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.

The xxvii. Chapter.

THen Moses with the Elders of Israel charged the people saying, Keepe all the commaundementes, which I commaund you this day.

2 And when ye be passed ouer Iordan into the land which the Lord thy God giueth thee, thou shalt set thee vp great stones, and plaister thē with plaister.

3 And shalt write vpon them all the wordes of this lawe when thou art come ouer, that thou maist go into the land which the Lord thy God giueth thee: a land that floweth with milke and hony, as the Lord God of thy fathers hath promised thee.

4 Therefore when ye are passed ouer Iordan, ye shal set vp these stones which I command you this day in mount Ebal, & thou shalt plaister them with plaister.

5 And there shalt thou buyld an altar vnto the Lorde thy God, euen an altar of stones: vpon which stones thou shalt lift vp no yron toole.

6 Thou shalt make the altar of the Lord thy God, of whole stones, and offer burnt offrings thereon vnto the Lord thy God.

7 And thou shalt offer peace offrings, & eat there, & reioyce before the Lorde thy God.

8 And thou shalt write vpō the stones al the words of this law wel & plainly.

9 And Moses & the Priests y^e Leuites spake vnto all Israel saying, take heede & heare O Israel; this day thou art become the people of the Lord thy God.

10 Thou shalt hearken therefore vnto the voyce of the Lord thy God, and do his commandements & his ordinances which I command thee this day.

IN yester∣dayes Le∣cture Mo∣ses hauing exhorted y^e people to serue God, [ 60] declared y^t the coue∣nant which hee hadde made with them was to their great profite. For the more that God bestoweth on vs, the more particularly are we, (if wee bee not voyde of all sense and reason) bound to giue our selues ouer wholly vnto him. But yet for all that, though wee see that God is so liberall towardes vs, are wee mooued to offer our selues in obedience vnto him? [Noe verily]. For this cause Moses sayde vnto the Iewes: that they were chosen to bee in praise, in name, and in glorie, as people shouled out from the rest of the world vnto God. Wheras some expound this, that they were in praise & glorie, to the end y^t God might

be glorified: it is a harde & forced exposition. The thing they say is in deed true in it self, as it is said often times in y^e holy scripture, that God had chosen this people for his own name, as the end wherunto he hath created al things. And y^e church was builded specially to the intent that the name of God should be exalted, as it is sayd in the Prophet Esay:* 1.1 & as S. Paul also leadeth vs vnto the same consideratiō in the first Chapter to the Ephesians, where he treateth of y^t thing [ 10] more at large. Therfore it is true in it self y^t God adopted the Iewes to the intent y^t they might know his exceeding fauour & goodnes, & that y^e glorie which was due vnto him therefore might be yelded vnto him. But in this place Moses had an eye vnto y^t which we haue alreadie touched, to wit, that y^e people might be the more moued & enflamed to discharge their dueties, because God hath called them for none other reasō, but to vtter foorth the infinite treasures of his mer∣cies. [ 20] And therfore he saith: Thy God hath placed thee this day in honor & in renoune, & in glorie, ac∣cording to this which hath bin said afore in the fourth Chapter, What nation is so noble and of such dignitie,* 1.2 which hath his God so neere vnto him, as thy God hath made himself familiar vn∣to thee, to gouerne thee? This then was a dig∣nitie which God had vouchsafed vppon y^e Iewes aboue the rest of all the world. And it ought to haue bin a cause to stirre them vp so much the [ 30] more to bee obedient vnto the will & worde of God. And in deede if all be wel considered, wee shal finde that God can hope for nothing at our hands, nor receiue any thing of vs, but that wee hold al things of him. I pray you, when we haue taken neuer so great paines to exalt the name of God; shall it bee any whit increased thereby? What is it that we do vnto him? Surely, wee of our owne nature cannot but blaspheme his name, and wee are the cause why it is blasphe∣med: [ 40] and if hee will drawe any good out of vs, hee himselfe must first put it in vs. But when God hath once graunted vs the grace to glori∣fie him, doe wee bring any thing vnto him, or doth hee receiue any profite of vs? Doutles no. Yet in the meane time he powreth out his be∣nefites, so as wee holde all of him, as I haue al∣readie tolde you. So then not without cause doeth Moses declare vnto the Iewes, that they were called to glorie, to renoune, and to praise, [ 50] to the ende hee might vpbrayd them with their vnthankefulnesse, if they enforced not them∣selues w^t all their power to serue God, who she∣wed him selfe so liberall towardes them. And this toucheth vs also nowe adayes. For seeing it pleaseth God to imprint his image in vs; is it not a preheminence which hee giueth vnto vs aboue all the creatures in the worlde, to be cal∣led vnto the company of the Angels, and to bee members of our Lord Iesus Christ? Forasmuch [ 60] then as hee so preuenteth vs with his goodnes; what remaineth but that wee shoulde giue our selues wholly vnto him, and shewe, that seeing hee hath filled vs with his glorie, wee will not cause his name to bee set light by, nor the do∣ctrine of saluation which hee hath giuen vs, to be reproched, that the vnfaithfull should make a scorne of it? Let vs therefore giue all diligēce hereunto: as we see we be warned in this place. And that is the verie thing also whereat Moses aimeth when he addeth: That when the people ha∣uing passed Iordan shall come into the lande which was promised vnto them, and haue it in full possession, they shall then set vp great stones, and write vpon them an abridgement of the lawe. And secondly that they shal erect also an altar, to giue thanks vnto god▪ and to testifie that hee had fulfilled the promise which hee had made in former time vnto their fathers. This (I say) is the intent & meaning of Moses, namely that y^e people should not only for one time giue thanks vnto God, but that they should do it afresh when they come into y^e lande which was promised vnto them: and that they should ratifie that which they had before con∣fessed, y^t is, that they owed al homage vnto God for that land, because it was giuen vnto them of his free bestowed goodnes, & not gottē by their own power, nor befalne vnto them by any kind of chaunce, or by the gift or helpe of men.

