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 Thursday the ix. of April. 1556. The CLxvii. Sermon which is the fourth vpon the nine & twentith Chapter.

that there bee not among you any roote that bringeth foorth Gall and woorme∣wood:

19 And so it come to passe that some man hearing the woordes of this curse, doe blesse himselfe in his heart, saying: I shall haue peace, notwithstanding that I walke after the purpose of mine owne heart, and so put drunkennesse vnto thirst.

20 The Lorde will not agree to forgiue him: for then the wrath and Ie∣lozie of the Lord will kindle against that man, and heape vpon him all the Curses that are written in this booke.

21 And the Lorde wil wype out the name of him from vnder the heauen, and the Lorde will shoole him out from all the Trybes of Israell to mischeefe, according to all the Curses of the Couenaunt that is written in the booke of this Lawe.

WEe beganne yesterday to de∣clare, wherefore Moses dyd put foorth this similitude of [ 30] the euill roote, which brin∣geth forth bitternesse and gal. For we do not perceiue at the first sight, when the diuel beginneth to worke in vs, vntill wee be corrupted and marred, yea and ••••at the thinges bee past remedie, which at the first might haue bin taken away. Therefore wee cannot be too circumspect in keeping ourselues, seeing that of nature wee bee inclined to euill, and we bee so fraile; that ere wee bee aware, the [ 40] diuell taketh possession, and then euery man in∣fecteth his neighbour, and so the corruption is spred throughout all. Heere hee sheweth the principall daunger that men ought to beware of; which is, that they become not hard hearted against the threateninges of GOD. For it must needs be that we are altogether senselesse, when wee feele no more any remorse or griefe of con∣science, but rather doe spyte God through diue∣lish pride. For men to ouershoote themselues, it [ 50] is too ordinarie a matter; to be slowe when they are driuen and pricked foreward, is yet a com∣mon fault; againe, not to beleeue good counsell at the first, is a thing to bee seene dayly. But if a man become a scorner and take the bridle in the teeth to dally with God, perswading him∣selfe that all the threatenings, which are layde before him, bee nothing, and that all is but a fa∣ble whatsoeuer is sayde concerning the iudge∣ment of GOD, so as hee taketh leaue to doe [ 60] what hee listeth, and will bee ordered by no meanes, but followeth his owne swindge lyke a horse that will not bee tamed, and resisteth all that may bee doone vnto him; when a man o∣uershooteth himselfe so farre, it must needes be that hee is like a desperate creature. Thus yee see whereof Moses admonisheth the people in this place. Let a man beware (sayeth hee) that when hee heareth the curses which are set foorth in the Lawe, hee say not? Well, yet shall I not fayle to haue peace still although I giue my selfe ouer to all mine owne wayes, and followe my lustes. In deede GOD saieth that I shall bee accursed, but I see it not, I will a∣bide the hazard come what will: in the meane while I will not vexe my selfe with melancholy, I will make meerie, come what come will. When men iest thus desperately, they bee vndoone, and they become altogether vnre∣formable.

Nowe first of all let vs marke howe it is sayde heere, that when wee haue heard the curses that are contayned in the Lawe, it is a token of a spitefull and bitter minde to say; Tush I care not a whit what God speaketh. Albeit that we were not taught by any doctrine: yet haue wee a wit∣nesse within vs which speaketh vnto vs, namely our owne conscience, whereby euerie of vs is reprooued, and driuen to vnderstand that God is our iudge, yea, euen when wee bee absolued by men, as they bee which escape by bribes, pre∣sentes, fauour, sleightes and suttelties; who be∣ing absolued by men, faile not to beare their condemnation still about them in their owne hearts. But if when God sheweth vnto vs that we must come to an account, and wakeneth vs vp, by confirming and ratifying that which wee doe alreadie knowe and perceiue, concerning the difference betwixt good and euill: if wee then continue still hardhearted; is it not to bee sayd that wee bee as good as bewitched by Sa∣than, and that hee hath bereft vs of all vnder∣standing and reason? To bee shorte, let

