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 j. of May. 1555. The xiij. Sermon, which is the third vpon the second Chapter.

24 Afterward the Lorde said, Vp, get ye hence, and go ouer the riuer of Arnon. Behold, I haue deliuered Sehon King of Hesebon the Amorrhyte and his land in∣to thy hand. Begin to take possession, and prouoke him to battell.

25 This day will I begin to send the feare and dreade of thee vppon all people that are vnder the whole heauen: so that when they heare the fame of thee, they shall tremble and bee in anguish for thy presence.

26 Then sent I messengers from the wildernesse of the east, to Sehon King of Hesebon, with wordes of peace, saying:

27 Let mee passe through thy land, keeping on the high way, without turning to the right hand or to the left.

28 Thou shalt sell me meate for monie, to eate, and thou shalt also giue mee water for monie, to drinke: let me but onely passe through on foote,

29 (As the children of Esau haue done which dwel in Seir, and the Moabytes which dwell in Ar) vntill I be come ouer Iordan, and bee entered into the lande which the Lord our God giueth vs.

HEere Moses confirmeth yet bet∣ter the thing that I treated of before: that is to wit, that men must not giue themselues to fo∣lish [ 30] enterprises, as euerie mans fancie leades him: but wee must haue an eye what is lawfull. And thereof there is none other triall, than to hearken what God cō∣maundeth and promiseth vs. For his will must be our sure rule. Whosoeuer thrusteth hims••lfe forth to doe what he liketh best, although he be able to iustifie his doings before men, and can set neuer so many faire colours vppon them: yet shall he alwayes be condemned before God. [ 40] Therefore let vs beare in minde, that to liue as it becommeth vs, we must haue this sobernesse and modesty with vs, that we aduenture not any fur∣ther than his worde will beare vs out. True it is that the talke heere is onely of warres: but wee must applie the doctrine thereof to our generall vse. For like as God chose his people of Israell to make them as a looking glasse for his Church: so must wee applie all the thinges to our selues which are written of them. For the perfection [ 50] of the things that are conteined here,* 1.1 belongeth to vs as sheweth saint Paul. Nowe were this wel obserued wee shoulde not haue such disorder in our life, as wee see. For euerie man hath his li∣king by himselfe, and according to his liking, so flingeth he forth to attempt thinges, and we ne∣uer stande to inquire what God commaundeth, but our owne affections carrie vs away, and in∣flame vs in such wise, that euerie one runnes af∣ter the thing that he lighteth vppon: and so wee [ 60] doe but gadde vp and downe all our life long. But heere it is tolde vs, that men must not reach out their handes to aduenture vppon any thing at all, further foorth than GOD hath gi∣uen them leaue. When hee saith, goe: our go∣ing is not at all aduenture, but it is matched with a promise, Beholde (saith hee) the Lord hath deliuered Sehon king of Hesebon into thy handes. As if hee shoulde say, men must not haue an eye to any thing that may drawe their desire to it afore hande, as wee see that our nature doeth driue vs thereunto: for scarsly can wee tell howe to open our eyes, but some lewde liking will tickle vs. And what is the cause thereof? It is for that wee bee not fully perswaded of this principle, that wee must let all thinges alone which are not graunted vs of God. If wee fol∣lowed this doctrine, such as are poore would be contented with their slendernesse, and craue no more of God but to bee susteyned: and the rich sort would not be so blinded with vnsatiable co∣uetousnesse, as to increase themselues still by adding peece to peece. And therefore it stan∣deth vs so much the more on hande to beare this doctrine in minde, sith we see howe sore our life is disordered, and we cannot rule our lustes according to Gods will, which onely can and ought to master them.

