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 xi. of September. 1555. The Lxx. Sermon which is the seconde vpon the tenth Chapter.

8 The same time the Lord &c.

9 Therefore Leuie had no portion nor inheritaunce with his brethren: but the Lord is his inheritaunce, as the Lord thy God sayd vnto him.

10 And I taried on the mountaine as I had doone afore, fortie dayes and fortie nightes. And the Lord heard mee that time also, so as the Lord would not destroy thee.

11 But the Lord sayde vnto mee, vp, get thee hence, and goe before the people, that they may goe and possesse the Land which I sware to their fathers to giue them.

WE sawe yesterday, how Moses in this text did magnifie Gods mercie, as well towardes the Leuites, as towardes the whole people. For in sheweing that Aaron was punished for his fault, it appeareth plainly that all his whole li∣nage deserued to haue ben disgraded. Yet not∣withstanding, God of his goodnes vouchsafed y^t there should bee a certaine number of men ap∣pointed [ 30] to his seruice: and them he chose, not for any worthines that was in them, but only for his owne mercies sake. For if wee be not worthie of so much, as that God should crowde vs into a li∣tle corner of his house: how should he aduaunce vs to farre higher degree? That then is the mea∣ning of Moses. Neuerthelesse wee must marke herewithall the three charges which he setteth downe here, & which he reporteth to haue been assigned to the Leuites. The first is, To beare the [ 40] Arke of Gods couenant, & the vessels of the sanctuary: The seconde is, To be at hand to serue God: & the third is, To blesse in the name of God. These are the three things that were incident to the priesthod of old time. For as concerning the Sanctuarie with al the appurtenances therof, it was but a fi∣gure, which we must referre to the spiritual tem∣ple, that is to wit to Gods church,* 1.1 & to the sacri∣fices which are offered vnto him by the faithful, when they dedicate themselues to him both in [ 50] bodie & soule, by yelding vp their ownselues, y^t he may be glorified in them. Marke that for one point. The second is the seruice wherof he spea∣keth: which consisteth likewise in figure: but the trueth therof is performed toward vs, when such as nowadayes are called to the gouerning of Gods church, do their dutie in offering vp mens soules in sacrifice vnto God,* 1.2 by preaching y^e go∣spell, & in maintaining the order & state of the church, in such wise as God be glorified, and the [ 60] church be cleansed from all stumbling blockes. The third is to blesse in Gods name: & that is to yeeld a testimonie of Gods goodnes and grace to his people.

Now must we applie these things to y^e trueth of them, y^t we may be edified by them. Let vs (say I) haue a regarde to apply these three things to their trueth & substance,* 1.3 which our Lorde Iesus Christ hath brought vs by his comming. It is said here, that the Leui••es must beare the vessels of God. And this belongeth, not only to the ministers of the worde, or to such as beare publike office in the church: but also to all the faithful in general. And that is the cause why it is said by y^e prophet Malachie,* 1.4 y^t the Leuits were made priests, which thing I say was accomplished at the comming of our Lord Iesus Christ, at which time the church was aduanced to greater perfection than it was vnder y^e law. Likewise Esay telleth vs that all men shalbe Leuites vnto y^e Lord.* 1.5 Al the children of Is∣rael (saith he) shal execute the office of priesthod vnto God. And in the same respect doth S. Peter say,* 1.6 y^t we be a royal priesthod. S. Peter speaks not there of any peculiar sort of people after y^e ma∣ner of y^e Pope, who hath villanously corrupted y^e said sentence of his, in attributing it to his owne clergie as he termeth them, y^t is to wit to y^e stin∣king rable of his powlshorn greaslings: but he at∣tributeth y^t honorable title to all the faithfull, & to as many as are of the church of God. Moses could wel say euen in his time,* 1.7 Yee be a priestly kingdome, y^t is to say a nation holy aboue all o∣thers. But S. Peter turning the same words, saith, y^t now we be become a royal priesthod, inasmuch as our Lord Iesus Christ hauing shewed himself to the world, is ordeined priest after the order of Melchizedech,* 1.8 to communicate the same grace to y^e whole church. Therfore let vs marke wel, y^t this gift of becōming Priestes & Leuites, is not a priuilege or prerogatiue grāted to three or four: but inasmuch as al y^e things which our Lorde Ie∣sus Christ hath receiued of God his father, ar cō¦mon to vs all, & we be made partakers of thē by his meanes: we be of y^e order & number of y^e Le∣uites, that is to say, of them that are dedicated vnto god. Not as y^e people [of Israel] were, which held themselues aloofe in y^e body of the temple, & worshipped God afarre of:* 1.9 but we haue a mean to prease neere him, wee haue familiar accesse, we haue his own sonne entred afore vs into the Sanctuarie which is not made with mans hand, to bring vs in thither, in whose name al the faith∣full

