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 xxvj of Februarie, 1556. The CXLVIII. Sermon which is the fourth vpon the sixe and twentith Chapter.

16 This day the Lorde thy GOD commaundeth thee to doe these ordi∣naunces and lawes, and to keepe them and doe them with all thy heart and with all thy soule.

17 Thou hast set vp this day the Lorde to bee thy GOD, and to walke in his wayes, and keepe his ordinaunces and his commaundementes, and his lawes, and to obey his voyce.

18 And the Lorde hath set thee vp this day, in that thou art vnto him a speciall people, as hee hath tolde thee, to the end that thou shouldest keepe al his commaundements.

19 That hee may make thee very hie in praise, and in name, and in glorie aboue all the nations which he hath made, and that thou maiest be an holie people vnto the Lorde thy God as he hath saide.

MOses in this place continu∣eth the matter which was handled yesterday, to wit, in shewing vnto the Iewes for what ende GOD had cho∣sen them to bee his people and his flock. It was not that [ 30] they should liue as the Gen∣tiles, which were in ignoraunce; but that seeing they had the lyght of lyfe and saluation, they should follow it. For there is no reason, that see∣ing GOD hath adopted vs for his children, wee shoulde bee as brute beastes, euery man wande∣ring after the fantasies and lustes of his owne heart: wee must order our selues vnder the di∣rection of him which taketh and admitteth vs for his owne. It is therefore sayde in this place, [ 40] This day the Lorde thy GOD commaundeth thee to keepe all his statutes, and his commaundementes: to doe them, and to obserue them, yea, and that with all thy heart, and wish all thy soule. This worde To day, betokeneth, that when wee are taught in the worde of GOD, wee are much more strai∣ter bounde, than if hee had onely created vs and placed vs in this worlde, and in the meane time left vs to walke after our owne liking. It is true in deede, that the vnbeleeuing sort shall [ 50] not bee excused, although GOD neuer vouch∣safed to make them partakers of his woorde. Although they bee as poore blinde wretches in darkenesse, yet shall they not fayle to bee condemned in their ignoraunce. He that hath sinned without the Lawe,* 1.1 shall perish (sayeth Saint Paul.) And in deede [without the Lawe] there is not that man which hath not some witnesse ingraued in his owne heart, that there is but one GOD whome wee ought to serue, [ 60] and whome wee ought to honour. They which knowe this by nature, deserue sufficiently to bee condemned: but when GOD commeth neere vnto vs, and vouchsafeth to vse the office of a teacher to declare vnto vs his will, there is the lesse excuse for vs. Then must double condem∣nation needes fall vpon all them which receiue not the yoke of GOD, when it pleaseth him to guide them, and to shewe them that hee will not leaue them to goe at randon, as the wret∣ched and vnbeleeuing Gentiles. Ye see thē what Moses meant by this woorde, To day the Lorde thy GOD commaundeth thee. And that is the cause why this word also is put in the 95. Psalm.* 1.2 To day if ye heare the voyce of the Lorde. And the Apostle hath well weyed the same, in the Epistle to the Hebrewes:* 1.3 saying, that this worde To day, betokeneth that when wee once haue the woorde of God preached vnto vs, wee must vse that occasion, and that if it escape vs, wee must needes bee iudged by them, which neuer knewe what good and euill meant to make any sure difference betweene them. And to this purpose also Saint Paule alleageth the place of Esay,* 1.4 Beholde, nowe are the acceptable dayes, loe nowe is the time of saluation, seeke the Lord whyle hee is neere at hande, call vppon him while hee sheweth himselfe. So then let vs learne, not to let slippe the opportunitie of time while the Lorde calleth vs, and allureth vs vnto himselfe, let vs not play the deafe men, let vs not bee slowe to come vnto him, but let vs be in an vnfayned readinesse, and say; Lorde, behold we are heere, what is it that thou commaundest vs? We are prest and ready euery of vs for him∣selfe to obey thee. Thus yee see what we haue to beare in minde out of this place.

And moreouer in this place Moses set∣teth downe these woordes, The commaunde∣mentes and statutes, in the same sense which we haue heeretofore already touched: name∣ly, to shewe that GOD teacheth vs not by halfes when wee haue his woorde, but that wee haue a perfect instruction, so as the know∣ledge of no good thing shall be wanting vnto vs, if wee be not stubborne vnto God, and of sette purpose stoppe our eares: as there are

many which are ready ynough to make a coun∣tenaunce of not knowing what it meaneth: al∣though GOD haue taught them. If we there∣fore on our part bee tractable to bee taught, there is no doubt but that our lyfe shall bee in all poyntes well ruled, when we haue the word of God.

