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 first of Ianuarie 1556. The Cxxiiij. Sermon which is the fifth vpon the one and twentith Chapter.

22 If a man haue committed an offence worthie of death, and is put to death for it, and thou hast hanged him on tree:

23 His dead bodie shall not hang all night vppon the tree, but thou shalt burie him the same day: For the curse of God is on him that is hanged. And therefore defyle not thou the land which the Lorde thy God giueth thee to inherit.

THE lawe that I haue rehear∣sed here, containeth two parts. [ 30] The one is, that when an of∣fender is executed by order of lawe; men must not bee asha∣med of the hanging of his bo∣die. Why so? For a witnesse that his death is a thing neither against God, nor against right: but rather that for the mainteining of ciuil gouern∣ment among mankynd, it is requisite that mis∣deedes should bee punished, as wee haue seene alreadie that the euill must bee rooted out from [ 40] among the people. And the seconde parte is, that the dead bodie (for all that) shall not hang vppon the gibbet aboue one day, because it stra∣keth a horror into men and maketh them dis∣mayed, to see a mannes bodie so hanging in the ayre. God therefore willed that men shoulde content themselues with it for one day in re∣spect of iustice, and that afterwarde the bodye shoulde be buryed. In deede it is true that this lawe was peculiar to the Iewes, and that at this [ 50] day wee bee no more bounde to it than to the ceremonies: it is now set at libertie. But yet doth the doctrine thereof continue still. The vse of the lawe is vtterly abolished: but yet must wee haue an eye to the ende wherefore God com∣manded it, and apply the same to our learning.

First of all then let vs marke, that although it bee a dreadfull thing to put a man to death, be∣cause hee is created after the image of God: yet notwithstanding, when it is done vppon iust [ 60] cause, and by those to whome God hath com∣mitted the sworde of Iustice: it must needes bee done; and wee must not esteeme it, as an vn∣kindly thing. For what a thing were it, if faultes shoulde scape vnpunished? It were better for vs to bee wylde beasts. So then, seeing that man∣kynde cannot bee maintayned, but by rigour of iustice, and by the punishing of such as haue disturbed the common order: it must not bee taken for crueltie or for a defacing of Gods image, when a man is put to death. All such manner of allegations must bee set aside. For God him selfe speaketh and telleth vs, that wee ought to bee so little ashamed to put an offen∣der to death; that his body must bee layde out to the sight of euery man, and thereupon God is to bee praised, for hauing so great and so fa∣therly care of men, as to roote out the person that is a disturber of the peace, and to cut off those as rotten members which might marre all the residue, that the rest might abyde in safe∣tie.

To bee short, wee haue here a maintenance of the iustice that is executed by magistrates, in punishing mennes faultes and misdeedes euen vnto the death. Iustice is not to be abhorred or misliked, because a man is sent to the gallowes. Well may wee bee afrayde when wee see such examples before vs: but yet must wee also com∣mende and reuerence iustice. For why? Yee see here howe God alloweth and vpholdeth the pu∣nishing of offenders, as a thing acceptable to him; and that he will haue the verie heauen to bee a witnesse thereof, by hanging vp the body vppon a gibbet, and hee will haue all the ele∣mentes to bee there also, to saye; No, no, yee must not spare them: God hath appoynted that this execution should bee done, and comman∣ded the same, and therefore you ought to obey him. For if that were not, wee shoulde come to vtter confusion: and God hath shewed vs that wee ought not to bee so wise as to incounter his will. I tell you this is a lesson verie behoofefull for vs in these dayes.