haue libertie to come thither. Thus ye see that the thing which wee haue to marke in the first place, is that God shooled out one tribe of the children of Israell to serue him in the Sanctuarie: but nowe adayes he hath shedde out the same grace vpon all beleeuers, and there is no exception, but wee be all made holie to of∣fer sacrifice to God, and not onely to beare the vesselles of the temple, but also to be the verie vesselles themselues.* 1.10 For although our bodies [ 10] bee but wretched carcasses: yet fayle they not to be the temples of the holy Ghost, and Gods will is to be worshipped in them. Hadde there beene sayde no more, but that our soules are the temples of God: it had beene a verie excel∣lent honour. But seeing it is sayde of our earth∣ly and corruptible bodies, we see what goodnes God vttereth towardes vs. And therefore let vs learne that this doctrine belonges to vs, and that this figure which was vnder the lawe con∣cerneth [ 20] vs at this day, to the end that we should aduauntage our selues thereby. And after what manner?

The first is that we should magnifie the good∣nesse of our God, in that hee hath shewed him∣selfe so gratious vnto vs, as to chose vs to be his seruauntes, not onely to beare the vesselles of his temple, but also to be the verie temples thē∣selues and the altars whereat hee will be wor∣shipped, both in our bodies and our soules, to the [ 30] intent we should yeelde him, not onely the bo∣dily seruice which consisteth in shadowes and figures, but also the true spirituall seruice by de∣dicating our selues all wholly vnto him. Yee see then howe the ende whereat we must beginne, is to knowe how greatly we by bounde vnto God for vsing such gratious goodnes towardes vs.* 1.11 Moreouer according (as Saint Paul sheweth vs in the second to the Corinthians,) we must take warning to separate our selues from all vnclea∣nesse, [ 40] as the prophet cryeth out vnto vs, saying: Separate your selues from all vncleannesse,* 1.12 you that carrie the Lordes vessels. And Saint Paul alleadging the same text of Esay, sayth that ac∣cording to the same promise, it is good reason that wee shoulde giue our selues to cleannesse both of bodie and soule. For in very deede, the prophet Esaie, in saying: Be ye cleane you that beare the Lordes vesselles, hath not an eye to the time of the figures: but extendeth his do∣ctrine [ 50] to the kingdome of our Lord Iesus Christ. Nowe then this text must needes be performed in vs. But there are not nowe a dayes any moe materiall vesselles as there were in the time of the Lawe: and therefore it followeth that the doctrine thereof must bee performed in higher matters: that is to say, that in asmuch as God hath called vs to be members of his sonne, and by that meane to come so neere him as he may dwell in vs & we be his temples: the same should [ 60] prouoke vs to giue our selues to all cleannesse, which thing wee can not doe but by separating of our selues from the corruptions of the world. For wee dwell here among such filthinesse, as it is not possible for vs to scape vninfected, vnlesse we labour to withdrawe our selues from it. Yea and there needes no euill to come vpon vs from elsewhere, for euerie of vs shall finde ynough in himselfe. Wherefore lette vs beware that wee turne away from all wicked lustes, and that we cut off whatsoeuer is defiled in vs, and generally all that euer is of the world, so as we may prease vnto our God, and hauing giuen ouer the world we may be so vnited vnto him, as he may auowe vs to be his priestes. For if we doe otherwise, we shalbe dubble accursed, and we shall not be able to excuse our selues but that God hath aduaun∣ced vs high ynough. But what excuse will there be for vs nowe when our Lorde hath brought vs so neere vnto him, and vouchsafed to make vs priestes to offer vppe our owne selues vnto him▪ and to make vs his temples, so as we should haue a spirituall altar erected vnto him in our selues? Seeing that God hath brought vs to that point, is it not a horrible treacherie (say I) if wee fall to vnhallowe his temple? Nowe then, lette vs vnderstande, that whensoeuer this worlde tur∣neth vs away vnto euill, wee offer God greate wrong, in making his temple a swynes stie, and in vnhallowing the thing that he had hallowed, by causing all the corruptions of Sathan and of this worlde to come into his temple. Surely it ought to holde vs in awe and to make vs walke in all soundenesse, so as we giue not ouer our bo∣dies and soules to anie dishonestie, seeing that God hath sanctified them to himselfe. This is the thing which we haue to beare away vpon the first part of this text.

Neuerthelesse lette vs marke that although God haue extended the sayde grace of making vs all Leuites or Priestes, to all the members of his Church: yet hath hee not vtterly abolished the order of his Church, but his will is to haue some certaine men appointed to the preaching of his worde. And that is the thing which is ment here in the seconde place, where he saith, that they shall stande before the Lorde to serue him, and finally that they shall blesse in the Lordes name. The same must bee put in vre at this day by the ministers of the worde. For although God haue called vs all in common, to bee serued and honoured at our handes: yet doeth he require a speciall seruice at their handes whom he setteth ouer his Church to be the shepheardes thereof, that is to witte, that they should shewe the way, and alwayes be in a readinesse to serue God. And this seruice importeth that the Leuites shoulde maintaine the religion pure and vncorrupted a∣mong the people, and shewe the Iewes that they ought not to deale with the superstitions of the heathē, and what God it was which had deliue∣red them, and to be short, that they shoulde al∣wayes holde the people in obedience to the true faith. And for the same cause GOD allotted them not any one certaine countrie or shire to dwell in, but dispersed thē throughout the whole lande. We knowe there was not anie one tribe which had not Leuites among them. And why was that? For God could well ynough haue ga∣thered thē together, so as they might haue bin all together in Ierusalem where the temple was, and in the places neere aboutes, and haue had

