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 Fryday the xxviij. of Februarie, 1556. The CL. Sermon, which is the seconde vpon the seuen and twentith Chapter.

11 In that day Moses commaunded the people, saying:

12 These shall stande vpon mount Garizim to blesse the people when ye passe ouer Iordan: Simeon, and Leuy, & Iudath, & Issachar, & Ioseph, & Beniamin.

13 And these shall stand vpon mount Eball to curse Ruben, Gad, and Asher, and Zebulan, Dan, and Naphtaly.

14 And the Leuits shall speak & say vnto all y^e men of Israel with a loud voice:

15 Cursed be the man that shall make any carued or molten Image, which is an abominatiō vnto the Lord, the worke of the hands of the craftesman, & putteth it in a secret place: and al the people shal aunswere and say: so be it.

WE saw yestarday how God mēt that the fauour which he shew∣ed vnto y^e people of Israel shold be reknowledged first by solēn sacrifice, & secondly by a mo∣nument set vp, to the ende y^t it might be knowen, y^t this land was not purchased by mās hand or by any power of man, but that it was giuen of God vnto y^t people for an inheri∣tance. But now we haue an other cōmandement [ 60] whereby God ment to binde y^e people vnto him after an other maner. In deede he had done it already; but because men are so harde to be roo∣ted, and y^t they can not be bound with too many bandes & cordes to hold thē vnder obedience; it is not without cause y^t God would ad further that which is set downe here, to keepe thē the better vnder obedience. Wee haue alreadie treated that when God gaue his lawe, it was a mutuall couenaunt; and like as he bounde himselfe vnto the children of Israel to be their God, so also the people of Israell bound thēselues to be his peo∣ple. But here is yet another confirmatiō added, to ratifie that first bonde the better; which is, that God ordained y^t when they were passed ouer Iordan, y^e people should part thēselues in twaine, and that sixe tribes should keepe thēselues vpon the mount of Garizim, and the other sixe tribes shoulde stande vppon the hill of Heball right a∣gainst them, so as the Arke of the couenant and the priests should stand in the middest, and that they which were on the part of Garizim should

blesse & those which were on the side of Hebal should curse. Now this cursing & blessing is re∣ferred vnto y^t which we shall see hereafter, which shalbe anon touched in this chapter. For God to incourage his people the better, did not only de∣clare vnto thē his wil, & say, You shal walke thus; but also added by & by, you shall not serue me in vaine, your paines shall not be lost: for I wil cause you to prosper, it is for your owne welfare that I would haue you to be subiect vnto me, I seeke af∣ter [ 10] no profit or auantage therby, but it is for your owne benefit & cōmodity, y^t you shold cleaue vn∣to me, in keeping of my cōmādements. Lo what blessings God gaue, to y^e intent the people should serue him w^t a willing mind & not through force or constraint. Again, because men are so stifnec∣ked, y^t they stoop not but with much ado, and be∣cause on y^e other side their lusts cary thē so head∣long away, that they quickly forget what it is to serue God, & play the wild horses which are bro∣ken [ 20] lose; here are threatnings added: Take heed how you offend mee, for vengeance is ready for them y^t despise my lawe. Thus see you what the cursings are which we shall see more fully in the 28. chap. but Moses toucheth thē here as it were by way of example. Now it were ynough if God had but pronounced & said, Whosoeuer serueth me in keeping my law, he shalbe blessed, & I will make his whole life prosperous vnto him. Seeing God hath once promised to recōpēce thē which [ 30] serue him, it ought wel to suffice vs. What neede men to speake in their owne behalfe? Likewise seeing God pronounceth sentence of cōdemna∣tion vpon them y^t transgresse his law, forasmuch as y^t Iudge himselfe hath spoken; no man ought to reply. What neede is there then y^t we should ratifie y^t which God hath said, as if his word were not of sufficient strength & authoritie in it selfe? True it is y^t god deserueth wel to be harkned vn∣to, & y^t thing which he saith is as an vnchāgeable [ 40] decree: but yet he wil haue men by outward wit∣nessing to allow y^t which he willeth vs to followe, he will haue vs to acknowledge the fauor which is offered vnto vs, & to declare y^t we are assured by faith, y^t he will not deceiue vs in promising vs prosperitie when we indeuour to liue according to his word. God therefore will haue vs so agree with him, y^t we also confesse in hūblenes & feare, y^t there is great reason why hee should punish all those y^t despise & ouerthrow his righteousnes, & [ 50] cōmandements. And when he threatneth them, we may not thinke y^t it is in vain, but y^t in the end they shall feele the execution of y^t sentence. God therfore in this respect wil haue vs to say Amen, both to the promises which he maketh vnto thē y^t keepe his lawe, & vnto the threatnings which he denounceth against all thē y^t are rebels & de∣spisers of him. So then we haue now made a good enterance vnto the vnderstanding of this place. As touching the blessinges and cursings, we shall [ 60] more fully treate of them in y^e chapter folowing: and we shall do better to keep thē to be handled there, because the place is more fit for thē. It suf∣fiseth to knowe in a worde, y^t when God offereth his fauour vnto those y^t obey him, it is to the end they shoulde serue him, not through constraint, but of a free good will: knowing y^t it is for their owne cōmoditie, & welfare, and againe y^t on the other side such as are of their owne nature giuen ouer to their lustfull desires, & take to thēselues a lawles libertie of liuing il, must be withheld by feare sith they see y^t they shall not escape y^e hand of God, but y^t in the end they must come to their account. Thus ye see what we haue to beare in minde in a worde vntill wee come to handle the matter more at large.