Although this lawe was but for the outwarde man; yet was it Gods will that the instruction thereof shoulde indure for euer. And in very deede it hath continued among men, euen by nature. For the Heathen, (who had not the lawe of Moses) fayled not to followe the same order: insomuch that whensoeuer any man was executed by iustice; it was set foorth for an ex∣ample. Whereby wee may perceiue, that God hath grauen this principle in mennes heartes, [ 10] that the executions which are done by persons of authoritie, and by such as are in office & haue the charge committed vnto them, are not to be euil spoken of, but rather that wee ought to cō∣mend them for obeying God, and for doing the thing that belonged to their degree. For if a Iudge beeing armed with the sworde, doe spare the partie that hath committed a wicked deed: he is as blameworthie before God, as if hee had condemned a guiltlesse person,* 1.1 as Salomon auo∣weth. [ 20] And this serueth to ouerthrowe the fan∣tasticall opinions of such as say that among Christians no man ought to be put to death, be∣cause the like rigour is not as was vnder y^e lawe. Verily as who shoulde say that God had chan∣ged his mynde and resigned his office: for wee knowe that hee is Iudge of the worlde for euer. And although hee reserue the execution of that office till the last iudgement, and haue commit∣ted that charge to our Lorde Iesus Christ: yet is [ 30] it his wil that there should be some resemblance of iustice euen in this earthly life. True it is, that it shall not come to perfection heere, and that the most parte of such as shalbee condem∣ned at the latter day, shall in this worlde scape the handes of the earthly Iudges: but yet for al that, howe soeuer the worlde goe, God will not haue inordinate loosenesse to reigne, so as men might do what they list, and al crymes scape vn∣punished. Therefore his will is that vengeance [ 40] should be executed by those into whose hands hee hath put the sworde of iustice, as sayeth S. Paul in the thirteenth to the Romanes, where hee telleth vs that Gods arming of them after that sorte is not for naught, hee will not haue them to bee but as a shadowe to scarre babes, and to bee vtterly voyde of power: but hee will haue Iudges to knowe that they bee bounde to punish misdeedes. And so farre off is it that their so doing shalbee imputed to them for euill [ 50] or sinne; that God hath shewed by this cere∣monie of the lawe, that all the Elementes of the worlde accept it and allowe of it as witnesses to God, as who shoulde say that the body hang∣ing in the ayre is as a solemne Record that such execution is not to bee condemned, neyther ought the magistrates to bee desirous to hyde it as though they were murderers of such as they cause to bee put to death, but rather to set them out for an example, as who woulde say, wee [ 60] haue done a sacrifice vnto God, it is our office, it is our charge, thus behoueth it vs to doe: for if wee shoulde spare men in this behalfe, wee shoulde sell that good cheape which is none of ours, that is to saye; Gods iustice. For it is committed vnto vs vppon condition that wee must yeeld account thereof. Thus much con∣cerning the first poynt.

Nowe there is also a seconde poynt, which is that the body must not hang in the ayre aboue one day. And that is, because such sightes doe in trueth make men afrayde. Also it was Gods will that one dayes recorde shoulde suffice a∣mong his people, & that they should not keepe the corps there any longer. But I haue told you alreadie that wee be no more bounde thereun∣to by necessitie. In some countryes they haue deuised certaine brotherhoods, who should goe and take down the bodyes from the Gibbets & burie them. And truely that was a fonde deuo∣tion, for they knewe not wherefore they did so, The Iewes also were so bewitched with their owne dotages, that they thought that the bury∣all of them commaunded in this place did con∣cerne the welfare of their soules. Likewise the Heathen imagined that the soules of men went wandring and straying heere and there, vntill their bodyes were buryed. But these are dota∣ges of the diuels owne deuysing, to turne away men continually to a multitude of lyes. Gods care is rather of vs which are alyue, as though hee meant to set a meane betweene the rigour of Iustice and the gentlenesse which ought to bee among vs. This meane therefore is well woorthie to bee marked; for wee euer swar••e aside to some extremitie. In shunning crueltie, wee become cowardly, and haue no more re∣garde of Iustice, but woulde haue all faultes for∣giuen, and that men might haue free leaue to do all manner of mischiefe without correction. On the other side, in mynding to bee seuere, we run in daunger of being too seuere. God ther∣fore appoynteth a meane: which is, first of all, that we should punish the offences that deserue death. And secondly to the ende that Iustice shoulde bee had in honour, and that we shoulde not surmise any reprochefulnesse in it; hee will haue the offenders bodies hoysed vp into the aire for men to looke at, as it were in way of war∣rantie y^t whē a magistrate punisheth an offence, he offereth vp a sacrifice acceptable in heauen, & consequently which ought to be well taken on earth. Yet for all this, hee will not haue vs to be too hardhearted, but alwayes to reteine still some pitifulnesse and compassion. And when iustice is so approoued, he will haue the body to bee buryed, yea, euen remooued from of the earth as an infection. For why? So long as a mannes body hangeth vppon the gallowes, there are two thinges seene: the one is, that God hath well prouided for mankinde, in or∣deyning the execution of iustice, and that ma∣lefactours should not bee spared. That is one poynt. Another is, that men may say thus with themselues, Lo here is a wicked deede done: for these are tokens that the land hath bin defiled. Therefore when a bodie is so hanged vp, it is a signe of the defyling of the lande by the com∣mitting of some robberie, murther, or other haynous cryme. When it is so, let this also bee euer marked. God therefore intendeth to shewe that where iustice is executed the fault is