some portion assigned them as well as the rest of the tribes had. But hee did not so: but his will was that in euerie countrie, citie, shire, and re∣gion, there should alwaies be some Leuites, that the people might eueriewhere bee taught, and the seede of faith be eueriewhere spred abroad. For had there beene anie certain countrie assig∣ned to the Leuites: it had beene ynough to haue abolished the remembrance of God, and to haue layde all teaching vnder foote. But forasmuch [ 10] as God had appointed y^e tribe of Leuie to preach his worde, and to beare abroade the message of saluation: he gaue them no certaine portion to dwell in, but his will was to haue them dispersed abroade euerywhere. And for proofe thereof, we knowe howe the prophete sayth that GOD made his couenant with the tribe of Leuie.* 1.13 And what manner of one was it? Euen the couenant of peace, insomuch as he sayde that the priestes are Gods Angels & messengers: men shall seeke [ 20] the vnderstanding of the lawe at their mouth, & they shal teach them knowledge. We see then y^t the seruice that is spoken of heere, comprehen∣deth instruction: insomuch that they whome God had so chosen, had charge to preache the Lawe, and to expound it to the people, that reli∣gion might continue vnappaired. And the same is to be obserued nowe adayes among vs. For although all of vs from the most to the least bee priestes: yet notwithstanding it is the duetie of [ 30] the ministers of the worde, to teach and to shew men the way to GOD, and to bring backe the wretched soules that were in the way to destru∣ction. And that is the cause why Saint Paul say∣eth that he is a priest, not after the auncient ma∣ner that had beene vnder the Lawe, but to slea men with the sworde of the Gospell, as sacrifices ought to be slayne: after the which maner Saint Paul sayeth also,* 1.14 that he had the spirituall sword wherewith to offer vp mens soules vnto GOD. [ 40] Thus ye see what we haue to remember. And therefore let such as are called to the charge of the preaching of Gods worde, vnderstande that they must streine themselues to the vttermoste, that God may be serued and honoured. And the manner is shewed vs in the text which I al∣leadged out of the fifteenth to the Romanes: namely that wee must indeuour to sanctifie all that euer is corrupted in this worlde, and that men must become teachable and meeke, that [ 50] God may renewe them & accept them for his children. And if we doe so, then is Gods seruice accomplished in vs, after the same manner as it was commaunded to the Leuites in olde time.

Nowe let vs come to the thirde point that is set downe here. It is sayde, That the Leuites must blesse the people in the name of God. True it is that in the Hebrewe tongue, the worde Blesse betoke∣neth to prayse and magnifie God. Howebeit [ 60] forasmuch as the matter here, concerneth those whom God did specially ordaine to blesse in his name: we must fetch the meaning of this text, out of the sixth Chapter of the booke of Num∣bers, notwithstanding that this maner of speech be verie rife in Moses.* 1.15 But in that place there is more expressed: and for that cause haue I co∣ted the text. It is sayde there, that the priestes of the house of Leuie shall blesse in the name of God and say: The Lorde blesse you and keepe you: the Lorde make his countenaunce to shine vpon you, and graunt you his mercie. The Lord turne his fauourable face towardes you, & blesse you. Nowe hereby wee perceiue, that it beho∣ued the Leuites not onely to prayse GOD, as their duetie was to doe: but also to blesse the people in his name: For they were two diuerse thinges. So that To blesse the name of God, is as it were a doing of homage vnto him for all the be∣nefites which hee bestoweth vpon vs, by prote∣sting our selues to holde all thinges of his onely meere goodnesse, and that hee is the author of them, so as without him wee be miserable, and haue not one drop of goodnesse in vs, further∣forth than he alone maketh vs partakers of it. And so ye see that to blesse God and to magnifie his name, is to acknowledge him to be the foun∣taine of all goodnesse, and that all that euer wee haue commeth of him, and of his onely meere free goodnesse. Nowe this belonged to the Le∣uites, as wee see it was their office to sing,* 1.16 and although that all the people were present there & the prayse of God ought to sounde in al their mouthes: yet notwithstanding the Leuites were to beginne the quire, and to leade the melodie. Neuerthelesse, they did also blesse in the name of God. And how was that? They witnessed Gods grace vnto the people: and the same thing ta∣keth place still at this day, in such as are ordey∣ned ministers of the worde. For to what ende serueth our dayly preaching of the Gospell, but to blesse the thinges in Gods name, which were accursed before?* 1.17 For by nature we are all of vs accursed and reprobate. And therefore it stan∣deth vs in hande to be deliuered out of the wret∣chednesse wherein we be: which to doe, there is none other meane but onely that God shewe himselfe louing and fauorable towardes vs, and that is the blessing which is spoken of here. For when the scripture sayth that God blesseth men, it is asmuch to say, as that hee sheweth them by effect that he loueth them, and maketh them to feele the fruite & operation of his grace and fa∣therly adoption. Now therefore when we come to heare the Gospel, let vs consider to what ende it is: that is to wit, to certifie vs that God loo∣keth vpon vs with pittie, euen vpon vs wretched creatures, and that hee setteth vs free from the cursednesse that is in vs, insomuch that although we deserue to be cast off at his hand, yet neuer∣thelesse hee sheweth himselfe gratious vnto vs, and that whereas he might with good right bee our enemie, he sheweth himselfe as a father to∣wards vs. Let vs (say I) be well aduised that we make our profit of this doctrine, when it is prea∣ched vnto vs.* 1.18 For whereas we be assured by the scriptures, that God sheweth himselfe fauorable to vs, in laying aside all enmitie that was be∣twixt him and vs by reason of our sinnes: if the same were well printed in our heartes, we would haue an other manner of desire than wee haue, to set forth his prayse. What a treasure is it, that

