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 xxij. of October. 1555. The XC. Sermon which is the first vpon the fourtenth Chapter.

YE be the children of the Lorde your God; Therefore you shal not cut your selues, nor make any shauinges betweene your eyes for the dead.

2 For thou art a holy people to the Lorde thy God. And the Lorde God hath chosen thee from all people that are vpon the face of the earth, to bee a peculiar people to himselfe.

3 Thou shalt not eate any manner of lothsome thing.

4 These are the beastes that ye shall eate of: namely, the Oxe, the sheepe, and the Goate:

5 The Red deere, the fallow deere, the Bugle, the wilde Goate, the Vnicorne, the wilde Oxe, the Chamoyse,

6 And all maner of beastes that deuide the hoofe and cliue the hoofe into two clawes and chaweth the cudde also: among the beastes them shall ye eate.

7 But as for these, yee shall not eate: among those that chawe cudde or doe but onely diuide their clawes, that is to wit, the Camell, the Hare and the Cunnie. For inasmuch as they chewe cudde and yet diuide not the hoofe, they shalbe vn∣cleane to you.

8 Also the Swine, (because he cliueth the hoofe, and yet cheweth not cudde,) shal be vncleane to you. Yee shall not eate of their fleshe, nor touch their dead car∣kesses.

9 These are they that you shall eate of all that are in the waters: namely, what∣soeuer haue finnes and scales.

10 And whatsoeuer hath not finnes and scales, yee shall not eate thereof, but it shalbe vncleane to you.

11 Of all cleane birdes yee shall eate.

12 But these are they of which yee shall not eate: namely the Eagle, the Os∣pray, and the Fawcon:

13 The Gleade, the Kite, the Vultur after their kinde:

14 All manner of Rauens after their kinde:

15 The Estrich, the nightcrowe, the Cuckowe, and the Sparehauke after their kinde:

16 The Skritchowle, the great Owle, the Swanne,

17 The Cormorant, the Pellicane, the Dopchicken,

18 The Storke, and the Heronsewe in his kinde, and the Lapwing, and the Backe.

19 And all creeping foules shall be vncleane vnto you, and yee shall not eate of them.

20 But of all cleane foules yee may eate.

WE haue here two cōman¦dements to expounde, which God gaue vnto his people: The one is that when a∣nie [ 10] man died among them, they shoulde make no ex∣cessiue mourning and lamentation for them in disfigu∣ring their bodies, after the ceremonies and fashi∣ons of y^e heathen. The other concerneth meats: for it was not lawfull for the Iewes to eate of all meates indifferently: there was a difference set them betweene cleane beastes and vncleane [ 20] beastes. Nowe as touching the first, Moses tel∣leth them, that they be a people chosen of God to bee separated from al other Nations of the world. Where∣vppon hee concludeth, that they must not then disfigure themselues: for inasmuch as God had set his marke vppon them; they ought not to do anie wrong or violence to their owne bodies. And therewithall this commaundement is so moderated, that if a man haue forgone any kins∣man or friende of his, hee must not lament for [ 30] him out of measure as wee see men doe, who are wont to be too excessiue in their passions. When a body is deade, we see what sorrowing is made for him, yea euen with grudging against God, so all is out of order and there is no reason a•• all in their dealinges. Moses therefore com∣maundeth the Iewes to be patient, when it plea∣seth God to bereaue them of their kinsefolke or friendes. And therewithall he telleth them it is a shame for them to disfigure themselues af∣ter [ 40] the manner of the heathen, for asmuch as it was a defacing of Gods image which was in them because they were made holy from a∣mong all the people of the worlde. Nowe as touching the first point, for as much as this in∣conuenience reigneth as well nowadayes, as it did at anie time heretofore; that is to wit, that men are too excessiuely giuen to making of sor∣rowe: this is not superfluous for vs. In deede this ceremonie of rending folkes hayre, and [ 50] of scratching their faces to disfigure themselues is no more vsed: but yet wee see howe God is grudged at in y^e greefe that men take for y^e death of their friendes, insomuch as they martyr them selues without regard of submitting themselues to God. There is no dealing with them to com∣fort them, they bee caryed with such rage, as God cannot bee hearde, whatsoeuer yee say to them they bee deafe. Nowe then, seeing that this misdealing continueth still at this day, wee [ 60] must vnderstande that this doctrine concerneth vs also.