forgiuen, and the countrey standeth no longer charged therewith, but his wrath is pacified: And as though the misdeede had bin spared, he will haue the body buried. Thus yee see howe the executing of iustice vpon offenders and wic∣ked doers, and the cutting off of leaudenesse, is a warrant that Gods vengeance shall not light vpon the Lande. Nowe then wee see in effect what God ment by his Lawe. Also we see howe the instruction continueth still vnto vs, though [ 10] we haue not the vse of the Lawe it selfe, because the Lawe commaunded a thing whereunto wee be no more bounde since the comming of our Lorde Iesus Christ. So to be shorte, this do∣ctrine is not vnprofitable: for wee knowe Gods meaning, which concerneth vs as well as the Iewes.

But nowe must wee come to the chiefe point that is to be gathered of this text. For whereas our Lorde Iesus Christ was hanged on tree, it [ 20] happened not by happe hazarde. Truely the Iewes desired that he might be crucified, which in those dayes was the most horrible, reprochfull yea and painefull death that could be. For the hanging of Christ vpon the tree, was not after the manner that is spoken of heere. Such as were stoned among the Iewes were also hanged vp vppon a gibbet after they were dead: and although they were not strangled, nor beheaded, but ouerwhelmed with stones: yet were their [ 30] bodyes taken and hanged vppe, that all others might take example at them. But our Lorde Iesus Christ was crucified, yea euen as though hee had beene a cutthrote, after the same man∣ner that men lay murtherers nowadayes vppon the wheele. And (as I sayde) that was a verie cruell kinde of death. Neither was it doone by the Lawe of Moses, but by custome of the Ro∣manes who raigned at that time in Iewrie. Yet notwithstanding, the sonne of God was hanged [ 40] on tree. And the Iewes regarded it not, but cry∣ed out to haue him crucified. Also when Py∣late condemned him thereto, his meaning was not to put him to it, as in respect of the reproch∣fulnesse thereof before God: but God gouer∣ned it in such sort by his secret prouidence, that Iesus Christ was accursed when he hung vppon the crosse, according to that which had beene spoken of him afore. And that is Saint Paules meaning.* 1.2 For in telling vs that we be sette free [ 50] from the curse of the Lawe, hee sayeth that our Lorde Iesus bare it in his body by being hanged vpon tree. Also it is the same thing that Saint Peter ment in saying that he bare our sinnes vp∣on the tree.* 1.3 And otherwise this saying of the prophet Esay had not beene fulfilled,* 1.4 that the chastisement of our peace was layde vpon him, so as hee was faine to beare our punishment, whereby we might be reconciled vnto GOD. And in the foresayde text which I alleadged out [ 60] of y^e Galathians, S. Paul treateth of two things. He sayeth that because wee can not attaine to righteousnesse, but by fulfilling the Lawe in all pointes, and by being discharged before GOD: it behoued our Lorde Iesus Christ to bee subiect to the Lawe, to the intent that his obedience might nowe be imputed vnto vs, and God ac∣cept thereof as though we brought the like obe∣dience of our owne. When we speake of being iustified before God, howe is that to be vnder∣stoode? Verily that we should obey the thinges that God commaundeth vs in his Lawe. For the righteousnesse that hee speaketh of is, that he which doeth those thinges shall liue thereby.* 1.5 Then must our life be ruled altogether after the will of GOD, and then shall wee be taken for righteous before him. Is there nowe so much as one man to be founde, which commeth anie thing neere this obseruation of the Lawe, and that with such vncorrupt soundnesse? No. The holiest Saintes that euer haue beene, were farre off from such perfection. Then are we all dis∣appointed of righteousnesse, so as we can not in any wise stande in Gods fauour. But yet are we righteous in the person of our Lorde Iesus Christ. And why? For he beeing the souereigne king in whome there was no bondage nor sub∣iection, did willingly submitte himselfe to the Lawe, and beare the yoke thereof for vs: for we knowe that he performed the will of GOD his father in all pointes to the full. And so by that meane we be taken for righteous in Iesus Christ. Why so? Because hee was obedient. Yea and that obedience of his was not for himselfe; there was no subiection in him, neither was hee bounde to any thing: for he is altogether aboue the Lawe: therefore it followeth that he was o∣bedient for vs. And therefore when wee flee to him for succour, our heauenly father admitteth vs as if wee brought perfect obedience with vs. For looke what is wāting & missing in ourselues, we go to seeke it like poore beggers in our Lord Iesus Christ, and al is applyed vnto vs by the ver∣tue of faith. Marke that for one point.