our Lord sheweth himselfe so to vs, as though we sawe him in his owne person? & that he openeth the heauens to assure vs that he loueth vs, euen vs which make warre against him, insomuch that wheras he should vtterly mislike of vs, he vouch∣safeth neuerthelesse to take vs into his fauor, & maketh vs to feele it in very dede. But what? We welter in our own dung euen till we do as it were stinke in it, without any care or regard at all. And that is the cause of such contēpt of the gospel, & [ 10] of such vnthankefulnes as is seene almost euery where. Yet notwithstanding, it behoueth y^e faith∣full to consider of how great value it is,* 1.19 y^t God re∣ceiueth them to mercy, & sheweth himselfe to be a father to them, & that such as are appointed to preach his word, are as witnesses to certifie vs y^t God beareth vs such fatherly loue. Trueth it is y^t this was accōplished by our Lord Iesus Christ, for he was the only priest: and y^t that which wee do, is not to take his office vpon vs, but onely to [ 20] approue & ratifie the thing y^t he did.* 1.20 And there∣fore let vs marke well, that it belongeth onely to our Lord Iesus Christ to assure vs of the loue of God his father: but yet doth he also witnes it vn∣to vs, by y^e mouthes of such as preach the Gospel in his name. It hath bin told vs herewithall, that the things which were figured vnder y^e Law,* 1.21 haue bin performed in his person. For the high priests (when they blessed the people) had a solemn ce∣remony [ 30] of lifting vp of their handes, as though they made an offering vp of all the people vnto God. Likewise whē Iesus Christ wēt vp into hea∣uen, he vsed y^e same fashiō, by lifting vp his hands to blesse his disciples,* 1.22 in whose persons hee pro∣nounced a general blessing vpon y^e whole body of his Church. We see then y^t the figures of y^e Lawe belōg to vs at this day, howbeit, not as touching the outward vse of them, but as in respect of the substance & truth of thē. Wherby we be warned to get vs to our Lord Iesus Christ, who bringeth [ 40] vs y^e full accomplishment of all thinges. And we must vnderstand, y^t although he be not now con∣uersant in y^e world to blesse vs: yet will he haue vs to bee made partakers of the same blessing by meanes of y^e gospel, when it is preached among vs. This is the effect of the thinges which we haue to gather vpon that place.

Now Moses addeth, That God hath giuen the Le∣uites no portion among their brethren, but that he him∣selfe would be their portion and heritage. Yea, but yet [ 50] for all that, he appointed them y^e tenthes & first∣fruits, as is shewed in the fourth booke of Moses.* 1.23 Now then, Gods assigning of a portion vnto thē was in such sort as they possessed not any Lande or inheritance, more thā their townes & suburbs for their cattell. But yet tooke they the tenthes, firstfruits, & all other such things of all y^e people. Herein God had a cōsideration, y^t such as he mēt to dedicate to y^e seruing of himselfe, should be w^t∣drawen frō all worldly affaires, y^t they might in∣tend [ 60] to y^e seruing of God. Gods intent then was, y^t the Leuits & their children shold not giue thē∣selues to husbādry & such other things. And why For they had ynough to do to discharg thēselues of their dutie otherwise: y^t is to wit, in calling vpō the people to folow Gods cōmandementes, & to keepe his couenant, so as religion might conti∣nue vnapaired, & faith might haue his full force, & so consequently y^t God might be honored. Al∣so they had the Sacrifices, which serued them in steed of Sacraments, & at y^t time they were ma∣ny in nūber, because the people could not other∣wise be held in order: they would easily haue bin mard, if they had not bin restreined w^t many bri∣dles. That therfore was ynough to keep y^e Leuits occupied. And for the same cause God gaue thē a portion beside the tithes that they might haue wherwith to finde & mainteine thēselues, while they were a doing of their duties.