And here we haue to marke first of all that if the heathen and the vnbeleeuers, and the poore ignoraunt soules which haue not beene trayned in the worde of God were not excused for this vice: wee on our side offende God much more greeuously and without all excuse. For he hath separated vs from all the worlde. Yet not∣withstanding men may well sooth themselues: for there is not any thing where God tryeth our obedience more, than by the liuing and dy∣ing at his pleasure, so as wee knowe that our liues be not in our owne handes, but that it be∣longeth to him to dispose of them: and euerie of vs is readie to departe out of this worlde,* 1.1 whensoeuer it pleaseth him to call vs: Or if hee take away our kinsefolke or friendes from vs, we be well contented with it. And indeede, why pray wee dayly that his will shoulde bee doone, but to protest that we bee willing to holde all our affections in captiuitie, and to keepe them in awe? Sith it is so: surely they that vexe themselues with immoderate lamenting for the decease of their friendes, are sufficiently conuicted by the onely order of nature, that they striue with God and rebell against him. Neuerthelesse, (as I saide afore) if the sillie igno∣rant soules torment themselues after that fashi∣on, they bee to bee pitied. For they knowe not that our dayes are determined, and that God reserued the authoritie and priuiledge of calling vs vnto him, when hee sent vs into the worlde. They knowe none of all this: and therefore it is no wonder though they vse such excesse in their mourning. Moreouer, they haue not wher∣with to comfort themselues: for none of them hath euer had any vnderstanding of the euerla∣sting life. To their seeming, if a man bee once deade, all is lost, hee is vtterly forlorne, hee is quite and cleane come to nought. And that is the cause why they conceiue so excessiue and vnmeasurable greefe. Othersome goe at alad∣uenture: and although they haue some imagi∣nation of the endlesse life, yet are they not as∣sured of the saluation of the parties, and there∣fore they cannot comfort themselues with the fauour of God. But as for vs, wee knowe that death is but a parting of the soule and bodie a∣sunder, to the ende that God may shewe his in∣estimable power in raysing vs againe. And we knowe also that hee is a faithfull keeper of our soules when hee hath receiued them: and therefore that wee may well put them into his handes, assuring our selues that our Lorde Iesus Christ dyed not for vs in vaine.

Seeing wee haue such comfort, is it not too great an vnthankefulnesse to torment our selues after the maner of the heathen and the infidels, when God taketh any man away from vs? Yes: And therefore when Saint Paul exhorteth the faithfull to haue patience in the departure of their friendes,* 1.2 he saith expressely, Sorrow not as the vnbeleeuers doe. In deede Saint Paul sawe well that we can not bee senselesse: for in verie deede it were no patience if wee felte no greefe. If wee were starke blockes, it were no vertue at all If a man shoulde laugh at the death of his wife or of his father, it were a beastly brutishnesse. Therefore it behoueth vs to feele the inconuenience and to be touched with it, so

as it pinch vs and greeue vs: But yet must God assuage it againe, because we know that he hath all superioritie ouer our liues; and wee must suf∣fer him to dispose of vs as hee thinkes good. A∣gaine we must goe boldly vnto him, being well assured of his goodnes and mercie, and we must not doubt but that death shall bee to our saluati∣on, and that whether we liue or die, al shal with∣out fayle turne to our benefite and welfare so we be in Christ Iesus. Thus yee see what we haue to [ 10] beare in mind.

