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 Tewsday the xiiij. of Iuly, 1556. The CXCIX. Sermon which is the ninth vpon the xxxiij. Chapter, and the first vpon the xxxiiij. Chapter.

29 Blessed art thou O Israell. Who is like thee O people which art saued by the Lorde the sheelde of thine ayde, and who is the sworde of thy mighti∣nesse? Thine enemies shalbe weakened towardes thee, and thou shalt march ouer their toppes.

The foure and thirtith Chapter.

THen Moses went from the plaine of Moab vnto the mountaine Nebo, vp to the top of Phasga, which is ouer against Iericho. And the Lorde made him to see the whole Lande, the Countrey of Galaad vnto Dan.

2 And all the Lande of Nephthaly, and all the Lande of Ephraim and of Manasses; and all the Lande of Iuda vnto the vttermost Sea.

3 And the South and the leuell of the medowes of Iericho, the citie of Palm∣trees, vnto Zoar.

4 And the Lorde sayde vnto him, This is the Lande whereof I sware to Abra∣ham, Isaac, and Iacob, saying, I will giue it to thy seede; I haue made thee to see it with thine eyes, but thou shalt not go into it.

5 And Moses the seruaunt of the Lorde dyed there, in the Lande of Moab, ac∣cording to the word of the Lorde.

6 And he was buried in the valley in the Lande of Moab, oueragainst Beth∣phogor, and no man hath knowen his graue vnto this day.

AMong the other mat∣ters which were layde foorth ye∣sterday, there re∣mayned how Mo∣ses [ 20] told the people of Israel, That there was not then any Nation vpon earth, like vnto them, be∣cause they were saued by God: and that is to bee marked well. For although God do by his power and grace preserue all creatures; yet will he bee knowen to be the Sauiour of his people. There∣fore when wee be saued in him it is a priuiledge [ 30] which can not be sufficiently expressed & mag∣nified. For we differ not from other men in re∣spect of any worthinesse that is in vs; neither haue we it by inheritaunce, but it commeth of Gods freegoodnesse. And therefore whensoe∣uer we be spoken to concerning our saluation, let vs vnderstande from whence it proceedeth, and that God giueth vs that beautie. For we be like all the rest of Adams ofspring. If we should bee esteemed according to our nature, we be no bet∣ter [ 40] woorth than those whom God forsaketh and vtterly casteth away. Wherefore then hath he chosen vs, but for his owne meere goodnesse sake? The thing which we haue to remember vpon this text, is that God will haue his grace so much the better knowen, because saluation is not common in generall to all men, but is a pe∣culiar gift. And Moses sheweth by the way, what this sauing is; namely when God is our shielde and our defence. As if hee should say that [ 50] without him we can not be maintayned: for wee be layde open to many deathes, and haue not wherewith to resist. It is like as when a man is assayled on all sides, and hath neither weapon nor armour, but is starke naked. Euen so is it with vs, if God fence vs not. Therefore he is cal∣led our shield and our help. Wherby we be done to vnderstand, that we can not succour ourselues of our owne power, neither haue we the meane to doe; but it must come of God. Hee is termed [ 60] the sworde of our glorie. In deede men glorie y∣nough in themselues, they flatter themselues, and they perswade themselues the thing that is not. But heere we be plucked backe from all the vaine hopes which deceiue vs and beguile vs, to the ende we should learne to set all our glorie in God, and to conclude that we haue none other power than his, whereby to be maynteyned.