But this hath bin corrupted & falsified by the papistes. For they haue borne men in hand, that tithes belong to thē by Gods Law. And why? be∣cause (as they say) they belonged to y^e Leuits. But they consider not, y^t the Leuites were inheriters of the land of Chanaan, as well as those y^t were of the tribes of Iuda, Beniamin, Ephraim, Manasses and all y^e residue. In respect whereof it was meete they shold haue had their portiō with their bre∣thren, & they ought not to haue bin excluded or banished frō it: for y^e inheritance of the land was cōmon to them all: therfore was it meete y^t they should haue had their part of it. Yea, but God re∣compensed them after an other fashion. It were meete then y^t the Pope & al his rable, shold shew how y^e inheritances of all landes belong to thē, & then might they therepon demand their tithes. Thus ye see how this text hath bin miswrested. But yet for all this, let vs beare in minde howe S. Paul saith,* 1.24 y^t euen at this day it is Gods wil y^t they which preach y^e gospel should be nourished and mainteined, as well as the Priestes had their li∣uinges appointed thē in old time.* 1.25 S. Paul demā∣deth in way of cōparison, whether y^e spiritual ser∣uice y^t is yelded to God nowadaies, ought not at the least to be asmuch esteemed, as the seruice y^t was vnder the figures of y^e law? Now it was Gods will, y^t such as serued at the altar, should be main∣teined by the altar, therefore it is good reason, y^t such as at this day doe serue Gods Church in bringing thē his word, should also be nourished and mainteined. Thus ye see y^t the way to vnder stād this text a right, is to take S. Paul for our ex∣pounder thereof. But to conclude peremptorily y^t tithes belong to the preachers of y^e gospel, is to grosse an abuse & fondnes. Neuertheles we must mark also, y^t it is not our Lords meaning, y^t ydols or idle bellies, & much lesse y^t such as peruert al order & turne vs away from y^e seruing & obeying of God, should be nourished in his Church. Now then if the Shepherdes will needes claime to be found at y^e common charges of the Church: they must looke that they occupie themselues in the seruice of God. As how? It is no title of idlenes, it is no fantasticall dignitie, to be called the Shep∣herde of a Church: but it is a kinde of bondage, howbeit y^t it be honorable. And therfore y^e party y^t is appointed to be a shepherd or minister must looke y^t he obey God and serue his people. For we can not serue him y^t hath put vs in office, but by seruing of his Church. Yee see then how the Pope & al his hangers on, are disappointed of the things which they pretend to pertain to them of right. And if they deuour y^e goods y^t were apoīted to such as serue Gods Church: they must be fain

to yeelde an account of them in the ende. For the world sees they be but idle bellies and idols, and not onely that, but also deadly enemies to Gods honor, laboring to ouerthrow it to the vt∣termost of their power. Now then, all this geere must be cut off: for y^e nourishing & mainteining of thē, is all one as if men were minded to marre all the good seede that is in Gods Church. True it is that where they vsurpe such tyrannie, men may well hope that they shall yeeld a reckening [ 10] for it before God, and such as are held down in y^t bondage may well sigh & grone: And although they knowe it to be an intollerable trecherie and extortion, y^t such exactions should be layde vpon them: yet neuerthelesse they must bee faine to beare with thē. But whensoeuer y^e Church shall happen to bee well reformed and well ordered, doutlesse those Cormorantes shall no longer de∣uour the substance of Gods people after that fa∣shion, but the things y^t haue bin misused, shalbe [ 20] brought home to their good & holy vse again, so as they shall serue to the nourishing & maintei∣ning of such as haue y^e charge of the preaching of Gods word, & also to the releiuing and maintei∣ning of the poore, after y^e maner of the priestes in the old law, who (as we know) were bound ther vnto, insomuch that their hauing of such portiō as I haue told you of before, was for y^e releeuing of the poore, & of such as were in penury. And so [ 30] ye see how we may profit ourselues by this text.

But by the way, let vs come backe againe to y^e things y^t I haue alledged as wel out of y^e prophet Esay, as out of Zachary, y^t is to wit, y^t we in these daies are succeeded in the roome of the Leuites. And sith it is so, let vs marke y^t although wee pos∣sesse inheritances of lands, medowes, and vine∣yardes in this world, yet we must make light ac∣count of thē, without being tied to them, & must put the thing in vre which Saint Paul speaketh of in the seuenth Chapter of the first epistle to the [ 40] Corinthians,* 1.26 y^t is to wit, that he which is rich be as if he possessed nothing. And why? For if wee haue not God for our heritage & portion, wo be to vs. And how may y^t be, but onely by being dis∣charged of all earthly affections and cares? Al∣though God giue a man riches, yet must he be as a sheepe, meeke & lowely to offer himselfe vnto God, so as nothing may let or hinder him from following his vocation, or from going on still to∣wardes the heauenly life whereunto he is called. [ 50] Ye see then y^t the thing which we haue to confi∣der generally in our knowing y^t God will haue y^e ministers of his word and the shepherdes of his Church to be nourished and mainteined: is y^t we must likewise know, y^t all of vs are a royall priest∣hood, in respect whereof he wil not haue vs to be so intangled with y^e goods of this world, that wee should not look vp to him, but y^t we should run a∣pace through the world, assuring our selues y^t wee cannot be children of the kingdome of heauen, [ 60] vnlesse we be strangers here beneath.* 1.27