To be shorte, that we may benefit ourselues by this lesson of Moseses; let vs vnderstand, first of all, that vntill God brydle vs, our affection wil euer be inordinate whether it be in mirth or in mourning. If wee haue prosperitie, by and by it makes vs to forget our selues what we be, so as we thinke not our selues to be mortall men. And wee see howe all men fall to flinging as it were in despite of God when they haue their ease and [ 20] delightes. Likewise on the contrarie part, if our Lorde afflict vs whether it be by the death of some kinseman or friende of ours, or by some other aduersitie: we be piteously forlorne, wee cannot measure our greefe, wee be so ouerwhel∣med with sorrowe as is pitifull to beholde, and finally our heart is full of bitternesse and poy∣son. Wee see howe a number doe spewe out blasphemies against God. Let vs consider all these vices in our selues, and seeke the remedie [ 30] of them as it is set vs downe here. Let vs beare in minde (I say) that our Lorde commaundeth all of vs to holde our selues as in captiuitie, that if our nature be faultie in that behalfe, we shoulde not nourishe the euill, but withstand it asmuch as is possible. This cannot be doone except we vse force in subduing our selues to the obeying of God, and euen streyne our selues to the vt∣termost. And one of the cheefest sacrifices that God requireth of vs and whereof he liketh best,* 1.3 [ 40] is that wee consider that wee must not sorrowe out of measure, when we be afflicted, but flie vn∣to God praying him to giue vs the grace to sub∣mitte ourselues wholly to his wil: so as if the hus∣bande be bereft of his wife, he may beare it pa∣tiently. And why? Because he knoweth it is Gods will to trie his obedience in that behalfe. Let the wife doe the like by her husbande, and let euery body submit themselues to this order of Gods, that wee may bee able to say, that like as [ 50] he hath set vs in the world, so also it is good rea∣son that hee shoulde take vs hence againe, not at our pleasure but at his. For it is not without cause that he hath limited the race of our life, & that it pleaseth him to take away one rather than an other.* 1.4 We be mortall before we come into this worlde: for a yong babe may die as well in his mothers wombe as after here is borne. Sith it is so; as soone as God giueth vs discretion, let vs applie our indeuour to vnderstande that [ 60] death beseegeth vs euerie minute of an houre, and that we must not promise our selues life till the nexte morrowe, nor set any terme to God: for his daylie prolonging of our life is but so much respiting of vs. But howesoeuer wee fa••e, let vs bee mindfull of our owne frailtie▪ and let the same leade vs to consider that if GOD take vs out of this worlde, sooner than wee looked for, it is meete that he shoulde haue vs at commaundement, and that euerie of vs shoulde offer vp our owne bodies to him in that manner of sacrifice, in suffering GOD to separate vs asunder; that what friendshippe or bende of kinred soeuer there haue beene be∣twixt vs, yet wee may not faile to glorifie God when he taketh away our kinsefolke and friends; nor vse this beastly impatience, in pulling our selues by the hayre of our heades, and in scrat∣ching and disfiguring of our faces, as though wee knewe not what it were, to liue in the obe∣dience of God▪ and to die in the same likewise.

And moreouer as well in this as in all o∣ther thinges, let vs take heede to that which is tolde here to the Iewes by Moses: namely that when God is so gratious as to dedicate vs to him selfe, and to gather vs together to bee his peo∣ple, we must giue our selues so much the more earnestly vnto him. True it is that in respect of nature we differ nothing at all from the sillie ig∣norant & vnbeleeuers. For our being of Christs Church befalleth vs not by the right of inheri∣taunce. Indeede the promise extendeth to a thousande generations: but yet for all that, it is of his freegoodnesse, that we haue the preroga∣tiue to bee of his house. Sith it is so, let vs ac∣knowledge the honour that he doeth vs, in sepa∣rating vs from the heathen and vnbeleeuers though we were forlorne and damned as wel as they; and let vs benefite ourselues by that grace, that it perishe not through our owne wicked∣nesse. Thus ye see for what purpose Moses said, Thou art a people shooled out to thy God; haue a care to maintaine thy selfe in thy calling: ac∣knowledge the good that is doone vnto thee, & goe not about to bereaue thy selfe wilfully of such fauour. Let vs thinke vppon it (say I,) and that in such sort as God may be glorified in vs, accordingly as hee hath vouchsafed to call vs.

And Moses speaking here expressely of God his election or choyce whereby hee had chosen the Iewes, addeth That they must bee a holy people. For God gathereth not the ofskowringes of the worlde to keepe them in his Church; his intent is not to haue his Church to bee as it were a Swine stie, so as there shoulde bee nothing but filth and infection; but hee purgeth vs from all vncleanesse. Nowe then whereas God calleth vs vnto him, it is with condition that we should worshippe and serue him in all purenesse. True it is that he findeth vs as it were drowned in the depth of all leawdnesse, so as by nature we haue nothing but vtter vncleanesse, and we be alto∣gether so defiled that we be euen loothsome to him: but yet doeth hee purge vs and make vs cleane by his holy spirit, and it behooueth vs to lead a holy conuersation al the time of our life. And so yee see howe hee woulde that men shoulde ratifie their free election,* 1.5 as Saint Pe∣ter speaketh of it. And that is a thing which wee haue to marke in this saying of Moses: wherevppon wee haue to conclude that it is not lawfull for vs to take example at the vnbelee∣uers

