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 Friday the x. of Aprill, 1556. The CLXVIII. Sermon which is the fifth vpon the nine and twentith Chapter.

22 Thus will the generation to come, ••ay, namelie your children which shall succede after you and the straunger which shall come from a farre lande, when they see the plagues of this lande, and the diseases of it wherewith the Lord shall haue smitten it.

23 The brimstone and sault wherewith hee shall haue burned all his lande, so as it shall not bee sowed, nor yeelde fruite, nor haue anie grasse growing there∣on, as in the ouerthrowe of Sodome and Gomorrah, Adam and Seboim, which the Lord destroyed in his wrath and displeasure.

24 Then shall all Nations say, wherefore hath the Lorde doone this to this Lande? O how fierce is his great wrath?

25 And it shall bee aunswered, because they forsooke the couenaunt of the Lorde GOD of their fathers, which hee made with them, when hee brought them out of the land of Egypt.

26 For they went and serued other gods, and bowed themselues before the the same gods whome they knewe not, neither hadde they doone them anie good.

27 Therefore is the wrath of the Lorde kindled against this land, to bring v∣pon it all the curses written in this booke.

28 And the Lorde hath rooted them out of their lande, in wrath, anger, and great indignation, and he hath throwne them out into an other land as it appea∣reth at this day.

29 The secretes of the Lord our God be reuealed vnto vs, and to our children for euer, to the intent we should do all the wordes of this law.

MOses proceedeth here still with the matter which wee beganne yesterday, namely, to declare howe detestable our rebellion is vnto God, when he hath once taught vs by his worde, and can [ 50] not winne vs, but wee turne heade to the con∣trarie. For it had beene enough to haue declared in one worde, that none shoulde remayne vn∣punished: howbeit forasmuch as men doe not so quickely consider the vengeaunce of God to be mooued therewith to the quicke, therefore Moses addeth threateninges vpon threatnings, declaring that the punishmentes shall bee so greeuous, that euerie man shall bee abashed at it: according also as the Prophet Ieremie vseth [ 60] this phrase of speach,* 1.1 saying y^t al mens eares shal ••ingle at the hearing of the straunge thinges which God shall haue wrought in Ierusalem & the lande of Iudah. For if God chastise vs after the common order, wee regarde it not, we take it to be but haphazard, or else we doe linger til y^e plague be past; but as for submitting ourselues to God, it is no part of our care. That is y^e cause why Moses doeth in this place inhaunce the plagues which God woulde sende vppon that lande, to the intent that the people might bee the bet∣ter instructed, and euerie man looke to him∣selfe, and vnderstand that if they tempted Gods patience, they must needes fall into this so hor∣rible extremitie. In which respect hee saith, That the generations to come, and those also which shoulde resort thither from farre countries, shall in∣quire thereof as people abashed. By which woordes hee doeth vs to vnderstande, that the punish∣mentes which God woulde sende vppon the re∣belles, shoulde be straunge, such as should make all folke astonished, and amased at the sight of them, and to say, this is a matter that hath not beene woont to be; it must needes be that the hande of God hath gone this way. Nowe wee see the meaning of Moses. And herein wee haue to condemne our slowenesse, seeing that God must be faine to describe thinges vn∣to vs, as it were in a painted table, the cause whereof is for that wee bee not plyable to re∣ceyue

the admonishmentes which hee giueth vs. We thinke our selues able folke: but in so doing wee doe all of vs beguile our selues with selfesoothing, vntill our Lorde doe as it were beate it into our braynes by force, that if wee proceede on to offende him, wee shall not es∣cape his hande, yea, and that wee shall be han∣dled with such rigour as shall make all them to tremble which see but the tracts thereof: so that not onely wee that receyue the strokes, shall be [ 10] confounded, but they also which come from farre shall confesse, that it was the vengeance of God, which was not without cause, and that it must needes bee, that wee did committe ouer greeuous and hainous offences, seeing that God is thus inflamed against vs.

