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 viij. of Aprill, 1556. The CLXVI. Sermon which is the third vpon the nine and twentith Chapter.

9 You shall therefore keepe the words of this couenant & do them, that thou mayst prosper in all that thou hast to doe.

10 You be all standing at this day before the face of the Lord your God, your heades of your Trybes, your Elders, your captaines, and all the men of Israell:

11 Also your children, your wiues, and thy stranger which is in thy campe, euē from the clyuer of thy wood, to the drawer of thy water.

12 That thou mightest enter into the couenant of the Lorde thy God, & into his othe, the which the Lord thy God couenanteth with thee this day.

13 That hee may establish thee this day to bee his people, and he to bee thy God, according as hee hath spoken vnto thee, and as he hath sworne to thy fathers Abraham, Isaac & Iacob.

14 I make not this couenant and this othe with you onely:

15 But also with him that is heere present with vs this day before the Lorde our God: and in likewise with him that is not heere with vs this day.

16 For you know that wee dwelled in the lande of Egypt, and that wee haue passed through the middest of the people that wee haue gone by.

17 And you haue seene their abhominations & their images of wood & stone, of Siluer & gold, which were amongst them.

18 That there shoulde not bee among you either man or woman, housholde or Trybe that would this day turne away his heart from the Lorde our God, to serue the gods of those people: and that there bee not among you any roote to bring foorth gall and wormewood.

WE haue declared heeretofore that Moses in this place did not handle a cōmon doctrine: but that hee recited the so∣lemne [ 60] couenant y^t was made the second time when the peo¦ple were in the lande of Moab. And that was, because that all they which were at mount Ho∣reb, were dead in the wildernesse. God therfore intending that the memorie of that solemne couenant which he had made, should not be for∣gotten, cōmanded y^t the people should be bound again, & that the same should be made through∣ly knowen, so as their posteriti•• might vnderstād that they were a holy people, as wee see that Iosua did at his death. And then was the third ratification. For this cause it is sayde, That they be there in the presence of God. True it is, that as oft as the people came into the sanctuarie to offer sacrifice, God shewed them a token of his ma∣iestie,