and such as haue not beene brought vp in Gods school. And it is a verie necessarie doctrine for vs, considering howe wee euer shroude our∣selues vnder the causes of offence which we see: & if any body giue vs an euil example, we beare our selues in hande that we bee excused before GOD, and that such a person is a shelter to vs. But contrariwise Moses telleth vs here, that we must bee a people sanctified vnto GOD, so as if the wretched vnbeleeuers doe playe the vn∣thriftes. [ 10] we must not maruell at it. When wee see a sillie blinde soule stumble or stray out of his way, we pitie him because he is in darkenes, but we thinke it no straunge thing. Euen so is it with those that neuer knewe the trueth of GOD: they be sillie blinde soules that goe in darkenesse. But GOD inlighteneth vs, and sheweth vs the way of saluation. If we rushe a∣gainst thinges, or if wee wander out of the way; whence commeth the fault? Are not wee our [ 20] selues to bee blamed for it? Yes, and therefore let vs euer beare in minde the greatnesse of the grace which we haue receiued of GOD, that it perishe not through our owne leawdnesse and negligence. And aboue all things, let vs take heede to that which is spoken here concerning the moderating of our sorrow & heauines. And this shall be doone, if wee bee not troubled and greeued out of measure for the death of any of our kinsefolke or friendes, or for any other af∣fliction [ 30] that befalleth vs, but that we suffer God to vse our liues as hee listeth, to dispose of them according to his good will. Thus yee see in ef∣fect what we haue to remember vppon the first point that is conteined heere.

Nowe as touching the second, Moses saith, that the Iewes must not eate of all manner of meates, but that they must haue a care to discerne betweene the cleane beastes and the vncleane. And afterward hee nameth the beastes, whereof it was lawful for [ 40] them to eat: & also the seueral kinds which it was not lawful for them to touch. And to be short, he saith that the beastes which chaw Cud, (that is to say; which keepe in their mouthes y^e last of their meat, to chaw it againe) are cleane, so as they might eat of them, conditionally that those beasts do also clyne the hoofe. Now, to seeke here for nice points, as what this should meane, that y^e hooues should be clouen, or that they should chawe the cud; were no matter to be greatly stoode vppon. [ 50] And as for them that haue pried into the matter to fetch the new & the old Testament out of y^e beasts cleauing of their hooues, & haue told vs y^t we must needs put a difference betwixt them; & moreouer, that we must chew our cud, y^t is to say feede vpon the doctrine againe and againe, that we may the better digest it, because it is y^e foode of our soules: it is too too curious. For if it bee so, what do the scales of the fishes betoken? There will be occasion of seeking euerywhere, and wee [ 60] shal fall into many fond speculations. And ther∣fore let vs be aduised to vse modestie in this case. Some hold opinion that God had no further re∣spect but to the health of mens bodies, when he forbade the eating of such beasts as he tearmeth vncleane, & they thinke that God plaide y^e part of a Phisition. But that is too colde & too barren stuffe, & the scripture sheweth vs the contrarie. In deed a man may wel think that our Lord had regard what was good and cōuenient for mens bodies: but to thinke that he had a further con∣sideration, than to spy out what meats were best for mans health; that is too childishe a matter. And (as I said afore) it is no matter for vs to scan vpon, seeing the holy Ghost hath told vs plaine∣ly, that god amed at a far other end. Let vs mark wel then, that this commaundement is no such order as is wont to be prescribed by a physition for the preseruation of a mans health: but a ce∣remoniall lawe that serued for Gods people in the time of the lawe, to holde them in obedi∣ence and to leade them vp higher and higher to the cleannesse of the minde: for it was Gods wil that the Iewes shoulde alwayes haue as it were lookingglasses before their eyes, to make them see that they ought not haue to doe with the de∣filements of the world, but to applie their whole indeuour to keep themselues in such wise as god might be glorified in thē. That is the first point, which we haue to marke. For when the Apostles treated of meats, they alleadge not that GOD meant to do the office of a Physition. And that is a very short solution.* 1.6 When S. Paul declareth y^t the false Apostles and couseners troubled the Church, going about to holde men in bondage to the olde lawe▪ he sheweth that this difference of meates was a part of that childishe doctrine, vnder the which GOD led the people of olde time, because there was more rudenesse, and in∣firmitie at that time than there is now adayes. Not that we be better, or stronger in faith, or that we be any perfecter in our selues than they were: but because that God hath set vs further forward, by giuing vs the doctrine of the gospel. For the lawe was as an Apsie in comparison of y^e doctrine that is preached vnto vs at this day. It is not to be maruelled then though there were many Ceremonies for that people, and that we haue not those Ceremonies in vse nowdaies, which serued but onely for that time. If a man replie then and say, that the preaching of thē vnto vs is more than needeth: wee see the con∣trarie. For although the figures be past & vtter∣ly abolished by the comming of our Lorde Iesus Christ: Yet doeth the substance of them conti∣nue still with vs, so as it behoueth vs to knowe still for what purpose God would haue y^e Iewes forbeare the meats that are forbidden thē here. Seeing then that the same reason and force re∣maineth common to vs which serued for them, it is not vnprofitable for vs to haue y^e same things shewed vnto vs. Moreouer although the Sunne doe driue away all darkenesse with his light: yet is it not vnexpedient for vs to thinke vppon the night in the daytime, and vpon that wonderfull order which God hath established, sith that in winter we thinke vpon sommer, and in sommer thinke vpon winter. For we see how God setteth foorth his wisedome therein. And if there were no such varietie, we shoulde haue no such occa∣sion to wonder thereat and to glorifie our God. Againe, on the otherside, wee bee assured of the