vs learne to walke in feare and carefulnesse, whensoeuer our Lorde speaketh vnto vs, and quickeneth vs vp by good warnings and admo∣nishmentes. Let vs beware that wee stand not stubbornly against him: for wee see what they gaine in the ende which bee so cankerhearted against GOD. Therewithall let vs call to minde that which I haue sayde alreadie; name∣ly that the hyghest poynt of all wickednesse is when men blesse themselues in their heartes, [ 10] that is to say, when they beare themselues in hand, y^t all shal goe well with them notwithstan∣ding that God doe threaten to bee their ene∣mie, and to make them to feele his wrath. And this is written more at large by the Prophet Esay. For there GOD complayneth of such as scorned the Prophetes; for there were in those dayes the lyke scorners that are to bee seene in these dayes. Tush (say they) let vs make good cheere,* 1.1 wee shall die to morrowe. [ 20] They had made that saying a common prouerb. Therefore when the Prophetes perceiued that all things were so far out of order as was horri∣ble to see, and that iniquitie was become lyke a waterfloud, so as men kindled the wrath of God more and more: they dyd not cease to crie: Wo, wo, it is impossible that GOD should for∣beare vs or suffer vs any longer: he hath vsed so long patience, that now wee must needes perish all of vs. They hearde nothing but dreadfull [ 30] threatenings. When the Prophet spake to them, it was not to qualifie the plagues, but as it were to say, you doe not yet heare the hundredth part of the punishmentes that shall come vpon you: and for so much as you make none ac∣count thereof, but shew such hardnesse of heart and stubbornnesse against GOD and his Pro∣phetes, you must bee all confounded. These Galantes scoffed at such threateninges, saying: Loe, wee must dye to morrow, let vs therefore [ 40] make good cheere to day. Loe at what poynt they were. Would GOD that such scorning of GOD and his worde were not yet still in the world. But our Lorde addeth, saying, I haue cal∣led you to sackcloth and Ashes: I required no∣thing but your repentaunce and amendment,* 1.2 that yee might obtaine mercie. Howsoeuer the case stand, I am desirous to soften the cursed hardnesse and stubbornnesse of your heartes; and you hold on still, and scoffe out all thinges. [ 50] But as truely as I am God (sayth hee) this sinne of yours shall neuer bee blotted out. As if hee shoulde say, neuer thinke mee to bee GOD; nor neuer take mee to bee the Iudge of the worlde, if euer this sinne of yours bee forgiuen you. It is an offence not pardonable, when men doe so harden themselues against mee. Soothly, it is a threatening that should make vs to tremble, and cause our hayre to stand on end, when GOD sweareth by his name, and prote∣steth [ 60] that he will be no more knowen for God, if he punish not those scorners with all extremi∣tie, which will not bow their neckes when hee would haue them to feele their sinnes, that they might repent.

This sentence answereth to the Text of Mo∣ses where he sayeth, Beware that none of you ha∣uing hearde the curses which bee set downe heere, do•• blesse himselfe in his heart, and that he say not: God will easily forgiue mee: and thereupon foadeth himselfe with hope of ease, notwithstanding that GOD denounce warre against him. Now therefore as soone as GOD summoneth vs to his iudgement, let vs learne to enter into our selues, and let euerie one of vs make his owne inditement, and let vs looke aforehand a farre off at the curses whereof hee speaketh. Albeit that they doe not appeare at the first, yet let vs behold them by faith, like as it is said, That Noe sawe the floud aforehand when all was at rest,* 1.3 and when men were most drowned in their de∣lightes: for the world was faire and pleasant, and it seemed that all should goe well. But Noe in the meane whyle stretched out his sight aboue a hundred yeeres before him; euen sixe score yeeres aforehand did hee beholde that which God had spoken. And euen so must wee doe. Let vs not tarie till GOD smite vpon vs with mayne strokes: but as soone as we haue offen∣ded him, let vs by and by looke into his lawe what our state and condition is. And forsomuch as wee see there how God declareth that he will punish the despisers of his Maiestie, and all such as striue against his worde; threatening special∣ly all adulterers and whooremongers, all drun∣kardes and blasphemers, and condemning all extortion, deceyte, periurie and enuie: let vs beware that none of vs promise himselfe peace and rest, whylest he seeth that God exhorteth to repentaunce. For it must needes come to passe, (as he sayeth in another place,) that when they say,* 1.4 Peace and all is safe, then shall they bee suddenly confounded. Certainely it is a monstruous matter and against nature, that men can thinke themselues blessed, when they heare that GOD doeth curse them. And heereby wee see howe frowarde wee are, if GOD restraine vs not: yea and wee see howe it is a common and an ordinarie faulte. For GODS threateninges bee not secrete, they sound continually, and wee haue our eares bea∣ten with them; and yet who is hee that is moo∣ued at them? True it is that with our mouthes wee vtter not the woordes that are set downe heere: but yet wee neuer haue any such obe∣dience, neyther are wee euer so beaten downe with our sinnes, as to bee afrayde of GODS threateninges: Nay, wee rather defye him and all his power; and to our seeming, all the af∣flictions wherewith wee bee threatened are no∣thing, vntill wee feele them. So much the more therefore ought wee bee warned to looke to our selues, or else wee shall haue our eyes and our senses so blynded, that wee shall not vnderstande any thing of all that is tolde vs. Wherefore let vs benefite our selues by the les∣son that Salomon giueth vs, where hee sayeth, Blessed is the man that is afrayde in his heart;* 1.5 to the intent wee bee not desirous to cheere vp our selues, as it were in despite of God.