And if this was said of the time of the Lawe, which was much more darker than the Gospell is, doubtlesse wee haue nowe more plentie of do∣ctrine [ 10] and instruction. Let vs learne therefore so profite in the schoole of our GOD, while it pleaseth him to vse the office of a schoolemaster towards vs, and let vs not doubt that any thing shall bee wanting vnto vs, when we come to him to bee taught. And that is the cause why Saint Paule also sayeth,* 1.5 that in the Gospel there is such a fulnesse of wisedome, as a man can not wish a∣ny more. So then let vs not bee vnthankefull; but when our GOD speakes vnto vs, let vs in∣quire [ 20] after his will, and order our lyfe according vnto that which hee telleth vs. But with all wee must bee diligent. For seeing GOD forgetteth not any thing, ne leaueth any thing behinde which myght serue for the well ordering of our lyfe, shoulde wee on our part bee negligent? Or if wee heard but one woorde of that which hee will tell vs, shoulde wee ouerpasse it without thinking vppon it? No: but for as much as wee see that GOD hath such a care of ordering our [ 30] lyfe, let vs also on our side take paynes to pro∣••ite in his woorde; let vs apply our whole studies thereunto, knowing that it is not loste time which is so spent; let vs occupie our selues in ob∣seruing his statutes, his commaundements, and ordinaunces: and let vs set our mindes well vp∣pon them. In deede GOD hath in ten wordes comprised whatsoeuer hee requireth of vs, but these tenne woordes haue in them great sub∣staunce. Our knowing of the ten commaunde∣mentes [ 40] must not bee to prattle of them lyke a Pye in a Cage as they say: but wee must consi∣der well of the meaning of them, and marke whereunto they tend. When our Lorde hath spoken the woorde, wee must first consider wherunto it tendeth: and secondly, what things depend thereon: and wee shall finde that wee haue neede to thinke vppon it, and to occupie and to employ our selues in it, al the time of our lyfe. [ 50]

Nowe heerewithall Moses sheweth after what sorte wee must keepe the commaunde∣mentes of GOD, to wit, With all our hearts and with all our soule. It is not ynough then to employ our handes and our feete to doe well, but our heart must marche foremost. For if wee serue GOD through constraint, all is nothing worth. After which manner, Hypocrites fearing to bee punished make some fayre shewe of godlynesse, and in the sight of men, yee would thinke there [ 60] were cause why they shoulde bee praysed; but their heart is full of wickednesse and rebellion, so as they defye GOD, and woulde haue him abolished if it were possible. The first thing therefore which wee haue to doe in framing our lyfe to the obedience of GOD, is to serue him with a pure and free good will, so as wee bee not forced to doe that which he commaun∣deth vs, ne grynd our teeth at him, as who shoulde say wee woulde scape his hand, in doo∣ing the cleane contrarie, if it were possible. But wee must offer our heart in sacrifice, that God may bee so serued of vs, as wee may shewe that his Lawe is not such as the ciuill orders and lawes of men are. For they ordayne what seemeth good vnto them, to the intent that men should bee bridled but from the outwarde actions: but it is not ynough to please GOD withall, not to haue doone euill, vnlesse our heart also bee answerable in all purenesse. And yet farther Moses speaketh not simply of the affections, but hee will haue the heart also to bee pure and vpright. Thou shalt serue mee therefore with all thy heart, and with all thy soule: that is to say, soundlye or vnfainedly, so as wee double not with GOD as wee see some doe; which make a fayre shewe for a time, but it soone vanisheth: and againe, they haue a backe shoppe so as they serue not GOD but agaynst their will. Wee must therefore laye open our heart before GOD, wee must of∣fer our thoughtes and desires vnto him, wee must endeuour to submitte our selues wholly vnto him. Thus must hee bee serued and hono∣red of vs, howbeit not after our manner, but ac∣cording to his owne lawe.