Now heereupon Moses addeth, that the Iewes should march ouer their enemies heades, or ouer all their gallantnesse (for there is no more but the word Top, or hyghest part), and that their enemies shall flatter them with leazing [or lying]: for this worde Lye in holy scripture, is taken for to set a good face or countenaunce vpon a matter, and to play the hypocrite by force, as when it is said in the eighteenth Psalme (where the great victo∣ries are spoken of, which God would giue vnto Dauid) Thine enemies shall lye vnto thee. Nowe then, the summe is this, that God will be the sa∣uiour of his people. Insomuch that although they haue many enemies, yet shall they not bee able to match them, but shall be driuen in the ende to confesse themselues to bee the weaker. And that although their so dooing be but coun∣terfaite; yet notwithstanding, Gods power shall shewe it selfe therein. And now proceeding with this lesson, let vs learne first to knowe that wee be vtterly naked, and that wee want all thinges: & when we knowe that, let vs humble ourselues so as there may not be one droppe of hautinesse or foolish selfeweening in vs. And therewithall let vs vnderstande, that God will not suffer vs to quaile in any case. For if we haue neither sword nor shielde, he will serue our turne for both of them. If we be in daunger of vndooing, hee is our preseruer. If we be plundged heere in neuer so many miseries with the rest of all mankinde; we shalbe recouered again by his grace, because he hath chosen vs for his people. That is the point whereon we must rest.

Nowe haue we heere a rehearsal of the death of Moses, whereof mention was made in the end of the two and thirtith Chapter, and heere it is repeated againe; namely that God made Moses to goe vp into the mountaine Nebo, which otherwise is a part of the Mountaine Abarim. And he ad∣deth afterwarde Gay. In deede this worde Gay signifieth a valley. But we see it was a part of the mountaine in diuers respectes, and that appea∣reth in many places. Moses then went vp as he was commaunded of God, and there beheld all the Lande which had bin promised for an inhe∣ritaunce to the linage of Abraham, euen vnto the Sea which was right ouer against it, that is to wit the midland Sea. He viewed the Coun∣trey, to the intent he should be certified before his death, that the promise which God hadde made fourehundred yeeres afore, was not in vaine, but euen at the point to bee performed: neuerthelesse it was not Lawfull for him to goe

into the Lande, but only to see it. And (as hath beene treated heeretofore) God punished him because he had not glorified God at the place of Meriba, that is to say the place of Strife, which was so named because the people were on an vp∣rore there.

And heere we haue to cal to minde the thing which hath beene layde foorth already more at length; that is to wit, the obedientnesse of Mo∣ses. For he knewe well that his going vp thither [ 10] as God called him, was to the intent he should die. Death then was not so greeuous vnto him, but that he prepared himselfe vnto it when hee sawe it was Gods will it should be so. And by this example wee be taught to liue in such sort, as wee may alwayes haue one foote lifted vppe to goe, whensoeuer GOD listeth to take vs hence to himselfe. And in deede, what win the stubborne sort by their desyrousnesse to eschewe death, but to bee ouercome by force [ 20] when they haue fretted and chafed neuer so much? It is a point of slender discretion when men consider not that as God hath sette them heere, so he ought also to haue authoritie to take them away againe when he listeth. Wee shewe ourselues to be destitute of wit and reason like brute beastes, if we haue not such consideration w^t vs. Wherfore let vs learne to finish our course in such wise, walking as Pilgrimes vppon earth: as we may euermore be ready and weldisposed [ 30] to depart from it, whensoeuer God sheweth vs that our houre is come. But truely that can not be done, except we conceiue a hope of a better life. For (as sayth S. Paul) naturally we be loth to be vnhoused; there is no man but hee would faine continue still. Therefore it standeth vs in hande to knowe that our true dwelling place is not heere in this worlde, and that we be but on∣ly to passe through it. So then, without fayth we can neuer obey God, specially when we bee [ 40] to depart out of the worlde; but we will alwayes grynde our teeth at it, so as if it were possible, we would fight against God. But when we once con∣ceiue that our inheritaunce is aboue, and that God hath a better life in store for vs: then doe we determine and prepare to submit ourselues vnto him, whensoeuer hee giueth vs any token that we must depart hence. After that manner shall we followe the example of Moses.