Againe on the other side, wee see howe wee picke out enemies: whereas it belongeth to GOD to appoint vs them. In good faith what is the cause that men heaue one at another, that they seeke to eate vp one another, and that there is so much strife, trubble, and quare∣ling? It is for that as soone as any man is gree∣ued, by and by hee will needes bee reuenged: and wee cannot abide that any man shoulde touch vs in our goods or our persons, but in∣continently wee will be at open warre with him. As for patience, there is none at all in vs. But our Lorde will haue vs to ouercome euill with good, that in so doing wee may be as his sheepe. But no man will bee brought to so much rea∣son. Men then arme themselues where God commaundeth them to bee quiet and peacea∣ble: and they will needes haue them enemies,

whom God would haue them to labour to winne by loue and gentlenesse.

Contrariwise, if there bee a iust quarell that ought to bee mainteyned, euery man shrinkes away. The name of God is blasphemed, and wicked deedes are committed: there ought such as haue courage and manhood, to shewe that they feare not the hatred or anger of men. For GOD will haue vs to vndertake warre in his name: and euery man doeth shunne it. And [ 10] therein wee see howe frowarde and vntowarde wee bee. Againe, it is saide that our warring must bee,* 1.2 not against mortall men, but rather against Sathan and all his wyles. Loe howe GOD soundeth the trumpet and striketh vp the drumme, and telleth vs that wee must en∣ter into battell against our ghostly enemies. But that will not sinke in our stomackes: wee be wedded to our owne lustes: if any man anger vs, if any man doe vs wrong, wee must bee [ 20] reuenged: and wee consider not that in so do∣ing Satan winneth greatly at our handes.

Nowe then (as I saide afore) wee see that this doctrine was written for our vse and instru∣ction, so as wee must alwayes beare in minde the likenesse that is betweene vs and the people of olde time.

Wherefore, first of all let no man couet to possesse any thing which hee hath not receiued at Gods hande, according to our dayly as∣king [ 30] of him our ordinarie breade. Then let vs not goe about to inrich our selues by vnlaw∣full meanes, crafte, and violence, neither let vs practise one thing or other by suttletie: but let euerie man followe his trade simplie, and med∣dle with nothing but that which GOD giueth vs leaue to doe, and let vs learne to rule our liues according to his worde, wayting for such bessing as it shall please him to giue vs. And let such as haue goods, be always readie to forgo [ 40] them, whensoeuer it shall please him: and let such as haue not the worlde at will, beare their pouertie patiently. That is the thing which wee haue to marke in the first place.

Secondly, when the case standeth vppon ad∣uenturing, let our hardinesse bee, that wee dare bee bolde to doe whatsoeuer GOD com∣maundeth vs, specially when wee haue his promise, as is saide afore. That is the thing (as I haue declared alreadie heretofore) which [ 50] putteth difference betweene the true wisedome of the faithfull, and the rashnesse of such as playe the loose coltes and runne galloping a∣stray. For the faithfull doe waite for warrant from GOD, and that the ende of the thing which they take in hande shall bee good: and when they once haue his promise, then goe they forwarde without attempting any thing to the contrarie. But the vnfaithfull take a toy in their heade, and when they haue laide their [ 60] platte, they conclude to doe whatsoeuer seemes best to themselues, without inquiring of Gods will, and thereupon they sticke at nothing. In so doing there is nothing but presumptuousnesse to ouerthrowe themselues. But the true founda∣tion is to haue God promise, and to rest vpon the same, doing the things that hee commaundeth vs. And if wee haue that regarde with vs: then shall wee take the contrarie way to that which I haue spoken of. For where as nowe wee be fearefull in the good quarrels that God allow∣eth, and wherein wee ought to hazarde our selues: wee shall haue an inuincible constancie, and euerie of vs shall haue an eye to his duetie, to say, beholde, my God commaundeth mee to doe it: in deede I shall haue many assaultes and manie incomberances, and I may perchaunce bee greatly hindered by men: but it is ynough to mee that God is my warrant: seeing he hath appointed mee to doe it, it is not for mee to sticke at it.