whereby they were assured that they sought him not in vaine, forasmuch as his pow∣er was neere at hande vnto them. But Moses taketh this word in another sense, because there had bin at that time as it were a solemne coue∣nant, and a more familiar & certain setting forth of Gods glorie. In effect he signifieth, that it be∣houeth them to bring a certain vprightnes and soundnes of hart in entering into couenant with God to serue & honor him. It is no iesting mat∣ter [ 10] (saith he,) you haue not to deale with a mor∣tall man: thinke not y^t this thing vanisheth into y^e aire. For it is not some notary y^t is to take your promise, neither is it some worldly solemnitie or ceremony wherewith you nowe deale: but it is God himselfe which receiueth the bond which you enter into, & for his part he is faithfull, he wil not disappoint them whom he reckeneth for his people. Therefore be wel aduised y^t you bring not with you any disloyalty or hypocrisie: but [ 20] rather see that ye tremble before him which is heere present to receiue the protestation y^t you make vnto him. Nowe we see what Moses mea∣neth. It remaineth y^t we apply this sentence to our owne vse. It is true that God doth not eue∣ry day passe such couenant as that was. But yet so often as we be assembled in the name of our Lorde Iesus Christ, he is in the middest of vs, as he hath sayde: and when the gospell is prea∣ched vnto vs, it is asmuch a if he spake to vs in [ 30] his own person: and it is our duetie to be answe∣rable againe that we seeke nothing but to be his, and to giue ouer ourselues vnto him. Therfore if there be any counterfaiting, let vs not thinke to hide it; it must needes come to reckening. For whosoeuer cōmeth not to him with right sound∣nesse, doeth plainely mocke the sonne of God. Wherefore lette vs consider well that wee must not be double minded when wee come to a ser∣mon, least Iesus Christ blame vs for falsifying [ 40] our faith and promise, by our wicked a busing of his worde and by turning of a thing of such ho∣linesse and maiestie to a iest and scoffe. For when he calleth vs to be members of his bodie, and would haue vs to doe him homage, it is an excellent benefite, and such a one as can not be sufficiently esteemed. And therefore so much the more diligent ought we to be subdue our∣selues vnto him. To be short, as often as wee goe to the Church, if we steppe but one step thi∣therwarde, [ 50] whensoeuer the bell calleth vs: it ought to come to our remembraunce, that our Lorde Iesus Christ commeth thither himselfe to receiue the obedience which we yeelde vnto him, and that wee come hither to make our musters before him, thereby to shewe that wee be his people, yea and his verie body. Nowe as it importeth an infinite reioycing, when our Lorde Iesus is neere vnto vs: so ought wee also to tremble before his royall maiestie, which was giuen him of God his father, and to resorte thi∣ther with a true and right meaning heart, as I haue tolde you afore. And Moses speaketh ex∣pressely both of men, women litle children, gouer∣nours, the Elders of the people all the chiefe of the peo∣ple, and the handie craft men, euen from them that clyued the wood to them that carryed water. Also among them he comprehended the straungers, which were vncircumcised and dwelled a∣mongest the people: and hee sayeth that pur∣posely to the intent that the great ones shoulde not thinke themselues exempted from the com∣mon sort. For the greatest honour that kinges and princes haue, is to bee of the bodie of the Church, if they consider it well. But certaine∣ly the Pompes of the worlde doe so blinde them that they woulde bee diuided from the rest of men, and woulde haue a worlde by themselues; so as they will not in any wife bowe to submitte themselues vnto God. Neuerthelesse it is ex∣pressely shewed heere, that euerie high thing must stoope: and that when God vttereth him∣selfe, then euen the highest ought to vnder∣stande that they must shewe the way to others, and goe afore to prouoke them by their exam∣ple. Thus much concerning that which Mo∣ses speaketh of Princes and Gouernours. And in likewise when Ioell exhorteth the people to bewayle and lament their sinnes, and to con∣demne themselues, hee beginneth with them. Albeit that at the first sight it may seeme to bee an vnseemely thing, and to import a certaine shame that the great ones shoulde come to ac∣knowledge themselues offenders before GOD: yet because that oftentimes they bee most faul∣tie, the prophete sayeth; that they must be∣ginne the daunse, and that the litle ones must followe their trace, when they see that there is none exempted, no not euen of them that bee in any authoritie. Let vs therefore vnder∣stande, that Moses in this place obserued great order, in saying that the heades, and Rulers, and the greatest of the people, were there to binde themselues vnto GOD, that there myght bee no greatenesse in this worlde which shoulde not stoope vnto his maie∣stie.

And hee addeth, the women and children, that the people might knowe, howe there was no person which shoulde not be comprehended in that couenaunt. And forasmuch as GOD did this fauour to their litle children to receiue them into the number of his people, it was meet that they should be taught the Lawe of GOD as soone as they came to the age of vnderstan∣ding, to the intent they might knowe that they were that blessed ofspring which GOD hadde adopted and chosen out of all the world. And heereuppon Moses exhorteth the menne to haue care of their families, and to consider that seeing all were dedicated vnto GOD, all ought to be referred to that ende, and it behoo∣ued men to yeelde him his due, and not to dis∣appoint him of his right. To bee shorte, husbandes were taught by this woorde to take paynes to guyde their wiues and children in such order, as GOD might bee honoured in all the house, and that there might be one com∣mon agreement in the same. Yea, and hee sayth that the verie straungers which were vn∣circumcised were to resort thyther, notwith∣standing that they hadde not the marke of sal∣uation.

And wherefore? Because God was to be honored in the Lande of Chanaan which he gaue to his people for an heritage. Albeeit then, that (to speake properly) these straungers were not of the bodie of the Church, yet beho∣ued it them also to be bounde. To what end? Because it was not meete that they should haue leaue or libertie to mocke GOD, to vnhallow his Religion, and to peruert the order which he had appointed. That in effect was the meaning [ 10] of Moses.