I graunt he had a promise that God accepted [ 50] him for one of his; but yet the same belongeth to vs also, and we haue this aduauntage more, that our Lorde Iesus Christ who is our life, hath shewed himselfe vnto vs, to the intent we should boldly followe his steppes. And he entered into death, to bring vs to the glorie of his resurrecti∣on. Therefore let vs not sticke to followe the Lorde Iesus, because that if we die with him, we be sure (as sayth S. Paule) to be partakers of his life, and to be companions with him, because it [ 60] belongeth vnto vs. For he was not raysed againe for his owne profite, but for the assuring of our saluation. Therefore let vs not dout therof; but let vs cleaue vnto him. And in so doing let vs as∣sure ourselues, that his resurrection shall be ma∣nifested in vs also. Thus ye see howe we haue to put this text in practise, where it is sayde that Moses went [vppe to the mountaine] knowing well that when he came there, God would take him out of the worlde. And yet for all that hee shunned not the place, ne mad•• any resistance, but prepared himselfe to death with true obedi∣ence, yea and with such frowardnesse, that he needed not to be ledde, nor to be haled forth by the handes of sergeauntes. God sayde the worde, and Moses went thither with a good will.

Againe, let vs marke also what hath bin de∣clared as touching the punishment that was laid vpon Moses: namely that God had shut him out & banished him from the lande which was pro∣mised to all Abrahams posteritie: and that was a verie greeuous thing to him. But yet did he beare it patiently, acknowledging y^e fault which he had committed; though it came not of him∣selfe. For he had alwayes serued God faythful∣ly: yea and in the very selfesame deede, there was no more but this, that it spyted him to see the leaudnesse of the people. Howbeit for∣asmuch as he was cast downe, and stoode not so stoutly to it as was requisite; God layd that fault to his charge, and punished it with such rigour as we see, in not admitting him into the lande of promise. To be short, let vs vnderstande (as I haue sayde afore) that whereas we thinke wee haue not done amisse, our offences shalbe grosse and exceeding great before God. Wherefore let vs learne, not to be our owne Iudges, but to referre ourselues vnto God, and to suffer him to acquit vs or condemne vs by his worde. When we shall haue doone any thing, albeit that our conscience reprooue vs not, let vs assure our∣selues that God seeth more clearely than we do, as sayth S. Iohn in his canonicall Epistle. And if we thinke the fault small, our Lorde will ac∣count it great. If we should iudge after the ima∣gination of men concerning this deede of Mo∣ses, what is to be sayde but that he shewed great stoutnesse? For he resisted the people▪ and vsed very rough and sharpe wordes. Thinke yee (sayth he) that God is not able to make water to issue out of this Rocke? See howe Moses stry∣ueth with them through fayth, with obedience to God, and he glorifieth him. To be short, in all his words there is nothing to be seene, which is not worthy prayse: and yet notwithstanding he did amisse; and seeing that God pronounceth it so, it is not for vs to gainesay it. Therefore let vs learne to walke in humilitie, for feare least it happen vnto vs according to this saying of Salomon, that whē we haue weyed our waies and thoughtes, and that to our owne seeming there is nothing amisse, God will not agree to our balaunce, for hee hath another measure, whereby he will iudge more vprightly. And we haue his worde to iudge vs. Let euery man then examine himselfe, and when we finde that our Lorde reprooueth any thing, let vs assure our∣selues it is not without cause. Againe when we once knowe our faultes, let vs assure ourselues that there are a hundered thousande times moe than we can perceiue, and we must cry out with

Dauid, Lorde, who can tell the number of his faultes? Clense thou mee from my secret sinnes.

Moreouer, wee haue to comfort ourselues in all the temporall punishmentes which God sen∣deth vs, because they serue to bring vs lowe, whereby God ceaseth not to further our saluati∣on continually, and to holde vs euermore in the hope which we haue that he acounteth vs of his houshoulde and Church. So long then as we be sure that we belong to our God, and that he ac∣knowledgeth [ 10] and auoweth vs to be his; it ought well to content vs, as wee see heere that Moses was contented with the onely sight of the Land. Truely he neither possessed nor inioyed it; but it suffised him that he was a partener in the pro∣mise, to the ende he might attaine to the heri∣tage of heauen. Forasmuch as Moses had that, it was a comfort and ioy vnto him. And it beho∣ued him thence foorth to forbeare the making of that request any more afterwarde. So then, [ 20] although the punishmentes bee harde vnto vs when God chastiseth our sinnes, & that we may desire him to deliuer vs from them: yet if we see that his will is not so, but that it is good for vs to be corrected, let vs strengthen ourselues to it, and pray him to giue vs power to holde out vn∣quailed. And therewithall let vs vnderstande that our strength consisteth in faith, in y^t we haue an eye to the hope wherunto we be called. True it is that we possesse not in deede the thing that [ 30] is promised vs; but yet God giueth vs such a tast thereof, as ought to suffise vs: we haue the cer∣teinetie thereof printed in vs by his holy spirite. Therefore let that bee a meane to holde vs in, that we may patiently beare all the corrections which God listeth to lay vpon vs. That is y^e thing which we haue to gather here vpon the example of Moses.