Besides this, we haue also a promise: God ne∣uer saith to vs, Doe this, but he telleth vs also that hee will be with vs. Nowe then seeing we know that hee is able to mainteine vs euen in spite of all the wicked and of all them that are in a chafe against vs: what neede wee be afraide to do wel? And if wee bee afraide, doe wee not wrong vnto God as though hee were not of power to de∣fende vs? So then wee see nowe howe bolde and hardie wee ought to bee in mainteining of good quarels, forasmuch as wee bee sure that GOD will not faile vs, specially when wee bee to in∣counter against Satan, and against all the things that hee practiseth, as well against our selues▪ as against the whole Church. Therefore if wee play the dastardes and shrinke away when wee shoulde enter into such incounters, as wee see most men doe, who seeke startingholes, and cannot finde in their heartes to beare any burthen for the honour of God: is it not too shamefull trecherie? yes: for wee cannot step out of the way, but our vnbeleefe bewrayes it selfe. What causeth vs to bee so colde in per∣forming our dueties? It is for that wee beleeue not God. For were wee throughly perswaded that hee will keepe touch with vs, and that wee shall not bee disappointed in wayting for the thing that hee hath promised: it woulde make vs to forget all feare, and all the goodlie shiftes that wee deuise to turne the catte in the panne. And therefore let vs learne to glori∣fie our GOD in yeelding to him the title of foothfastnesse: and then shall wee bee hardie ynough, not to followe our owne fancies, but to obey his commaundementes. Wee shall haue a holy presumptuousnesse, if wee holde vs to this line and rule of trusting in God, and of hoping that hee will performe whatsoeuer he hath saide or vttered with his mouth. Thus yee see howe this lesson is to be put in practise.

Furthermore let vs marke heerewithall, how God addeth heere, that hee will strike such a feare and terrour into these peoples hearts, as they shall be dismayed when they doe but heare of the fame of the Iewes. Heere wee see that God holdeth mens heartes in his hande, to weaken them or streng∣then them at his pleasure.

True it is that men imagine themselues to haue this vertue of manlinesse in themselues. And the verie cause why they despise God, is that euerie of them makes his account to

compasse his matters by his owne power. But so farre off are the common people from ha∣uing any stoutnesse or manhood in them, with∣out that God giue it them: that God holdeth e∣uen the heartes of kinges and princes in his hande,* 1.3 and although they seeme to themselues to haue much more strength and courage than others: yet doeth God make them to slip away like water, when hee thinkes good. So then let vs marke well, that it is not in any mans power [ 10] to bee valiant, vnlesse GOD strengthen him. And therefore wee may applie this doctrine to double vse. The one is that although a man see himselfe to be weak, he must not be out of heart for it: for there is a remedie readie for it, if we list to seeke it. I say we must gather strength of mind by seeking it in God, yea euen whensoeuer we be hindered to do our duetie for want of courage. As for example: God perchaunce calleth vs to glorifie his name, hee sholeth vs out from this [ 20] worlde, accordingly as it is his will that euery man shoulde renounce himselfe, and that wee shoulde forsake our owne lustes. Nowe wee see howe possible it is to obey, yea and wee knowe howe farre all our abilitie stretcheth. Againe, we see also a great number of hazards, and the di∣uell will face vs with this inconuenience and that daunger, where at we shalbe as good as dis∣mayed, so as we shall not dare to stirre one fin∣ger to obey God and to execute his commaun∣dement. [ 30] And what is the reason? It is for that we be too faintharted. Now it is not for vs to sticke still in this myre: but wee must seeke for strength where we can finde it. Let vs consider (say I) that God is able ynough to amende the faintnesse of heart that holdeth vs backe, yea & which maketh vs to shrinke back from his word, and to turne heade from it. Yee see then how wee ought to take warning to flee vnto GOD and to seeke succour there, forsomuch as hee [ 40] hath mens heartes in his hande, and doth both fashion and bowe them as hee thinketh good. Likewise again, whē we feele a good disposition in our selues, so as wee would faine giue the on∣set (as they say), and wee haue no feare at all to holde vs backe: yet must wee not stande vppon that,* 1.4 for wee heare howe saint Paul warneth vs to worke out our saluation with feare and trem∣bling, that is to say, to followe and drawe that way which God sheweth vs. And after what ma∣ner? [ 50] Fearefully, and as it were with trembling. Why so? For it is God (saith he) which giueth vs both the will and the performaunce, and all through his owne freebestowed goodnesse.