Nowe must wee apply the same to our owne vse. For we be neuer assembled or come toge∣ther in the name of GOD, but we make pro∣testation that wee be of his flocke. It is not e∣nough that euerie man come thither for him∣selfe: but the great ones must vnderstande that they are to shewe the way to their inferiours, and vnderlinges. And they must consider that they bee bounde with a straiter bonde [ 20] because GOD hath set them on high to the intent they should be as Lamps to giue light vn∣to others. And therefore if they doe not en∣deuour and enforce themselues to discharge their dueties in that behalfe, it is certaine that they be doubble guiltie. Againe, euery man ought to bethinke him of his housholde and fa∣mily. They that will haue their wiues quiet and obedient vnto them, ought much rather to be diligent to cause them to serue GOD, and [ 30] to take such paynes so to rule their children, as God may be the chiefe father, husbande, and master of the house. That is the thing whereof we be admonished heere. And if we doe not so, then looke how often we come into the Church, so manie witnessinges haue we to reprooue and condemne vs before God, because wee doe not appeare in his presence with such humilitie as is requisite: but haue wickedly broken couenant with him. [ 40]

And Moses speaketh expresly of straungers, to the intent we should vnderstande that when God hath giuen libertie to a Countrey, and sta∣blished the certaine order of his seruice there, no abhomination must bee committed in that place, by the inhabitours thereof. For if they say, my seruaunt holdeth not this religion: I graunt it lieth not in vs to conuert him to God at the first day: yet notwithstanding, that it shoulde bee lawefull for him to skorne GOD [ 50] and his worde, and to vse superstitious wicked∣nesse, and to bee disobedient to the common rule; that is too great and vntollerable a disor∣der. And therefore it is shewed vs heere in this Text, that if we couet to be serued of them that haue not yet the knowledge of GOD, we must keepe them in awe, and not suffer the name of God to be blasphemed amongest vs, what soeuer excuse be pretended. Thus much in effect haue we to beare in minde concerning [ 60] these wordes of Moses.

Nowe he speaketh also of a Couenaunt and an othe, and sheweth that the same were mu∣tually giuen and taken betwixt GOD and the Iewes. In deede this matter hath beene partly handled heeretofore. But yet wee must re∣member, that when God maketh vs to passe any solemne bande with him; that first of all he bin∣deth himselfe vnto vs. And it is a thing that ought to mollifie our heartes, though they were as harde as stones. What are wee that our Lorde shoulde stoope so lowe, as to enter into Couenaunt with vs, promising to bee our father and Sauiour, and to bee as it were a man that made a bargaine of a gift? God in deede re∣quireth euerie of vs to consecrate himselfe vn∣to him, and to forsake all manner of libertie, and to become his subiectes, and to continue quiet vnder his gouernance; but ere he require this, he maketh a gift of himselfe vnto vs. That is a matter which ought to rauish vs in such wise, as wee should make no difficultie fully to dedi∣cate ourselues to our GOD, seeing that hee himselfe allureth vs thereunto by his owne ex∣ample, and doeth guyde vs thither. And wee perceiue the same yet further as often as the worde of GOD is preached vnto vs: for that is the message of Reconciliation (as Sainte Paule sayeth) and God is come neere vnto vs, to be our leader. Iesus Christ sayeth that hee was sent vnto vs, to haue care of our saluation and to holde vs in his keeping and protection, and also to dwell in vs, that wee might liue in him. Seeing it is so, is it not a brutish blockish∣nesse, if we come not with pure and right mea∣ning affection, to giue ouer our selues vnto our GOD, who hath giuen vs the blessing and pri∣uiledge to become our heritage, shewing there∣by that he would bee possessed of vs? So then lette vs vnderstande, that there is no excuse for vs, if when wee come to heere the doctrine of the gospell, we runne euerie of vs astray after his owne lustes and affections, and behaue ourselues disorderly in our conuersation, where∣as in verie deede we shoulde consider, that when we come from a sermon, we bring such a marke as can not be blotted out; that is to wit, that be∣fore GOD and in the presence of his onely sonne, we haue professed to bee a holy people vnto him, and to be separated from all manner of defilementes of this worlde: and that al∣though it be not so tolde vs in expresse wordes, yet the order that GOD hath set in his church doeth of it selfe importe the same. Albeit therefore that those wordes bee not vttered by mouth, yet doeth GOD holde vs fast tyed to that bonde: namely, that wee should be his he∣ritage, and that he should enioy vs quietly, as them whom hee hath taken to himselfe to be of his houshoulde. If it be demaunded, howe it is possible that men shoulde discharge them∣selues of such promise; it is easily aunswered: namely, that we promise not any thing to our GOD as presuming vppon our owne power, but receiue the grace which he offereth vnto vs, and thereuppon haue boldenesse and libertie to promise that we will be his people. And why so? For when GOD calleth vs vnto him, it is not to the ende that we should bring vnto him that which we haue of nature, for that is altogether euill: but because he receiueth vs with this con∣dition, that hee will gouerne vs by his holy Spi∣rite,

and holde vs so in awe, as the rebelliousnes of our flesh shall be alayd by his grace, and wee so strengthened as we may be able to withstand all manner of temptations and encounters, and that he will so imprint his lawes in our heartes, according to his owne saying, as hee will cause vs to walke in his feare, by giuing vs the Spirite of holynesse, righteousnesse, and trueth. Loe after what manner GOD calleth vs vnto him. [ 10]