But heere a man myght demaunde, howe it may bee possible for men to giue themselues to serue GOD with all their heart. For as long as wee remayne inclosed in this fleshe of ours, there will bee alwayes many infirmities and vices in vs which will holde vs backe and hinder vs. And verily wee heare how Saint Paule sayeth,* 1.6 I can not doe the good which I woulde. But if the heart were wholly giuen vnto GOD, the perfourmaunce of thinges woulde followe out of hande. It followeth then, that when wee bee so letted and hinde∣red, wee obey GOD but in part. But as I haue alreadie declared, this letteth not, but that wee may serue GOD in singlenesse of heart: for hee imputeth not vnto vs those infirmities which hinder vs, when there is no faynednesse in vs, but that our chiefe de∣sire and seeking is that hee shoulde quietlye possesse vs and gouerne vs by his holy spirite, and that our lyfe may bee conformable in all poyntes to his woorde. Therefore when we haue this desire in vs, although wee be helde backe and hindered with the infirmities of our fleshe, yet GOD imputeth not that euill vn∣to vs. That is the thing which wee haue to beare in mynde out of this place. But a man may yet farther demaunde, whether GOD chargeth a man with any thing which is aboue his power and abilitie? For it seemeth an in∣conuenient thing that GOD should require thinges vnpossible to bee doone. But this demaunde is easily aunswered: for when God published and set foorth his lawe, hee respected not what we coulde doe, or what our power or abilitie is, but what we owe vnto him.

Therefore when he saieth: You shall serue mee by keeping my Statutes with all your heart and with all your soule: hee speaketh not according to our a∣bilitie: hee knoweth full well, that wee are not able to compasse it, wee are farre wyde from it: but yet for all that, wee ceasse not to bee bounde vnto him, and there is good right why hee shoulde require his due, although wee are not able to perfourme it. For whence commeth the faulte? Of the corruptnesse of our nature. [ 10] Seeing it is so then, let vs conclude that GOD must not bee barred of his right. And there∣fore although men can not whollye discharge themselues, yet GOD ceasseth not to say, You owe mee this, and therefore doe it. Now where∣as the Lawe was in such sort giuen vnto vs, wee are so farre vnable to perfourme it, that wee knowe not howe to haue one good thought one∣ly to beginne,* 1.7 much lesse haue wee any ryght affection to stirre one finger to doe it. That [ 20] is no newes: but wee must mourne, knowing that wee are altogether rebelles vnto GOD, and that there is nothing in our nature, which is not repugnaunt to his righteousnesse. Haue wee done so? Haue wee condemned our selues? Then let vs pray him to ayde vs with his holy spirite. And moreouer when hee shall haue ay∣ded vs, let vs knowe that if there be any thing wanting in our duetie, yet shall it not come into account, but GOD will accept of the ser∣uice [ 30] which we yeelde vnto him, so it proceede from a free and syncere mynde, as I sayde a∣fore. Wee see then that the thing which wee haue to gather vppon this place, is, that GOD will bee serued, not by piece meale nor by force or constraint, but of a pure and free∣hearted deuotion and with all our heart. More∣ouer let vs note, that wee cannot discharge our selues of all that which wee owe him, and as in respect of our owne nature, wee can not any [ 40] way beginne. But whereas hee hath publi∣shed his Lawe by the mouth of menne, and hath caused it to bee set downe in wryting; hee must also write it in our heartes, as he promi∣seth to doe;* 1.8 both by Ezechiel and also Iere∣mie. And it is a common doctrine (as wee shall see heereafter) that hee promysed the Iewes to circumcise their heartes. After that manner doeth GOD speake vnto his elect, that is, that through his holy spirite, hee im∣printeth [ 50] his commaundementes in their hear∣tes. Moreouer wee must knowe that although GOD haue touched our heartes by his holy spirite, yet wee are alwayes rebelles against him, and wee neuer come to the perfect and substantiall seruing of him which is sette downe heere. Wee must therefore alwayes bewayle our selues, crauing forgiuenesse of the faultes which remayne in vs. But yet not∣withstanding wee must inforce our selues to [ 60] come vnto GOD, yea euen with willing ser∣uice, that our heartes may bee so disposed, as wee may take a pleasure to bee obedient vnto him, for vntill wee bee come to that poynt, GOD will accept of no seruice which wee doe to him. Thus yee see in effect what wee haue to beare in minde concerning these words of Moses.