Seeing it is so then, albeit that wee haue the spirite of courage and stoutenesse: yet let vs not cease to resort vnto GOD, and to humble our selues continually, and to pray him that hee forsake vs not, but rather continue the grace that hee hath put into vs, and confirme the [ 60] same vntill wee haue finished our course. And thus yee see that wee bee warned to seeke con∣tinually for newe strength, notwithstanding that we feele that our Lorde hath strengthened vs alreadie.

Nowe the seconde vse is, that when wee see our enemies fearefull and dismayed, wee must consider howe it is GOD that hath discoura∣ged them, and not impute any whit to our owne prowesse, or to aught else that in vs: but yeelde the whole prayse thereof to him that ought to haue it. And on the contrarie parte, when wee perceiue our enemies to bee like fiendes, so as there is none other likelyhood but that wee shalbe swallowed vp: when we see a desperate boldenesse in them so as they goe forwarde still whatsoeuer come of it: [finally] when wee see them, all on flaming fire after that sort: yet let vs not bee dismayed thereat. For why?* 1.5 God will make them to soke away like water when it commeth to the pinch.

Nowe then, as for this diuelish geerish∣nesse which the wicked haue to ouerthrowe Gods children withall, and to cumber and trouble them euerie where: let it not put vs out of hearte, though they pursue vs neuer so deadely. For why? GOD will prouide for vs in such wise, as hee will make those afraide of our shadowes, which seeme as nowe to haue their throates open to swallow vs vp, and to bee as gulfes of hell. God will worke after such a fashion in that behalfe, as they shall not bee worthie to be compared with little babes.

Let vs marke then, that seeing it is tolde vs that God holdeth mens hearts in his hande: wee must alwayes rather looke to him, than rest vppon any thing heere belowe, whensoeuer wee see any stoppes that may put vs in feare. And in so doing wee shall neuer bee confoun∣ded.

Moses addeth moreouer, That hee sent to Sehon with wordes of peace, saying: Let vs passe through thy countrie, wee will pay for our breade and water, wee will doe thee no harme, wee will passe as thy friendes, as wee haue done to our brethren the Edomytes. It shoulde seeme heere at the first sight, that Moses did against that which was commaunded him. For these are two diuers things, [namely y^t God saith] goe giue battell to Sehon king of the Amorrhytes: and that Moses in steede of giuing him battell, and in steede of incountering him in the fielde▪ sen∣deth an Ambassade vnto him, and prayeth him to giue him leaue but onely to passe through his Countrie, promising to doe no harme, and to paye for all thinges that hee tooke. It might seeme then that heere is some contrarie∣tie: and if it were so, then was Moses disobedient vnto God.

Let vs marke, that where as God commaun∣ded him to offer battell to Sehon king of the A∣morrhytes: his meaning was, that the warre shoulde in all respectes bee lawfull, and that Sehon shoulde well perceiue, that hee was iust∣ly assayled by the people of Israel. This there∣fore is no impediment, but rather a meane whereby God ordeyned his people to haue law∣full warre with Sehon and all his subiectes. Where as God had saide, I will giue you the lande in possession: it was requisite that the malice of Sehon shoulde bee discouered and bewrayed, that it might appeare to the worlde, that the