Now in the end it is sayd, That God buried him. In deede the word [God] is not expressed, y^e text [ 40] sayth only Moses dyed, and he buried him in Nebo: but yet it setteth down also, according to the mouth of God, and buryed him in Gay. Hee went vp into Nebo, & on the other side of the hill, there was a place named the valley of Gay; and there was his sepulchre. We see then y^t it is spoken of God where it is set downe that Moses dyed according to his mouth. For Gods mouth signifieth nothing else but his worde. In deede God declareth not the dying time of euery of vs, he reserueth that [ 50] to himselfe. We haue our boundes which wee can not passe; but we shall die euery chone of vs, and we be to die according to Gods decree. The only difference betweene vs and Moses is this, that God telleth vs that we be mortall as soone as we come into the worlde. Heerewithal we see also how short & flyghtfull our life is, insomuch that we haue but a shadow which slippeth away. We see it; but we haue not a day certaine assig∣ned vs: God prolongeth the life of one, & short∣neth [ 60] the life of another. And in that case it be∣houeth vs to submit ourselues to his determina∣tion. All of vs then die according to Gods de∣cree: but Moses dyed according to his mouth, that is to say, according as hee had, declared it afore.

Nowe as touching his buryall, it behooueth vs to see wherefore Moses was not buried after the common fashion of men, and why he would haue his sepulcher to remain vnknowen. Sooth∣ly we must not expounde the worde so grossely which is set downe heere, as to say y^t God made a pit to burie Moses in: but hee so ordeined that he was buried by his power. God needeth not to set his hande to a thing when hee will haue it done: it is ynough that his power bee kno∣wen. For all creatures must needes obey him, the earth will open when it pleaseth him, as the which was made of nothing. God then may cō∣maunde, and the thing is by and by done & per∣formed, accordingly as it is saide in the Psalme, that his commaundement is of as great force as all the executinges of the worlde. Ye see then that y^e burying of Moses by God, was that God willed the earth to open to giue him buryall, & to hyde his body in, such sort as neuer man might knowe what became thereof. And it was not without cause, y^t God would haue the graue of Moses so hidden. Nay rather, wee haue to note what S. Iude sayth thereof in his epistle, y^t is to wit, that Michael tharkeangell fought with the deuill for the graue of Moses. And that bat∣tell was not stirred vp by Satan for nought. For needes must it be that hee pretended some ad∣uauntage, if the graue of Moses had bin know∣en: and that had bin a meane to beguyle men with superstition. So then Gods purpose and in∣tent is nowe manifest vnto vs; which is that he would not haue men to abuse the body of Mo∣ses in ydolatrie. And seeing that God prouided for it; it is a signe that he knewe mens inclinati∣ons to be such, as they would hardly forbeare to make ydolles, if they had any occasion at all. Be∣holde, Moses excelled all Prophetes, as it is said of him in the ende of this booke, & as (by Gods will) we shall see to morrow. Insomuch that af∣ter his death there came not a prophet in Israel like vnto him. All of them were as expounders of the Lawe; but yet had he as it were the prin∣cipall anthoritie. Againe, we knowe howe God wrought by him, how he deliuered the children of Israell from the bondage of Egypt, howe hee ruled them by the space of fortie yeeres in the wildernesse: yea and that he was taken vp into the mountaine to set foorth the Lawe, and had taryed there fortie dayes and fourtie nightes to∣gether without eating or drinking, liuing like an Angell of heauen, as one that was no more subiect to mortall state. For we knowe that men can not continue if they want sustenance. Yee see then howe Moses was caught vp to the glo∣rie of heauen. Moreouer, when he came to the people, he had beames streaming from his face so as men could no more abide to looke vppon him than vpon the Sunne. The brightnesse of God shewed it selfe in such wise in him, that the people were astonished at it, and hee was fayne to put a veyle before his face, to shewe that he was no more a common man, nor ought to bee taken as he was afore. Seeing then that Moses had done so notable thinges, and God had so hyghly inhonored him: no dout but the people