But we haue to note the maner & fashion of y^e speach which Moses vseth; he saith, That he & the Elders of Israel commanded the people saying, Doe that which I command thee. I grant that this might be referred vnto Moses, because he was y^e chiefe seruant of God in publishing of the law; but it is certaine y^t both he & the Elders speak in y^e name & as it were in the person of God. And yet it would seeme at the first blush that this sentence were not wel framed. Moses and the Elders say vnto the people, Do that which I command thee: but they are many, & yet here is mention made but of one alone. Yea, but (as I haue alredy told you) it was requisite that y^e Iewes should be taught y^t these things proceeded not from men but from God, who spake by their mouth. Wee see then y^t Moses and the Elders come not heere in their owne persons as attributing any thing to their owne worthinesse, neither step they foorth vp∣pon their owne heads, ne to charge the people with any lawes: but were the instrumentes of God to deale foorth faithfully whatsoeuer was committed vnto them. Nowe if Moses which was the excellentest of all Phophets (as we shall see hereafter) did neuerthelesse restrayne him∣selfe with such modestie,* 1.3 that he vsurped not the authoritie to speake any thing in his owne name: what shall we say of them which gouern the Church nowadayes? Wil they say that they exceede Moses? Let vs note then that Pastor•• are not appointed to set foorth whatsoeuer do∣ctrine shall seeme good vnto themselues, nor to bring mennes soules in subiection and bondage to them; nor to make lawes and articles of faith at their owne pleasure: but onely to bring to passe that God may beare rule, and that his worde may bee harkened vnto. Let that bee no∣ted for one poynt. Wee see then that all the traditions of men which are nowe adayes in the Popedome in steede of the pure worde of God▪ are but vaine things: and that they must bee all beaten downe, and that the true gouernement which God liketh of, must be established againe

in his Church: that is, that men hearken vnto him, that they submit themselues vnto him, that both great and small receiue that which is deli∣uered in his name, & that men passe no farther. Let this be wel noted. But withal wee must also note, that when they which are appointed mi∣nisters of the word of God, do their office faith∣fully; then they may speake with masterly au∣thoritie, as they say. And in deede we heare how Moses with the rest of the Elders sayeth, I com∣maunde [ 10] thee this day, keepe my statutes. It is not for a mortal creature to aduance himself so hy: no, but because Moses bringeth nothing of his own, but is a faithful minister of God, & doth nothing but expound the law euen as it is giuen & com∣mitted vnto him, therefore hee sticketh not to speake as from an high, as one hauing all power & authoritie. Therefore when we bring nothng but the pure doctrine of God without falsify∣ing of it, or without adding any thing thereunto [ 20] of our owne: then may wee bring into captiuitie all the loftinesse of men as S. Paul sayth,* 1.4 so as no man may exempt himselfe from the doctrine which is put forth vnto him, but that euen they which are the greatest must submit themselues vnto it. The seruants of god then must so behaue themselues as they may not be of a fearful mind to yeeld to the world whē it rebelleth,* 1.5 & wil not be willingly subdued: but that they must holde their own with inuincible constancie, challen∣ging [ 30] to their master the honor of soueraintie, & the ouerruling of al the world. This is the thing which wee haue to beare in minde concerning this place.