Also wee haue heereuppon to marke that which is sayd of the vndertaking or double dea∣ling of the heart. This word comprehendeth all thinges that men forge of their owne fanta∣sie. Soothly the imagination of man is a dread∣full dungeon; and when wee be once plunged into it, there is no way to get out agayne; and yet there is none of vs all but hee seeketh to followe the imaginations of his owne hearte. Seeing therefore that on the one side, when [ 10] a man giueth himselfe lybertie to doe whatso∣euer hee hath deuised in his owne mynde, hee plundgeth himselfe as in the gulfe of hell, and yet neuerthelesse euery one of vs is dra∣wen and driuen that way: let vs haue so much the better consideration of this that is spo∣ken heere. Nowe Moses intendeth to make men ashamed, by setting before them the pre∣sumings of their hearts;* 1.6 together with the Rule that God hath giuen them. Wee cannot doe [ 20] amisse in following the will of God, as heere∣after wee shall see more at length: it is a rea∣dy way; and hee doeth euermore reache vs his hande, wee doe see whither hee calleth vs. The way is certayne and infallible, when we obey GOD. Nowe if wee notwithstanding, doe wittingly lyke better to blinde our selues with our owne vaine fantasies, and to intangle our selues in them, so as wee wote not which way to turne, but wee bee carryed hither [ 30] and thither, and one mischeefe haleth an other, without ende or measure; must it not needes bee, that wee bee too much beewit∣ched? So much the more therefore behoo∣ueth it vs to weye well this woorde of Moses where he speaketh of the vndertakinges of the heart.

Moreouer, men followe the deuises of their owne heartes in two manners; the one is when they forge vnto thēselues a Religion after their [ 40] own lyking, and thereupon wil needs serue God after their owne fantasie; or else when they sooth themselues in their sinnes, although they haue them laide open to their faces. The Ido∣laters thinke not that they doe yll, when they bring their owne pelting trash vnto God; as for example when they set vp a puppet and kneele downe before it, they thinke that GOD is well honoured. Agayne as wee see amongest the Papistes, howe they trotte on Pilgrimage, and [ 50] cause Masse to bee sung, and babble before an Aultar, and carie Candelles, and fast some certaine dayes; when the Idolaters doe thus torment themselues in vaine, it seemeth to them that all is well, and that it is acceptable to GOD, and that he doeth them wrong, if hee take it not in good part. And yet in the meane whyle they bee but inuentions of their owne braine, such as God vtterly mislyketh and con∣demneth. And therefore let vs marke well that [ 60] Moses in this place meant chiefely to plucke men away from this kinde of madnesse, which is in all Idolaters, in that they would serue God after their owne fashion, hauing no respect to that which he hath commaunded by his worde. Albeit then that at the first they doe not per∣ceiue their leawdnesse; yet is it not to bee sayde that they be cleare, neither can it serue them for an excuse. Marke that for one point.