grace that is brought vs by our Lord Iesus Christ: for we be preferred before the holy fathers and Patriarkes which were worthier to haue beene preferred than wee,* 1.7 and yet notwithstanding God kept them vnder like litle children, where∣as nowadayes hee dealeth with vs as with per∣fect men of full age and grouth. Seeing then that God vseth such goodnesse and liberalitie to∣wards vs: haue we not the more cause to honour him? [ 10]

But nowe let vs come backe againe to the matter which I was in hand with afore, and shew yet further howe all the saide thinges may re∣dounde to the benefiting and profiting of vs, as well in faith as in the feare of God. I haue tolde you alreadie, that whereas God did put a diffe∣rence betweene beastes, declaring some to be cleane and some vncleane, it was to accustome the Iewes vnto the spirituall cleannesse, euen in eating and drinking. True it is that God inioy∣ned [ 20] them sobernesse and temperaunce therein: but he had yet a further respect, which was that in all thinges they shoulde haue a care to be vn∣defiled, and to haue such a stay of themselues, as they might not bee steyned with the vn∣cleannesse of the worlde. Gods intent then was to giue them as it were a kinde of exercise, to keepe them the better in vre. We knowe howe men do take too large scope in eating and drin∣king. For whereas the rest of their life doth put [ 30] them in minde to pray vnto God, and to take paines, and to discharge themselues of their du∣tie: when they take their repast, they giue them selues to mirth and reioycing. And it is lawefull for them so to doe, so they keepe measure. But what? They so ouershoote themselues in the turning of a hande as a man might wonder to see their excesse of mirth. This was the cause y^t God woulde haue his people put in mind of the sobernesse which we ought to vse in our eating [ 40] and drinking al our life long, that it might be as a bridle to restraine vs, for after as our diseases bee, so doeth God giue vs medicines for them. Now (as I saide afore) there is more disorder in eating and drinking, than in all our life besides. And therefore it was requisite that our Lorde shoulde exercise his people in that behalfe. And for the same cause did he deliuer them instructi∣ons, to warne them that they ought to behaue themselues purely in all things, and to put them [ 50] alwayes in minde thereof. Ye see then that the first point which wee haue to remember vppon this text, is that God telleth the Iewes that for∣asmuch as hee had chosen them to be his owne inheritance, they ought to dedicate themselues to him euen in things that concerne the out∣ward conuersation, and to absteine from world∣ly corruptions, not intermedling themselues with the vices of the heathen after our common maner which we knowe to bee alwayes tending [ 60] vnto euill. Gods will was to holde them in that awe. And nowe wee see howe it is no more than needeth. For why? True it is that the ce∣remonie continueth not nowadaies: for our lord Iesus Christ hath set vs in greater libertie than the fathers were vnder the law:* 1.8 but yet is not the pith of it put away, that is to wit, that we should liue soberly vnder the feare of our God, cut∣ting off all corruptions, and abridging our selues of all libertie of hauing to doe with the lustes of the worlde. What though the vn∣beleeuers doe beare with themselues too much? should we doe so too? Seeing that our Lord tel∣leth vs that wee be his temples, so as he dwel∣leth in vs by his holy spirite,* 1.9 and that he woulde haue vs to be as sacrifices vnto him, so as wee shoulde offer vp both our soules and bodies vn∣to him dayly: is it lawful for vs to cast our selues into the vncleannesse of the worlde, without a∣nie regard how to represse it? Then let vs mark well that although the ceremonie be no longer in vre, yet the lawe in it selfe is not doone away, but that God inioyneth vs the same sobrietie at this day, whereto he meant to leade the people of olde time by the meanes that were agreeable to that time. Againe sith we see what priuiledge God giueth vs; let the same mooue vs the more to yeelde our selues freely vnto him. If we com∣pare our selues with the fathers of olde time, we shall finde that God led them but as yong babes and yet were they as Angels among mortal mē. If we look vpon the life of Abraham, what a per∣fection of holinesse shall we find there? As much is to be saide of the rest of the Patriarkes and Prophetes: and yet neuerthelesse, yee see howe God held them in darkishnes, giuing them but a small tast of his grace, insomuch that his shew∣ing of Iesus Christ vnto them, was but a far off. But we in these dayes haue much further prehe∣minence: for God sheweth himselfe fully vnto vs, and we haue the spirite of adoption, where∣by we may crie with full mouth,* 1.10 that God is our father, euen wee that come of the heathen, and had no acquaintance with God, but were vtterly vncleane, and (to be short) were by nature cur∣sed, & had none other heritage than death and damnation. Nowe then is it not an inestimable priuiledge, that God hath brought vs so neere to himselfe? What is to be doone then? Seeing that God allureth vs more freely than he did y^e fathers, let vs be the more earnestly minded to serue him. He dischargeth vs of the burthen as concerning the shadowes and figures: what is to be doone therfore? We must haue this willing∣nesse of giuing our selues to y^e spiritual sobrietie which he requireth continually now stil as wel as he required it then. Therfore let euerie man bethinke himselfe, and inasmuch as God giueth vs leaue to eate of all manner of meates freely without exception, (that is to say, of all such as may serue for our sustenaunce:) let vs haue this consideration with our selues, Alas my God, yet must I not abuse thy goodnes. How manie waies doest thou shewe thy selfe liberall to me? Ther∣fore doeth it become me to bridle my selfe of mine owne accorde and to cut off all the wicked affections that reigne in me.