would haue beene led to some superstition, and haue made an ydol of his bodie. That is y^e cause why his body was hidden, and God would not haue it to be perceiued.

Nowe wee haue in this text a very profitable warning. First of all how great frailtie there is in vs, if wee bee not restrained and brydled by God; and that aboue all things our nature is so giuen to superstition, that God is faine to re∣claime vs from that vyce as it were by force. [ 10] Therefore let vs suspect our selues in that be∣halfe, and consider that it standeth vs in hande to remoue all obiectes and all other things that may intyce vs to ydolatry, because wee be so much giuen vnto it alreadie. Marke that for one poynt. But if men had wel considered this, there had neuer beene so great and horrible confusi∣on, as is to be seene in the Popedome. What is the cause the Papistes are so whot after their ydols and puppets? Whereupon haue they ta∣ken [ 20] so great libertie to fill all their Churches with them without ende or measure, buylding so many altars and chappels, and making so many images and pictures? It is for want of the knowledge of that which is tolde vs heere, that is to wit, that as soone as men haue neuer so li∣tle occasion to commit ydolatrie, by and by they bee rauished with it, and as it were starke mad. They knewe not this. They bore them∣selues in hande that they might buylde altars, [ 30] make images, and fill all places with the filthi∣nes of their ydolatrie, and yet not offend God. They persuaded themselues so. Howbeit they shewed by experience, that God doth not with∣out cause condemne all mankinde to bee giuen to superstition. Seeing then that wee perceiue this mischiefe to bee come to passe; let vs the rather take warning to liue soberly; and (as I sayd afore) let vs distrust our owne nature, see∣ing it is so sinfull and corrupted. Also let vs [ 40] note, that God meant to shewe by his owne au∣thoritie, howe greatly all ydolatries and super∣stitions displease him. Hee hath hidden the graue of Moses; and shall men nowe pleade a∣gainst it? No: for it is a fighting against God, when wee will nowe dispute whether it be good to haue meanes of ydolatrie. For our Lord pul∣leth them away from vs, because he seeth well that wee shall by and by bee snarled in Satans snares, vnlesse hee take from vs all obiectes. [ 50] Seeing then that God declareth the matter so plainly; it behooueth vs to agree fully there∣unto.