Nowe hee addeth; The Lorde thy GOD hath made made thee to promise this daye, that thou shalt bee a people vnto him: and thou hast caused the Lorde thy GOD to say, that hee shall bee thy GOD. This place heere is taken in two sortes. For the verbe which Moses vseth, sig∣nifyeth sometyme to exalt or to sette vppe on high: howbeeit not in his originall significa∣tion, but after a certayne manner: and some∣time whereas yee woulde saye, according to the roote of the woorde, A man is exalted; it may also bee construed, hee hath made him∣selfe to saye: bycause it is to bee gathered, that bragging and boasting doe make a man to set out and to aduaunce himselfe highly. There∣fore commonly this place is taken as if it were sayde, the Lorde thy GOD hath chosen thee this day to bee his people, and thou also hast exalted or sette him vp to bee thy GOD. I graunt that this sense maye well bee borne with. But when all is more nearelie conside∣red, the naturall meanyng of Moses is as wee haue turned it, to wit, this daye thou hast cau∣sed the Lorde thy GOD to say, that hee will by thy GOD; and hee hath made thee saye, that thou wilt bee his people. For in this place Moses meant to shewe the fauour which GOD had vttered towardes the Iewes, in ma∣king his couenaunt with them. And to prooue this to bee so, wee see that the same thing i•• declared many tymes in the holye Scripture, both to the Iewes, and also vnto vs: that is, that GOD vseth inestimable goodnes towards vs whē it pleaseth him to cal vs into his church, and to receiue vs as it were into his own house, for then he couenāteth with vs as if two persons should meete to passe bondes on eyther part. As for example; Some gift is to be made. Now hee that is the granter speaketh first, and he that ac∣cepteth is there also. Then are conditions an∣nexed; and the partie that maketh the gift saith: This I except, This I reserue, or I will haue him to whom I giue it, to bee bounde vnto mee after such a maner. The graunter (as they terme him) accepteth of the gift, & bindeth himselfe on his part, and both of them make promises, I (saith y^e one) doe renounce all my right, & giue all ouer into this mans hand. And I for my part (saith the other) doe accept it with condition to performe y^t which he requireth of me. So then like as Con∣ueiances doe passe betweene men: euen so dea∣leth God w^t vs in that it pleaseth him to admit vs for his people, & to take vs for his owne. Now let vs see what honor this is, whē he stoopeth so vn∣to vs wretched creatures. We are poore wormes of the earth: as touching our bodies we are vile carions & rottennes: & as for our soules there is yet farre greater wretchednes in them: and yet notwithstanding God entreth into couenants w^t such as we are: & what equal match is there be∣tweene vs? Would an earthly king or some great Prince vouchsafe to come vnto a swineheard or some other man of base degree, & say, we wil co∣uenant one w^t another, we wil haue a Notary be∣twixt

vs. A Prince (which yet is but a mortall creature) would think himself too much disgra∣ced, if he should enter into couenāt with such an abiect as in respect of y^e world: and yet our God vouchsafeth to stoope as lowe vnto vs. And therefore we ought to magnifie so great a priui∣lege. When we heare the worde of God prea∣ched vnto vs, it is all one as if God came down hither vnto vs and saide; Come on. As for mee, I am readie to couenant with you, onely be you [ 10] likewise disposed on your side. When wee haue such a neare accesse vnto God, and he acquain∣teth himselfe so with vs, and woulde haue vs so ioyned vnto him: are wee not voyde of al sense and reason, if this doe not moue vs, yea and in∣flame our heartes to giue our selues wholly ouer vnto God, who vseth such & so incredible gen∣tlenesse towardes vs? So then it is not with∣out cause that Moses sayeth in this place: This daye the Lorde thy God hath made thee to giue thy [ 20] worde, that is to saye, hee hath made thee to couenant with him, that thou wilt bee his peo∣ple, and thou hast made him to couenant with thee, that hee will bee thy God. Thou hast this libertie, or rather this priuiledge to speake with thy God. Goe to then, let vs couenant to∣gither, let vs haue our mouthes open to de∣maunde and to aske, seeing our Lorde stoo∣peth so lowe vnto vs. It is verie true that hee can owe vs nothing, but yet neuerthelesse, of [ 30] his meere liberalitie hee will haue vs to aske him, that wee may bee his; hee will haue vs to require him that hee may bee our God, and we his inheritance; hee our King, and we his peo∣ple: wee his children, and hee our father. See∣ing then that wee may come so farre; ought not the great pitifulnesse which our Lorde sheweth vnto vs, to make vs ashamed? What a shame were it if wee shoulde remaine so blockish as to bee nothing at all mooued, after that God hath so [ 40] allured vs, and after that hee hath so preuented vs afore hande with his infinite goodnesse? Nowe then to the intent wee may profite our selues the better by this place, let vs note once againe this worde, To day. For Moses alwayes putteth the Iewes in minde, that when the law was published, God was present with them, and called them to enter into couenant with him as I will declare anon. But nowe as touching vs, wee haue the Gospel, wee see the time seasona∣ble, [ 50] we see the dayes of saluation, wee see the acceptable time of God; let vs therefore make hast, let vs enter in whyle the doore is open, while the way is readie let vs goe forward in it, let vs not fo••e••lowe it; for if God perceiue that wee despise his grace,* 1.9 doutlesse hee can well y∣nough skill howe to withdrawe it, as hee also threateneth to doe. Let vs not therefore delay the time vntill to morrowe, to followe whither God calleth vs; but whyle he speaketh let vs be [ 60] attentiue to heare him. Thus yee see what wee haue to beare in mynde vppon this woorde, To daye.