And first of all let vs put the doctrine in vre which Saint Paul setteth down in the thirteenth to the Romanes,* 1.11 which is, that wee bee not carefull for our fleshe, at leastwise to fulfill the lustes thereof (for that is a gulfe that can

neuer be filled) but onely looke to the susteyning of our bodies, so farre foorth as they may bee maintained in good plight, & so vse Gods crea∣tures, as wee defile them not. For although Gods creatures are permitted vnto vs; yet doe we not cease to defile them by our vnbeleefe, intemperance, gluttonie, or other abuses which we commit. GOD sheweth that as now we may eate both of the Hare and of the Connie, as wel [ 10] as of the sheepe or of the Goate. Yet notwith∣standing if wee glut our selues with them, the meate that is cleane of it selfe becommeth vn∣cleane vnto vs, because we bee vnthankefull to GOD, in that we consider not to what end he giueth vs sustenance. One man rusheth foorth into all excesse, and yet is neuer the more main∣teyned in strength of bodie by it: for he is rea∣die to burst, and maketh himselfe altogether vnweeldie. A drunkarde playeth the Swine or some other brute beaste, and the wine so ouer∣commeth [ 20] him, that he hath neither wit nor rea∣son. And although wine be a creature that God hath blessed, and haue no vncleannesse at all in it selfe: yet is it defiled by such misusing of it. Othersome neuer remember to giue GOD thankes, nor to call vppon his name. And that is an other kind of defiling our foode. Againe o∣thersome abuse it to vaineglorie and delicious∣nesse, and growe so farre out of order, that they can no skill to serue GOD. Othersome are so [ 30] giuen to daintie fare, that it maketh them to put their consciences in ieoperdie, insomuch that they will not sticke to make them bondslaues to all leawdnesse and wickednesse, so they may haue good cheere. Othersome are afraide of want, and fall to snatching, to filching, to cat∣ching, and to al that can be deuised, to get some∣what by hooke or by crooke. And thus doe all of vs defile Gods creatures, which of themselues are cleane. And that is the cause why I saide, [ 40] that sith our Lorde hath giuen vs greater priui∣ledge, and set vs more at libertie, to the end that the bondage of the lawe shoulde not haue do∣minion ouer vs: therefore wee ought to bee the willinger to restraine ourselues in absteining from all vncleannesse, and to consider that the cause why God hath giuen vs the free vse of all kinde of meates, is that wee shoulde vse them purely, and not be defiled on our side, so as we might not bee blamed for defiling of the things [ 50] which haue no manner of vncleannesse in them selues, in respect of God and in respect of the order that hee hath set among vs. And we must haue this regarde not onely in respect of meate and drinke, but also in respect of our whole life in general. Considering then that God nurtu∣red the people of old time, by forbidding cer∣taine meates, to the ende that they shoulde thinke thus with themselues; well then, seeing that our God hath forbidden vs the things that [ 60] are lawfull for the heathen, and which they take leaue to doe; let vs vnderstande that it be∣hooueth vs to liue in all manner of purenesse, and that seeing God will haue vs to bee pure in smal thinges, hee will much rather haue vs to bee so in great thinges. Let vs nowadayes consider to what purpose this ceremonie of the lawe may serue vs, to the ende that euerie of vs may enter into himselfe. As for exam∣ple, if a man be led with ambition, so as hee wil needes aduance himselfe and clymbe too high: or if he be caried away with couetousnesse, so as he burne therewith: or if hee be an vnthrift and leade a lawlesse life: or if hee bee a whorehunter and giuen to beastly lust: let vs bethinke our∣selues thus: howe nowe? Our Lorde abhorreth euerie little vncleannesse euen in eating and drinking: and what will come of it then if our soules be defiled, sith they be the thinges where∣in he will haue his glorie to shine most cheefe∣ly? True it is that our bodies also are the Tem∣ples of the holy Ghost:* 1.12 but yet hath God set his owne image in our soules: and what a thing were it then to defile them after that sort with all di∣uelishe and worldly vncleannesse? Thus ye see whereunto it behooueth vs to applie this do∣ctrine to vse it wel.