But Saint Paul addeth, that forasmuch as we bee all accursed by the Lawe, our Lorde Iesus Christ was faine to beare our curse. And he bare it (sayeth he) for he was hanged vpon tree. And whereas the Lawe of God had sayd, Cursed shall he be that hangeth on tree: the same was veri∣fied in the person of our Lorde Iesus Christ. And S. Paul had an eye both to that which hath bin, and to that which we shall see hereafter, name∣ly, Cursed shall the man bee which performeth not all the things y^t are written here. Ye see how God hath declared his will. Thereupon he pro∣miseth that whosoeuer keepeth his Lawe, shalbe taken forrighteous and obtein the endlesse life. But yet on the contrarie part he telleh vs, y^t if a man faile in any one point,* 1.6 he shalbe cursed & forlorne without remedie. Now let euery of vs looke into himselfe. Was there euer any man y^t hath not failed many wayes?* 1.7 It is sayd y^t no man shalbe founde righteous in his sight. And againe in an other place,* 1.8 Lorde, if thou looke streitely vpon sin, who can abide it? Who is able to shew himselfe before thy iudgement seate? Needes must all men be confounded: and not for some one sin, but for a number of wicked deedes shall we be put to shame, if god do once enter into ac∣count with vs. Then are we all vndone & dam∣ned as in respect of the Lawe, there is no more

remedy,* 1.9 Cursed shal he be which doeth not all those thinges. Alas, we be neuer able to doe the hundredth part of them. I say y^t although God guide vs vnto goodnes by his holy spirit, yet do we faile through our owne infirmitie, and there is euer great want in vs. Ye see then that we be vndone and past hope of recouery, vnlesse the curse be abolished. And that was done in the per∣son of our Lord Iesus Christ, who as he hath per∣formed all righteousnesse, so hath he also recei∣ued [ 10] the curse to himselfe which lay vppon our heades, & he hath borne it in his person, to the intent that henceforth we should be free from it. As how? For he was not hanged vpon tree with∣out the prouidence of God his father: wee must alwayes looke backe to y^t point. For as for these rascals which goe about to deface Gods proui∣dence, they shew that they neuer knew what re∣ligion meaneth; nay they be mastife dogges, yea and much worse than dogs, beleeuing no more [ 20] in God than brute beastes, as the worlde know∣eth. Notwithstanding forasmuch as God hath giuen his sonne to death, as the scripture beareth witnesse, that he hath so loued the worlde that he hath not spared his only sonne, but hath deli∣uered him to death for vs: Let vs assure ourselues that God ment to shewe vs to our faces, that he layde vpon him the curse due to vs, so as the thing which we hadde deserued was layde vpon the person of our Lorde Iesus Christ. There∣fore [ 30] when wee beholde Iesus Christ hanging on the tree, wee knowe that hee hath taken our bondage vpon him, euen to the intent that wee should not be any more bounde to the curse of the lawe, but free, and that the sayde threate should no more take place to condemn vs, Cur∣sed shall hee bee which performeth not all those thinges. For why? When wee flee for refuge to the death & passion of our Lord Iesus Christ, our sinnes are wiped out, God layeth them not any [ 40] more to our charge, they be quite & cleane done away. And why so? Because the curse lyeth not any longer vppon the transgressors, when they trust and rest vpon the satisfaction that was offe∣red vnto God the father, by him that was ordei∣ned to that office.