Moreouer it is true, that in substance God maketh no other couenant with vs nowadayes, than hee made in olde time with the Iewes: but yet hee speaketh much more familiarly vnto vs, hee sheweth him selfe to bee our God, and our father, and hath made vs a farre greater assu∣rance thereof in our Lorde Iesus Christ, than the Iewes coulde haue vnder the shadowes and figures of the lawe. In deede the auncient fa∣thers were saued by no other meanes, than by that which wee haue, to wit, that they were the people of God; for this betokeneth as much, as that God held them for his childrē: & they had their saluation grounded in Christ Iesus, as wee haue: but that was after an obscure manner, so as they behelde the thing afarre off which was presented vnto them. As for vs, seeing God is come so neere vnto vs in the person of our lord Iesus Christ, that wee be vnited vnto him, and haue the trueth and substance of the ancient fi∣gures: wee bee so much the more surer y^t God maketh vs to saye that wee are his people, and that we make him to say that he is our God. And how doth he make vs to say it? Truly altogether of his owne good will, without beeing tyed or bound vnto vs. For God hauing adopted vs for his children, certifieth vs that the inheritance of heauen is made readie for vs, and behold hee giueth his own sonne vnto vs for a pledge of his loue, & whatsoeuer our Lorde Iesus Christ hath is all ours, with all the fulnesse of riches which wee reade was giuen vnto him. And why? Euen vnto the ende that wee shoulde bee enriched by them. The obedience which hee yeelded vnto his father is our righteousnes. To be short, hee hath nothing whereof he maketh not vs partakers. Seeing that he is ours, and that hee is gi∣uen vnto vs, how shall not all the rest which hee hath be giuen vnto vs also with him, as S. Paul saith in the eighth to the Romanes?* 1.10 Seeing thē that we haue this, and that wee may make our God say that he is our sauiour, and that nothing can be wanting to vs after hee hath receiued vs into his fauour and loue: let it lift vs vp vnto heauē, so as euery of vs may forget & renounce him selfe. Let vs bid the world farewell, and let vs be rauished to giue our selues ouer altogither vnto him, who sheweth himself so liberall & fa∣uourable vnto vs. And let vs note, that seeing we make God to speake so, that is to say, to graunt vs libertie to come vnto him, & to require him to accomplish his promises; we must at leastwise be mutually bound vnto him, & he take promise of vs, that we wil be his people, that is to say, that because hee hath redeemed vs by the bloud of his onely sonne, we will liue no longer after our own lusts & fleshly desires, but be ruled by him; & that as he is our father so we wil be his children, so as none of vs wil yeld to do wickedly, but hold fast the seale of our adoption which is the holy spirite to be gouerned by him. There must (say I) as leastwise be this mutual bonde betwixt vs, that seeing God bindeth himselfe so vnto vs, we also must come and submit ourselues wholly vn∣to him.