But let vs come now vnto y^t which is said. The Iewes are commanded, To gather great stones, & to whitelime them ouer, & so to engraue the law of god vpon them, that the letters might be easily read, & se∣condly they are commanded To buyld an altar on the hil of Hebal, & there to sacrifice vnto God. As tou¦ching [ 40] y^e altar we haue already said, y^t it was a spe∣cial witnes of y^e peoples doing homage vnto god for y^t land which they knewe they helde of him. For in deed y^e law was there ingraued, to y^e intēt y^t the remembrance thereof should be renewed, & that y^e doctrine therof shold be laid open and made cōmon vnto al men; & y^t at their first en∣trance into y^t land they might haue a marke to put them in mind, to say: This is a land dedica∣ted vnto God. And like as princes set vp their [ 50] armes & their ensignes in y^e endes & borders of their seignories & kingdoms: euen so y^e armes of God were set vp in y^t place, that men might see not a puppet or some such other thing: but y^e law of God written, to the intent y^t men might say, Behold it is the liuing God that hath dedicated this people vnto himself, & chosen them for his seruice, y^t he might be honored & called vpō of thē. Thus ye see in effect what we haue to beare in mind. But before we passe any farther, let vs [ 60] consider why it is saide y^t they shall not make or buyld y^e altar of carued or pullished stones, and y^t they must not lift vp an hammer or any other toole vpon it, but y^t the stones must be taken as they come to hand, without any ••itting of them, by reason wherof it shold be but as a rude heap. This place hath without cause much troubled many men, neither could they in the ende finde out y^e meaning of it without some allegory, say∣ing, y^t when God commanded to haue the altar made of rough & vnhewen stones, it was to shew y^t he taketh no pleasure in any inuentions of mē, & that he will haue no curious workmanship in his altar, to the intent we should be warned, y^t to serue him aright wee must make no mingling w^t our own deuises, as in deede we see it is not law∣ful for mē to forge at their own pleasure any ser∣uice of God, for he liketh of obedience aboue al things: & so this sense of theirs is in it self true, but it is nothing to the meaning of the place. Moses hath an eye vnto another thing, to wit, that there shold be but one altar to sacrifice vn∣to God. And in verie deede wee see that when y^• two trybes & the halfe were returned home af∣ter y^e conquest of the land of Chanaan,* 1.6 & had e∣rected an altar, they were in danger to haue bin vtterly destroyed & rooted out for it. For when newes therof came to the rest of y^e Tribes, they sayd: What meaneth this making of a double al∣tar vnto God? And therupon they went al forth to battel to destroy y^e Tribes which dwelt beyōd Iordan, & to put them to horrible slaughter: and that was because God had cōmanded, that they should make but one only altar. And the reason hereof was to maintaine the vnitie of faith & a∣greement among y^e Iewes. We know y^t although y^e law containe the perfect doctrine of saluation: yet notwithstanding it faileth not to be darke, as we haue alreadie seene. Therefore it behoued y^e Iewes to be as it were inured to y^t doctrine, that they might not wander. For wee see how fickle mē are, so as they be easily turned aside to make diuerse sects, & euery man hath his deuotion a part by himself. God therefore minding to pre∣uent that mischiefe, wherunto he saw men ouer∣much giuen by nature, would there shoulde bee but one single altar. But now if they should haue made an altar of hewen & squared stones, it would haue lasted for euer. And what would mē haue said hereupon? This is the altar whereon they sacrificed vnto God. And thereuppon they would haue thought it to haue beene a seruing of God to haue sacrificed there still: and they which succeeded a long time after, woulde haue thought that the sacrifices which had been offe∣red there, would haue been of the more worthi∣nes, and that had beene an ouerthrowing of the order which God had established among that people: it had bin the next way to bring in a ge∣neral confusion. We see what befel of the hil of Samaria,* 1.7 as the woman which spake to our Lord Iesus Christ declareth. What? (saith she) did not our fathers sacrifice on this mountaine? Because Abraham, Isaac, & Iacob had dwelt there, y^e Sa∣maritans bare themselues in hand y^t their tēple was more excellent & more holy than y^e temple of Ierusalem. Yea: but it was built against y^e wil of God, it was an heathenish place, it was more ful of filthines & vncleanes than any brothelhouse. Not but y^t the people had thought they did wel, but we must alwais consider whether god liketh of that which we do: if he do not, wo be vnto vs.