Nowe if they bee to bee condemned, which thinke themselues to doe their duetie, and haue a good intent, as they terme it: what shall be∣come of such as weetingly prouoke the wrath of God? They knowe well it is nought, and that it shall not scape vnpunished, and yet ne∣uerthelesse they cease not to harden their heartes. And wherefore? For their lust doeth driue them thereto, which boyleth so in them as they must needes accomplish that which they haue imagined. Now when men do thus harden themselues against God, notwithstanding that their conscience doeth reproue them, and they knowe that they doe yll: what is to bee saide to it? Let vs learne therefore to behaue our selues well in these two pointes, and generally let vs not fight against GOD; but when our heart draweth vs eyther one way or other, let vs vn∣derstand that all that euer proceedeth from our selues; is contrarie to the rule that our Lord hath deliuered vs: and let vs knowe that there is none other meane to discerne what is good and what is euill, but by submitting our selues to the doctrine by the which our Lord holdeth all our senses, thoughtes and affections captiue. That is the effect of the matter which we haue to beare away in this place.

Nowe Moses addeth another similitude, say∣ing, That such folke doe mingle drunkennesse and wic∣kednesse together. The wordes import as much as if it were sayd, that they do mingle drunkennes and thirst together: but wee will take it as it is here set downe. In deede this place hath bin ex∣pounded diuerse wayes: in so much that some to play the fine headed fellowes, haue said that by the phrase which hath y^e word Thirst or Thir∣stie, Moses meant that part of the soule, which yeeldeth it selfe to be gouerned by reason, for as much as it is desirous of knowledge and see∣keth after it: and yet neuerthelesse doeth inter∣meddle with the other which maketh hir drun∣ken with hir owne voluptuousnes and delightes, and hath neither measure nor stay of it selfe. But these be vaine speculations which we must let a∣lone: neither had I spoken of them, but to y^e ende y^t none shold deceiue themselues w^t them. Let vs come to the playne meaning of Moses. We haue seene heere afore the matter which he treateth of in this place; and no doubt, but this serueth as an exposition, for the better declaring and confirming of that which we haue seene alrea∣die. By the Thirstie therefore or by Thirst, hee meaneth the appetite of man which is alwayes hungrie: and I meane not the appetite of ea∣ting and drinking, but the appetite of all our lustes. Yee see then howe man in his owne na∣ture is as it were thirstie, so as wee bee alwayes sharpe set, and can not bee satisfied by any ma∣ner of meanes; for as soone as we haue beene tempted with one wishe, by and by wee come to another, and there is no man but he is vexed with diuerse chaunges and sortes of thirstinesse. For albe••t that vices raigne more in some than

in other some; yet notwithstanding the man that is giuen to couetousnesse misseth not to haue o∣ther lustes, in so much that couetousnes is not without cause counted the roote of all mischief.* 1.7 Likewise a whoremonger is caried away by his affections, and wicked lustes, and yet hath he o∣ther vices also therewithall. When we haue well examined the nature of man, it will bee founde that Moses could not better compare them than to such as bee thirstie. And why so? For they are [ 10] neuer at rest, they bee neuer contented, they are alwayes sharpe set, and they bee euermore eagre of their desires. Hee speaketh it expres∣ly in the Feminine gender and sayeth, Shee that is thirstie, bycause the present case concerneth the lust of man. Hee putteth it in the person of a woman, but yet neuerthelesse we see what hee meaneth. And wherefore doeth hee put in Drunkennesse? Bycause men be so farre out of order, that they seeme to haue no discretion [ 20] at all: and when they bee once a little disguised, anon they become starke drunken, in so much that they seeke prouocations to drinke still, and to guzzle wine, and to swill it in more and more. Ye see that when a man is once out of the way, he layeth on drinke still, and the more he drin∣keth y^e more he may (as they say) and experience sheweth it. Now then, when man is accustomed and throughly nusled in drunkennesse, hee be∣commeth a winesacke, so that although hee [ 30] powre in neuer so much wyne, yet is he neuer filled, but doeth still gulp it vp without ende of drinking. Wee see these great drunkardes, how all men woonder at them, and it is a maruailous matter where they bestowe the drinke which they take in. It seemeth vnpossible that any stomacke should holde it. Againe wee see that they are past all shame, and at all their venting places doe cast out the wyne which they had ta∣ken in. And be they once emptie, they be as rea∣die [ 40] to drinke againe as euer they were: and when they sauour not the wine, then must they haue new deuises to procure appetite. If y^e wyne mislike them, though they be ready to burst, yet must they eate some straunge meate, as either a Carbonado, or the verie snuffe of a Candle, or a pickled hering, and I wote not what else; so that to all seeming they meane rather to murther themselues, than to haue any honestie in them.