Moreouer let vs note well y^t which wee haue said, namely y^t God thinks it not ynough to haue spoken himselfe; but he will haue vs also to agree as it were in one melodie with him. And y^t is to shew the faith which we haue in his word, which consisteth in these two points: namely, y^t we im∣brace his promises & hang wholy vpon thē: and secondly y^t we tremble, as oftē as he giueth vs any ny sine of his wrath, so as we be not blockish, nor drousie, nor so hardened that he must be faine to strike vpon vs with maine blowes, before we can feele his anger: but y^t we preuēt it by indeuoring to obey him, & eschew his vengeance as much as we can. Now then blessings in this place are con∣ditional, to wit, blessed is hee which obserueth y^e law of God, which maintaineth his seruice pure∣ly, which is not giuen to superstitions nor Idola∣tries, which abuseth not his holy name, which obserueth the day of rest, & al the other ceremo∣nies, which honoreth his father & mother. This blessing (I say) is matched with condition, so y^t if we serue God, he will shew himselfe liberall vnto vs, & we shall not loose our time: but yet doe all these blessinges depend hereupon, y^t God of his free goodnes had chosen this people: so y^t they might not rest on this point, to say, Blessed is he which serueth God. And who is y^t? For none dis∣chargeth himselfe of this duty (as we haue alrea∣dy declared) & shall see further in y^e ende of this chap. Seeing then y^t we are all sinners, yea euen the faithfull, insomuch y^t when they indeuour to walk vprightly they make many false steps; what shall become of vs then? It is certaine we should be all depriued of the hope of saluation, if we had nothing else to leane vnto thā our owne righte∣ousnes. But (as I tolde you) y^• promises which im∣port a condition depende hereupon, y^t God hath receiued vs for his people, & will haue vs to take him for our father. Now this thing is grounded on nothing else but vpon his mercie. So then we must be throughly perswaded, y^t God will take pitie on vs, though wee bee wretched sinners, & deserue not to be pitied: he will receiue vs for righteous & accept of vs, although we deserue to be reiected of him. And althogh we can hope for nothing but vtter cōfusion, yet notw^tstanding we shalbe assured of the inheritance of saluation be∣cause we are his children. We must be throughly persuaded as touching this point. And secondly it remaineth y^t seeing God hath choosen vs out, & set vs apart for his seruice, we may not take li∣bertie to all maner of wickednes, but indeuor to obey him. For this cause we must be quickened vp and pricked forward by his promises to serue him. Thus yee see howe the conditional promises shall not be in vaine in respect of vs:

