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

On Munday the xxj. of October. 1555. The Lxxxix Sermon, which is the fourth vpon the thirteenth Chapter.

12 If thou heare say, that in any of the cities which the Lorde thy God giueth thee to dwell in,

13 Some wicked men are gone from among you, and haue seduced the inha∣bitants of their cities, saying, let vs go and serue other gods whome yee haue not knowen:

14 Then shalt thou search, and inquire, and examine the matter throughly, & if it be true & certaine that such abhomination hath beene doone among you:

15 Thou shalt roote out the inhabitants of that citie with y^e edge of the sword, and vtterly destroy the citie, and all that is in it, and the verie cattell thereof with the edge of the sworde.

16 And thou shalt gather al the spoyle thereof together into the middes of the citie, and burne vp the citie and all the spoyle thereof with fire to the Lorde thy God: and it shalbe a heape for euer, and neuer be builded againe,

17 And none of the cursed thinges shall sticke to thy handes, that the Lorde your God may turne away the fiercenesse of his wrath from thee, and giue thee mercie, and haue pitie vpon thee and multiply thee, as he sware to thy fathers,

18 Because thou shalt haue obeyed the voyce of the Lorde thy God, in kee∣ping all his commaundementes which I commaund thee this day, to the ende thou mayest doe the thinges that are right in the eyes of the Lorde thy God.

WE haue seene heretofore what [ 10] manner of zeale wee ought to haue to y^e mainteining of Gods true seruice & the pure religiō: that is to wit, that we must for∣get al y^e friendship of the world, and shewe that we make more account of the honor of our God, than of all those that are as deere to vs as our owne soules. But now Moses proceedeth further, and sayth that wee must vse [ 20] such rigour not only against particular persons, but also against whole cities. Now if a whole Citie ought to be rased for breaking y^e seruice of God; what shalbe done to any one man? Should he be borne with? Here then we see how Gods honour ought to be preferred before the whole worlde. And because he had set downe a right and pure order to y^e people of Israel how to do it; his mind was that it should be kept to the vttermost, and that if any man transgressed it, he should be cut [ 30] off; insomuch that if it were a whole people that had done it; they should be delt withall after the same maner. Now then we see yet better, howe carefull wee ought to be for the preseruation of religion in his purenes. True it is that we ought to be alwayes mindefull of y^t which we haue sayd already; namely that it serueth not to excuse y∣dolaters whē they be so inraged with zeale with∣out discretion. For we must be sure a forehande, that the religion which we holde is holy, & that [ 40] God alloweth of it, so as it is not a doctrine for∣ged at the pleasure of men, but Gods owne will vttered vnto vs of his owne free fauour, whereof we haue good and infallible record, that if any set himselfe against it, he must be cutte off: yea though it were a whole Citie. So litle ought any priuate person to be forborne, that euen a whole citie ought to be destroyed for it.

But to the intent this doctrine may be y^e bet∣ter vnderstoode; let vs marke the order which [ 50] God commandeth here to be kept. If it be sayde, that is to say, if the report go, that some wicked per∣sons are gone from among you, and haue led away the inhabitantes of a Citie: make good inquisition of the matter, & search it out diligently and vnfainedly to the vttermost: and if it be found to be so; let that Citie bee vtterly destroyed with the edge of the sworde, and so forth, Now first our Lordes will is, that when any brute goeth of an euill deede, we should first in∣quire [ 60] how y^e case standeth. And hereby he shew∣eth that such as haue authoritie of the sword, & sit in the seate of Iustice, must not be retchlesse, in suffering thinges to passe before their eyes, without making any countenance to see them. Is there then any brute of a thing? Inquisition must be made of it. For if it be let passe, we shew that our intent is to nourishe the euill: and the parties that haue so concealed it, must in y^e ende abide their payment, which is that it must light wholly vpon their owne heads, as we see it com∣meth to passe. And it is a iust punishmēt of God, that when such as are in office to remedie & re∣dresse euill, doe beare with it, they themselues should abide the paine of it. And when they suf∣fer it, it happeneth not by haphazard, but God yeeldeth them the iust wages which they haue deserued. Therefore we must marke this text, that God will haue vs to be doing aforehand as soone as the brute is reported or giuen forth, & not to tary till the thing be apparaunt, without setting hand to it or without making inquisition of it: but he will haue the Iustice to inquire of it betimes, specialy when there goeth any brute of it. And by the way, to the intent there be not a slight inquirie made of it as it were but for fashi∣ons sake; he vseth here three wordes: and after∣warde he addeth that it must be done throughly, so as there be an exquisite care vsed in the mat∣ter, For diuers times, informations are taken when some cōplaint is made, and that the euill is knowen, yea and y^t in suchwise as they be asha¦med to cloke it altogether, and so witnesses bee called. But they will not seeke to vnderstand the pith of the matter, they doe but vse a kinde of forme for fashions sake, as who should say y^e mat∣ter is not buried, because there hath bin some seeking to knowe the truth of it. But what? This is no proofe: that is to say, we wil not search how the case stands in deede. For the witnesses are dispatched ere they haue tolde halfe their tales: and that which they haue spoken is let slip, so as wee see not the thing that is as apparant as the nooneday.