Moreouer hee presently addeth a promise, that he will still beare with vs in our weakenesse, and in our sinnes, so wee trauell still towardes him. Insomuch that although there be manie thinges amisse in vs, and wee come not to him with such a perfection as is requisite: yet will he handle vs with fatherly gentlenesse, in such wise as our sinnes shall not bee imputed vnto vs. When we haue these two pointes, we may free∣ly promise vnto GOD that we will be his peo∣ple. [ 20] And why? Because wee staye not vppon our owne freewill, neither presume we to haue such perfection, as we enter into account with him, to say, we be not beholding vnto him: but we presuppose that he is euer mercifull vnto vs, to forgiue vs our sinnes, and that he will succour our infirmities and imperfections, holding vs fast by his holy Spirite. Thus did the people of olde time make their othe. And so, wee see it is no point of rashnesse for vs to vowe vnto [ 30] GOD in promising to serue him, so we haue an eye to that which hee setteth downe vnto vs on his part.

Moreouer we must remember, that GOD speaketh first and wee doe followe. If a man shoulde beginne and putte foorth himselfe to say, I promise my GOD to serue him in all purenesse of life, it were too greate an aduaun∣cing of himselfe. And why? For (as I haue already sayde) there is nothing in vs but vtter [ 40] corruption. And although GOD haue refor∣med vs, yet are we continually hindered from discharging vs of our duetie, so as wee doe not the tenth parte thereof, I meane euen them that haue profited best, which are most holy, and as it were litle Angelles. Moreouer when GOD hath once begunne, and hath sayde vn∣to vs: No, I knowe you can doe nothing, and that you be creatures destitute of all goodnesse, and that there is nothing in you but naughti∣nesse [ 50] and rebellion; howebeit forasmuch as I accept you to be of my flocke, I promise to go∣uerne you with my Spirite. If we receiue that promise with assured faith, and accept the offer which GOD maketh vnto vs, wee may then say, Wel Lorde we come hither, not persuming anie thing vppon our owne power, but beseech∣ing thee to gouerne vs: our onely desire is that thou shouldest holde vs as captiues to make vs to foresake our owne lustes and affections, with all the frowardenesse and wickednesse of our owne nature. Nowe then we see that this othe is lawfull, and that there is no rashnesse nor pre∣sumption in men.

The seconde point also is in like wise worthy to be well marked; that is to witte, that wee ought alwayes to confesse, that if GOD listed to examine vs with extremitie, notwithstan∣ding that he haue giuen vs his grace, and streng∣thened vs against Sathan and all the temptati∣ons of the worlde, yet should wee be alwayes in his daunger, yea euen to our condemnation, were it not that hee did beare with vs. So then in making this promise, wee doe euermore re∣member that GOD will not enter into ac∣count with vs, to iudge vs according to our de∣sertes; but will vse his infinite goodnesse to∣warde vs, and haue pitie on our infirmities. Thus much as concerning the othe. In the Popedome, when Monkes, Nunnes, and Priests make their vowes, they sweare to abstaine from mariage, wherein they make open warre a∣gainst GOD, and defie him. And why? Be∣cause they take that vppon them which is not graunted them. They suppose that they shal be able to forebeare the remedie of mariage, and yet they can not tell whether GOD hath called them thereunto, or no: they haue not one worde of promise; God hath neuer requi∣red such thinges of them. Therefore is it a diuelishe arrogancie, and we see howe GOD hath punished it. But it is a farre other matter when we make no promise vnto GOD, but of that which he commaundeth, and which hee alloweth by his worde. Againe, wee goe not about it with opinion to bring it to passe by our owne power and abilitie; but because hee hath tolde vs that hee will helpe our infirmities: for∣somuch as wee bee euermore grounded vppon his free goodnesse, whereof we may assure our∣selues in our Lorde Iesus Christ. Thus must we make our solemne othe before GOD. As in deede wee bee alreadie bounde vnto him in Baptisme, vpon such condition as he maketh vs his promise, and wee for our parte must make good the same when wee come to the age of knoweledge. Thus yee see howe our Lorde continueth firme and constant to gouerne vs as his people, and to holde vs in his keeping to the ende: and also that wee in like case shall be∣haue our selues quietly towardes him, so as hee may wholly enioy vs. That is the thing in effect which we haue to beare in mind concerning this text of Moses.