namely, when they are referred vnto the freebe∣stowed goodnesse of God, whereby he receiueth vs although wee be not worthy to be receiued: and secondly he imputeth not our vices vnto vs: but although there be many staines and corrup∣tions in vs, yet he hydeth them and will not call them to account. And so we see now in what sort God incouraged the people of Israell to bee of good comfort. For if hee had begun thus with them and said: Serue me & you shal be well re∣compensed [ 10] for your labour, if God should speak this simple worde vnto vs, alas what should wee do? For when we would thinke to serue him, we should be very farre frō the perfectnes which he cōmandeth vs: they which should run best would be but in y^e midway, when they ought to be come to their waies end. We should therfore al be dis∣coraged rather than haue any good hart. But we must ioyne both these things together, to wit, y^t he will not deceiue vs in any thing, & secondly y^t [ 20] he bindeth vs to serue him, & declareth y^t he wil beare with vs in our infirmities, & not deale se∣uerely with vs to pay vs as we haue deserued, but vse a fatherly goodnes. Now hereupon we may be of good cōfort to serue him, whē we may say, Surely it is true Lord, y^t I discharge not my self of y^e hundredth part of my dutie towardes thee, but howsoeuer y^e world goeth, yet thou wilt not faile to accept me because thou respectest not what I doe, but takest a pleasure in me as in thine owne [ 30] childe. Ye see then how God pardoneth vs, and regardeth not our faults & imperfections which are in the seruice y^t we yeelde vnto him. So wee serue him not hypocritically, but of an vnfained good will, he liketh of all y^t we do, and rewardeth vs for it. Sith we heare this, let vs bestowe our paines, let vs receiue the bridle into our mouths (as they say) and let vs go on; & although we be hindred by y^e vices of our flesh, yet let vs inforce ourselues to go on further. And why? For we shal [ 40] not loose our labour. Thus ye see what the mea∣ning of God is; whereby we perceiue his inesti∣mable goodnes, in y^t of his owne good wil he of∣fereth his promises so vnto vs, whereas he is no∣thing bound vnto vs, as we haue seene heereto∣fore: but his will is to win vs vnto himselfe by all the meanes that he may. Now he repeateth this point againe, and y^t is done because of our sloth and negligence. For y^t cause he addeth this aide, and all for our profit, for what is he aduantaged [ 50] therby? Shall he gaine any thing by our seruice? Let vs defie him to the vtmost, what shall y^t hurt him? but he wil possesse vs for our owne welfare.

And herewithall hee sheweth vs also, what minde is requisite for the obseruing of his law in such so••t as is required, to wit, if we come willing∣ly and yeelde ourselues vnto him, and place our whole felicitie & ioye in the seruing of him, and put this sentence in vre,* 1.1 y^t where our treasure is, there will our heart be also. Ye see what we haue [ 60] to note as touching y^e first point of the blessings. What is it thē in effect, y^t we haue to do? Althogh nowadaies we haue not the Ceremony whereof mention is made in this place, yet must the sub∣stance thereof be in force among vs, which is y^t in seeking to serue God, we must haue an eye al∣ways vnto his promises. Behold, our God calleth & allureth vs vnto him. And how? He might cō∣mande vs in one word, and say: You owe al vnto me, see therefore y^t ye discharge yourselues: but he beareth with vs, & vttereth a fatherly good∣nes towards vs, in saying. My children, I will not haue your seruice vnrecōpensed. In deede I owe you nothing, but yet neuerthelesse I will be so bountiful aboue y^t I need, y^t if you serue me, your life shalbe happy, you shal prosper in all thinges. And besides that, there is a souerain blessing for vs as touching the life euerlasting. For all y^t wee can desire or looke for in this worlde, is nothing in comparison of that saluation which wee hope for through faith; and all the blessinges which God promiseth vs, & offereth vnto vs as touch∣ing the life to come. Therefore all this ought to make vs the readier & better disposed to submit ourselues vnto God. For what? Seeing our lord seketh nothing but our welfare in our obeying of him, & offereth vs a reward for our so doing; are we not too too wretched if wee enforce not our∣selues to serue our god. Ye see thē how we ought with our good consent to ratifie all the promises which are contained in the holy scripture; that whereas others thinke it were but lost time to do well, wee may alwayes haue this imprinted in our heart, that there is nothing better than to cleaue vnto God. The heathenish sorte doe thinke themselues very happie in following of their owne lustes. When lecherous and coue∣tous persons haue scraped together on all sides, they thinke all is well gained, and they trium∣phe in their dooinges. If the fornicatours who are brutish in their fleshly lustes, can enioy their pleasures, they welter in them, they are drunken with them, they are wholly bewitched by them. If a vaine glorious man be in any dignitie, and be aduaunced to any authoritie among men; he thinketh there is no other ioye nor happinesse, but to be in high estate. At the same point are all the despisers of God. And in the meane time the poore faithfull ones are mocked: they are poore persons, they are set at naught, they hang their winges, they doe nothing but droppe and pine away in this worlde. These wretched soules (say some) are not well aduised to take so much paines they knowe not why; for what profite haue they for all their trauaile? It see∣meth therefore that they which seeke to serue God are greatly beguiled, and that the wicked beare the whole sway. But we must on the con∣trarie side be throughly resolued heerein as it is sayde in the prophet Esay,* 1.2 Say ye; Yet there is fruit for the iust men, for they shall eat the fruits of their labours. The prophet Esay would haue vs to fight against this temptation. Insomuch y^t although the worlde laugh the Godly to skorne, & the wicked triumph ouer them: yet for al that the faithfull should not be astonied; but cōclude with thēselues, and say: No no: the righteous mā shall not loose his labor; he shall not be deceiued of his expectatiō when he depēdeth wholy vpō the promises of God. The thing then which we haue to gather vpon this place is, that as often as we reade the promises in the scripture where