Here it might be demanded, whether Christs hanging vppon the tree, and his beeing accur∣sed before GOD, was not a derogation to his maiestie? Surely so farre off was it from dimi∣nishing [ 50] or defacing of his glorie, that it is rather the chiefe thing wherefore wee are to magnifie him. For we ought to be euen rauished at the inestimable loue of God towardes vs, in that he vouchsafed that his sonne, who is the heade of the Angelles, before whome all knees ought to bowe, and vnto whom all creatures ought to do homage, should so humble himselfe euen to the lowest depthes, and beare our curse. When wee see that our Lorde Iesus Christ hath so forgot∣ten [ 60] himselfe, and had so litle regarde of himselfe; that for very feruent loue which he bare vnto vs, he tooke vpon him the curse wherewith wee were all ouerwhelmed, receiuing it wholely to himselfe: is there any heart so harde, which ought nor to cliue at the sight thereof? Againe, how ought we to be inflamed to glorifie our Sa∣uiour, who hath abaced himselfe so farre to saue vs? Moreouer, let vs marke also, that hee cea∣sed not for all that, to be blessed of God, accor∣ding to the common title which was giuen a∣mong the Iewes. And in very deede hee is so named in the hundreth and eighteenth Psalme [where it is sayde], Blessed bee hee that com∣meth in the name of the Lorde. It was a pro∣phesie concerning the redeemer of the worlde that had beene promised. Nowe seeing that God auoweth him to be blessed; howe comes it to passe that hee is accursed, and that the curse should take place in his person? These two agree very well. For whereas Christ became as it were accursed; not onely before men but also before God it was because he was our suretie, and re∣presented vs, setting himselfe in our steede. Yet neuerthelesse he reteined still the thing that was due to himselfe, to wit; to be the blessed of the father, who will haue him to bee knowen so to be, and that all the worlde should beare witnesse of y^t blessednes.* 1.10 For the same should haue beene spoken by the people, euen as wee see that the children did sing the same song at the entrance of our Lord Iesus Christ into Ierusalem. Then was it requisite that this blessing which was peculiar to himselfe, shoulde bee knowen to the whole worlde. And so our Lorde Iesus Christ was not made so accursed, as y^t the bles∣sednes which was giuen vnto him could perishe, and not continue alwayes vnappaired.

Moreouer we must come to that which Saint Paule sayeth to the Colossians.* 1.11 For there hee setteth out the crosse of our Lorde Iesus Christ vnto vs, as a Charyot of Tryumphe, saying that our Lorde Iesus hath defaced and cancelled the handewriting that was against vs, and finally, nayled it to his crosse. The Lawe hadde shewed Gods wil: And by meanes thereof it behoued al men to knowe themselues to bee indaungered vnto God, and to feele thēselues to be accursed as I haue shewed before. But what remedy was there to comfort poore sinners? In deede God ordained sacrifices and washinges and such o∣ther like thinges: but were they able to doe the deede? When men came to doe sacrifice, it was tolde them in deede that their sinne should be wiped away. Yea, but that was not by the power of the brute beastes which was offered at the Altar. Could the bloud of an Oxe, a calfe or a Heckfer clense away the spottes of the soule? We knowe that the bloud of such thinges is not onely corruptible, but also filthy. Therefore it could not satisfie Gods Iustice, it came farre short of it. Againe, when a man washed him∣selfe, it is true that he hadde a promise: but was that promise tyed to the water? We knowe that water is a transitorie element, and can not at∣tayne to the soule to clense away the filth there∣of. To be short, both the Sacrifices and the washinges which GOD hadde ordeined in the Lawe, were a kinde of renewing of the bond which all sinners haue ingrauen in their con∣sciences. Like as if an offender shoulde be ta∣ken and made to confesse all his misdeedes, and