Now herewithal we ought to wey wel this word which Moses addeth. He saith twise As the Lorde hath said vnto thee, whereby he sheweth, y^t when we come vnto God, we must not come vnto him

with stoutnes & pride, as though he were behol∣den vnto vs; but we must know that we come be∣cause he calleth vs. What mortall man will pre∣sume to present himselfe before God & say, bind thy selfe vnto me, & let vs couenant here togi∣ther, y^t thou wilt be my God, & that I shalbe of y^e number of thy people? Were not men stark mad if they shoulde presume to speake so vnto God? Now then let vs note, y^t it is for him to open our mouthes, & to giue vs such warrant. And that is [ 10] the cause why Moses sayeth (& that not once only, but with a dubble repetition) that it is God which hath spoken. Therefore if men should of their own mind come vnto God & say, bind thy selfe vnto vs; it were a diuelish rashnes: but let vs wait vntil our Lord cal vs. And when it pleaseth him to offer speech vnto vs, then let vs knowe y^t it is no presumption worthy to bee condemned to say, wel Lord, seeing we know thy wil, we will vse the liberty which thou offerest vnto vs. That [ 20] is the maner of proceeding which wee must ob∣serue when we come vnto God. But herein wee see how the wretched world hath bin blinded w^t horrible abuses. When we speake of the certein∣tie of our saluation, the Papistes say it is a pre∣sumptuousnes: & that we must always stande in suspence & dout of it. Their beleefe is, that no man ought to assure himself of his saluation, but that he should only weene & suppose it. Neither is it y^e ignorantest sort which speake thus: but it is [ 30] the resolute determination of all their diuelish schooles. But in the meane while what do they? Euery of thē bindeth God at his own pleasure: and looke what they haue forged & deuised, y^t wil they haue God to admit for good, although he neuer spake word of it. These are two extre∣mities which are too excessiue. For on y^t one side the Papists stand always in dout saying, I cannot tel in what case I am with God: in deed I thinke I stand in his fauor, but I know not how y^t matter [ 40] goeth. And what is the cause [why they vse such maner of speaches?] Forsooth they are afrayde of presumptuousnes. Is it presumptuousnes to hang wholly vpon the goodnes of God; & to doe him the honor to beleeue his worde; and to an∣swere Amen, as soone as he speaketh; and to ac∣ccount al these things vtterly vnfallible? Is that presumptuousnes? Nay, it is rather true obedi∣ence; & obedience importeth humblenes. In deede there is in this behalf a kind of boldnesse; [ 50] and S. Paul also ioyneth those two togither in 3. Chap.* 1.11 to the Ephesians, saying. By faith which we haue in Christ Iesus, wee haue trust giuen vs with boldnes & hardines to come vnto God. Faith therfore engēdreth boldnes: but this bold∣nes proceedeth not of pryde; but rather thereby we learn our humblenes in that we receiue qui∣etly that which God telleth vs, & accept it, as a thing wherof we ought not to dout. That is the first extremitie, which raigneth too too shame∣fully [ 60] among the Papists. But what do they in the meane time? They haue their deuotions euery man after his own fancie. I wil do this, & I will do that. I must win heauen; I must make satisfa∣ction for my sinnes in such wise & such. God is iust, & think we that seeing he is iust, he wil de∣ny vs our hyre when wee shall haue serued him? And although we serue him not in full perfect∣nes, yet he wil like of that which wee shal doe, or else he should be cruel & vniust, if he should not accept of our seruice: and if there be any default in it, we wil make an amends for it: for we haue meanes to satisfie him. Nay we wil do more than he hath cōmanded vs; wee wil take vppon vs to keepe his law, but yet wil wee haue some farther deuotion in store, & it cannot bee but y^t all this must be taken into our accounts; for whatsoeuer is done vpon a good intent cannot be bad: nei∣ther ought God also to reiect it. See how the Pa∣pists plead with God, not onely as with their match, but also as with some little play fellow: & if he like not of al y^t they do, & account it good, he shalbe condemned although he declare that he disliketh of it al & say, I wil not put it into my account; Deceiue not your selues, it is vtter ab∣omination vnto me. No sir (say they) you will like of it welynough for al that; you cannot but accept of it, seeing we think it to be good. After that maner do the Papists talke. In deede they wil not vse those very woordes; but yet is it the very effect of their doctrine, without adding one syllable therunto. And surely it is a diuelish pre∣sumption, when men take so highly vpon them as to make God beleeue that whatsoeuer they haue deuised, is good, & that he must needes re∣ceiue it: & againe, when they wil binde him vnto them, as who would say, God will receiue me, I haue purchased y^e kingdom of heauen, I must be receiued thereinto for my desert, & if God will not admit me for his pities sake, yet must he do it for his iustice sake: for it is not his simple mercie that I stande vnto, I will not bee saued by his mere grace, but I will haue him to take mine account, and as he shall find me worthy, so let him deale by me. See how the deuil be wraieth himselfe, and lifteth vp his horns against God. But wee for our part are taught heere an other lesson. For Moses saith it is the Lord which hath sayd it. And he doth expresly repete this kinde of speach to do vs to vnderstand, that it is not for vs to sue God or to make any couenāt with him: but he must first call vs and we must stand aloofe without preacing to come at him, vntill he of his owne good will do seeke vs. Notwithstan∣ding y^t we be thus shaken off, our God telleth vs that he will haue acquaintance with vs, and y^t although we haue bin his mortal enimies, yet hereafter we shalbe of his houshold. And that wheras we haue bin bondslaues to satan & hol∣den captiue vnder the bondage of death; he will make vs his children & heires. Doth our Lorde once say so? O then there remaineth nothing for vs to doe but to come vnto him; for then haue wee leaue & libertie to set our selues for∣ward. But here there is nothing of our owne: all is because we are called from aboue, yea, euen of his meere grace, so as wee bring nothing. It is not said, because thou hast done this or that, or because God hath founde in thee some cause why he should shew thee such fauour. No, but according as he hath spoken, according as the Lorde hath said it. The purpose of God there∣fore