Nowe let vs looke to the course of the Text, [ 50] and wee shall finde that this similitude is so fit, that Moses coulde not haue set foorth the lustes of men better than by comparing them to men ouersurfeited with drinke: for it is certaine that wee shall neuer bee so well stayed in our affecti∣ons, but that we finde this in them, I meane vn∣till God hath reformed vs by his holy spirit. In deede we see some haue more honestie in them, and which leade not a dissolute life, neither in whoredome, nor in drunkennesse, nor in swea∣ring, [ 60] nor in theft, nor in any hurtfull thing. Well then, in these there is some shewe of vertue, but yet it is impossible that a man should not be vn∣cleane in his heart, vntill God doe gouerne him: for our nature must needes bee euermore sinne∣full:* 1.8 and that which is sayde in Genesis must needes be accomplished in vs: namely that all that euer the heart of man doeth imagine, is fro∣ward and wicked. Now seeing it is so, Moses tel∣leth vs heere, that it is ouer much for vs to haue this cursed inclination by nature; and therefore wee must fight against our lustes: like as when a sicke man sees himselfe out of temper, he must thinke that if he fulfill his owne fantasie, he shall bring himselfe to a hotte and continuall ague, and so kill himselfe. Hee must therefore re∣straine himselfe. And why? For his desire as dis∣orderly. Euen so it is with vs: and so must wee fight against our lustes and affections; and it is a difficult combat. Let vs labour therein by all the meanes wee can, and yet shall we not so much preuaile, but that somewhat will bee still amisse. Now if in stead of repressing our lustes & of hol∣ding them straite curbed, wee flatter our selues and nourish them: is it not a wilfull throwing of our selues into destruction? I knowe a vice that doeth raigne in mee, and I am to fight a∣gainst it: that is my right exercise, vnto the which God hath called mee. Nowe I conspire with my naturall inclination, which is wicked; I see it is a disease that will kill me; vnlesse I pro∣uide for it and keepe good order: and yet ne∣uerthelesse I will as it were compact with the sickenesse, and followe myne owne appetite: what is to bee sayde to it? The greatest mis∣chiefe of all is this, that Moses setteth downe heere: namely that men bee not content to fo∣ster their lustes, and to foade themselues with vaine flatteries, but they do also cast themselues to the spoyle lyke madde men, and become drunken to bereaue themselues of discretion; yea they become verie beastes, to the intent they may haue no more feeling of their euill; they cast away all shame, to become like vnto brute beastes: they haue no griefe of consci∣ence, and they proceede so farre as to bleare out their tongues against all manner of admo∣nitions that bee giuen them. When men come to that poynt, it is a right adding of drun∣kennesse vnto thirst. But nowe let vs learne, that when our Lorde sheweth vs our faultes, it is to the ende, that euerie of vs shoulde en∣force and straine himselfe to correct his wicked lustes, and beware that we maintaine them not. But aboue all thinges let vs take heede that wee tempt not GOD, ne make warre vppon him openly, ne proceede to adde drunkennesse vn∣to thirst, that is to say, that wee adde not beast∣ly distemperance to our owne wicked inclina∣tion. It is too much that wee should bee allured by our desires, and lustes; but to become so drunken and beastly in them, as to haue no consideration at all of them; and to bee saped in our naughtinesse that we fall to seeking of mon∣strous thinges after the manner of drunkardes: Alas, whereto tendeth it? Is it not an vtter defacing of GODS image in vs, as much as wee can? And yet is it too much seene in the worlde; for they that flatter themselues in com∣mon vices, doe fall in the ende into so hay∣nous and great enormities, as it seemeth, that they would confound heauen & earth together.