Now to the end that men should not daly af∣ter that sort with God; it is sayd expresly that in∣quisition should be made, that the matter should be ex∣amined, and information dewly taken. And therfore let Iustices vnderstand, that they shall not goe quit, but that God will hold them giltie, for neg∣lecting their duetie, if they do not what they can to bring matters to light, when they heare any complaint or any brute of them. Neuerthelesse our Lords meaning is not that mē should iudge at al aduenture, but that the crime should be du∣ly proued whether it be so of a truth in deede. He vseth two wordes to shew that a Iudge ought not to be led by bare suspition to conclude what hee listeth. For wee must be faine to beare with the euill when it is not knowen, because God hath not yet brought it to light. As for example, there be some sinnes (sayth S. Paul) which make hast to come to their condemnation;* 1.1 and we see that God doth so thrust and driue some wicked men forward, that they runne a head into mischiefe.

For sometimes it is Gods will to humble vs by making our offences knowen, that we may feele them and be sorie at the heart for them. Yea & [sometimes againe] a man knowes not at what end to begin, but is letted that he cannot punish, because he findeth no mean how to do it. Ther∣fore a Iudge must be discreete and milde, that he giue not sentence vpō bare coniectures, but that he first of all do see the matter substantially pro∣ued. Now then, here are two notable thinges: [ 10] the one is that we must not be rechlesse, but dili∣gent in searching out of thinges, that y^e euil may be discouered & not nourished. The other is, that we should not iudge rashly, but that the matter should be welknowen and throughly brought to light, before me come to giue diffinitiue sentēce of it, so as our iudgement may be ripe & settled.

Now this being so, it is sayde, thou shalt destroy the inhabitants of that Citie with the edge of the sword. Wherby God sheweth (as I haue declared alrea∣dy) [ 20] what affection wee ought to beare vnto his seruice. For if we consider what a thing his glory is, it ought to be more deere to vs thā all y^e whole world. What see we either in heauen or on earth but litle sparks of y^e power, righteousnes, goodnes & wisedome which are infinite in God? They be not to be measured: we haue but only some litle signes and tokens of them in heauen and earth. Therefore it were better that the worlde should perish ten thousand times, than that Gods glory [ 30] should be defaced. But it falleth out that his glo∣ry is conueyed ouer vnto ydols, yea & bestowed vpon Satan, when his seruice is corrupted. And therefore it is not for vs to fal asleepe or to coc∣ker ourselues in this case, as we haue bin wont to doe, making sale of Gods honour, and letting it passe as though we seemed to count it as a thing of nothing. But contrariwise we see here how he putteth all cities to destruction, if they haue de∣faced his honor. So then let vs vnderstand that [ 40] it is not for vs to rowe any more betweene two streames as we haue bin wont to, if we intend to keepe our religion vnappayred: but we must see that all Church treasons, that is to say all outra∣ges that are doone to the maiestie of God, may be punished. Seeing we know and nature teach∣eth vs that robberies, murthers, theftes, and all manner of pilfries ought not to bee borne with; what shal we do when gods name is blasphemed, all religion turned vpside downe, and the pure [ 50] doctrine falsified, to thrust folke out of the way and to breake the vnion of faith? Such thinges are not to be winked at: for they be too heynous crymes.