Now after y^t Moses hath told the sayd things, he addeth yet one word more, which is Euē vnto this day. Wherby he meaneth y^t Gods will was to haue those things obserued. True it is that these things had not at y^t time indured aboue fourtie yeares: but yet doth Moses put y^e people in mind of thē, telling them y^t that order must not be bro∣ken, but continued still euen till the cōming of y^e redeemer. In deede the priestes thēselues were greatly out of order & had marred all, so as they had well deserued y^t God should vndoe his coue∣nant with thē, & bereaue them of y^e prerogatiue that he had giuen vnto their father Leuie, accor∣ding to this text of the prophet Malachie, which saith y^t God made his couenant with Leuie,* 1.28 but yet forasmuch as the Leuits had shrunk away, & not regarded the promise y^t they had made vnto God, they deserued to be cut off, and God would curse all their blessings, as if he should say, whē ye thinke ye haue made a great hand, thē will God but blow vpon you, & by & by it wil appeare y^t all was but shame. Yet notwithstanding y^e priesthod was to cōtinue still, euen to the comming of our Lord Iesus Christ, & so it did. Likwise let vs mark well nowadaies, y^t when things be out of frame in the Church, so as all goes to hauocke, y^e mischief is in deed to be corrected, but yet must not gods ordināce be therfore disanulled, so as we should let it alone, & not put it in execution, vpō mislik∣ing of the vices & offences that haue set all in a broile: but we must alwaies resort backe to Gods pure rule. We see there haue bin no such deuils incarnate, as those y^t haue bosted thēselues to be Prelats, Bishops, & shepherdes. Now if vpon mis∣liking of such corruptions, a mā would abolish all order in y^e Church, so as there should be no mini∣sters, nor any mo folke appointed to teach y^e peo∣ple: what else were it thā a horrible cōfusion, and a setting open of hell, y^t all things in the worlde might goe to hauocke? But let vs keepe still this principle, y^t mens vices must bee corrected, and gods cōmandemēt therwithal obserued. Thus ye see what Moses ment, in saying y^t Gods choosing of y^e Leuits was not for a day or twain, but to cō∣tinue still, that by that meane the Church might be mainteined.

On the otherside, we know y^t the death of our Lorde Iesus Christ shoulde not come vnto vs in these daies, without y^e preaching of the Gospell. Therfore if we intend to feele y^e redemption and soul health y^t hath bin purchased for vs, the same order must be mainteined still. And howe gre••t store of vices soeuer ther be, let Gods Church be clensed of thē, let all stūbling blocks be remoued out of it, & let not men for all that, cease to haue preachers of Gods worde, & ministers of his sa∣craments stil: for otherwise it were the next way to cut y^e Churches throte, & to bring all to vtter desolation. For we know how S. Paul sayth y^t Ie∣sus Christ was giuen to be our peace, and y^t at his comming he preached it to them y^t were neere hande▪ and to them that were farre off.* 1.29 Saint Paul sheweth there, how our Lord Iesus maketh the vertue of his death & passiō auailable: name∣ly by cōmanding the Gospel to be preached vn∣to vs, wherby we be don to vnderstand, y^t God ha∣uing once offered himselfe vnto vs in the person of his son, will continually still hold on to take and accept vs for his children, and confirme the adoption which he hath made of vs, euen vn∣til we come to the present inioying of the heri∣tage

which he hath promised vs.