haue all his former confessions rehearsed vnto him, to the intent to put him in minde of them: euen so was Gods meaning towardes the Iewes in willing them to take water at their going to the Temple,* 1.12 as if they should haue sayde, wee acknowledge and protest before heauen and earth, that we be defiled so as there is nothing but vtter infection in vs, and y^t we haue neede to be washed. Againe, came they once at the Altar: there a sacrifice was offred vp, an innocēt brute [ 10] beast was put to death, and that was as a looke∣ingglasse to sette before our eyes, that wee bee worthie of death, and not of bodilie death one∣ly, but also of euerlasting death before GOD, and to be plundged into hell. Ye see then howe the sacrifices and such other like thinges were as matters of recorde and authoritie, to assure all folkes the more of their sinnes, and to con∣uict them of the same, and to make them the more to abhorre their misdeedes. But was [ 20] Iesus Christ hanged on tree? Saint Paule sayth that in so doing he tooke vppon him the bonde that was against vs,* 1.13 that is to say, all the thinges whereto the Lawe bounde vs, all the fetters, all the condemnations, and all the sentences that serued to put vs to shame, and to bewray our leawdenesse. Al these thinges tooke he vpon him, and cancelled them, as if a man shoulde take a handewriting and teare it in peeces, to make it of no force by defacing it after that fa∣shion, [ 30] and euen so delt our Lorde Iesus Christ, with vs. And Paule addeth there immediatly, that Christ tryumphed ouer all our enemies, so as the deuill was ledde in tryumphe. As howe? Yee see that Iesus Christ was put to the vtter∣most reproch that could be in being hanged vp∣on the crosse, and (as the prophet Esaie sayth) he was so disfigured that folke vouchsafed not to acknowledge him for a man,* 1.14 but all men abhorred him. And where is then this try∣umphe? [ 40] Although the sacrifice which he offe∣red vp imported a curse in it at the first sight: yet ceased it not to yeelde a verie good sent before GOD as the scripture termeth it. And there∣fore our Lorde Iesus tryumphed against Satan, against Sinne, and against all our enemies. To be short, let vs marke, that Iesus Christ hath so borne our curse, that he hath abolished it quite and cleane. Because hee was the fountaine of all glorie, it must needes be that the condem∣nation [ 50] which he tooke vpon him on our behalfe, is quite and cleane discharged by his power. In like case standes it with his death. He suffered death, but was he ouercome of it? No, but hee did rather abolish death. And the very staye and trust of our righteousnesse, is the diuine power of his resurrection, as wherein hee hath shewed himselfe to haue gotten the vpper hand of death, accordingly as Saint Peter sayeth in the thirde chapter of the Actes,* 1.15 that it was vn∣possible [ 60] for him to be helde downe by the for∣rowes of death, because he had ouercome them, and by that meane hadde purchased righteous∣nesse for vs. Nowe wee see that whereas Iesus Christ is sayde to haue beene forlorne and ac∣cursed for our sakes: it did so litle abace his ma∣iestie, that we ought the rather to magnifie his glorie in that behalfe; assuring ourselues that we shall no more be accursed, because hee hath done away our curse, and borne it in his owne person.

Also let vs marke therewithall, that notwith∣standing his being accursed before God, yet he ceased not to be Gods welbeloued sonne, accor∣ding to this saying vttered by the heauenly fa∣ther himselfe,* 1.16 This is my deerebeloued sonne in whome I am wel pleased, and in whome I am pacified. And serued that but for one instant? Nay it was to continue for euer. How is it then that Iesus Christ was accursed, seeing that the father was pacified by him? And that hee was not only well liked himselfe, but also the meane to reconcile the whole worlde. He is our peace and although through our corruption of nature GOD hate vs, yet are we beloued in the per∣son of our Lorde Iesus Christ; and howe is it then possible that he should be accursed before God? They agree both very well. For (as I haue sayde afore) Iesus Christ hath borne our curse, yea and he hath borne it in such wife as GOD ceaseth not to loue him still for all that. And this curse is so abolished, that the reproch of his crosse is turned into glorie and tryumph, because it is vnpossible that the sonne of GOD should not continue euerlastingly the same that he was afore. True it is that he was somewhat abaced for a while; but yet it behooued him to be also crowned with honour and glorie,* 1.17 as it is now come to passe. After this maner must we put this text in vre.

Nowe therefore, forasmuch as wee perceiue that GOD hath set downe heere a Lawe for the ciuill gouernement of the Iewes: let vs as∣sure ourselues also, that hee knewe well in his owne euerlasting counsell, what should come to passe, namely that his sonne should be hanged on tree:* 1.18 for hee had so ordeined it. And why? To giue vs the surer grounde of our saluation. For had not our Lord Iesus Christ born our curse after a visible fashion, wee might still hang wa∣uering and in doubt of it. And whereas it is sayde, that we be reconciled vnto God by his death, and that he hath satisfied all our debtes, so as the deuill can not hencesoorth any more accuse vs, but that wee haue our defence for him, that is to witte, that our sinnes are wyped away: notwithstanding the reporte of all this vnto vs, yet might we still be in perplexitie, and stande scanning after this manner: Yea but howe bee wee sure of that? Lette vs open our eyes and looke vppon the death and passion of our Lorde Iesus Christ, yea and let vs looke vp∣on it in such wise, as wee may vnderstande that euen from the beginning GOD ordeined the tree of the Crosse to bee a recorde of cur∣sing. Nowe then, whereas it is sayde, Cursed shall he be which performeth not all the things that are contained in the Lawe: therewithall GOD sendeth vs to his onely sonne, and would haue vs to knowe that he was hanged on tree to y^e intent to be accursed. As how? Was he cursed in his owne person? No, but for our sakes.