Yea and it behoueth vs to marke how it is said heere, that if any wicked men be risen vp, and haue seduced the inhabitants of a Citie. For it may seeme that this circumstance should somewhat abate the fault, forasmuch as the whole citie went not away of their own accord, but were carried away [ 60] by certain wicked persons, as in deed a few such firebrandes of hell are ynough to set all thinges out of order. Yea, but yet are not they to be born with, which haue giuen eare to such deceiuers; they must be punished for it neuerthelesse: yea and y^t not with stripes of roddes onely, but euen with death. And in deede, how trifling an excuse is it for a man to say, I was vndermined, I would neuer haue done amisse if I had not bin inticed to it, ye may see what ill counsell is. Yea, but yet notwithstanding thou haddest bin taught by the voyce of thy God, thou knewest his will, & wast ascerteined of it. Beholde, a man whome thou knewest to be wicked came to seduce thee, and thou gauest more credit to his leaudnesse and to thine owne wit, than to y^e infallible truth of thy God. Thou knowest y^t thy God speaketh for thy benefite, and thou leauest him, thou giuest him deafe eare, thou art loth to giue him any hea∣ring, thou refusest all that he telleth thee: and is that to be excused? Nay rather, shoulde wee not spit in the faces of such men as will needes make a shield of other mens inticementes? Yes: and for that cause doth not God hold a whole Citie excused, when the people of it haue bin deluded by wicked persons. Both great and small (say I) must be punishable: and God is not cruell in pu∣nishing them all, as wee see hee hath ordeined heere.

Furthermore, let vs marke well y^e God ment to do vs to vnderstand what it is to haue wicked persōs in a citie.* 1.2 For (as saith S. Paul) a little leuē soureth a whole lump of dow. Nowe then, wher∣soeuer deceiuers be, there are the people by & by infected. God speaketh so thereof plainly, to the intent we should not suffer euill to harbor amomōg vs. If there be any poysoninges, we are all afraid of them, and it troubleth vs to prouide howe to saue our selues frō them. ô (say we) such a plague must not abide among vs. Now it is certain that there is not a worse nor a more deadly plague, than the stepping vp of vnruly persons, despisers of God, and wicked men, which seeke to turne al thinges vpside downe, and to bring all to confu∣sion, corrupting all thinges to the intent to haue the more libertie to doe euill. When such foke rise vp, & be borne withall; it is good reason that al should be giltie of their fault. And we see also that God punisheth those y^t beare with euill do∣inges when they both should and could correct them: insomuch that the common prouerbe is verified in them, that when a man is saued from the gallous, he could finde in his heart to see thē hanged y^t deliuered him from it. And good reasō it is that they should haue such reward, for their corrupting of Iustice, and for their impeaching of right. Therefore when we see men goe about to turne all thinges vpside downe, wee must re∣presse them aforehande: and not tarie till y^e end, for that is a cursed patience. True it is (as I said afore) that if God giue vs not the meane to rid away euill so soone as we would; then must wee be sory for it & haue patience. But when things are euident, & there is none other let than lacke of corage: then if we be cold and la••ie, and shut our eyes because wee be loth to susteine displea∣sure; [as if a man shoulde say,] I will not be too forwarde, least I bee left in the bryers, for feare least I pay for the shot when I haue entered into such a quarell, for I see that such fellowes are ful of reuendge and may easily be euen with mee: when we vse such cowardlynesse, then must wee

abide the penaltie of it. And surely it is a great grace of God to haue power to redresse a mis∣chiefe that hath bin knowen of long afore: and therfore it must not be let slip without prouiding for it in time conuenient.