people of Israel had iust tytle to discomsite him. For where as GOD promised the lande of Cha∣naan to his people: this was no parte of that Countrie: hee gaue them this as an income or ouerplus, and extended his liberalitie further than the promise made to Abraham did con∣teine. And therefore Sehon was not as yet de∣clared to bee an enemie to the people of Israell. And if they shoulde haue defied him as an ene∣mie [ 10] at the first dash, without giuing him know∣ledge of the warre: it had beene a disorderly kinde of dealing. These thinges then, agree verie well: that is to wit, that Sehon was con∣demned aforehande by God: and that the chil∣dren of Israel hauing chased out all the inhabi∣taunts of his countrie, shoulde possesse the same themselues: and also that these thinges shoulde not bee done, vntill the wilful stubbornenesse of Sehon were disclosed that hee might dispos∣sesse [ 20] himselfe, and bee the cause of the warre, so as the fault might iustly bee imputed to him∣selfe. Wherefore let vs marke well, that Mo∣ses hath not swarued heerein from Gods com∣mandement, to play the wise man after the man∣ner of the worlde, which is to haue some poli∣tike deuise by themselues, so as they muste needes inuent some toy or other of their owne heade, as though they were better aduised than GOD. And surelie that is the com∣mon fashion of all. But such forecast is cursed, [ 30] when we thinke to amende the things that God commaundeth vs, by our owne policies and in∣uentions. Moses went not that way to worke, he followed simplie Gods will.

But by the way it may seeme verie straunge, that GOD doeth sende a message of peace vn∣to Sehon, and yet notwithstanding had deter∣mined afore hande that it shoulde not auayle him. In this case all worldly pride must stoope, and consider Gods manner of dealing to∣wardes [ 40] vs with such humilitie, that where our wittes cannot reach vnto it, wee may honour his incomprehensible secretes. And certes it is a text worthie of rememberance when it is saide, that GOD (or Moses by Gods authori∣tie) sendeth vnto Sehon to desire him to suffer the people to passe, gently intreating him and shewing him the thing that was for his wel∣fare: and yet notwithstanding that GOD had fully determined aforehande, that Sehon [ 50] shoulde make none account of it, but that hee shoulde bee discomfited and destroyed. This may seeme straunge geere to our imagination. When men will needes scanne of Gods workes and prouidence according to their owne rea∣son: they shall finde thinges to grudge at, eue∣rie turning of a hande. And that is the cause why venemous tongues rush out noweadayes, and are not ashamed to blaspheme God. When there is any talke of Gods secrete ordinaunce, [ 60] and of his disposing of thinges in this worlde, after a manner vnknowen to vs, so as we shall not comprehende it vntill wee bee ridde of this flesh of ours: they storme at it, and repyne a∣gainst GOD. And why? Because the same surmounteth their capacitie. But if Gods iu∣stice be too high for vs: ought it to bee abased therefore? If his ordinance bee aboue our vn∣derstanding: shoulde it therefore bee hidden from himselfe, and shoulde it haue no autho∣ritie ouer vs? Yes: And this text is ynough to stoppe the mouthes of all such rascols. For one of the common obiections that such beastes doe make, is this: Howe so? If men had not free∣will to take or refuse the thing that GOD sayeth to them, and that the thing it selfe were not vndetermined: it were in vaine to preach, or to make exhortations, or to profer the choyce of good and euill: for the matter were di∣spatched aforehande.

Thus doeth it seeme in deede to these see∣lie fooles, which attribute more to their owne braine, than to Gods doctrine, and which by reason of their slender exercise in the holy scrip∣ture, are the more presumptuous to iudge at all aduenture of the thinges that they knowe not. But let vs looke vppon that which Mo∣ses rehearseth here. The message that hee sent to Sehon king of the Amorrhytes, came of GOD, and must not bee taken as the mes∣sage of a mortall man, as I haue declared be∣fore. But yet is Sehon disposed to receiue the message? Or is there any casuall vncertaintie in this behalfe, so as a man might thinke it might as well not happen as happen? [Nay.] Moses was well assured that Sehon woulde not obey it: and I enter not yet so farre as to dis∣cusse whereof that proceeded. It shall bee declared in the nexte Lecture, that God had hardened Sehons hart, and that it was his will that it should be so. Lykewise also it is sayd in the psalme,* 1.6 that God turned away the hartes of such as otherwise had bin the peoples friends, and that hee hardened them in such sort, as they could not abide to spare them. But I will not enter yet so farre. I treate as now but vp∣pon this poynt, that GOD sendeth messages to men in his owne name and authoritie: which notwithstanding shall not preuaile to reclaime them. And why? Because that those to whom hee speaketh, are set vppon euill aforehande: and there is none other thing to bee looked for, but that they shall bee the more inflamed and waxe woorse, at the hearing of Gods com∣maundement. And therefore (as I haue saide alreadie) although it bee not seemely to our humaine reason: yet must wee humble our selues and honour Gods secretes. When wee finde thinges contrarie to our naturall reason, is it meete that wee shoulde giue libertie to our owne witte, to say, Oho▪ I take it to bee otherwise, and therefore it must needes be so? Noe: Let GOD rather haue the maisterie, and let vs become fooles that wee may bee wise in him. For at that ende muste wee beginne if wee will profite well in GODS schoole.