When a man hath a long while made none ac∣count of God, and is become drunken in his fil∣thinesse; what will he doe after he is so besotted? He will passe the boundes euen of naturall ho∣nestie, in so much that the verie beastes do hold their lustes in order: but man, not knowing at all what he is, transfigureth himselfe: and that is it that Saint Paule meaneth in saying, that when men haue despised GOD, they fall into many concupiscences,* 1.9 and they must needes forget [ 10] themselues, and throwe themselues headlong into so shamefull enormities, as a man cannot tell how to woorke them greater reproche than they doe to themselues. Wherefore let vs bee afrayde of such vengeaunce, and let vs alwayes be mindefull of this drunkennesse whereof Mo∣ses speaketh in this place, that wee may beware of it.

Then he addeth, That GOD will neuer bee mercifull to such a man: but his wrath shall kindle a∣gainst [ 20] him, and his indignation shall be mooued at him, all the curses contained in the Booke of the Lawe shall bee heaped vppon him and rest vpon him, and hee shall bee cut off from the Tribes of Israel to his vndoo∣ing. This is the same thing which I alleaged erewhyle out of the Prophet Esay,* 1.10 where God sweareth, that hee will neuer forgiue such peo∣ple, as haue so abused his patience, and made a iest and a scoffe of the warninges that he gaue them. As much also doeth Moses say thereof [ 30] here, though in another phrase. God (sayth hee) will neuer forgiue such a man. Heereby we are admonished, that although wee haue offended God, yet there is place to obtayne mercie and forgiuenesse, so we be not hard hearted, but doe lament, specially when we be admonished, and when men shewe vs more plainely that we must repaire to the goodnesse of God. When wee deale so, then there is a conuenient helpe al∣readie prepared for vs. But contrariewise, if [ 40] wee continue in our stubbornnesse, and for the hauing of more libertie, doe proceede to wilfull stubbornnesse against all counsaile, and become deafe to all the threateninges of the Scripture, bearing our selues in hande that there is no iudge in heauen: when wee deale so, let vs not thinke that our Lord wil suffer such stoutenesse, for it is too diuelish. Needes must men haue vtterly forgotten what they are, when they can so prouoke their Iudge. GOD therefore [ 50] wil neuer forgiue such a man. Now then, are we called to repentance? Let euerie of vs bow downe our neckes, and bee touched with such a feare of Goddes iudgement, as may holde vs in awe, and make vs to repaire to him when he calleth vs, whyle wee haue time, and whyle the gate is open let vs enter, for if GOD doe once shutte it, wee may knocke, and wee may wayle and howle as Esau did:* 1.11 but it is too late. To bee short, Moses telleth vs, that whylest wee haue meane and accesse to returne vnto [ 60] him to obtaine grace, wee ought to steppe to it without mocking of his woorde: and that when wee bee exhorted by it to consider our sinnes, wee ought to beware that wee make a right confession of them, and not resemble o∣ther men which are so dull that they haue no vnderstanding of the vengeance of God where∣with they are beset.

Moses sayeth farther, That the wrath of GOD shall kindle, and his indignation shall bee mooued a∣gainst such a man. Whereby hee signifieth, that GOD will neuer pacifie his wrath against any of those that doe so abuse his fatherly gentle∣nesse, and haue hoorded vp the treasure where∣of Saint Paule speaketh in the second Chapter to the Romanes in the time of GODS long sufferaunce.* 1.12 For certesse Gods sparing of vs, is to giue vs leasure to come to repentaunce. Hee wayteth for vs, and if wee make no account of returning vnto him, specially when he doeth prouoke vs, but doe yet woorse: is it not good reason that hee turne our wilfull stubbornnesse backe vppon our owne heades? Yes: For wee doe but heape vp so much the greater cursed∣nesse vppon our selues. Vppon whom shall it light, but vpon vs, in such sort as wee shall be altogether ouerwhelmed? When a man doeth thus increase his leawdnesse, and scorneth God, and besides all the other sinnes which hee hath committed, outrageth so farre as to say, I will not giue ouer mine owne pleasure, bearing himselfe in hand that Gods hand cannot touch him, but that hee hath a couenaunt with Hell and death, as sayeth the Prophet Esay; when we be at that poynt,* 1.13 is it not, as if we should draw some mountaine or house vppon vs to ouer∣whelme vs withall? Let vs learne then that our Lorde doeth here vtter forth a speciall wrath a∣gainst all them that will not bee mooued by his word, but continue vtterly ••nreformable. His wrath (saieth he) shall be kindled against ••hem, and his indignation shall be stirred vp.