Nowe hee ioyneth therewithall, that the people must enter into this couenaunt, that they may be adopted as the people of GOD. This worde Enter betokeneth that all men be of one condi∣tion, and that insomuch as they be the children of Adam, they are all straungers from GOD, and confusedly mingled together: and that God drawing his Church to him, shouleth it out in such sorte, that it is as it were a newe worlde. True it is that we must dwell heere beneath a∣mongest the vnbeleeuers: but yet neuerthe∣lesse if we be the children of God, after wee bee once ioyned vnto him, we must withdraw our∣selues from such as hee forsaketh, and who also turn their backs vpon him. The thing thē which Moses ment chiefly by this worde Enter, is that we must be well aduised that wee rest not vppon our first nature, if wee intende to bee taken for

Gods children: but that wee must resorte vnto him, not on our feete and legges, but with the heart carried out of the impedimentes of this worlde, in such wise as wee faile not to dwell in the kingdome of heauen, as fellowes with the Angels and with all the saintes, notwithstanding that we dwell in the middest of this world. Marke that for one point.

Nowe heerewithall, Moses doeth giue the people to vnderstande, that this couenaunt must [ 10] be receiued with feruent affection, seeing that GOD did it not, but for the welfare of them that were there assembled. He sayeth that the onely intent of GOD was, that Abrahams children shoulde bee his people, and that hee would holde them for his Church. Is there any thing more to bee desired than that? It is sayde in the three and thirtith Psalme, Blessed is the people whose GOD is the euerlasting God. That is all our felicitie and all our ioye. The [ 20] onely thing wherein we may glorie, is that God sheweth himselfe to be our protectour, and that hee receiueth vs vnder the couering of his winges. Nowe if he offer himselfe thereunto, and doe freely allure vs vnto him, requiring no∣thing but that we should be his housholde folke: ought we not to bee inflamed with so vehement desire, that we shoulde forgette the worlde, and that nothing shoulde hinder vs from comming vnto him? Yes truely. The thing then [ 30] which wee haue to remember concerning this Texte, is that wee bee dubble guyltie, when we will not bee prouoked to submitte ourselues to our GOD, seeing he seeketh neither profit nor aduauntage to himselfe, nor wee are able to yeelde him any; but he would that we shoulde be his people for our owne welfare, and he hath no respect but to his owne goodnesse and infi∣nite mercie, by reason whereof, seeing vs to be cursed and forelorne, he accepteth vs to the in∣heritaunce [ 40] of Saluation. Seeing then that our Lorde vseth such louing kindenesse to∣wards vs, and powreth forth the treasures of his goodnesse vppon vs: bee not wee too leaude, if wee come not to him with all our heartes?

Moses addeth moreouer, that GOD doeth this, for none other respect, but because hee hadde so promised afore, And that he hadde erst sworne it to the holy Patriarkes, Abraham, Isaac, and [ 50] Iacob. Heere in effect Moses meant to take a∣way and to abolish all manner of imaginations, which the Iewes might conceiue of their owne desertes and worthinesse: for men are com∣monly giuen to beare themselues in hande that GOD is much beholding to them; and that they haue the forehande of him, and that they were alreadie disposed, and that he find∣eth in their persons some thing to like of, or to loue them for. Forsomuch therefore as men are wonted to deceiue themselues after that manner, by supposing that GOD hath founde them better than others when hee chose them: heere Moses cutteth off all temptations of Sa∣than, and sheweth that GOD did not choose the Iewes, for that they hadde more vertue and noblenesse or worthynesse in them, than all the rest of the worlde: but that his choosing of them was altogether grounded vppon his owne free goodnesse, because he hadde so pro∣mised. And the same is common vnto vs all. And therefore lette vs learne, that if GOD doe noweadayes come neerer vnto vs than to a greate manie of other nations; it is not because wee bee more worthie, or more able to receiue it than they be, which are destitute of his grace: but because it is his good pleasure so to do. Now therefore, let vs learne to put away all manner of pride and presumption. When wee see that the Gospell is preached vnto vs at this day, and that we haue some order in the Church: it is an inestimable benefite. But wherefore is it gi∣uen vnto vs? It is not because wee haue obtay∣ned it by our owne trauayle, nor because wee haue preuented the grace of GOD through our seruiceablenesse; but for that it was his wil to shewe himselfe kinde hearted towarde vs after this manner. Thus much haue we yet to beare in minde concerning this text.