And specially wee haue to note, that heere God condemneth all the superstitions which are committed in the persons of Prophets or Apostles, as well as vnto Idols which the Hea∣then haue made. And that is yet one other thing wherein the Papistes do ouer grossely o∣uershoote themselues. For when ydols are spo∣ken [ 60] of, they beare themselues in hand, that if a man worship not the gods which were renow∣med among the Heathen; it makes no matter, & that it is no ydolatrie at all. For if the virgin Marie should bee called an ydol among them; what a thing were it? If the Saints as well Apo∣stles as Martyrs, & euen those whom they them selues haue imagined, should be called ydols: it were a cursed speech among the Papists. And why? For they take none to be ydols, but those which were so vsed among the Heathen. Yea, but in the meane time they perceiue not that y∣dolatrie may as wel be committed in the person of an Angel, yea & euen in the person of God, as in the persons of these pe••idinels which were so forged among the Infidels. I say that ydolatrie may be committed euen in the person of God. Let a man followe all the abominations that are committed in the world, & how be they colou∣red? There is a thing in the Popedome, which they terme Gods seruice; and what is that? The Masse. But we knowe it is most lothsome & di∣uelish ydolatrie that can be specially, because y^e name of God is intermedled with it. So then we may wel say, that we serue God, & that we wor∣ship him; & yet in the meane while there shalbe shameful & excessiue ydolatrie; as when men turne away from Gods worde, & followe their owne inuentions & fancies. But as for the Pa∣pists, it is certeine that of the virgin Mary they make an ydol. For wheras they attribute vnto her the office of an Aduocate, to make interces∣sion betweene God & men, & terme her their life, light, & hope: what remaineth more to our Lord Iesus Christ? Is he not by that meane be∣reft of his Priesthood which was giuen vnto him of God his father? As much is to bee said of all the rest of their Patrones as they beare them∣selues in hand. So then we ought to marke well this text, where God would haue the body of Moses to be hidden. And why? Because that if the people had giuen themselues that way, it had bin no lesse abhomination, than their re∣ceiuing of strange gods, & their intangling of themselues in the superstitions of the Heathen. I grant there had been a more apparant shrow∣ding sheete: For they would haue sayd, he was y^e seruant & Prophet of God, who published the law: and therefore in the honor of God whom he serued, hee must nowe bee worshipped and haue his bodie aduaunced among vs. And if the rod which he bare had such vertue in it; howe much more shall his bodie haue? Therfore whē we would bee heard of God, wee may resort to his tumb, and there pray vnto God. For needes must he be present with y^e bodie of Moses, seeing that so great & notable miracles were wrought by his rod only. Such things might they haue alledged. But yet for all that, where are so many enticements of Satan, there ought we to be the more afrayde. When Satan hath illusions, and the things which he faceth vs withall doe carry some likelihood: then must wee (say I) fight the more manfully: or otherwise wee shalbee car∣ryed away by and by into manie dotages, from whence it will bee vnpossible for vs to retyre.

Moreouer, as touching the text which I al∣ledged out of S. Iude, let vs mark that in all ages it hath bin Satans policie, to face men with the things y^t might corrupt them, or drawe them to ydolatry: like as the Fowler or Birdcatcher

hath his snares and nettes alwayes set; so hath Satan his sleights to beguyle vs. And he know∣eth that he hath wunne the goale of vs; when he can once turne vs away from the purenesse of Gods seruice, and trayne vs to some super∣stition: for then runne wee headlong into wic∣kednes, and hee carryeth vs whither he listeth. That is the cause why he taketh so much paines in this behalfe, and wee see it as in respect of the bodie of Moses; yea, we see it by experience [ 10] the which is vsed too much. And herewithall let vs marke well howe S. Iude sayeth, that Mi∣chael the Archangel withstoode him. Yee see here howe there is a stryfe betweene the An∣gels of God and the diuels, the Angels figh∣ting to maintaine vs continually in the pure∣nes which God requireth, that is to say, that we should worship him alone, and not put our trust in any creatures. That is the desire of the An∣gels. On the other side, the diuel being enemie [ 20] to our saluation would faine that the maiestie of God were quite defaced. And when he can∣not do that, he laboureth to darken it, practising continually to cast fooles bables before our eyes, that wee might haue toyes to occupy our heads withal here below, & neither go nor once looke vnto God. And here we be put in mynd, first what a care God hath of our saluation, in that it is his will that the Angels shall fight to draw vs out of all the temptations of Satan. [ 30] Which thing ought to prouoke vs to bee of the better courage, sith we see we haue such helpes. Now then, if we be weake as of our selues, and cannot put from vs the temptations of Satan when we be assayled with them; let vs trust that God wil not faile vs, but that he wil imploy euen his Angels, who be champions valiant ynough to resist all Satans attempts, & whatsoeuer else he can practise against vs. Here yee see vppon what trust wee ought to stande to our tackling, [ 40] when Satan assaileth vs & laboureth to win vs. True it is y^t we should euermore be ouerthrowē & ouerwhelmed out of hand, if God succoured vs not. But seeing wee haue the Angels of hea∣uen to reliue vs, and God armeth them with his owne inuincible power to the intent we should neuer faile; it ought to make vs take courage, as I said afore.