So then because men will needes without reason followe the examples which they heare, it was requisite that there should be no altars made of pullished stones, for they would haue remained in their estate, & there would haue bin sacrifices offered. Nowe ye see what abhominations pro∣ceeded therof in Israel, Ieroboam intending to maintain his estate,* 1.8 erected an altar in Bethel, & wold haue God worshipped there, & sacrifices to be offred there vnto him. He sayth vnto thē, wel, [ 10] behold, we sacrifice vnto God, which brought vs out of the land of Egypt. He protesteth y^t he will serue no Idols, & yet notwithstanding he serueth thē. Yea verily: for it was Gods will to haue his temple built in Ierusalē where it was, & we haue seen heretofore y^t he reserueth the authority vn∣to himself to say: Thou shalt call vpon me in that place which I haue chosē to haue my name cal∣led vpon there. For it is not for men to say, let vs worship God in this place;* 1.9 but they must keepe [ 20] thēselues vnto y^t which he hath cōmāded in that behalfe. Ieroboā therfore in making a second tē∣ple brought the seruice of god wholy out of kind. He corrupted & falsified y^e true religion. In deed he made a faire protestatiō (as I haue told you) y^t he wold change nothing in the seruice of God: but we see what the meaning of God is; namely y^• when they were come into y^e lande of promise, they should sacrifice vnto him on the hill of He∣bal, & there set vp an altar w^t such stones as came [ 30] next vnto their hands, w^tout vsing any workmā∣ship, to the intent it might be abolished & that no mention should remaine of it, to drawe y^t into an euerlasting rule which was done but for one time onely.

Now albeit that this Ceremonie serue not vs nowadaies: yet may we gather a very profitable doctrine of this place. And first of all let vs note that we must not ground ourselues vpon y^t which God hath cōmanded for a certaine time, as if it [ 40] ought to be obserued for euer. For vnder the law it was Gods wil y^t men shold sacrifice bruit beasts vnto him; but nowadaies there is no such thing. He required y^t there should be perfumes made, and lights set vp, & fire alwayes burning vpō the altar. These thinges are now done away, & if any man renew thē, they are but dung as we see how they are yet vsed in popery. When the Papistes com & perfume their idols noses, they beare thē selues in hand, y^t it is an acceptable sacrifice vnto [ 50] God. And when they haue cōsumed much waxe on their torches & tapers & candles, O here is a wonderous great deuotion thinke they. And yet it is but a meere mocking of God. For it was his will to be so serued vnder the law: But if we shold now go & in lighten the sun, y^t is to say, if now af∣ter the cōming of our Lord Iesus Christ into the world, we should yet stil vse those lights as in the night & in the darke; it were a peruerting of the whole order of nature. The antient fathers wal∣ked vnder darke shadowes & therfore they stood in neede of those aydes. And when they had a light, it was to shewe them, y^t they came not to worship God at all aduentures, or at randon▪ but that they were guided & directed by the word of God, & by his holy spirit. And so they were held brideled, to the intent they should not presume vpon any thing on their own fancies. But as now we haue no need of al these things: for why? The vaile of y^e temple is rent in sunder;* 1.10 & god sheweth vs his face in y^e gospel, euen in y^e persō of his son, so as we may now walk as at no one day. So then let vs consider what is euerlasting & what is but for a time; y^t we make no fond & foolish confusiō¦ne do as the papists do. For y^t is the fountain frō whence so many superstitions haue risen. When the Papistes baptise, they take spettle. And why? Forsooth because Iesus Christ did so. Yea but wold he haue it drawen into consequence & that men should make a rule of it, and y^t his miracle should be mocked at in baptisme? Wil they make a young infant to speake, by their spitting vpon his lips? Againe, they haue the annealing of the sicke, and y^t is a sacrament with them. And why? Forsooth the Apostles vsed oyle when they hea∣led y^e sicke. Yea, but y^t gift serued but for y^e begin∣ing of the gospell, & now after y^t we know y^t mira∣cles are seased, will we vse the signes still? Is not y^• a mocking of God? By like then, the truth & sub∣stance of things must depart & the signe must re∣maine▪ y^t were a goodly matter. Again, they haue retained other like things, as is lent. This is the fast y^t is to be kept, say the Papistes. The reason forsooth is, because Iesus Christ fasted. Yea, but did he which is y^e fountaine of all perfection, and the mirror of all holines fast euery yere? No▪ he fasted but once in his life. The Papists say y^t wee must fast euery yeere, and y^t there is great deuoti∣on & holines therin. Yea, but therin they would exceed Iesus Christ. But in deed it is a diuilish su∣perstition, to fast 40. dais after y^t maner, vpō opi∣niō y^t by this means we may make ourselues like to Christ.* 1.11 For we know y^t our Lord Iesus ment to shew thereby, y^t he was then exēpted frō al con∣dition of man, as the same was done in Elias by miracle, & likewise in Moses, when hee published the law. And did y^e Iewes follow Moses and Elias therein? Or did any of so many holy prophets e∣uer fast y^t fast? No: for they knewe wel it was not cōmanded thē of God, and y^t he made no cōmon rule of it, nor would haue y^t thing drawen into ex∣ample which he had once ordained for y^e autho∣rising of his law. So then we see y^t it is very profi∣table to consider what God hath for one onely time cōmanded, to the intent we peruert not al, nor desire without any difference to do whatsoe∣uer is contained in y^e holy scripture, w^tout know∣ing first whether it concerne vs & be spoken vn∣to vs or no. This is one point to be noted.