Nowe finally Moses addeth. Remember your∣selues (sayeth he) for you haue seene the abhomina∣tions of Egypt, and also the Idolatry that is among all the heathen through whome you haue gone: there∣fore be not deceiued, neither lette there be either man or woman, houshoulde or Tribe among you, that will turne away or slide backe, and forsake the euer∣lasting your GOD, to giue ouer himselfe vnto Idolles. Heere Moses, to confirme the people in the o∣bedience of faith, and to holde them vnder the yoke of good doctrine, doeth vse an argument which at the first sight might seeme straunge: for wee bee easily thrust out of the right way, when wee see the worlde corrupted and ouer∣thwart. Albeit that we haue some good mo∣tion, and be disposed to serue GOD: yet not∣withstanding, as soone as any stumblingblocke comes in our way, by and by it maketh vs to turne heade, as we see examples thereof euery day: insomuch that the man which is well in∣structed, and brought to a good point, runneth after the mockers of GOD, as soone as hee seeth them. Another which hath tasted of the trueth of the gospell, beholdeth some foolishe toye, and some hypocrite seduceth him so as he is chaunged. Such lightnesse and vnsted∣fastnesse doe wee see in many folke: and yet doeth Moses take the same as a confirmation to make folke the better resolued to serue GOD: as if he should say, My friendes, you haue the lawe which is certaine and infallible vnto you, for it is the trueth of GOD which can not lye. Seeing that GOD hath reueiled him∣selfe vnto you, it is reason good that you should obserue your faith and loyaltie towarde him. But if you say, Why so? Other people deale not after this manner; wee see many fashions through the worlde, euerie nation hath his God by himselfe; euerie man hath a religion after his owne fantasie. Well might you be astoni∣shed at these thinges (sayeth Moses) and well might you be offended at it, if it were newe vnto you. But you haue seene the abhominations of