Wee muste followe that which Saint Paul telleth vs,* 1.7 whiche is, that wee must bee fooles in our selues, that is to say, wee must not co∣uet the cursed wisedome where with men are puffed vp, when they thinke themselues

to bee sharpe witted and wise ynough to iudge of [diuine] matters. Let vs beware of such i∣maginations, and ridding our selues quite and cleane of all selfeweening, let vs profite our selues by Gods shewing of the thinges vnto vs which he liketh, and which are good in his sight. Let vs then learne to frame our selues wholly to his good will, for if wee be counted to be fooles and witlesse before men: it shalbe but of such as iudge after their owne mother wit. [ 10]

Furthermore let vs marke, that when wee haue searched things throughly, wee shall finde that Gods sending of his worde dayly vnto such as receiue it not, and are alreadie condemned afore him: is not without cause. Then is it vn∣certaine to vs, that when Gods worde is prea∣ched, it is to the ende to blinde the reprobates and such as are vncorrigible: and yet for all that, that it is Gods will to make them vnexcu∣sable. For commonly God reserueth that know∣ledge [ 20] to himselfe, and when we bee sent of him and doe preache in his name: wee cannot tell whether our labour shall doe good or no. Hee then which is appointed to preache Gods word, knoweth not (when he hath done as hee was commanded) whether his preaching shall turne to the saluation or damnation of his hearers. But yet for all that let vs labour still, and pray GOD to vouchsafe to giue effect to his word, that it may so profite, as the wretched worlde [ 30] may bee plucked backe from the destruction whereunto it goeth. That is the marke which wee must shoote at, and the thing which wee haue to doe. Neuerthelesse sometime GOD will shewe vs before our faces, that his worde serueth to condemne the hearers, and to be∣reaue them of all excuse. Wee see it was once saide vnto Esay,* 1.8 Goe to this people. And what to doe? It was in deede to carie them the word of saluation. But yet therewithal it is saide vnto [ 40] him, Goe to harden this peoples heartes, goe to stoppe their eares, goe to shut their eyes, and to thicken their heartes, to make them vtterly past recouerie: for I will not haue them con∣uert. Seeing then that the Prophet is sent with such commission, as he knoweth well that those to whom he speaketh, shall but waxe the worse for it: in what case is he? But what for that? Yet must he execute his commission with all obe∣dience. It is not for men to enter into counsell, [ 50] and to take aduice in this behalfe according to their abilitie: no, but they must submit them∣selues to GOD as I saide afore. Looke what was saide to the Prophet, doeth shewe it selfe dayly in effect. It might put vs oftentimes out of patience, to see that the more that Gods worde is preached, the more doeth the worlde rush foorth into all licentiousnesse. For they that conspire among vs against GOD and his Gospell: are in comparison farre worse than the [ 60] Papistes. The Papistes haue some deuotion with them: and although they bee growen bru∣tish, yet neuerthelesse their chiefe intent is to serue GOD. But as for the other sort, they bee starke Diuels: and although they knowe and see it sufficiently prooued, that they warre against God and not against mortall creatures: yet doeth their furie carrie them away to proceede still. Wee see it. Wee see that whereas in the time of blindnesse there was some ciuill order, and men were more bridled: nowe it seemeth that all thinges are set at libertie. This were a∣ble to make Gods seruauntes quite out of pati∣ence. But what for that? We must take courage as Saint Paule comforteth vs. Hee saieth that whether Gods worde bring life or death to men,* 1.9 yet is it alwayes a good and sweete sauour be∣fore GOD. True it is that Gods worde of it selfe (as shall bee declared more fully hereafter) is alwayes the sauour of life. For what is it that God ameth at, if wee consider his worde in it owne nature? The calling of men backe to the ende they might be saued. And yet for all that, wee see by experience that it is an odour and sauour of Death, insomuch as the wicked are strangled and choked with it, as soone as they doe but take the sent or smell of it. They neede not to taste of it nor to eate of it: if they doe but take the sent of it a great way of, it is poyson to them, so that the diuell carries them away, and they fall to fretting and chafing against GOD: and all to their owne destruction. And do we see that Gods word turneth into occasion of death, to a great nomber of men? Yet must wee bee of good cheere, saieth S. Paul. And why? Bicause it is a good and sweete sauour vnto God, when men are made vnexcusable.