A second point to be obserued is y^t we ought, as much as we may possibly to maintaine vnitie & agreemēt among vs; as shal by & by be decla∣red. It was Gods will there should be no mo tem∣ples but one. And why? To y^e intent it shold be as a bond to hold the people together in y^e purenes and soundnesse of faith. We haue one only God which is called vpon among vs, wee must come into one certaine place to sacrifice vnto him, all of vs must there gather ourselues together. It is true in deede y^t we are not nowadaies tyed vnto any such bondage; but howsoeuer it be, yet y^e sub∣stance is remaining still vnto vs. Let vs therfore

take heede vnto all those ayds which we haue to holde vs in this communion of faith, and in this vnitie which God requireth, let vs keepe them well, and let no man turne aside from them. And as touching the outwarde order, we knowe that our Lorde Iesus christ would haue men to assem∣ble them selues together. I graunt wee are not bound to be al in one place, & mē also preach in diuers churches of one toune. And why? Bicause al the worlde can not heare one sermon: but yet [ 10] for all that, because of our slownesse wee are so bounde that we must gather our selues together in the name of God. He that wil keepe him selfe in his howse, despising the cōmon order, and will say, I can reade at home & edifie my selfe suffi∣ciētly there▪ y^t man asmuch as in him lieth brea∣keth in sunder y^e vnitie of faith & teareth in pie∣ces the body of our Lord Iesus Christ. We know y^t baptisme was ordained to y^e intent it should be as a cōmon seale y^t we are the church of God, & [ 20] are gouerned with his spirit. Now if euery man wil haue his baptisme a part, what a wicked disor¦der were it? The holy supper of y^e Lord also is di∣stributed as a cōmon food to y^e intent we should all cōmunicat of it. We are wa••ned by it that we are one body. And as one loafe is made of many graines of corne, which are so mingled together y^t they make but one substāce; euen so ought we to be knit together, if we will be accoūted for the children of God. Therefore if euery man should [ 30] haue his priuate supper, were it not a w^tdrawing of ourselues frō the agreement & brotherhoode which Iesus Christ would haue vs to keepe? In Popery euery mā must haue his altar & his chap∣pell. Yea & they were of opinion, that God was much bound vnto thē for so doing. There should haue bin one cōmō table (for I wil not say y^t they haue turned y^e cōmunion table into an altar to sa¦crifice vpō, which thing in it self is a diuelish ab∣hominatiō) but in y^e meane time although they [ 40] retain the word, yet wil they not haue a cōmon table for all the church. For euery man thrusteth in himself to say, O I wil haue a chappel, & there I will haue my deuotion by my selfe. When men be come to y^t point, it is an horrible wasting of the Church of God; & the building of so manie seueral altars hath bin y^e cause of the bringing in of so many sectes & diuisions. Although y^e papists had placed no idols in their churches, & althogh they had not such a nūber of superstitiōs & Ido∣latries [ 50] as wee see they haue; yet in doing of this one thing they haue broken y^e vnity which christ hath solemnly set betweene his mēbers, & in the whole Church. What must we do then? Let vs in∣deuor to keepe ourselues in brotherly agreement and vnder the signes & tokens which God hath giuen vs, and let vs continue therein, and make al those meanes which he hath giuen vs, to serue vnto that ende. That is the doctrine which we haue to gather vpon this place. [ 60]