must haue all the preheminence in this case. And when he hath decreede y^e thing in him selfe, & openeth his holy mouth to declare his will vnto vs; then let vs accept of it, let vs take there our sure grounding, & let vs depend who∣ly thereupon; let vs not bring with vs our owne flickering fancies, but let vs onely walke as the Lorde hath directed vs by his hande, and as hee himselfe hath declared vnto vs. And when wee haue such humblenesse as to haue skill to con∣fesse, [ 10] y^t vntil God drawe neare vnto vs, we are far off from the hope of saluation: then ought bold∣nes to follow, & to keepe his course & way; & we must come vnto that which is here declared by Moses: This day thou hast made the Lorde thy God to speake. Therfore when wee haue this warrant of the fatherly loue which god beareth vnto vs; thē may we make him to speak. For do we any thing else in al our prayers, than charge God with his promises? In deede wee come not to pray as the [ 20] heathenish sort of mē do, & as al those do which are vnpatient, when they come vnto God: for if he grant them not their request at y^e first chop they defy him. But wee come not to pray after y^t maner: for we protest on the contrary, that his wil ought to be done. But yet notwithstanding we cannot pray vnto God, but we must say, Lord thou owest vs nothing, but that which thou hast promised vs. Neuerthelatter wheras thou didest not owe vs any thing, thou hast bound thy selfe [ 30] vnto vs of thine owne good will, wherein thou shewest thy selfe most liberal: and therefore our comming as now is vppon trust of thy promises to pray thee to perform them. Seeing then that in all our prayers we alleage vnto God the coue∣nant & contract which he hath made with vs, by that meanes we make him [as it were] to speake, & to say that hee is our God. And vnder this speach (as I haue already told you) all the good things which wee can hope for, or wish for, are [ 40] contained. For seeing y^t God giueth himselfe so vnto vs, what can we farther desire? Is not he the fountaine of al wisedome, righteousnes, vertue, life, ioy, & glorie? Is there any good thing to bee desired, which we may not find in our God? Al y^t euer he hath is ours: he communicateth himself so vnto vs, y^t he will haue vs partakers of al those good things which are in himself; not y^t we haue y^e ful possession of them at the first, but that wee possesse them by hope, vntil y^e day that the fruit [ 50] of them shalbe layd open vnto vs. Now therfore let vs marke wel, y^t when we are once taught in y^e word of the gospel, thē we may make our God to speake, then wee may come familiarly vnto him, & require him to shew himself such an one as he hath always promised to be: and let vs as∣sure our selues that we shal not be disappointed, when he hath once giuen vs the warrant of his loue, which is more than if we had al the deedes of record in the world. And in this case we need [ 60] not to seeke for notaries or signets or mennes seales, we haue y^e bloud of our Lord Iesus Christ, which is y^e seale of this couenant that God hath made with vs, declaring y^t he is our God. Also we haue the holy ghost, by whome the promise is better warranted vnto vs, yea, euen in our harts. And so we see now, that it is not for nought, that Moses hath so magnified this greate goodnes which God vseth towardes vs, & this priuiledge which he giueth vs in drawing vs vnto himselfe, & in choosing vs to be of his house, and of his church. But we must alwayes haue an eye vnto y^e end for which our Lord graunteth vs this liber∣tie, to wit, that he also may be at a point with vs & haue vs for his people. For if we be not answe∣rable on our part with our obedience: is there a∣ny reason that he should keep his promise, when we haue broken the league? In deede he must be faine alwayes to fight against our stubbornnes & to ouercome it: for we are euery day vnfaith∣ful vnto him, and hee continueth faithfull vnto vs; but howsoeuer the worlde goeth, yet when wee reiect his couenant, and set light by it tho∣rough our wicked life, wee may not looke that hee shoulde bee any longer bounde vnto vs. For why? For hee is become our God vppon this condition, y^t we also shoulde be his people. And how shall wee be his people? It is not by say∣ing simply with our mouth, Wee are the peo∣ple of God: for the veriest hypocrites will boast as much as that; yea, and they bee so farre past shame, that they will needs occupy the chiefest places and hyest roomes in the church: but wee must shewe by our deedes, that we are the peo∣ple of God, in that we obey him, hearkening to the voyce of that shepeheard which he hath gi∣uen vnto vs, When wee liue quietly vnder the guyding of our Lorde Iesus Christ; then do wee make certaine proofe that wee keepe the coue∣nant of our God, without falsifying of the faith which wee promised vnto him. And in this sense hath Moses spoken it. So then forasmuch as the Gospel is preached vnto vs, let vs knowe that our Lorde draweth so nigh vnto vs, as hee desireth nothing but that wee shoulde bee as it were gathered vnder his winges. And here with∣all let vs consider the contentes or substance of this doctrine which wee haue touched, namely, that our Lorde hauing sought vs out, giueth him selfe vnto vs, yea, and that in such wise, as that hee is after a sorte bounde as it were by solemne couenant; by reason whereof wee may freely come vnto him, and require him to perfourme his promises. And after that rule ought al our prayers to bee directed. But therewithal let vs also vnderstande, on what condition it is that hee is so bounde vnto vs. For when we be once bounde after that fashion; if wee make little reckoning of so inestimable a benefite, or if wee reiect it and disdayne it; thinke wee that such contempt of ours shall remayne vnpunished? Woe bee vnto them therefore which haue the knowledge of the Gospell, and vnto whome GOD hath so communicated him selfe, if they bee not aunswerable thereunto in true obedience, and humblenesse, and submit not themselues vnto him, and that in such sorte, as they may shewe by their deedes euen in their whole lyfe, that they holde him for their God, and bee also of his flocke, that is to say, y^t they bee willing to giue them selues fully and wholly vnto him.