And by the way let vs marke, that Gods wil was to holde the people of olde time in obedi∣ence that they might knowe howe it is not for men to take such libertie and licence as they list, but that they must receiue it at his hande. To bee short, let vs not attempte any thing in al our whole life, except wee knowe it to be ac∣ceptable to our God. When wee haue leaue of him, then may we well goe forwarde: but if hee say it not; then let vs be still. And indeede al∣though this prohibition were not put in writing; yet had God put a difference afore betweene cleane beastes and vncleane beastes, as we may easily perceiue by that which is written of Noe.* 1.13 God commaunded him to make sacrifice after the fludde. And whereof? Was it of all beastes in generall? No: Neither had hee reserued so great a number of the vncleane beastes as of the cleane, and that was by reason of sacrificing. Then was there a difference alreadie euen at that time. And whereof proceeded that? Had men deuised it of their owne braine? No. And therefore let vs marke howe God reserued to himselfe the prerogatiue of putting difference betweene the beastes that were cleane and the beastes that were vncleane, to the intent that men shoulde know that it is not for them to liue as they list, & to haue y^e bridle loose in al things; but that it behooueth them to looke vpwarde to harken what God giueth them leaue to do. And when he giueth them leaue; then let them vse their libertie, or else let them keepe themselues still. Ye see here a doctrine that is as profitable as that which we haue touched alreadie: for wee see howe men burst foorth into such disorder, & with so great headinesse, that they haue no mind at all to vse Gods benefites according to his meaning. Ye shall not finde one among a thou∣sande that will consider with him selfe whether God giueth him leaue to doe a thing or no. But men rushe out into all disorder, as though they had leaue to doe what they list. Nowe then see∣ing wee be so leawde and vnkinde that wee fall to thrusting our groynes into thinges like swine, and consider not from whence the benefites

come: good cause haue we to remember this do∣ctrine, wherein it is shewed vs that euen from y^e beginning of the worlde, GOD did put a diffe∣rence betweene the cleane beastes and the vn∣cleane. And let vs vnderstande, that although the ceremonie continue not any longer nowa∣dayes; Yet notwithstanding the same ought to serue vs for a warning, to lift vp our mindes on high in our eating and drinking and in our vsing of all the rest of Gods creatures, that wee may [ 10] know howe farre God hath giuen vs leaue, and simply submit our selues thereunto.