the Egyptians, you haue seene howe foolishly the heathen doe worshippe their Idolles; and therefore if you be nowe moued and offended through the same, what excuse is there? For Goddes meaning was to arme you and to fur∣nish you afore hande against these temptations, to the end you should not be in daunger to slide backe. We haue a good and a profitable les∣son to gather out of this text, to witte, that the more we knowe superstition and Idolatrie, so [ 10] much the more must wee eschewe the same. And euen so it is of all other thinges that are re∣pugnaunt to the will of GOD, namely, that we may be seduced by them by the sodaine be∣holding of them, for want of knowing them a∣forehande: for wee haue not the discretion to keepe ourselues from them; but are surprised for want of foresight, by reason whereof wee perish, and Satan doth foorthwith trap vs in his ginnes and snares. Let vs therefore marke, that [ 20] when we once knowe the corruptions that bee contrarie to the seruice of GOD, and to the doctrine that is contayned in his woorde, wee must take so much the surer holde, that wee be not any whitte moued, but goe on forewarde stedfastly, following the way whereunto GOD hath called vs. As for example; If wee haue once knowen the wretchednesse that is among the Papistes, wherein wee ourselues also haue beene plunged in time past, or if we haue seene [ 30] the mockeries of GOD, which are there vsed, and the blasphemies, and all the rest of the trash which the Papistes call the seruice of GOD: we can not but perceiue that they be the verie inuentions of the deuill, to turne vs away from the obedience of our GOD, to darken his ma∣iestie, to cause him to bee mocked, and to blind the wretched worlde. Wee haue beene suffi∣ciently warned thereof, yea and we haue hadde the experience thereof. Nowe if any of vs doe [ 40] hence foorth turne away, and yeelde himselfe againe to such abhominations, is he not somuch the more vnfaithfull towardes GOD? See you not howe his wickednesse is so much the grea∣ter, seeing hee doth it not through ignoraunce, not as a thing that is straunge vnto him, but as one that is altogether saped in it? Let vs therefore vnderstande that when GOD hath once made vs to perceiue the filthynesse and abhominations which are among the Idolaters, [ 50] the same ought to settle vs the better, to obey him and to perseuere in his holy calling. And I haue tolde you howe it is after the same man∣ner in other vices. When GOD sheweth vs any shamefulnesse, as to bee giuen ouer to whoore∣dome, or giueth vs examples of such as are dis∣solutely giuen to swearing, drunkennesse, or such like thinges, and that these thinges bee so vilanous that they make vs ashamed: if we bee ouercome of them, is not our damnation dou∣bled? Yes surely. It is not therefore without cause, that Moses sayeth heere, You haue seene. For thereby hee sheweth that wee may despise all that the worlde can doe; and that although the misbeleeuers bee more in number than wee, and doe vaunt themselues to haue all the sway, as concerning the worlde, so as wee bee but a litle handefull of people, and they triumph ouer vs: yet wee may defie them, because wee doe knowe what difference there is betwixt the pure doctrine of the Gospell, and all the abho∣minations and Idolatries that Sathan hath brought into the worlde: insomuch that hauing the trueth of GOD once manifested vnto vs, we ought to stay vppon the same, we ought ne∣uer to be shaken for anie thing that can happen vnto vs. Loe to what purpose this admoniti∣on ought to serue vs at this day. Nowe there∣fore when we looke vppon al the whole worlde, beholding the horrible diuisions that be in the Popedome on the one side, and howe Maho∣met the deceiuer hath seduced all his sect, and thirdely howe blinde the wretched Iewes are: thereby we ought to be the better assured, that seeing our GOD hath called vs vnto him: and familiarly vttered his fauour towardes vs (ac∣cording as our Lorde Iesus Christ doeth pro∣test that he will call vs his friendes and not his seruauntes, because the secretes of the king∣dome of heauen are reuealed vnto vs by the Gospell): we ought thereby to learne to ap∣ply the same to the certainetie of our fayth, and not to regarde though the faithlesse doe sooth themselues and boast of their abhomina∣tions, because we knowe well that GOD con∣demneth them altogether, and that wee our∣selues may be iudges thereof, forasmuch as we haue the worde, whereby the worlde must bee iudged.

In dooing heereof, Moses keepeth heere a certaine manner of proceeding which is wor∣they to bee noted, saying, That neither man, nor woman, house nor tribe, ought to turne away or goe to serue straunge Goddes. Nowe he doeth vs to witte, that when mischiefe is begunne, and a breache made, the deuill will finde meanes, to spreade his poyson farther, if it be not preuen∣ted and remedyed in dewe time and place. When some one man steppeth vppe to per∣uert the pure religion, it seemeth at the first to be a matter of nothing: but if it be let slippe, that one man will leade a whole house, and that house will leade the Tribe, and so at the length the whole people is peruerted. So much the more vigilaunt therefore shoulde wee bee, spe∣cially seeing that the Spirite of GOD doeth stirre vs vppe wee ought to bee moued to keepe good watch in this behalfe, for we cannot bee too diligent therein. Nowe then let vs not foreslowe the redresse of any manner of cor∣ruption bee it neuer so small. When wee see a wicked man that goeth about to infect the flocke, let him not be suffered: for if wee suffer him, the corruption will foorthwith spreade it selfe both into smal and greate. After one man followeth a whole house, and after a house go∣eth a whole kinred, and woulde GOD there were not so notable examples thereof. But what? Albeit that GOD doe shewe vs this by his worde, and although experience ought to make vs wise; yet is it not regarded. For men doe euermore beare with some euill or other,

