 〈◊〉〈◊〉nd shutting our eyes, that wee might not see it. And if wee see such chaunges as may abash vs: let vs returne to that which I haue saide: that is to wit, that we must not mea∣sure Gods power by the worldly meanes that trouble vs, neither must we stande scanning af∣ter this sort, and saye, howe can that come to passe, how may that be possible? Let vs not put forth any such allegations: for wee must yeelde this praise vnto God, that although thinges be vnpossible to vs, although wee haue neuer so great daungers to passe, although thinges bee farre out of order as wee wote not where to be∣come: yet will God prouide for them. Then let vs resort vnto God in that behalfe, acknowledg∣ing such power in him, that although all our wits faile vs, yet wee put the matter into his hande, assuring our selues that hee can bring it to passe. That is the thing which we haue to marke here. And without that, what woulde become of our saluation? True it is that God hath shewed him∣selfe heretofore to bee our guide and king, and therein wee haue the more cause to magnifie his grace. Neuerthelesse, when wee come to the point that we shoulde hope for Gods helpe, and that his succour shall not faile vs at our neede: wee must shut our eyes at all stoppes, and refer all thinges into his hande, waiting for the ac∣complishment of his promises. Seeing he hath bound himselfe to vs of his owne free goodnesse: let vs put him in trust with the euentes of the thinges that seeme vnpossible vnto vs. And if we doe so, then may wee certainely thinke our selues safe against all the assaultes of Sathan and all his champions. And though they practise all

that euer they can to ouerthrow vs: yet shal we not be as men discomfited and forlorn, but God will worke in such sort for vs, as wee shall not neede to feare but that he will bring our saluati∣on to perfectnesse: and albeit that to our seeming it bee vnpossible to bee done, and that we can∣not finde any way out by reason of the hinde∣rances that let vs: yet will he alwayes make vs to ouercome them. Thus yee see how we ought to put this lesson in vre. [ 10]

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to doe them away, and to correct them immediatly that we may obteine forgiuenesse of them: and that for asmuch as wee cannot yeelde our selues so wholly to him, as hee might guide and gouerne vs according to his holy will: it may please him to ridde vs of all our wicked affections, and of all the lustes of our flesh, that wee may frame our selues vnto his righteousnesse, and in the meane while be borne withall in our infirmities, vntill he haue taken vs hence to himselfe. And so let vs all say, Almigh∣tie God heauenly father, &c.

Notes

• Psa. 22.1•• Amos. ••••
• Gen. ••••
• Psal. ••••
• ••ph. 5.26.
• •• Cor. 12.13 ••al. 3.27. ••om. 6.4. ••ol. 2.12. & ••.1.
• ••att. 26.26 Iohn 6.51
• ••••ke. 1.16. ••. 79.
• 〈◊〉〈◊〉. ••. 27. 〈◊〉〈◊〉 5.21. 〈◊〉〈◊〉 18.37. 〈◊〉〈◊〉 31.18.
• Ier. 4.5.16. and 32.2.
• Esa. 37.33.
• 1. Cor. 10.6.
• Num. 32.27
• Exo. 20.7. & Leuit. 19.12 & Deut. 23.21. & Ios. 9.19. & Matt. 5.33.
• Rom. ••••
• 1. Co••. ••
• ••. Co. 1••.27
• Rom. 12.5.
• ••ph. 4.7.16.
• Cor. 14.12 Eph. 4.12