Moreouer we must heare what a simple shift it is to alledge pitie, when men marre all thinges by giuing cause of offence. For what kinde of pitie is it to spare two or three to cut y^e throtes of a whole nation? On the contrarie part, if they [ 10] that be so wickedly bent, be repressed that they may no more haue their own swinge, but rather be vtterly rooted out: it is a purging of the whole nation, it is a healing of a common sore. So then if wee loue the welfare of all men, lette vs not giue head after that sort to such as intice men to forsake the right way. But wee must goe backe againe to the matter which I haue spo∣ken of alreadie, and which Moses goeth for∣warde withall still in this text: to wit, that the [ 20] worst corruption which can befall a nation, is to haue despisers of God that falsifie the true reli∣gion, or to haue vpholders of Satan that leade men into superstition and ydolatrie, to abolishe the pure doctrine and the trueth which they hadde receiued. True it is that if there bee gluttons, drunkardes, whooremongers, and such other like folke, it is an infection that is wel worthie to be feared, & meet to be redressed out of hande, least the mischiefe growe too strong: [ 30] But as for those that put all thinges out of order, shewing themselues to be bent to spite God, and to make men to yeelde no more reuerence to his maiestie: it is as a gathering of all sinnes to∣gither into one heape, and a packing of them vp in one bundle. For there can be nothing pure when Gods seruice in taken away, and when men walke not in his feare, all other thinges must needes be out of order. For the knowing of God and the worshipping of him as he deser∣ueth, [ 40] is the verie brydle that holdeth men in all holinesse and honestie. But if men turne their backes vppon him, they must needes play the beastes, and their life must needes become so loose and lothsome, that a man shal see as it were a gulfe of hell among them. And therefore not without cause are we so straitly commaun∣ded in no wise to beare with men, when they become wicked and goe about to inuegle folke to doe seruice to ydolles. Let vs marke then, [ 50] that if we be desirous to liue as wee ought and in good concord; we must aboue all thinges haue Gods seruice in estimation, as the thing where∣in it behoueth vs to vse seueritie and rigor, or els all will go to wrecke and confusion. That is the thing which we haue to gather vpon this place: and would to God that it were better in vre now adayes. For as I haue touched heretofore, men are moued at the thinges that concerne and touch themselues. Insomuch that if we perceiue [ 60] that the suffering of an offence will turne to our harme or losse, euerie of vs cryeth out to haue it punished. And why? Because wee haue no regarde but of our selues. But if GOD his honour bee impeached, that is let slippe, and we say it is not so great an euill. And why? For our purses are not pinched by it: and therefore it seemeth to make no skill at all. Nowe see heere on the contrarie parte, howe GOD pu∣nisheth vs as we deserue. For thinges become so farre out of order among vs, that wee wote not which way to turne vs. And good reason it is that it shoulde come so to passe, euen be∣cause we haue forsaken GOD, and beene more mindefull of ourselues than of his maiestie, so as we haue not yeelded him his dewe honour whereof hee is worthie, and which hee requi∣reth at our handes. Thus much concerning this text.

And it is sayde, that all that euer is in the Citie must be brought together on a heape, and set on fire, & be taken as a cursed thing, and be made a sacrifice vn∣to God. Heere Moses sheweth howe hatefull a thing ydolatrie is, and consequently whatsoe∣uer ouerthroweth the true seruice of God and the pure religion: and that is done to moue men so much the more. But [you will say, that] when such a fault is committed, the Citie it selfe, the cattell, and the houses are not to be blamed for it. And why then will GOD haue all to be de∣stroyed? It is to the ende that folke shoulde learne to abhorre ydolatrie the more, that wee might vnderstand that the wicked folkes whom Satan dryueth to giue themselues to ydolatrie are so little to be borne with, that we must euen abhorre the verie place where they haue dwel∣led, yea and the verie sight of them, and thinke with ourselues, beholde, this is a place wherein Gods wrath hath beene prouoked, and that was ynough to haue soonke vs all to hell. Wee see then whereat God aimed. For hee knewe that we see nowe with our eyes; namely that we haue not such zeale to maintaine his glorie, as wee ought to haue, we passe not for it, euerie man is occupied about his owne gaine, and about the thinges that concerne himselfe. Nowe because we be so colde, God on the other side quickneth vs vp, and telleth vs that the corrupting of his seruice is a great misdeede, yea and so horrible a thing, as might make the hayres to stand stiffe vpon our heades. That is one point which wee ought to marke.