it is said: Blessed is the man which feareth y^e lord, they which shall walke in the obedience of his word shal be blessed;* 1.3 blessed is he which walketh vprightlie, and soundlie with his neighboures: but specially they which renounce the worlde because they haue a better inheritance in heauē: as often (I say) as wee reade these thinges, wee must be confirmed in our faith, and aunswere with a good courage Amen, Lorde, it is so: wee replie not against that which thou hast saide, we [ 10] imbrace thy promises in this place, and trust assuredly vnto them. Thus ye see howe euerie man ought to enforce himselfe to serue GOD, euen because hee beareth so gently with vs, & commaundeth vs not so precisely as hee might, hauing all authoritie ouer vs, but applyeth him selfe to our rawnesse to winne vs, and to enioye vs. And aboue all let vs bee mindefull of this ge∣nerall promise, when God calleth vs vnto him∣selfe as his children, when hee spareth vs and [ 20] beareth with vs, and entreth not into any ex∣tremitie of rigour with vs, but although there be many faultes in our workes, yet they hin∣der not him to accept of them, so as if wee of∣fende we alwayes find pardon at his hande, and when we swarue aside, he bringeth vs into y^e way, and none of al these thinges is imputed vnto vs. Ye see then what we haue to beare in minde as ••ouching the first point.

Nowe as touching the seconde, let vs also [ 30] note that the threatenings of God are verie ne∣cessarie for vs. For wee see howe great pride & rebelliousnes is in al vs: insomuch that although we bee not rebellious of set purpose to set our God at nought, and to cast off his yoke: yet wee are so bleare eyed, that we thinke not on him, y^e intisementes of the worlde seduce vs in such wise, that we passe not for the receiuing of any warning that God giueth vs. If hee call vs by gentlenesse hee can get nothing at our handes: [ 40] and therefore hee is fayne to vse threatninges. Hereby we see how he letteth passe nothing that is meete to hold vs in awe vnder his obedience. On the one side hee vseth mylde and louing maner of speach vnto vs, (as I haue told you) & saith, Come ye vnto me my childrē: Indeed I owe you nothing, but yet I wil bind my self vnto you: I promise you that if you serue me, it shall be for your profite. Thus our Lorde speaketh vnto vs, as a father that flattereth his childe to win him [ 50] to be ruled by him & to employ himselfe in his seruice with a freeharted affectiō. Howbeit, God perceiuing that that is not enough to mooue vs, vseth threateninges, and sayeth: Take heede, if yee thinke to cast away my worde, and yet to remaine vnpunished, yee deceiue your selues. I must cal you to accoūt for it, I wil not suffer my children so to mock mee: I must be their Iudge: & looke not for any pardon, when you haue abu∣sed my patience: I must double your punish∣ment, [ 60] and my vengeaunce must fall more hor∣ribly vpon you. Therefore when God decla∣reth that our sinnes are vnpardonable, and yet wee continue in them, and make none ac∣count of submitting our selues vnto him, speci∣ally when hee applyeth himselfe euerie way vn∣to vs, to the intent wee shoulde remayne in his obedience, and not perish: Sith we see he hath such a care of our saluation; must it not needes bee that wee are too too stubborne, or rather verie beastes if wee be not mooued to fare the better, by the fatherly care which hee sheweth towardes vs? Yes: And therefore being stirred vp by the goodnesse and gentlenesse of God, whereof I speake euen nowe, let vs also quicken vp our selues with his threateninges. When we see that our fleshe is ouer wanton, and that it draweth vs vnto euill, let vs say, Alas: And shall wee shake off his yoke like wilde beastes? What hath God pronounced? Let vs tremble therefore when wee heare the threateninges of our God. For if the anger of an earthly king bee the messenger of death (as Salomon saith,* 1.4) what ought wee to thinke of the anger of God, when it is denounced against vs? So then, let vs learne to tame our selues with feare. When the tentations of Satan might preuayle agaynst vs, and that our sinnes might bee as baytes to deceiue vs: let it come into our minde to say, What? Shal I vnder the pretence of some pleasure which will soone vanishe, goe and prouoke the anger of my GOD, and so pe∣rishe for euer? After that manner (I say) ought wee to call Gods threateninges to our remem∣braunce; and then to aunswere thereunto A∣men, and say, yea Lorde, it is euen so, it is no childrens game. When thou pronouncest con∣demnation vppon the wicked; thou arte readie to execute it: and when thou hast once pronoun∣ced the worde with thy mouth, it is all one as if wee sawe the fire alreadie kindled to con∣sume vs. After that manner (I say) ought we to receyue all the threateninges which GOD denounceth against vs. For that is y^e best meanes to teach vs to obserue the Lawe, I meane so farre as our weakenesse will suffer. For (as I haue tolde you) it is not possible for vs to come to perfectnesse indeede, as long as wee are in∣closed in this fleshe of ours: but yet neuerthe∣lesse wee may wel dedicate our selues vnto God, and bee helde in his feare, if on the one side his promises bee in force with vs, & againe if on y^e otherside we giue eare vnto his threatnings.