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Now let vs kneele downe before the maiesty of our good God, with acknowledgement of our faults, praying him to make vs feele them more and more, and that in such wise, as that beeing beaten down in our selues, we may receiue that remedie which he offereth vnto vs: that is, to be renewed by his holy spirit. And moreouer to im∣print in our hearts the certeintie of his promi∣ses which are contained in his worde, so as wee may not dout but that if we hang vpon him, hee [ 10] wil shew himselfe our sauiour euen vnto y^• ende, and that as hee hath once redeemed vs by the death and passion of his only son, so if we haue our trust settled on him, he wil neuer forsake vs, but haue a care of the gouerning of vs, in such sort that hee will not suffer the thinges to perish which he hath committed to the keeping of our Lord Iesus Christ, but preserue them all safe vn∣til the latter day. And so let vs say. Almightie God heauenly father, &c.

Notes

• * 1.1

  Rom. 2.12.
• * 1.2

  Psal. 95.7••
• * 1.3

  Hebr. 13.•••• & 4.7.
• * 1.4

  Esa. 49.8. 2. Cor. 6.2.
• * 1.5

  〈1 paragraph〉〈1 paragraph〉
• * 1.6

  Rom. 7.15.
• * 1.7

  ••. Cor. 3.5.
• * 1.8

  Ier. 31.33. Ezec. 11.19. Hebr. 8.10. Deut. 30.6.
• * 1.9

  〈◊〉〈◊〉 24 20▪
• * 1.10

  Rom. 8.32.
• * 1.11

  Ephes. 3.12.