Now moreouer we see also, what pleasure the ydolaters do to the Angels, Prophets, Apostles, [ 50] Martyrs, & (at a word) to al the seruants of god, when they will needes aduaunce them aboue their degrees. The Papists thinke they doe well aduaunce the virgin Marie, when they call her their aduocate, when they terme her the life & welfare of the worlde, when they bid her com∣maund her sonne, and when they cast foorth such other horrible blasphemies. But if they had troden her vnder their feete when shee was in this world, or if they had dragged her by y^e haire [ 60] of her head; they should not haue done her so great outrage. And why? For wee knowe howe exceedingly God hateth al ydolatries. A church that is infected with images, is worse than a bro¦thelhouse to Godward. And shal men go & ab∣use the name of the holy virgin? And whereas the Apostles and holy Martyrs haue shed their bloud to keepe holy the name of God, whereas (say I) they despised all the abhominations and ydolatries of the world, and shed their bloud for the maintenance of Gods trueth and Gospel; shal men now in steede thereof goe vnder their shadow, to deface Gods honour, to vnhallowe his seruice, and to rend him in pieces and gob∣bets? Let vs marke wel then, that the Papistes haue not any worser or sorer enemies than the Saintes whome they thinke to honour, because they do them so much wrong as to set them for contrarie parties against God. And how see we that? Euen by S. Iudes reporting that the An∣gels of heauen with their captaine, did striue for the bodie of Moses. And let vs not thinke that the virgin Marie, the Apostles and Mar∣tyrs are at variance with the Angels: nay, they bee all of one mynde: And that shalbe knowen when the bookes shalbe layde open. Yee see then how that all the seruants of God doe sight to keepe the Church from beeing corrupted, & from turning away or slipping aside into any ydolatrie or superstition. Seeing it is so, let vs also on our side ioyne with them in fighting, & sticke to our tackeling, that Gods seruice may continue vnappayred, and that there may bee no mingling at all to alienate vs from God; and let vs occupie our selues wholly therein, seeing it is the peculiar office of Satan to set himselfe continually against our saluation, so as he ceas∣seth not euen now to hinder the same, but hol∣deth out stil. And his striuing was not then on∣ly for the only bodie of Moses: but he hath stri∣ued euer since to set vp all the bodies of the ho∣ly Prophets. When Ieremie serued for ydola∣trie in Egypt, where was his bodie? To whome shall that bee imputed but to Satan, which in∣uented a newe meane of ydolatrie to the holie Prophet? Againe, whence came all the illusi∣ons and false miracles that haue bin wrought in the Popedome, but from the same shop? Wee see then how Satan hath alwayes strayned him self to cast some obiect before our eyes, to draw vs away from Gods seruice, and to busie our heads about other things, that being wrapped in superstition, we might be vtterly marde. Sith it is so, let vs keepe the better watch and stande at our defence. For seeing our enemies come neere vs, and are alwayes watching to spye vs at some aduantage: surely it will waken vs though wee bee neuer so loth. But it is said that Satan neuer resteth, and that he is euer practi∣sing what he can possibly, to catch vs vnawares in ydolatrie. Wee see it; the thing bewrayeth it selfe. Sith it is so, should wee fall asleepe? Nay rather let vs looke narrowly about vs (as I sayde afore,) and let vs take good heede that wee bee not intrapped. I sayde that wee see howe Satan practiseth all meanes to corrupt vs. For hee hath fought, not onely for the bodies of men, but also for al other things be∣longing to them, euen such as a man would not think; insomuch y^t the very haire of their heads, their kerchiefes, their shirts, their pantoples, and diuerse other things haue bin worshipped.

To bee short, they haue worshipped thinges so fonde, as that euen litle babes might haue mocked them for it. Yet notwithstanding, euē the wisest folke haue beene doted with them, & the spirit of giddinesse hath reigned ouer them. And it hath beene Gods will to make men so brutish. For when they would not hold them∣selues simply vnto him, but were carryed away with their fickle lustes; it was meete that they should come to that poynt. For as much then [ 10] as it is so; let vs vnderstand that our Lorde gi∣ueth vs so many warnings the mo, to the intent to hold vs in such awe, as we may be well ware that wee be not by any meanes seduced. Thus yee see what wee haue to note as in respect of the things which S. Iude teacheth vs concer∣ning the body of Moses.