Again, if he giue vs libertie, let it always pro∣uoke vs to glorifie his name & to giue him thāks: for it is one of the sacrifices which he requireth of vs, that wee shoulde doe him homage for all his benefites as holding them from him.* 1.14 But that cannot be done, except wee bee first put in minde that we cannot so much as eate one bit of breade, without it be giuen vs from aboue, not [ 20] onely for that he hath created all thinges, but also for that it behoueth vs to receiue all things as at his hande. Therefore whensoeuer we eat or drinke, we must not onely call to minde that God hath created all things for mans vse; but al∣so that hee feedeth vs, as a father that cutteth out meate to his little children, so as our hauing of thinges is as it were by his deliuerance, as if he should say to vs, I doe the office of a father, I haue a care to nourishe you. If wee knowe not [ 30] this, it is vnpossible for vs to thanke God hartily and vnfainedly. True it is that euen they that haue no such thought will say grace; but that is but for fashion sake and in way of hypocrisie. Wil wee then magnifie Gods goodnesse truely: then must we bee fully resolued, not onely that God hath created all thinges for mans vse: but also that he stil sheweth himselfe a father, and giueth vs assurance that he will susteyne our bodies, and maintaine vs in this transitorie life. Sith it is so, [ 40] is it not an incouragement vnto vs to yeeld him the thankes as he deserueth? Yes: For it is not without cause that hee listed to put a difference betweene the ceremonies of the Lawe, and the thinges that we haue at this day. But although this prohibition was done away by the cōming of our Lorde Iesus Christ; yet cease wee not to come backe still to this point, that forasmuch as our Lord Iesus Christ giueth vs leaue to vse all his creatures indifferently, we must vse them in [ 50] such wise as he may be glorified by them, so as wee referre all to him, and take all as at his hande.

And herewithall we see what priuiledge wee haue, in that we may quietly and with safe con∣science eate the thinges that God giueth vs. For as for the wretched papists, which behaue them selues after the maner of the worlde, in forbea∣ring certaine meates that are forbidden them, whereas they think themselues to serue God in making but small meales vppon some certayne dayes, and absteyning from egges and whyte∣meates on some other dayes; and beare them∣selues in hand that their so doing is great deuo∣tion, and that God is greatly bound to them for it, and yet in y^e meane while suffer themselues to be led like silie beastes by the tyrannie of men: in what case are they before God? They can not eat one bitte of breade without doubting, be∣cause they knowe not who it is that giueth it to them. But sith we see that our Lorde hath set vs at libertie,* 1.15 so as we may vse all manner of meats with thanksgiuing: let vs consider that it is such a priuiledge as cannot be esteemed sufficiently: and therfore let vs acknowledge it in our eating and drinking. Sith we perceiue y^t God hath such a care of vs,* 1.16 as to stoope so lowe, as to be chary of our food: [let vs assure our selues y^t] although our bodies be but carions; yet notwithstanding God wil giue them sustenance to maintaine thē. Seeing wee haue such a certeintie & knowledge (which cannot be without faith,) that is to wit that we be sure what God hath graunted vnto vs: we ought greatly to magnifie his grace, and therewithall to vse all his creatures with such sobrietie, as we may yeeld him good account of them at the last day, & glorifie him in al pointes as long as he keepeth vs in this world.

Now let vs kneele downe before y^e maiestie of our good god w^t acknowledgement of our faults, praying him to make vs feele them better than we haue done, by touching vs to the quicke, so as we acknowledging him to bee the authour of all good things, may learne to seeke him in all our life, and cleaue wholy to his will: and that for the bringing thereof to passe, it may please him to graunt vs the grace to forsake all our cor∣ruptions, and to fence vs so from the wiles and suttleties of satan and the world, as nothing may keepe vs from being truely vnited to him that is the fountaine both of life, of ioye, and of al hap∣pinesse. 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

  Rom. 14 8.9
• * 1.2

  1. Thess. 4.13
• * 1.3

  1. Su. 15.22.
• * 1.4

  Psal. 39.5.6.
• * 1.5

  1. Pet. ••.••••.
• * 1.6

  Col. 2.16.
• * 1.7

  •• Pet. 1.10. & Gal. 4.1.
• * 1.8

  Col. 2.14.
• * 1.9

  1. Cor. 6.••••. Rom. 1••.••. 1. Cor. 5.1••. & ••. Cor. ••.1.
• * 1.10

  Rom. 1.13. & Col. ••.•• & Eph. 12.13.
• * 1.11

  Rom. ••1.••••▪
• * 1.12

  1. Cor. 6.19. & Eph. 4.23 24.
• * 1.13

  Gen. 8.20.
• * 1.14

  Psal. 50.14.23.
• * 1.15

  1. Tim. ••4
• * 1.16

  1. Cor. ••••••