But nowe let vs come to declare how Gods worde tendeth vnto life, and howe it hath that propertie: notwithstanding that men through their owne wickednesse, doe turne it to their deadly condemnation. This is sufficiently ex∣pressed in that it is saide, That Moses sent a mes∣sage of peace to Sehon King of the Amorrhytes. His desire then is to abstaine from all anoyance, if Sehon coulde abide it. Nowe let vs see to what ende the Gospell is preached, and after what manner. What else is contained in it, but that God intendeth to bee reconciled to the world, as saieth Saint Paule in the fifth of the seconde to the Corinthians?* 1.10 In as much then as GOD sendeth vs tidinges of peace, so as his desire is to shewe himselfe a father to all such as yeelde themselues teachable vnto him, and our Lorde Iesus Christ is offered vs as the meane to bring vs againe into the loue and fauour of our God: it is surely a message of peace. And in deede the Gospell is so intituled, and not without cause.* 1.11 True it is that the lawe also was a mes∣sage of peace, as in respect of the promises: If wee looke vppon the lawe strictly,* 1.12 as Saint Paul speakes diuers times of it: it will be a very mes∣sage of wrath. But if wee looke vpon the promi∣ses that were made to the fathers of olde time: [wee shall finde that] euen from the beginning of the world, Gods will was that sinners should knowe his mercie, and come vnto him. And for that cause is it saide that Iesus Christ brin∣geth peace, both to them that are a farre off, and to them that are neere hande, as sayeth Saint Paule to the Ephesians: and he will haue it to bee preached through the whole worlde,* 1.13

that Gods onely desire is to holde vs in his loue. Thus ye see howe wee may finde saluation in the Gospell. Nowe then wee see, that Gods worde considered in it selfe, is a commission of peace, furthering vs to be ioyned and made one with him, so as wee may call vpon him and rest in his goodnesse. And the meane to haue this worde to redounde to our saluation, is this, if wee can receiue it as wee ought to doe, accor∣ding as Saint Paul treateth thereof in the first [ 10] to the Romanes.* 1.14 And therefore the Ministers therof must haue this consideration with them: Beholde, GOD Sendeth mee: and what put∣teth he in my mouth? Peace, to offer it vnto all men, and to the ende that euen the wickedst should bee partakers of the same message and vnderstand that GOD seeketh them. But yet for all that, wee knowe that this message cannot profite all men. What must it doe then? It must make men vnexcusable. For what can bee saide [ 20] to it, if God handle men out of hand as they de∣serue? Wee bee all damned by nature, we bring such an inheritaunce of cursednesse from our mothers wombe, as God might sinke vs at the first day, and wee coulde lay nothing at all for our selues. And forasmuch as there are a great nomber of people, which seeme to perishe but through simplicitie: therefore it is Gods will to conuict the whole worlde, to the end to take away all scapes. Wee see that when the Gos∣pell [ 30] is preached, those whome a man woulde haue thought to haue bene well disposed, doe burst foorth, and their malice is discouered and laide open, which was hidden before. The worlde seeth howe fewe are willing to stoope to take the yoke vppon their neckes: Nay, which worse is, the world sees that they become ene∣mies to it, so as they can not bee ouercome by any warnings: or else they become so wilde hea∣ded, as a man can not tell on which side to catch [ 40] holde of them. Seeing then that when GOD hath sent men the message of peace after that sort, they on their side desire warre and seeke it, and can not finde in their heartes to yeelde and submit them selues vnto God, but will needes bee enemies vnto him: wee see that the prea∣ching of the Gospell to such as are vtterly past recouerie, is not vnauailable. And why? For else their malice had bene vnknowen, and Gods Iustice shoulde not bee so apparant, nor haue so [ 50] great brightnesse, as when the wicked abide still vnconuerted and coulde not bee subdued for ought that could be done.