And for the better expressing thereof hee saieth: That the curses of the Lawe shall lie vppon him. He had sayd afore, all this shall cleaue vnto thee.* 1.14 And here it is sayde, that they shall rest. Purposely is this word set downe, bycause men doe euer thinke to escape and to outrunne the punishments of God: as when a dogge feeleth a stripe with a cudgell, hee shaketh his ••ares; and would faine scape, but the blowe doubleth, and he is cudgelled well and throughly, and yet hee seeketh still to flie away: Euen so it is with vs. Therefore if God punish vs, there is none other helpe but to stoope, and to lament by conside∣ring our sinnes. But in steede of this we thinke to go quite by remouing from our standing. That is the cause, why men bee tossed with vnrest, when God doeth visite them, and they perceiue that they haue offended him: they torment themselues, suppossing that it shall auayle them much; whereas it is neuerthelesse to their confusion. Therefore saieth Moses, that the curses which be contained in the Lawe shal rest vpon vs. Let vs not thinke then to cast them be∣hinde vs, neither let vs thinke to escape, whē we play the madde bedlems and kicke against him. That is but a folly; they must of necessitie lye vppon vs, yea in such wise as wee shall not feele any ease. That is in effect the thing which we haue to beare in minde concerning this place.

* 1.15Afterwarde he sayeth yet farther, That such a man shall bee rased out from vnder the heauens, and his name also. Nowe GOD speaketh not of one curse onely: but saieth that when a man is not humbled throughly by one punishment, there shall come a whole dosen vppon him. Nay the number shall not bee certaine, but (as wee haue often said heretofore) the number shall bee infi∣nite, as we shall see againe in the xxxii. Chapter, that God hath incredible meanes to tame those [ 10] that are so stubborne against him. And now for a conclusion he saieth, that the name of such a man shall be rased out from vnder heauen. As if he should say, God will roote him out from the number of his creatures, so as hee shall bee no more reckoned among men. Indeede the prin∣cipall matter which wee shoulde desire, is not to haue a name vnder heauen, but to haue our names written aboue in the booke of lyfe.* 1.16 Ne∣uerthelesse, Moses in this phrase of speech, com∣prehendeth [ 20] also the eternall damnation. And why? For wee knowe that our Lorde did at that time vtter foorth his goodnesse and loue to∣wardes the Iewes, by earthly benefites: and con∣trariwise his wrath also by temporall punish∣ments. Moses therefore in saying heere, that God will wype out the name of such a man from vnder heauē; meant according to the same rule, that GOD would no more reckon him in the number of his creatures. Nowe if wee bee not [ 30] woorthie to bee counted heere beneath for the creatures of God, nor to liue amongst horses and Asses: howe shall wee bee partakers of the glorie of heauen, to bee companions with the Angels, in the immortalitie which is prepared for all the faithfull and for all Gods children? We see how the meaning of Moses is that God will so rase vs out of the roll of lyfe and saluati∣on, as wee shall not be counted woorthy to beare the place of his creatures, but this curse shall [ 40] appeare vppon vs euen by the thinges of this world.