But nowe let vs come vnto the order which is obserued is this place. Moses with the Priestes of the Trybe of Leuie, commaunded the peo∣ple saying, Sixe Trybes shall stande on the Hyll of Heball, and sixe shall stande on the Hill of Garizim. And afterwarde hee saith, Keepe my Statutes and Commaundementes which I com∣maunde you this daye, for yee a•••• made a people vnto your GOD. This hath beene alrea∣die expounded: but it is good to beare that alwayes in minde which hath beene saide con∣cerning it; to wit, that GOD speaketh by the mouth of his Priestes as if hee were there visi∣bly in his own person. And that is to the intent his wordes shoulde bee receiued with the grea∣ter reuerence. For when wee see but mortall men as wee bee: wee are of opinion that what soeuer proceedeth from them, may verie well bee reiected; and if there bee no account made

of it, wee thinke the matter is not great. And thus wee see howe the worde of God is often∣times little esteemed. For when wee see none speake but creatures like vnto our selues, wee thinke that y^t which they pronounce is nothing but a sound of wordes. But God will haue the maiestie of his word to be knowen: & although men bring it, and be the messengers thereof, yet will hee not haue the worthines thereof to bee diminished, so as men should not giue audience [ 10] vnto it: but he will haue euerie man to stoope to it and to receiue the yoke which hee putteth v∣pon them. God therefore speaketh in this place of Moses and by the Priestes: but yet in such a language and kinde of speach, that he will haue people to lift vp their mindes more higher, and to knowe that although they bee taught by the meane and ministerie of man, yet they ought to confesse that God is the authour of that worde which men preach vnto them, and that they [ 20] ought to receyue it as from God himselfe & so be silent to heare it, and make no replie or gayn∣saying against it: for such contempt is not done to a mortal creature, but God himself is dispised by it. And therefore let vs note well all the pla∣ces whereby God authoriseth his worde, to the intent we may learne to holde our selues vnto it and to bee ordered thereby: so as euery of vs do bowe downe his heade, as often as men speake vnto vs in the name of God. And moreouer we [ 30] see also the order which God hath appointed in his Church: he will haue all the worlde to aun∣swere Amen: for wee ought al to be partakers of y^e doctrine. It must not bee kept in store onely for great men, but the smallest also must be instru∣cted by it, to the edifying and profiting of them selues. But howsoeuer the case stande; there were alwayes Priestes to speake, who were or∣deyned to teach the people according as it is saide in the Prophet Malachie;* 1.5 the law shall bee [ 40] in the Priests mouth, and he shall be the mes∣senger of the liuing God, and they shall seeke for knowledge at his lips. We see then that God in all times appointed some in the office of tea∣ching the people, and of bearing abroade his worde. And so noweadayes wee stand in neede of such an order, and wee knowe what Saynt Paul saith as touching this point,* 1.6 both in the 12. Chapter to the Romanes, and in the 12. of the first Epistle to the Corinthians, and in the [ 50] fourth to the Ephesians. And it is prooued vnto vs also throughout al the holy scripture, that God will haue certayne lawes established, and certaine men appointed to beare abroade his worde, and to bee teachers in his Church, to instruct the people in his name. Hereby wee gather, that when God hath appoynted such order; all those which can not suffer thē∣selues to bee taught by this common order with the whole bodie of the Church, may well pro∣test, [ 60] that they bee Christians: but they come to the Church as holy as horses, bearing themselues in hande, that it is enough for them to haue graunted in a woorde, that the Gos∣pell is the worde of God. But contrariwise we see here, that if we wil be of the bodie of the Church, and haue God to take vs for his chil∣dren, we must heare the worde of God as it is ministred vnto vs, by the ministerie of men. But because this point hath beene handled largelie heretofore, I do nowe but as it were glaunce at it by the way.