Moses hauing spoken so, addeth for a finall conclusion, that God had heard him, and sayde vnto him, Goe thy way and leade this people into the Lande that I promised to their fathers, yea euen with an othe: let them goe into it and take possession of it. Here a∣gaine Moses sheweth the people that when they be come into the Lande of promise, they must vnderstande y^t that befalleth not to thē for their owne deseruings, but through Gods great mer∣cy, [ 10] yea and such mercy as ought to rauishe their wittes to wonder at it: for they had refused all y^e promises that had beene made vnto them. So then it stoode this people in hand, to be new rea∣red & set vp againe in their former state, through a singular grace. That is the intent of Moses, whereof I haue treated more fully already, and therfore it is ynough as now to touch it. But yet let vs not forget to apply it to our vse, which is, y^t it behoueth vs to vnderstande, y^t although God [ 20] haue called vs to the beleefe of his Gospell, yet so y^t in respect of this present life, we cease not to shrink away frō him, wherby we were worthy to haue y^e dore shut against vs, & to be taken as folk vtterly reiected, vnlesse he receiue vs to mercie, and y^t not for once only, but also in that he must double & treble his mercy vpon vs, in so many sins as we cōmit against him. Now thē, before we can come to the inheritance of the kingdom of heauen, God must bee faine to shewe vs many a [ 30] time and often, that we haue it not for any wor∣thinesse of our owne, nor for any purchase that we can make of it by our seruice, to say that wee haue earned it: but y^t his making of vs to be his heires, is of his own meere and freebestowed li∣beralitie, for none other cause, but that he hath vouchsafed to choose vs, and to beare with vs, and to pardon the infinite offences, whereby we cease not to prouoke him in suchwise, as he shold needes roote vs out, if hee ment to vse rigor to∣wards [ 40] vs. Thus ye see how we should apply this lesson of Moses to our behoofe.

Moreouer it ought also to serue vs for a com∣fort, that we be not discoraged when we haue of∣fended our God, euen after we haue knowen him and are fallen in traine of walking according to his worde. For though we step a side for a time: yet must not our so dooing make vs to despaire, but wee must come backe againe, assuring our∣selues that if God herd Moses in the time of the [ 50] figures of the Lawe, he wil certainely heare him that maketh intercession for vs nowe, that is to wit, his owne onely sonne. For our Lorde Iesus Christ was a priest, not only to die once to pur∣chase saluation for vs, but also to inioy the same office euerlastingly, as in respect of appearing in the sight of God his father,* 1.30 to obtaine forgiue∣nesse for the sinnes which we commit daily. Let vs marke (I say) that if this grace was granted to the fathers vnder the Lawe, surely wee shall not [ 60] be disappointed of it as now. Yet notwithstand∣ing it is not ment hereby, y^t that should make vs the readier or bolder to offend: but we must vn∣derstande, that when we come before God, wee must acknowledge the faultes y^t we haue cōmit∣ted, we must be sorie for our misdeeds, & we must beseeche God to bring vs home againe to him. For as for those that hate not their sins, they be so far of from obteining of fauour at Gods hand, y^t they do the more prouoke his wrath. Contra∣riwise, when we hate our sins, God looketh no more vpon them, but burieth them out of sight. And this warneth vs, y^t when God cōtinueth his mercie towardes vs, & reneweth the same daily, and taketh vs into fauour againe after wee haue offended him: his so doing is not to make vs the bolder to do euil, as who wold say we haue made a good market at his hand: let vs beware of such blasphemy: but it must be applied wholly to the faultes y^t are past. Therefore when there is spea∣king of Gods mercy & of y^e forgiuenes of our sins in the holy scripture, we must vnderstand y^t God sendeth vs backe to the sinnes y^t are past: & ther∣withall putteth vs in minde to beware afterward of the danger that we were in afore: warning vs to pray him to gouerne vs with his holy spirit, so as he suffer vs not to be led out of the way, nor to fal to wilfull breaking of y^e couenāt, which ought to be kept vnuiolated, as well on our part by our faithful obedience, as it is on his part, yea & that with such constancie, y^t although we offend him daily, yet he ceaseth not to continue stedfast still in his purpose. And to be y^e better assured of this doctrine, let vs alwais haue recourse to this say∣ing, y^t the Lande of Chanaan was as an earnest penny of the euerlasting inheritance to the fa∣thers y^t liued vnder the Law.* 1.31 And so the thinges that are set downe in the holy scripture, must be to vs as a lookingglasse or picture, wherein to be∣holde the maner of Gods guiding of vs, til we be come to the euerlasting life. The people of Isra∣ell was chosē before they were born, God shew∣ed his fauour to them by the law, & moreouer he chastised them, insomuch y^t he listed not to put thē in possession of their promised heritage out of hande, as in deede they were not wortie of it, but yet for all y^t they came into it at the last. And so we perceiue, that our Lord hath not delayed his receiuing of vs till we come vnto him: but y^t he hath preuented vs, with his infinite goodnes, insomuch y^t he hath chosen vs before y^e making of the world, & hath offered vs his grace & con∣firmed it by the preaching of the Gospel,* 1.32 as well as the Law was published by the hand of Moses. For our Lord Iesus Christ hath vouchsafed to be a faithful witnes of God his father, & of the loue y^t he bringeth vs. And because he is not abiding any more here below with vs in his own person, he hath appointed his ministers to whō he hath giuen authoritie to preach in his name,* 1.33 & there∣withall hath giuen commaundement to all peo∣ple to receiue them, saying, he that heareth you, heareth me. And he hath giuen them expresse charge to preach the forgiuenes of sins, as if they should drawe the wretched captiue soules out of the bondage of hell. Ye see then how our Lorde Iesus Christ hath vttered the grace that was vn∣knowen vnto vs before: but wee take small pro∣fite by it. For although wee were baptised from our infancie, yet when wee come to yeares of discretion, whereby begin we to shew our selues to haue some witte, but by choosing