Yet notwithstanding, we may nowe glorie, that the curse of the Lawe hath no more power ouer vs, but that he hath discharged vs thereof. Af∣ter this manner ought wee to put this text in vre.

Howebeit let vs marke by the way, that it is not by the vertue of the wood, that wee be so blessed before God by meane of our Lorde Iesus Christ, as the papistes brutishly beare men in hand. For when they heare the crosse spoken of, [ 10] they be tyed to it with a deuilish superstition, yea and with so brutish a superstition as is pitie to see, that they should leaue Iesus Christ, and fall to worshipping of a peece of wood. But when the scripture speaketh of y^e curse which our Lord Iesus bare in his body to set vs free withall: it set∣teth before vs two thinges. First, that when we looke vpon the wood, wee should take it as a to∣ken of the curse, and thereat conceiue a terrour in ourselues: for the thing of it selfe is horrible. [ 20] Thus much concerning the wood. And there∣fore as for all the crosses which the Papistes set vp, what betoken they else but that they bring Gods curse continually vpon themselues? It ap∣peareth manifestly that they despise the sacrifice which was offered once for all by the sonne of God. Wee be reconciled to him for euer, and they come to bring vp y^• curse againe, as though they were desirous to haue their sinnes abide vp∣on their heades for euer, without any defacing [ 30] or dooing of thē away by Gods mercy, through the power of the death and passion of our Lorde Iesus Christ. And therefore looke howe many crosses there are in the Popedome, so many re∣cordes are there that crye out for Gods ven∣geance against those wretched vnbeleeuers, which content not themselues with the amends that was made for them when our Lorde Iesus Christ indured the curse in himselfe which was due vnto vs. But knowe we once this curse? If [ 40] we resort to Iesus Christ, there we finde that the same curse is quite and cleane wiped out & done away. After what manner? By the wonderfull power of God, euen after the same fashion that we knowe that God made light to spring out of darkenesse in the creation of the worlde: and is it possible that light shoulde come out of darke∣nesse? Surely this chaunge is not to be done by man, nay, mannes wit can not comprehende it. But God ment to shewe that the meanes which [ 50] he hath to worke by, doe farre exceede all y^t euer we can conceiue. And therefore let vs marke wel, that he which at the beginning of the world turned darkenesse into light, yea and made light to spring out of darkenesse: was also as able to turne cursednes into blessednesse, in the person of his onely sonne. And that is the thing which I ment in saying afore, that forasmuch as hee is life and the very fountaine of life, therefore he abolished death, and not without cause. In [ 60] deede Iesus Christ yeelded himselfe to death; but after what manner? Was it in such sorte that he ceased in the meane while to be the life of the worlde? Nay: euen therein did he shewe himselfe most of all to be the life of the worlde. Verily he was at the creation: For he is the same liuing woorde whereby wee were created, and whereby all thinges are still preserued and main∣tained in their state & being. But when our sal∣uation was restored vs by our Lord Iesus Christ, then did he shewe that he had life in himselfe, & that he is the welspring frō whence it behoueth vs to drawe it. Then like as hee lost not his life when he submitted himselfe to death: so he cea∣sed not to be blessed of God his father, when he submitted himselfe to the curse.