But let vs returne now vnto y^t which we sayde in the beginning; that is▪ y^t God hath here requi∣red of his people a solemne acknowledgement, how much they were bound vnto him. We are therfore exhorted to acknowledge y^e benefits of God, yea & to occupy ourselues therein, so as we neuer forget thē. The people in deed had alrea∣dy giuen thanks vnto God after they were come out of Egypt, in the wildernes, where they sacri∣ficed continually vnto him, but yet after they are passed ouer Iordā, they must begin to giue thāks again. And why? Because mē would alwaies dis∣charge their dutie towards God by halues: and they haue soone forgotten it, & thinke no longer what they owe vnto God. And y^t is the cause why they must be occupied continually in y^e self same thing. So then let vs note well, y^t euen all y^e time of our life we must apply our whole indeuour to magnifie & set foorth the name of God. For al∣though we be not lodged in this land of Canaā: yet y^e fauor of God ought to be asmuch, or more esteemed of vs, than y^t earthly inheritāce which was giuen to ȳe children of Israel. For god hauing plucked vs out of the dungeons of death, & out of y^e bondage of Satan, declareth y^t we are blessed of him, and y^t we are a roial priesthood. And who is he y^t can discharge himselfe in magnifying so great & so inestimable a goodnes of God?* 1.12 So thē because we are slow & slacke to giue y^t glory vnto God which is belonging vnto him; and because y^t when we haue once done it, we thinke it ynough & we are loth to do it again; let vs beare in mind this lessō which is taught vs here, that is, y^t accor∣ding as God increaseth his giftes in vs, & as hee confirmeth & ratifieth them, so ought we on our part to be so much y^e more moued & stirred vp to yeelde him praise, declaring thereby, how much we are bound vnto him, and protesting y^t we are wholly his, and y^t we will dedicate our whole life vnto him. This (say I) is y^e thing which we haue to beare in minde as touching this place, where mention is made of sacrificing vnto God.

Now after that Moses hath named The whole burnt offring, he addeth, Thou shalt offer also the peace offeringes vnto the Lord thy God. Nowe before he shewed y^t the peace offerings serued for thanks giuing, so as if God had deliuered his people, if he had giuen thē any victorie against their ene∣mies, if he had deliuered thē frō famine or any other calamitie; then they sacrificed, in witnes y^t this benefit deserued, not to beforgotten. We see then y^t Moses aimeth altogether at y^t which wee haue alredy declared: namely, y^t the people shold make an acknowledgement of this benefit vnto God after y^t they were come into the land of Ca∣naan. And whereas Moses sayth y^t it was a Land flowing with milke & hony (as we haue already seene afore) it is to y^e intent y^t the people shoulde be the more stirred vp to giue glory vnto God, when they see y^t the land was so fer••ill, and that God had shewed himselfe so liberall towardes thē. We know y^t at this day it is not so fruitfull a land, neither was it so fertill before their cōming thither, and y^t is a wonderful thing. And yet not∣withstanding y^e wicked haue taken occasion here upon, to blaspheme, as y^t wicked heritike which was punished here, mocked both Moses and the prophets saying, y^t when they praised the land of Chanaan, they did but fable. Yea but he sheweth himselfe (as all despisers of God & such enraged folke whom Satan possesseth vse to do) to skorne Gods benefits which men may see w^t their eyes.

Neither considered he, y^t (as it was shewed vnto him, notw^tstanding y^t he continued in his wilfull stubbornnes) God did expresly threaten to sowe salt vpon y^t land,* 1.13 that is to say, to make it baren: & at this day also men see it desolate & wast. So as it is a dreadfull thing to beholde, what y^e state of y^t countrey is at this day, in cōparison of y^t it is knowen to haue bin heretofore. For our Lorde hath sheweth by effect, y^e which is said in the 107 Psalme:* 1.14 namely y^t when it pleaseth him to blesse [ 10] a land with fruitfulnes, it shalbe fat & ful of al ma¦ner of fruits; and contrary wise y^t when he listeth to make it barren, it shalbe cleane withered. We see this to be true in the lande of Chanaan. So then let vs note y^t Moses meant to shewe heere more particularly the fauour which God shewed to his people, in nourishing thē in y^t land for the which he made it as a man wold say to flow with milke & hony, shewing therby y^t that was done euen by miracle. Now for our part it is true y^t we [ 20] shall not be fat fed as in respect of our bodies: but yet in feeling the spirituall benefites which God bestoweth largely vpō vs, we ought to be moued & stirred vp to this consideration, that when we haue protested as solemnely as is possible, y^t wee are his, and y^t we owe all vnto him; yet we are not discharged of the hundredth part of our dutie.