Nowe hereupon what haue wee to doe? This doctrine belongeth not onely to such as are mi∣nisters of Gods worde, to make them to goe through with their calling, so as they may shut their eyes when God is to bee obeyed, and pro∣ceede still in preaching his worde though it bee misused, and turned cleane contrarie to Gods [ 60] intent: but also wee bee all warned generally, in what wise wee ought to receiue the message that God sendeth vs: namely that for as much as he sheweth himselfe so gratious towardes vs, that in stead of being our enemie, as he might most rightfully and iustly bee, he is contented to bee at one with vs, and taryeth not till wee seeke peace at his hande, but seeketh attonement with vs, notwithstanding that he perceiue vs to bee mad to make warre against him: wee should not bee so wretched and malicious as to dragge backe from him, and to forsake that passing loue and fatherly kindnesse of his. Marke that for one point.

Yet notwithstanding, when we see that God hath drawen vs to him, and that wee can finde in our heartes to let him vse his mercie and goodnesse towardes vs: then must wee knowe that the cause why his worde hath had such en∣traunce into our hartes, and why wee haue bin subdued to his obedience: was for that he hath refourmed vs by his holy spirite. Let vs knowe that. And on the contrarie parte, when wee see the rebelliousnesse of the worlde, and howe men doe rancle against the Gospell, and are puffed vp with pride to aduaunce themselues a∣gainst God: let vs consider that they bee loo∣king glasses which God setteth before vs for our instruction, and that we also should be in the same taking, if God had not pitied our froward∣nesse to correct it. Neuerthelesse, let vs vn∣derstand, that God dalyeth not with vs in sen∣ding vs his worde nowe adayes. And why? For it holdeth men so much the more conui∣cted, inasmuch as they become worse than wilde beastes, in that they woulde not by any meanes bee tamed for all his calling of them to him so familiarly, by meanes whereof their shame is so much the more discouered, so as the worlde knoweth what was hidden within them, which coulde not haue bene perceiued other∣wise. Seeing then that we see this: let vs learn to say euer, that Gods worde is good and holy, and that it shoulde bee the very foode of life, if men turned it not to venim and poison through their owne naughtinesse their owne naughti∣nesse: by reason whereof their fault is such, as the blame thereof can in no wise be fathered vp∣pon God.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele them bet∣ter, yea euen so farre as to bring vs to true re∣pentance, that being subdued by his corrections, wee may learne to be sorie for our sinnes, and for the imperfections y^t are in vs, vntill he haue throughly clensed vs of them, and deliuered vs quite from all the temptations of the flesh and the world. And so let vs all say, Almightie God heauenly father, &c.

Notes

• * 1.1

  Cor. 10.11. Heb. 6.1.
• * 1.2

  Ephe. 6.12.
• * 1.3

  Prou. 21.1.
• * 1.4

  ••hil. 2.12.
• * 1.5

  Psal. 58.8. & 90.5.
• * 1.6

  Psal. ••••••
• * 1.7

  1. C〈…〉〈…〉
• * 1.8

  ••sa. 6.9.
• * 1.9

  2. Cor. 2.15.16.
• * 1.10

  2. Cor. 5.20.
• * 1.11

  Ephes. 6.15.
• * 1.12

  Rom. 4.15.
• * 1.13

  Eph. 2.17.
• * 1.14

  Rom. 1.16.