Now there is yet this saying further set down in the text, No man hath knowen his graue vnto this day. Wee knowe not which of the Prophets [ 20] wrote this last Chapter. The Iewes say it was Iosua: but their coniecture hath no ground. It is much more likely that the same Prophet which gathered the booke of Iosua, did there∣withall write the death of Moses also. Neuer∣thelesse it is not without cause sayd, that no man vnto this day. For it doeth vs to vnderstand that it was not for one day onely that God woulde haue the bodie of Moses so hidden: for then it might haue beene sayd, true it is that the body [ 30] of Moses was vnknowen to men, but that was but at the beginning. For the first boylings are somewhat too headie, and God sawe that the people might haue beene moued with too great affection, and by that meane they might haue corrupted themselues. It is not then to be won∣dered at, if Moses sepulchre had beene vnkno∣wen, for two or three dayes, or for a moneth, or for a yeare: for these people were too farre in loue with him: but when he was once buryed, [ 40] then it came to knowledge. But our Lord she∣weth that hee knewe well that men are subiect to ydolatrie, and that, not for a day onely; but euen vnto the ende; and that the same sinne is so rooted in vs, that as soone as wee haue ne∣uer so little an obiect, by and by wee start out of our boundes. Let vs marke well then that it be∣hooueth vs to stande vppon our garde; for ydo∣latrie is not for a time, but for euer. And wee take this cursed inclination from our mothers wombe, so as wee bee easily allured away from the seruice of God. That is the thing which wee haue to remember vppon this part of the text. And therefore let vs indeuour al the time of our life, to walke according to Gods ordi∣nance, and let vs also beware that wee bee not caried away after the illusions of Satan. And when we our selues shall haue continued in the seruice of God; let vs teach our children to doe the like, that it may for euer be reteyned in the worlde, so as God may be serued of al men with one common accord. For if wee be recheles in that behalfe, it wil abash vs to see howe the di∣uel will incontinently get the forehand of vs; & in the turning of a hand there wil followe a hor∣rible change which will corrupt and marre all. Sith wee see this, let vs be steddie and constant, and let vs bee so zealous to bring to passe that God may bee purely worshipped, as it may con∣tinue, not for one day onely, but euen vnto the ende, so as we may from age to age protest, that Gods name is called vppon ouer vs, and that he hath the whole preheminence; and that the creatures howe excellent so euer they bee, doe abyde in their degree and place, and that they haue not occupyed the roome of God nor his soueraigne dominion.

Now let vs fall downe before the maiestie of our good God which acknowledgement of our faultes, praying him to make vs perceiue them more and more, that wee may be so cast downe in our selues, as our whole seeking may bee to receiue mercie at his hand, and hauing recei∣ued it, to bee so guyded by his holy spirite, as we may giue our selues wholly vnto him to de∣dicate our selues fully to his obedience, and to serue him with all purenesse both in body and soule, and that hee impute not our imperfecti∣ons vnto vs which are yet still in vs, but that he rid them from vs day by day, and reclaime vs of them more and more, vntil he haue brought vs to the perfection whereunto he inuiteth vs. That it may please him to graunt this grace, not onely to vs, but also to all people and na∣tions of the earth, &c.

Notes

• Psal. 18.5.
• Deut. 32.50.
• Gen. 12.7.
• Deut. 32.51. Exod. 17.7.
• 1. Cor. 5.4.
• Hebr. 13.14.
• Iohn. 11.25.
• Rom. 6.8.
• Rom. 4.26.
• 1. Iohn. 3
• Num. 20.
• Prouer. 2••
• Psal. 19.13.
• Deut. 3.25.
• Iob. 14.5.
• Iob. 14.2.
• Psal. 33.9.
• Iude. 9.
• Exod. 19.3.
• Exod. 24.18
• Exod. 34.29 33
• Exod. 7.20. & 8.17. Nom. 20.11.
• Iude. 9.
• Dan. 7.10.