And as touching y^t which is added cōcerning the great stones, wheron God cōmanded his law to be written; according vnto y^t which wee haue [ 30] already touched; let vs note, y^t God ment to hold his people vnder his obedience by al y^e means he might. For men by reason of their infirmitie, had neede to be held in awe: and to be called backe vnto God, to the intēt they swarue not aside frō him. I haue already brought a cōparison from ȳe armes of Princes; in steed whereof God woulde haue his law to be writtē. And why? For his lawes are his true armes: & his worde the liuely image wherin we ought to behold him. And y^t is y^e cause [ 40] why he sayth, ye shal come & present yourselues before my face, when they presented thēselues before the arke, wherein y^e law was enclosed. For God would not haue any other shape wherby to be represented vnto men, than only the cōtinu∣all instruction of his worde, according vnto that which we haue already seene in the fourth chap. where it is said,* 1.15 remēber y^t you sawe not y^e shape of man, or of any creature whatsoeuer, but you heard the voice of your God. Take heed therfore [ 50] how ye coūterfeit any thing in this behalf. Now forasmuch as we haue y^e vnderstanding heereof, let vs note y^t when our Lord vouchsafeth to haue his word preached in any place, and lodgeth vs quietly as it were with his owne hand; it is to the intent we should do him double homage. As ma∣ny as liue in y^e worlde & are fed and sustained by God, ought therefore to confesse y^t he is worthie to haue all soueraintie ouer them. But seeing we haue such a speciall priuilege of God, as to be se∣parated [ 60] frō the rest of the worlde, & to haue his word preached vnto vs, & to haue libertie to call vpon his name purely: ought wee not to enforce ourselues to do him double homage for it? Surely this ought now adaies to be throughly cōsidered of. For how great fauour doth God shewe vs, in that we may vse his sacraments with all liberty, and haue our eares euery day filled with the do∣ctrine of saluation; so as he ceaseth not to call vs vnto himselfe? Wee see on the other side many wretched people which are held in bondage vn∣der the tyranny of y^e Pope, & dare not once open their mouth or make y^e least countenāce of wor∣shipping God purely, they haue neither chur∣ches to resort vnto, nor any means to be taught: the world sees this. So then we ought in deede to haue the armes of God, wherby y^e lawe should be presented. But we see the cleane contrary; for as sone as any man cōmeth neere vnto vs he shold perceiue a wonderful chāge in vs by our w^tdraw∣ing of ourselues frō the defilements of the vnbe∣leuing; but whereas men should see y^t God raig∣neth & beareth rule among vs, & hath his seat & throne with vs; they may see vs as loose in liuing as the very ignorauntest in all the worlde, nay a man may see y^t God is defied of some of thē, vnto whom the gospell is preached, & that there are worse diuels & more wicked among thē, than in the deepest dungeon of poperie. And this deser∣ueth double woe. For it is not only to the Iewes that Moyses hath spoken, but it is to shew vnto all ingenerall, y^t as God vouchsafeth vs the fauor to be his, euen so we ought to remoue al corrup∣tions frō among vs, y^t men may know y^t we are in deede his people. Yet notwithstanding, this im∣porteth not y^t they which liue in popery are to be excused. Although they be neuersomuch threat∣ned, & can not make a free confession of their faith w^tout danger of death: yet they are alwaies guiltie of offending God, in y^t they haue not ho∣nored him. Now if there be no excuse for them, how great shall our condemnation be? For there is nothing to hinder vs from seruing of God, saue only our owne wickednes & negligence. So then let vs be diligent to discharge our duetie, not as touching the outward ceremony of great stones which is cōmanded here: but as in respect of the thing which God had a special eye vnto; namely that euery of vs should not only yeeld ourselues vnto his obedience, & dedicate ourselues to fol∣low his will; but also y^t with one cōmon accorde, we should shewe y^t he is our soueraigne king and that we are vnder his gouernmēt; and y^t because he hath plāted vs in such a place where his name is openly called vpon, & where there are Chur∣ches for vs to come together to make our cōmō prayers, & to confesse our faith in; we also do in∣deuor to walk in such sort, as men may in deede know, y^t those places are not defiled, but reserued vnto y^e glory of him who hath chosē thē to y^t vse.