and suffer it to slippe. And why? It is not yet common (say they,) it is not yet hurtfull. No: but they foresee not the daunger. Neuerthe∣lesse there is a daunger, which I pray GOD wee feele not in the ende too much to our cost. So much the more therefore ought we to marke well this doctrine, where Moses sayeth not at the first dashe, Looke that all the people swarue not, or that one Tribe giue not ouer it selfe to the superstitions and Idolatry of the heathen: [ 10] but he beginneth at one man alone, and then setteth downe the woman, and after procee∣deth to the whole house, and consequently to all the people. For if there be but one serpent, he poysoneth all thinges out of hande with his onely byting. And if Serpents can also infect the ayre with their verie breath: surely when men are poysoned by Sathan, they carrie a∣broade so much the more venemous corrupti∣on: insomuch that if anie bodie come nygh [ 20] them be it neuer so litle, it is a wonder if they be not infected and marred with the very breath of them. Seeing then that wee haue made a couenaunt with our GOD according as hee hath gathered vs into his flocke, and doth dayly make it manifest to our eyes y^t we be his church; let vs continue in that obedience, and let eue∣rie of vs first of all watch ouer himselfe, accor∣ding as is seene heereafore, where it is sayde, Take heed to your soules: let vs take good heed, [ 30] for euery man is commanded of God to watch ouer his owne soule. But yet thereuppon wee must yet goe further, namely, to haue care of our neighbours, that euerie man helpe to a∣mende them that haue doone amisse, without any bolstering or bearing with the euill com∣mitted. Otherwise it is a wonder to see howe that after one man hath once infected his wife or familie, the corruption will spread it selfe ouer a whole people, in such wise as the mis∣chiefe [ 40] can not bee holpen any more because it hath gotten so farre.

And Moses doeth purposely vse a similitude, which is worthy to bee well weyed, where hee sayeth; that there be not founde among you any roote that bringeth foorth woormwoode and gall. Where∣by he warneth vs, that as often as Sathan sen∣deth foorth his vnderlinges to turne vs away from GOD, and wicked people goe about to bring Religion into contempt, and to [ 50] bring to passe that all thinges may be so turned vpside downe and mingled together, as there may be nothing any where but vngodlynesse: it is all one as if there were some secrete roote, which afterwarde will sprout foorth, and wee must needes be poysoned with the fruite which it shall yeelde. Nowe therefore let vs in good time plucke it vppe. We see whereto this simi∣litude tendeth. Let vs adde thereto the exhor∣tation which the Apostle maketh in the Epistle to the Hebrues; for he hath respect to this text and expoundeth it, and applyeth it to our in∣struction. Forasmuch (sayeth he) as the despi∣sers of GOD, which goe about to seduce the people, and to turne them out of the right way, be bitter rootes, we must not looke y^t they shall yeelde foorth good fruite. For we can not easi∣ly plucke vppe an euill weede, when it is ouer∣spred so as it hath choaked and corrupted the good seede, because it was not taken in time. Lette vs therefore bee diligent and carefull to plucke vp euill rootes: and when wee see any bitter weede, although it beare no fruite, yet let it be looked vnto in due time. For GOD wor∣keth a great miracle, when hee deliuereth his people, at such time as they be carelesse. And woulde GOD that the examples thereof were not so common in the worlde as wee see them. For then would not men giue so much libertie to the wicked, nor suffer them to pre∣uaile so mightily. When they haue infected al; then men sigh and lament, but in the meane while they seeke no meane to prouide for it. So then let vs marke well, that (as the Apostle tel∣leth vs) wee must not bee carelesse and slowe in this behalfe: but as soone as we see any leaude-disposed folke which obey not the direction of GOD, ne yeelde any reuerence to his worde: let them be cutte off. If we see them sow abroad wicked matters as cockle or darnell, to make men to swarue which were in the good way; let vs resist them with all our power, and let them y^t be in authoritie bende all their force and dili∣gence thereunto, and let euery man in likewise apply himselfe to further the same, so as we may be the true seede of GOD, and continue in the puritie of his Gospell, and bring him foorth such fruite, as he may be glorified throughout all our life.

Nowe let vs fall downe before the maiestie of our good GOD, with acknowledgement of our sinnes, beseeching him to make vs so to feele them more and more, as wee may bee touched with true repentaunce, and we come vnto him, not onely to obtaine foregiuenesse of the sinnes that wee haue committed, but also to bee go∣uerned by his holy Spirite, and to bee kept in such sorte by him, that albeit Sathan fight a∣gainst vs, yet neuerthelesse wee may continue in the seruice of him which hath once called vs, and purchased vs for himselfe. And therfore let vs al say, Almightie God heauenly father, &c.

Notes

• Ios. 24.25.
• 〈◊〉〈◊〉 ••8.20.
• Ioel. 1.13.
• Deut. 6.2.
• 2. Cor. 5.1••.
• 〈…〉〈…〉 33.
• Iohn. 15.15.
• Deut. 4.9.
• Hebr. 12.15.