Also there is this point: To day thou art made the people of God, if thou keepe his commaundementes. Therefore like as our Lorde receyueth vs into his house, so must wee also wholy giue our selues vnto him, knowing that to this ende hee hath shooled vs out from the rest of the worlde, and will haue vs to bee his owne, and as it were his peculiar inheritance. It is time indeede that all men are bounde to serue him: but yet not∣withstanding, when hee calleth vs vnto him, & sheweth himselfe our father, doth he not binde vs vnto him, with a double bonde? Yes verily. Are we not then without all sense and reason, & altogether bewitched, if we be not mooued to yeelde our selues ouer to his will, so as hee may guide vs and beare rule ouer all our whole life? Then let vs wey well these woordes: To day thou art made the people of the Lorde thy God, and therefore keepe his commaundementes. Howe are wee made the people of God, but by beeing his Church, and by hauing the vse of his sacra∣mentes, and that is all one as if hee appeared among vs? For wee may not looke that GOD should come downe from heauen in his owne person, or sende his Angels vnto vs. But the true marke whereby he will bee knowen to bee among vs, is the preaching of his worde purely vnto vs: for no doubt but then he beareth rule in the middest of vs. So then let this thing pro∣fite vs, that we knowe that our Lorde recey∣ueth vs vnto himselfe & will haue vs to be of his owne householde. Seeing it is so, let vs take paines to obey him in all our life, and to keepe his commaundementes: let vs not wander like brute beastes as the wretched vnbeleeuers doe, because they neuer knewe what it was to bee of the house of God.

But nowe let vs come vnto the rehearsall which Moses maketh of the curses: he saith first of all, Cursed bee hee which maketh anie Idoll or a∣nie molten Image, or anie carued Image: all this is ab∣homination vnto God: and cursed is hee which putteth it in anie secrete place. And all the people shall say Amen. Let vs note that Moses doth not speci∣fie in this place al the curses, euery one by him∣selfe, but he setteth downe certain examples, to shewe that all they which swarue aside from the law of God, seeke nothing else but to runne wil∣fully into vtter ruine and destruction. The effect therefore of all this is, that if we will prosper, we must drawe neere vnto God, seeing that hee is the fountaine of all happinesse, and prosperitie. Whereas on the other side all they which de∣part from him doe goe and cast themselues in∣to vtter destruction: but al they which cast off the yoke of God, that is to say, which yeeld not themselues to followe his law and his word, all they departe from him, and doe as much as in them lyeth, to banishe themselues from his presence. And so it is all one as if they did cast