the euill, as though wee ment to spite God wit∣tingly? And againe beside this, when our Lord teacheth vs, and reformeth vs by his worde, so as he ceaseth not to shewe vs our faultes, to the intent to tame vs and to daunt vs, and to drawe vs to repentaunce: howe dull are we vppon the spurre? After what fashion deale we? Are wee not so spytefull and stubborne, as a man can not by any meanes win vs? yes, and therefore he is faine to sende vs many chastisements & to make [ 10] this present life to be as a wildernes to vs to wan¦der vp and downe in, with y^e feeling of his wrath. For all the miseries wherewith wee be hemmed in, are remembrancers to make vs hang downe our heades, and to make vs perceiue that we be wretched sinners, & that we be worthy, not one∣ly of temporall correction, but also to be sunke downe into hell. Yet notwithstanding, this ser∣ueth not to driue vs to dispaire, for we may well assure our selues y^t God will receiue vs to mercy [ 20] so we flee to our Lord Iesus Christ. For if Moses were heard who was a wretched sinner:* 1.34 what shall he be, who hath all righteousnesse perfectly in him? and to whō authoritie is giuen to make full attonement betweene God and man? Nowe thē seeing that our Lord Iesus Christ is appoin∣ted to be our mediator: let vs not doubt but that although God holde vs in this worlde as poore banished wretches, and withdrawe himselfe from vs, and shrinke aside to outwarde appea∣raunce: [ 30] yet we be not bereft of the inheritaunce which he hath promised vs, and purchased for vs by our Lorde Iesus Christ. But howsoeuer wee fare, let vs not tempt him, nor abuse his patiēce▪ but let vs wey wel this speech, where Moses saith that he was hearde for that time also. For it serueth to holde vs in awe, that wee flatter not our selues when God beareth with vs, but that we shoulde looke about vs to amende our faults, and to bri∣dle our wicked lustes, that we giue not ourselues ouer vnto euill, but hate it and abhorre it, so as God may goe on with the thing that hee hath begunne in vs, vntill he haue ridde vs quite and cleane of all worldly lettes, and put vs in posses∣sion of the euerlasting life. If wee doe so, wee may boldely protest that we haue praysed God and that we haue giuen him such glorie as hee deserueth, and wee haue cause to reioyce in that we were able to ouercome all the temptati∣ons and distrustes that coulde happen vnto vs: and therefore wee shall not neede to doubt, but that our good God is and will be mercifull to vs, though we be not worthy of it.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to make vs so to feele them, as it may serue to mortifie vs dai∣ly more & more, that when we perceiue his dis∣pleasure, we may flee to his goodnesse and mer∣cy, to obtaine fauour at his hande, that beeing rid quite and cleane of our vices and spo••••es, we may bee so gouerned by the power of his holy spirite, as we may become true sacrifices vnto him, by dedicating our selues wholly to his glory through newnesse of life. And so let vs all say, Almightie God heauenly father, &c.

Notes

• * 1.1

  Hebr. 8.5. Rom. 12 1.
• * 1.2

  Rom. 15.6.
• * 1.3

  Col. 2.1••.
• * 1.4

  Mal. 3.3.
• * 1.5

  Esa. 6〈…〉〈…〉
• * 1.6

  1. Pe••. 〈…〉〈…〉
• * 1.7

  Exod. 〈…〉〈…〉
• * 1.8

  Heb••. 〈…〉〈…〉
• * 1.9

  Heb••. 〈…〉〈…〉 & 1〈…〉〈…〉
• * 1.10

  ••. Cor. 6.19.
• * 1.11

  2. Cor. 6.17
• * 1.12

  Isa. 52.11.
• * 1.13

  Mal. 2.4.5.
• * 1.14

  Rom. 15.16.
• * 1.15

  Numb. 6.24
• * 1.16

  1. Chro. 1••
• * 1.17

  Ephe. ••••
• * 1.18

  Col. 1.••
• * 1.19

  2. Cor. 5.20.
• * 1.20

  Hebr. 5.6.
• * 1.21

  Col. 2.17.
• * 1.22

  Luke. 24.50.51.
• * 1.23

  Num. 18.21.
• * 1.24

  1. Cor. 9.13.
• * 1.25

  2. Cor. 3.6.
• * 1.26

  1. Cor. 7.30
• * 1.27

  2. Cor. 5.6. & Hebr. 11.16.
• * 1.28

  Mal. 2.••••
• * 1.29

  Eph. ••••••
• * 1.30

  〈◊〉〈◊〉. 9.24.
• * 1.31

  Heb. 11.13.14.16. 1. Cor. 10.11
• * 1.32

  Eph. 1.4.
• * 1.33

  Luke. 10.1•• & 24.27.
• * 1.34

  Rom. 5.17. & Col. 1.20.