And herewithall we haue to marke also, that the rigour of this Lawe, is not to be obserued of from point to point as it is commaunded heere to the people of Israell. But yet the substance thereof abideth still in force, as I haue declared heretofore intreating of ydolatry,* 1.3 where I told you that wee were commaunded to put away all places that haue serued to superstition. Nowe then, we in these dayes be not in such thraldom, but that we may vse a Church that hath beene one of Satans brothelhouses. Ydolles haue bin worshipped heere, and GOD hath beene blasphemed heere: and yet for all that wee bee nowe come heere together in the name of our Lorde Iesus Christ. This place then is newe dedicated, according to the saying of Saint Paul,* 1.4 that all thinges are sanctified vnto vs by faith and by calling vpon the name of God. And therefore if a place be put to such vse, that God is honoured there, it is a kinde of hallowing of

that place. But vnder the Lawe God helde the people in greater and more slauishe bondage, commaunding them to make cleane rid daunce and vtter dispatch of all thinges that had beene vsed in the seruice of ydolles. So is it in this text, where GOD commandeth that the whole Citie shall bee rased, and neuer inhabited anie more. And the straitnesse of this bonde ser∣ued for the time wherein the fathers were go∣uerned like litle children.* 1.5 But yet doeth the [ 10] substaunce thereof abide with vs still: and wee haue to gather of this text, that our Lorde ab∣horreth ydolatry aboue all thinges; and that if other offences bee to be punished, this is not to be indured in any wise, but that we ought to ab∣horre it. And because wee be too colde in that behalfe, we be warned to quicken vp our selues, and to take the meanes which wee knowe to be fit for it, to the ende wee may bee the forwarder in causing God to bee serued purely among vs, [ 20] and open no gap to deceiuers, ne make any way for superstitions and ydolatrie, that might be∣reaue vs of the pure trueth and drawe vs vnto lyes. Thus yee see what we haue to remember vpon this text.

But heere a man might aske a question, howe Moses may say that all the thinges which shalbe founde in such a Citie shalbe accursed; and yet they must bee put ouer vnto God as an offering or sacrifice? Yet doeth GOD speake after that [ 30] fashion in manie places, and not without cause. For it is an offering of sacrifice vnto him, when we protest that only he ought to be worshipped, and when we make as it were a solemne homage vnto him. And againe when other appurtenan∣ces come in place: as when men sacrificed vn∣der the Lawe, they protested that they were worthie of death, and yet notwithstanding they had a warrant of their reconcilement vnto God, by the sacrifice that was to bee offered. Also [ 40] men offered of their goods vnto GOD, as who shoulde say, Lorde, all that I haue commeth of thee, and it is alwayes at thy commaundement. Yee see then that sacrifices were blessed: and yet neuerthelesse there was a kinde of cursed∣nesse in the sacrifices that were offered for sinne. In the Firstlinges, Tenthes, and such o∣ther like things, there was nothing but the prai∣sing of God and giuing of thankes vnto him: but as for the sacrifice that was offered for sinne, it [ 50] behoueth Gods curse to be thereupon, as who shoulde say, Loe this is hee that shall aunswere for all. To the ende that men may bee acquit and deliuered from death, this sacrifice must an∣swere for them. And therefore those sacrifices were called sinnes: and the same name is attri∣buted to our Lorde Iesus Christ, because he bare our curse in his person.* 1.6 But heere is an other kinde of cursednesse; namely that GOD is ho∣noured, and homage is doone vnto him by roo∣ting [ 60] out the thinges that hadde defaced his ho∣nour before. Therefore when a Citie is destroi∣ed that had erst beene a denne of ydolatry, and all the spoyle thereof is set on fire: it is a sacrifice that God liketh verie well of. And why so? Be∣cause it is a protesting that wee be not willing to suffer any thing that impeacheth the honoring of him at all mens handes, and that all men shoulde submit themselues to him, and his ma∣iestie be knowen as it ought to be. Nowe then we see howe it is not without cause that Moses commaunded sacrifice to be done vnto GOD with the vtter destruction of all thinges that had beene infected and defiled with ydolatrie.