Nowe, to knit vp the whole, it remaineth to be knowen after what manner our Lorde Iesus became accursed to sette vs free from the curse. The first is, that we should no more be cast off by God as we deserue. For when as the scripture termeth vs accursed, the meaning therof is that God vouchsafeth not to regarde vs. And of good right may he hate vs, because there is no agreement betweene him who is the righteous∣nesse it selfe, and vs that haue all maner of wic∣kednesse reigning in vs. Forasmuch then as by nature we be enemies vnto God; by reason wher∣of he shaketh vs off, and vtterly disclaymeth vs, so as we be not worthy to come neere his maie∣sty, and if we come, he must needes thunder a∣gainst vs: therefore Iesus Christ became accur∣sed euen by bearing Gods hatred as it were in our behalfe, to the intent that hencefoorth wee should be beloued. Nowe I haue tolde you al∣ready, (and it behoueth vs to print it well in our mindes) that Iesus Christ was neuer hated of God his father, for that were vnpossible. But he was faine to beare our curse, because he was our pledge, and wee could not be freed otherwise, than by the satisfaction of his death made once for all. And that is the very meane whereby we be come in fauour again & are beloued of God. Therefore if we will haue Gods fauour, and find him a father vnto vs, (for that is the title which we must vse, if wee intende to pray to him with true trust): we must euer resort to the death and passion of our Lorde Iesus Christ. All our pray∣ers (say I) must be offered vp by the death and passion of our Lorde Iesus Christ, or else they shall neuer come at God. The Papists take ho∣ly water and sprinkle themselues, when they go into the Church; but such things are gewgawes and they haue borrowed them of the Iewes, not knowing whereunto those figures serued. For they leaue the clensing y^t was made by our Lord Iesus Christ, & stād buzzing about such do••ages and superstitions. But as for vs let vs assure our∣selues, y^t we must haue al our prayers besprinkled with the bloud of our Lord Iesus Christ, or else they will be vncleane before God, & they can neuer be made clean but only by y^• kind of clen∣sing. The way then for vs to proceede to the ob∣t••inment of Gods fauour, is to resort to the sa∣crifice which Iesus Christ hath offered vnto him. Secondly we must vnderstande y^t God forgiueth vs all thinges of his owne freegoodnesse. For why? The scripture giueth the name of cursings to all the punishmentes which God sendeth vp∣on men by reason of their sinnes. Therefore let vs marke, y^• whereas God might iustly powre out his vengeance vpon vs, and y^t we should lye

euerlastingly vnder the burden of his wrath: the chastisement which his sonne hath suffered, hath deliuered vs from it. As howe? Because he re∣ceiueth vs into fauour, and is at one with vs, in not charging vs with the sinnes that we haue cō∣mitted, but forgiueth vs them in the person of his sonne. True it is that God will chastice vs for our faultes: howbeit, y^t is not with rigorous punishment, as one that entred into accoūt with vs to be our ••udge: but to warne vs, and that the [ 10] correctiōs which he sēdeth vs may become as so many medicines to vs. But howsoeuer we fare, we alwaies obtaine free forgiuenes of our sinnes because Iesus Christ hath borne our curse vppon his crosse.

Nowe let vs fall downe in the presence of our good God, with acknowledgement of our faults, raying him to make vs feele them more and more, as we may bee sory for them as becōmeth vs, euen with such griefe, that we may bring vn∣to him the broken heart which is the acceptable sacrifice vnto him. And to the intent we may be the more prouoked to mislike our sinnes and to abhorre them, it may please him to grant vs the grace to looke wel vpon this horrible vengeance of them which was executed in the person of our Lorde Iesus Christ, that thereby we may learne to mislike so much of our vices and corruptions, that our whole seeking may bee dayly to cut off some thing, and to clense ourselues better & bet∣ter, vntill he haue ridde vs quite and cleane of all, and clothed vs againe with his owne righte∣ousnesse. And so let vs all say, Almighty God heauenly father, &c.

Notes

• * 1.1

  Prou. 17.15
• * 1.2

  〈◊〉〈◊〉 3.13.
• * 1.3

  1. Pet. 2.24.
• * 1.4

  〈◊〉〈◊〉 53.5.
• * 1.5

  Leuit. 18.5.
• * 1.6

  Iames. 2.10.
• * 1.7

  Psal. 143.2.
• * 1.8

  Psal. 130.4.
• * 1.9

  Leuit. 8.5.
• * 1.10

  Matt. ••1.••.
• * 1.11

  Col. ••••••
• * 1.12

  Leuit. 1.3.4.
• * 1.13

  Col. 2.14.
• * 1.14

  Esa. ••3.2.
• * 1.15

  Act. 2.31. & 3.21.
• * 1.16

  Matt. 3.17.
• * 1.17

  Hebr. 2.9.
• * 1.18

  Act. 2.23 4.28.