And thereupon he sayth, That such a man shall bee cutte off from the tribes of Israel to his vndooing. Whereby it is shewed vnto vs, first that God had separated that people to bee preserued. And it is a doctrine that appertaineth to all the faith∣full. In deede we haue a speciall myr••our therof in the Iewes: for wee see that when the first borne of Egypt were slaine, the Angell touched [ 50] not the houses which were marked with the blood of the Paschall Lambe,* 1.17 but it was Gods will that they shoulde bee free from such ven∣geance. Although then that as long as wee liue in this world, we bee inuironed with all maner of miseries, whereunto this humaine life as subiect, and that all the diseases which can happen vnto men, be threatninges of death, and that wee be likewise subiect to all the mischaunces that can happen vnto vs, by ayre, water, fyre, earth, and the heauens; which doe all serue to bring vs to [ 60] ruine and confusion: although say I that as con∣cerning the humaine state, wee differ not from them that be afflicted to the vttermost; yet ne∣uerthelesse our Lord preserueth vs and shouleth vs ou••, as if he should gather vs into a corner by our selues. Well may wee bee mingled among those whom God hath cast off: but yet behol∣deth he vs alwayes with mercie. This is in ef∣fect that which wee haue to remember concer∣ning this place: and it doeth import an inesti∣mable comfort. For albeit that we bee subiect to all the myseries of the world, yet doeth God so preserue vs, that of a speciall priuiledge, wee bee safe by his meanes bycause he is neere vs: so as the mischiefe is euer put off by his hand which is present with vs, and eyther wee bee exempted from it, or at the least, he giueth it such issue, as wee haue cause to reioyce, and to giue him thankes for that he hath so preserued vs. Thus much for one point.

But yet for all that let vs beware that we abuse not that goodnesse of God; for if we doe, when we be gathered to be as of his houshold, hee can very well cut vs off againe; as it is fittely sayde, that such a man shalbe cut off from among the Tribes of Israell: to shewe that it is not ynough for vs to be receiued into Gods Church, but that we must continue in his obedience vnto the ende, to the intent that hee may continue his grace towarde vs, yea and to continue it in such sort, as we may bee of that Israell, whereof God speaketh by E∣zechiell, to witte, that wee may be in his secret Roll. For there bee many that bee enrolled before men, which neuerthelesse be reiected of God. And therefore hee speaketh purposely of his secret Roll, where they bee written that be his people indeede. That is it that Paule spea∣keth vnto Timothie,* 1.18 that they bee letters en∣closed vp. God (saith hee) knoweth them that be his: and that is a decree which standeth stead∣fast. Therfore let vs learne so to yeeld our selues obedient to our God, praying him, that lyke as he hath vouchsafed to draw vs vnto him, he will also pursue it, and increase his blessings: and that when we be once graffed into the stocke of A∣braham, to be his children by faith; wee may al∣waies hold on stil in the course of our adoption, that in the ende God may acknowledge vs for his children, and we bee made partakers of the glorie which is prepared for vs, seeing that in this worlde and in this short life wee haue inioy∣ed blessings, by the which hee maketh vs alrea∣die to taste of his loue.

Nowe let vs fall downe before the face of our good God, acknowledging our faultes, and be∣••eeching him that we may bee more and more cast downe in ourselues, to haue such a horror and feeling of our sinnes, as wee may not fayle to runne vnto him, and to flee for refuge to his mercie, that by forgiuing vs our sinnes from day to day, he may amend vs euermore, vntill hee hath quite ridde vs of them. That it may please him to graunt this grace not onely vnto vs, but also to all people and nations of the earth, &c.

Notes

• * 1.1

  Isa. 22.23.
• * 1.2

  Isa. 22.12.
• * 1.3

  Gen. 6.2••••
• * 1.4

  1. Thess. 5.••
• * 1.5

  Prou. 2••.
• * 1.6

  〈◊〉〈◊〉 30.11.
• * 1.7

  ••. Tim. 6.10.
• * 1.8

  Gen. 6.5.
• * 1.9

  〈◊〉〈◊〉. 24.25.
• * 1.10

  〈◊〉〈◊〉14.
• * 1.11

  〈◊〉〈◊〉 ••7.24.
• * 1.12

  Rom. 2.5.
• * 1.13

  ••sa. 28.1••.
• * 1.14

  Deut. 28.21.
• * 1.15

  Deut. 28.15
• * 1.16

  Luk. 10.20.
• * 1.17

  Exo. 12.23.
• * 1.18

  2. Tim. 2.