And hee sayeth expresly, to the ende that the wrath of God bee not vpon thee. Whereby he con∣firmeth the matter that •• haue touched already, which is that we must beware that wee wrap not ourselues in other mens sinnes. For they that correct not euill dooinges when they may, and when their office requireth it; are giltie of it themselues. As for example, if a preacher winke at the vices that reigne; surely he is a trai∣tour and vnfaithfull: for he shoulde keepe good watch, and waken such as are in daunger of vn∣doing. Then if I beare with the euill wittingly or through negligence: I am the first that shalbe condemned. Likewise if they that holde the sworde of Iustice, execute not the rigor which they ought to redresse mēs misbehauiours: sure∣ly the wrath of God is vpon them continually, yea and vpon y^e whole country, because no man is found, that complaineth of this, that the mis∣chiefe was so borne withall. One good zealous man is ynough to turne away the wrath of God; for hee will inforce others that were negligent. But when no man beginnes the daunce, but all men drawe backe, and euery man sayes, What nowe? If all the rest put not to their handes, what can I alone doe? Surely none of them all can exempt themselues from condemnation be∣fore God; when euerie one of them speaketh so. Not without cause then doeth Moses here wrap vp a whole Countrey vnder condemnation, if a wicked deede bee borne with, or not punished when it commeth to knowledge. And hereby we be put in minde, to be more diligent than we are wont to bee, in ridding away of all filth and vncleannesse from among vs. For it is all one as if we shoulde lay wood vppon the fire that is kindled ynough [and too much] alreadie, so as we shall all of vs be consumed with it in the end; and yet wee doe so euen wittingly and wilfully. Why then doe wee not open our eyes, sith our Lorde sheweth vs the daunger so euidently, and warneth vs to prouide for it aforehande? Why doe wee not thinke vppon it? Nay, wee be well worthy to perish, and to be vtterly confounded, because wee haue not vouchsafed to receiue the counsell that God hath giuen vs.

After that Moses hath thus threatned vs; now he addeth a promise that God will blesse his people, if they obey his voyce, & doe the thinges that are right before him. Our Lord indeuouring after his man∣ner, to winne vs to him alwayes by gentlenesse and friendely dealing: when hee hath doone threatning of vs in this text, doeth also attempt the contrarie way saying: If ye finde the meanes to haue my seruice purely mainteyned, I will be with you; yee shall finde that my seeking is but to increase the benefites which I haue begonne already to bestowe vpon you, yee shall inioy the