themselues into the bottome of hel, and sought nothing else in this present life, but to prouoke the vengeance of God against them, & so to seek their owne woe. Behold what we haue to beare in minde. Now God beginneth with his owne seruice: and not without cause: for (as we haue declared afore,) the lawe is diuided into two ta∣bles:* 1.7 to shewe vs that men ought first of all so to behaue themselues as God may be honoured: & this is the first and principall dutie which wee [ 10] ought to performe, because we are his creatures, & because he hath fashioned vs vnto his glorie: let vs tend vnto that end, and let our life bee re∣ferred thereunto, seeing the first table shew∣eth vs so briefly howe wee ought to behaue our selues towardes our God. That is the cause why God saith now in these curses; Cursed be he which maketh any Idol. But I haue tolde you that Moses rehearseth only certaine sorts, and that is to cō∣prehend the whole in one part, as we haue seene [ 20] examples thereof. In effect therefore when it is said: Cursed be he which maketh any Idol, it is al one as if Moses had ingenerall pronounced a curse vpō them, which falsifie and corrupt the seruice and worship of God, as if he he shoulde say: You knowe howe and after what manner our God will bee worshipped of vs; whosoeuer inuenteth anie maner of Idolatrie, whosoeuer deuiseth any maner of superstition, he maketh Idols. And that is not to serue y^e liuing God, but rather to follow [ 30] their owne fancies and imaginations: and there∣fore they are all acoursed. Ye see then howe wee ought to expound this place. And Moses meant to set downe vnto vs in this place such a par∣ticular, as wherein we might most euidently see an intollerable corrupting of y^e worship of God. For when God is so mishapen in any painting, or in any puppet, or in any other peece of wood or stone, that men wil there represent his Image & say, It is a resemblance of him: it is too grosse [ 40] and outragious dealing. Indeede men think not so; as we see in poperie, how they say, Lo yonder is God, and a remembrance of him. And are they not so brutishe that they thinke there is no diuine maiestie in heauen, vnles it be represen∣ted there in the shape of an Idol? But they which haue any tast what GOD is, and haue hearde any syllable of his worde, where it is said y^t God is an immortall and infinite spirit,* 1.8 the fountaine of life: do know that hee hath too great iniurie [ 50] done vnto him, to be represēted by a dead thing and by a corruptible creature, and to haue his name giuen vnto a puppet as if hee were but a creature, & lesse than we. They therefore which haue, but a small tast of this doctrine, do abhorre the setting vp of an idol, and the imagination of seruing God by going thereto, & that any should pray to a dead thing, or looke for health from y^t, which can doe nothing, neither good nor bad. Therefore if this were well marked, wee shoulde [ 60] finde that Moses meant in this place to make I∣dolatrie more detestable, according to that rule which we haue heretofore expounded. Yet not∣withstanding we haue two things to note in this place: the one is, that God can not suffer his in∣finite maiestie to bee represented vnder stone, woode, painting or in any other creature in the worlde. What must we doe then when the case concerneth the worshippe of GOD? Wee must lifte vppe our mindes aboue the worlde, and knowe that wee may not sticke fast here belowe, nor make anie Idol or puppet vnto him: for he can not abide it. That is one point to bee noted. Secondly we haue also to note, that God will not be serued nor worshipped after our own maner, but he will haue vs to walke according to his word, without putting any thing thereunto, or taking any thing from it, so as all the inuen∣tiōs which men haue forged, are al one as if they had set vp as many Idols. Indeede they make themselues beleeue that God wil like wel of that which they do: but it is but a bare gesse of them, while they haue not a eye vnto y^t which hee li∣keth. Therfore they serue their own fācies, & not the liuing God, who hath giuen them such a rule as he wil haue obserued. And therefore at a word all the worshippings of God (as they terme thē) wherein men are so deuout after their owne fan∣cies, and whereof they haue no warrant of the worde of God, to say. This he hath commaun∣ded me: are nothing but Idols of their owne for∣ging. Let this be well noted.