Now for the end & conclusion let vs note that our Lord will not haue his armes blased in such sort as men like of, but y^t hee will haue his owne Image to be knowen in them: and y^t is the cause why he speketh purposly of y^e law. The words saith he, of the lawe. The Papistes haue chappels, they haue crosses, they haue gay paintings, & they bere thēselues in hand y^t God is represented by them: but he liketh none of all those thinges. What is to be done then? We must returne vnto y^e word, which is the meane whereby God openeth him∣selfe vnto vs, & thereby will he be knowen. Let

men therfore content thēselues simply therwith. Now as touching that which he saieth, Let these wordes bee well engraued: hereby we are taught, y^t God gaue not his law for a few people, but ment y^t it shold be a cōmon doctrin vnto al, both great & smal, euen to y^e most Idiots: and y^t all should be instructed by it. And if it were so in y^e time of the law, by greater reasō ought it nowadaies to be in force among vs. For of the gospell it is said y^t it should be preached vnto al creatures.* 1.16 God ther∣fore [ 10] will not haue his doctrin locked vp, and that none but the clergy should thrust their nose into it: but he will haue vs all to be his scholers, & the law so written, y^t euery mā may read it. And why? To the intent y^t all men should receiue instructiō by it. Let none therfore exempt himselfe frō the reading of it, as we see many do, which say, O I am no clerke, I neuer went to schoole: it pertai∣neth not to my occupation. I grant in deed y^t it is not euery mans occupation to be a teacher. But [ 20] who may exempt himselfe frō being a scholer in y^e word of God? It is all one for a man to renoūce christianity, & to say, ô as for me, I know neither A nor B; what can I tel what y^e law of God or any holy scripture meaneth? Neuerthelesse, y^e will of God which is declared to vs in his word, is writ∣ten in letters big ynough, & albeit y^t noweadaies there be not any heape of stones set vp for y^e law of God to be written & engraued thereupon; yet notw^tstanding our Lord ment to shew vnder this [ 30] figure, y^t whē he hath deliuered his word, it is to y^e intent y^e we should be taught, & ordered by it, & y^t the doctrine there of should be cōmon vnto al. And truly we haue no lesse neede to nourish our soules with y^e word of God, thā to sustaine our bo∣dies with bread & other daily food. Seeing then it is so, let euery of vs labor y^t way, & let vs be atten∣tife to harken vnto our God whē he speaketh vn∣to vs by y^e mouth of the minister; & whē we haue his holy scripture, let euery man endeuour to be taught by it: they then which haue no skill to reade thēselues, let them heare it reade, y^t we may shew, y^t seeing our Lorde speaketh vnto vs, we on our side are ready to receiue y^t which he shal say, & desire nothing else, but to profit vnder him; & y^t in such sort, y^t his word be not only engraued in stone & chalke but also imprinted in our hartes, so as in our whole life we seeke to followe it, and giue our selues wholely vnto it.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of y^e great nūber of faults & offences which we cease not to cōmit daily against his maiestie, praying him to make vs feele thē better thā we haue done: y^t we may endeuor to amend thē more & more, vntill we be cleane rid of them, and y^e forasmuch as we obtaine pardon for thē by the meane of our lord Iesus Christ, we may also increase & be cōfirmed in al righteousnes & holines, y^t so we may in deed confirme our calling: and y^t forasmuch as he hath chosen vs for his people, it may please him also to withdraw vs frō al the defilements of y^e world, so as we may be vnto him an holy people in the name of our lord Iesus Christ. That it may please him to grant this grace not only to vs but also to all people and Nations of the earth, &c.

Notes

• * 1.1

  〈◊〉〈◊〉 11.7. ••phes. 1.6.
• * 1.2

  〈◊〉〈◊〉. ••.33.
• * 1.3

  Deut. 34.10.
• * 1.4

  ••. Cor. 10.4.
• * 1.5

  1. Tim. 1.7.
• * 1.6

  Iosu••. 22.
• * 1.7

  Iohn 4.20.
• * 1.8

  〈◊〉〈◊〉. 12.28
• * 1.9

  ••••. 16.2.
• * 1.10

  Matt. 27.31
• * 1.11

  Matt. 4.••. 1. King 19.8
• * 1.12

  1. Pet. ••.9.
• * 1.13

  〈…〉〈…〉 ••.7.
• * 1.14

  〈…〉〈…〉.37
• * 1.15

  〈◊〉〈◊〉 4.12.
• * 1.16

  Mar. 16.15.