Lande that I haue giuen you to inherite; ye shall perceiue that my promising of my fauour and mercie to your fathers is not in vaine. And let vs marke, that heere it is our Lordes intent to drawe vs to a willing seruing of him. True it is that yet for all this, wee must not forgette his threatenings, seeing we be so slowe in resorting vnto him. Then lette vs be afrayde of them, and consider that wee shall not scape his ven∣geaunce except we maintaine his seruice. But [ 10] yet howsoeuer the worlde goe with vs, lette vs not doe it by constraint, but let vs goe to worke with a free courage. And howe may that bee doone? Euen by beeing drawen by the gentle∣nesse that Moses sheweth heere vnto vs: as if he shoulde say, goe to, happie will our state bee if we serue our GOD, and euerie man ende∣uour to drawe his neighbours with him, and suf∣fer not any man (as farre as lyeth in vs) to per∣uert or trouble our state when it is well setled. [ 20] If we doe so, our Lorde telleth vs that hee will be among vs, blessing vs in such sorte as wee shall prosper more and more, and that he will stablish vs in the possession of all the benefites which he hath giuen vs. Seeing the case standeth so; too too leaude were wee if we woulde not submitte ourselues to him, seeing that his desiring to haue vs, is altogether for our benefite and welfare. Let vs learne then on the one side to quicken vp our selues with Gods threatninges; but yet [ 30] on the other side let vs be moued and allured to serue him with a free and pure affection, voyde of inforcement or constraint. Let vs goe to worke of our owne goodwill, assuring our selues that wee be bereft and dispossessed of all good thinges, if wee serue not our GOD. And why? Because wee can not prosper but by his fauour. And let vs not delude ourselues: if we see that he make vs to prosper this present time, lette vs not fall asleepe, but let vs consider that wee haue neede of the continuaunce of his bene∣fites [ 40] and free fauour towardes vs. And this is a very needefull warning: for we see howe men take libertie, as soone as they haue any respitte. So long as GOD sheweth vs his roddes, or as wee feele his stripes; wee make countenaunce still to serue him. Yea, but that is but hypocri∣sie, according to this complaint which the Lord maketh by his prophete.* 1.7 As long as I afflicted them, they turned vnto me; but either the same [ 50] day or the next morow they became like them∣selues againe. Therefore let not vs doe so; but although GOD let vs alone in rest, and wee perceiue no harme at hande; yet let vs looke for it afarre of, and forecast that there will come a suddeine tempest which wee looked not for, if we swarue aside from his seruice. Wee see howe that in summer the wether chaungeth in a minute of an houre: euen so may it fall out in respect of Gods wrath: and therefore let [ 60] vs not welter in our delightes. When God pro∣spereth vs, let vs not fall to frisking as abusers of his goodnesse and patience: but let vs remem∣ber howe Moses sayeth,* 1.8 that when he hath giuen vs a Lande to inhabit, he must be faine to main∣taine vs in it, and to stablishe vs in the posses∣sion thereof. For I haue tolde you heeretofore that vnder this worde The Lande of Chanaan, all the benefites that GOD bestowed vppon his people, were comprehended, as all in one per∣ticular. Nowe then, let vs looke to our selues, and if we purpose to continue in the perpetuall inioying of the benefites belonging both to our bodies and to our soules which GOD hath be∣stowed vpon vs: let vs looke that wee continue stedfastly in the seruing of him, without swar∣uing one way or other. And moreouer lette vs labour that there may be one common accord among vs, and that euery of vs hearten vp his neighbour to doe well, so as we may doe as hath beene declared alreadie, and as we haue seene heeretofore; that is to wit, that it is not for vs to demeane ourselues after our owne imagination and fancie as wee see men doe in bearing with themselues, not onely when they doe as ill as may be, but also when they doe their duetie by halues, and yet they beare themselues in hande that they haue doone ynough, and that there is no fault to bee founde in them, GOD can re∣quire no more at their hande. And though a man point them to a thing with his finger, as if he shoulde say, This is a generall rule, and wee must not goe to it by halues; but God must haue all that belongeth vnto him, or else hee will ac∣cept none of all the thinges that can bee doone: they shut their eyes at it. O (say they) it makes no matter, wee must haue a respect of our infir∣mitie, we must be well aduised by wisedome and discretion. Yea, but for all that, shall we swarue from that which GOD hath ordeined? Lette men vse as much discretion and gentlenesse as can be: but yet howsoeuer the case stande, let him look wel to it, y^t Gods honour be not troden vnder foote, and that mennes sinnes bee not so bolstered, that any body come to aduance him∣selfe against the sacred maiestie of him that made vs and fashioned vs, which also maintai∣neth, vs, by whose power wee bee vphelde, and without whose grace we could not continue one minute of an houre. Let this bee well conside∣red, and let men doe the thinges that are right in the eyes of the Lord: for hee will not frame himselfe to our dyet. Imagine we our selues to doo thinges neuer so well, to the contentation of men, yet wil not GOD be contented with them, because hee measureth not himselfe by our weyghtes and balance. He will haue vs to harken to his worde, and to haue an eye to the thinges y^t he liketh, so as we may say, Lord, thou shalt haue the gouerning of vs. Thus yee see what we haue to remember vppon this text, if we entende to eschewe the curse which GOD denounceth against all such as haue suffered the peruerting of the true Religion and the cor∣rupting of his seruice, and to haue him not onely to blesse vs, but also to increase y^e benefites which we haue receiued at his hande, and also to conti∣nue them towardes vs to the ende.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele thē y^t better, so as we may be able to shewe that his instructing

of vs in his worde hath not beene in vaine, but that we may yeelde him such reuerence, as our whole seeking may bee to haue him purely wor∣shipped among vs, and y^t the same may be done with one accorde, and all stumbling blockes bee cut off frō among vs, so as we suffer not ourselues to bee deluded wittingly, nor the ignoraunt to be lēd to destruction, but that we may looke to the drawing of them backe: and that hauing such zeale to amende other folkes misdeedes, euerie of vs may beginne at himselfe, and not giue out owne flesh such libertie, as that it should turne vs aside and alienate vs from our God, but reine our selues short; fearing his threates and also in respect of his blessinges and promises which hee maketh vs for that it is his will to maintaine vs in his house as his children. That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth. &c.

Notes

• * 1.1

  1. Tim. 5.24
• * 1.2

  1. Cor. 5.•• & C••l. ••••.
• * 1.3

  Deut. 12.2.
• * 1.4

  1. Tim. 4.5.
• * 1.5

  Gal. 4.1.
• * 1.6

  Leuit. 7.2. 2. Cor. 5.21.
• * 1.7

  Psal. 71.34.36.
• * 1.8

  Deut. ••2.9.1••.