Now let vs consider howe God saith, Cursed is he which forgeth Idols. It is true that the Papistes when they take paynes to trudge from altar to altar, to mumble their prayers before their Ima∣ges, to set them out with waxe candles, and to doe their other dotages: if a man tell them that God disliketh of all their dooings, it spiteth thē to bee tolde so, and they fall to rayling a∣gainst God himselfe. But yet for all that, where∣as they thinke they win a score of heauens, e∣uerie steppe which they set foorth, is a casting of themselues into the gulfe of hell. And why? Make they neuer so faire replies; yet y^e Iudge gi∣ueth this sentences vpon them; Cursed are all they which make Idols. Let them goe seeke their wages at the diuils hande: our Lord hath already pro∣nounced y^e sentence which is here contayned, to wit, cursed are al Idolaters. If any say it is no such great harme for a man to do a thing of good in∣tent, and to say I thinke it is good, I beleeue it is well done: Yet not withstanding God detesteth euerie whit of it, because it is a forging of a newe God, when men turne themselues from the pure simplicitie of the worship of God, to deuise this or that. Although they thinke to doe well, yet notwithstanding they are accursed. And why? For God disliketh and condemneth that which they doe. And it is not for a mortall creature to promise this or that vnto himselfe, but God must promise, and we must answere Amen. And likewise when he threateneth, we must bee con∣founded, and euery mouth must be stopped be∣fore him: he must haue audience, and wee re∣ceiue his threates and confirme them, as I haue told you. And here is purposely mention made of a secrete place to shewe that although a man be not conuicted before the worlde, yet hee ceaseth not to be guiltie before God, and that the heauenly Iudge will finde him out well e∣nough. Therefore let vs not beguile our selues,

and thinke we shal escape and remaine vnpuni∣shed, when men reproue vs not, ne conuict vs of the euil that we haue done. For we may wel seek startingholes, but yet will God finde vs out, see∣ing he saith: Cursed is hee which maketh an Idoll, and putteth it in a secrete place. And againe hee saieth, It is an abhomination vnto the Lord, to shew, that mē must not beguile thēselues, by standing vpō their own opinion, or vpon y^e iudgement of the world: It is ynough that God saith, such a thing displea∣seth me. Although the world like of vs, yet gaine we nothing therby. So then let vs take heed that we frame ourselues so vnto the will of God, as y^t this world carie vs not away, and that wee serue not our owne nor other mens lustes, but submit ourselues always vnto our heauenly Iudge. Thus ye see what we haue to beare in mind. For when God is to be serued, we must not looke whether there be any witnesses of our doings here below; for although we may deceiue the whole worlde, [ 20] yet God seeth vs, & wee cannot escape his sight. What lurking places then soeuer we haue, let vs knowe that our condemnation is ready at hand. And thereupon let vs order our life so as GOD be serued and honoured, not only with our feet, our hands, and our eyes, but also with the seruice of our hearts, that is to say, with all our affecti∣ons, and with al our thoughtes giuen ouer vnto him. And (to conclude) wee are taught that the seruice of God is not without cause called spiri∣tuall:* 1.9 [ 30] whereby we may vnderstand, that it is not ynough for vs to do him reuerence before men, by kneeling downe, and by vsing of such other Ceremonies, or by absteining from seruing of I∣dols in the sight of men; but also in secret when euery man is withdrawen into his secret places: euen then must we auowe him for our God, and all our affections must be held vnder his obedi∣ence, and wee must haue the purenesse which Saint Paul speaketh of, namely the obedience of faith,* 1.10 by the which euery of vs may dedicate and consecrate himselfe wholly vnto God.

Now let vs kneele downe before the Maie∣stie of our good God, with acknowledgement of our faultes, praying him that wee may bee touched more and more with true repentaunce, to be displeased with ourselues, that in applying our whole studie in the minding both his promi∣ses and his threatenings, we may not bee so fro∣ward as to cast off his yoke, but rather bee helde backe alwayes by such meanes as are fitte and conuenient for vs: and that we may yeelde vnto him a willing seruice, to the intent that as hee of his free goodnesse hath called vs vnto him, so he also wil guide and gouerne vs by his holy spirit, that we may giue ourselues ouer vnto him, and serue him in humblenes and feare, embracing his promises, and trembling at his threatenings: and that in the meane time he wil make vs feele that if we be so giuen to his seruice, he will make vs to prosper, and wee shalbee most happy, and that especially, because he hath set before vs the inheritance of the kingdome of heauen, which he hath purchased vnto vs in the person of his onely sonne. That it may please him to graunt this grace not onely to vs, but also to al peo∣ple and Nations of the earth, &c.

Notes

• * 1.1

  Matt. 6.21.
• * 1.2

  Esa. 3.••••
• * 1.3

  〈…〉〈…〉 19.29
• * 1.4

  Prou. 16.14.
• * 1.5

  Mal. 2.7.
• * 1.6

  Rom. 12.6. 1. Cor. 12.28 Ephes. 4.11.
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  〈1 paragraph〉〈1 paragraph〉
• * 1.9

  Iohn. 4.24.
• * 1.10

  Rom. 1.5