Moreouer Moses sheweth that God will no more spare a whole country, than one man: least they should shroude themselues vnder the mul∣titudes of people that giue themselues to wicked∣nesse, [ 20] and thinke thereby to scape the better cheape before God. It is expressely saide that if anie man sinne hee shall be punished:* 1.2 and if a whole lande be faultie, God will wrappe them all likewise into one fardell. Therefore let vs not bleare our eyes wilfully as wee see the Papistes doe, who vaunt themselues this day, because y^e number of such as are inclined to their super∣stitions is not small. They boast them of their great multitude, making it their buckler against [ 30] both God and men. And thereupon they doe despise vs, and it seemeth to them, that they may of good right condemne the pure and true religion. But contrariwise God telleth vs, that when a whole land hath forsaken the right way, that rebellion of theirs shal not go vnpunished, albeit that the multitude of them which be faul∣tie, be neuer so great. Finallie wee must be∣ware that we followe not one an other to do e∣uill: for if a blinde body doe leade the way, hee [ 40] shal fal into the ditch, and likewise they that fol∣lowe him: hee shall not exempt them by his fal. We must therefore vnderstand, that when God calleth vs, wee must sticke vnto his voyce, and obey it: and if all the worlde fall away, and euerie man goe astray, yet must not we ground our selues vpon the examples that wee see, as if wee woulde say, It is lawfull for mee, for manie haue this custome. We may not make that a law, but we must stand stedfast in y^e obedience of our [ 50] God. This is the thing which we haue to remē∣ber concerning this place, where Moses spea∣keth not of euerie man particularly, but of the whole lande, vsing the comparison of Sodome and Gomorrah, of Adama and Zeboim: accor∣ding to the cōmon maner of the holy scripture, where the Prophets doe put men in mind of the dreadfull punishment which God sent vppon those cities. And indeed S. Iude saith in his Epi∣stle, that it is as it were a myrrour of the fire that [ 60] is prepared for the wicked,* 1.3 y^t wee might alwayes behold howe God is Iudge of the world. There∣fore it is not without cause, that Moses speaketh here of Sodom & Gomorrah: as if he should say, albeit that God do always punish sin, yet the ex∣amples thereof be not alwayes so notable, as in that ouerthrow of Sodom & Gomorrah, and of the townes neere vnto them. For there it was his will to shew by one deed that he was not a partie to be dalied withall: and therefore it was his wil that the remembrance therof should continue, and that euerie man should walke warely. When men speake of Sodom & Gomorrah, they ought to consider that he which ouerthrew them with lightening and tempest, is at this day liuing in heauen, & that he hath not changed his purpose nor giuen ouer his office, but that his maiestie is accompanied with his iustice and power. Ther∣fore let vs not tempt him: but if hee vse patience toward vs, let vs vnderstand that when hee hath long delaied, we must come to reckening: and if the punishment be not now visible vpon vs, as it was then vpon the said townes, yet wil the time come that we shall perishe. That in effect is the thing that Moses ment to signifie in this place.

We haue here a generall instruction, which is, y^• for asmuch as God hath euermore punished the worlde, it shoulde therefore be the more to our reproch, if wee profited not thereby, in ac∣knowledging our selues so much the more guilty according to the saying of S. Paul who giueth y^e verie same rule,* 1.4 in the tenth chapter of the first to the Corinthians, namely that when God pu∣nisheth mens stubbornnes, couetousnes, vnbe∣leefe, superstition, fornication, and such like sins: his so doing is a liuelie image of his iudgement. Let vs beware that when God teacheth vs at o∣ther mens cost, wee profit in that schoole. For if we become hardhearted, it shall be made mani∣fest vnto vs at the last day, that it was long of no¦body but of our selues, that wee were not redu∣ced into the way of saluation, because we would needs wilfully misse it, as if we had cōspired with Satan, to our owne destruction. Therefore doth he also say,* 1.5 that the vengeaunce of God is wont to come vpon all misbeleeuers: as if he shoulde say, let vs not tarrie till God strike vs, but seeing we do perceiue him to be Iudge of the world, let y^t touch vs, & let euery of vs bestir himselfe to re∣pentance. Moses hauing spoken so, addeth this further declaration, and saith that they which come from far countries, & the childrē also that shold be born after y^e euent of such a punishmēt: shal al inquire of it as astonished, saying: What meaneth this? And now he addeth for a cōfirma∣tion, y^t the shame therof shal remain vpon them y^t be so afflicted: wherby he sheweth, that they shal not yet escape, after that God hath taken them out of the world, but that they shall beare the marke of infamie, insomuch that euen the blind shal condemne them, and euery man despise thē euen when their carkesses be rotten and brought to nothing, and y^t the remembrance of them shal be odious to the world. For men will say, It is be∣cause they forgot the God of their fathers, which had brought them out of the lande of Egypt, and turned to strange Gods whō they neuer knew. That is one point which we haue to note in this place.

And by the way Moses doth vs to vnderstand, that if the Iewes be not pliable afore hand, it shal come to passe that afterwarde other men shalbe taught to beware by their great destruction

whether they will or no. And that is well wor∣thie to be marked. Whensoeuer God reproueth vs, we couer our sinnes, and although we haue no great colour so to doe, yet doe wee euer∣more take leaues to hide vs, after the example of our father Adam.* 1.6 To be short, wee bee so shamelesse, that wee will rather alleadge friuo∣lous excuses, than yeelde to condemne our selues. God doeth threaten vs, but we do make [ 10] none account thereof; wee offende notwith∣standing, whereby we shewe our rebelliousnesse. If wee be asked, Goe too, doe you perceiue the hand of God? O say we, I wot not wherfore I am afflicted. Thus do men euermore goe backward: and in steede of appeaching themselues, they fal to disputing and cauelling to escape as they may. To be short, we will neuer come willing∣ly to the acknowledging of our sins. What doth God then, when he seeth vs to bee so vntracta∣ble? [ 20] Hee teacheth others. Forasmuch as it is but labour lost to apply himselfe to vs, & because we be as logs of wood, hardharted and wilful in wic∣kednes: the exāple of vs is a good instruction to others, which come to read y^e it is the vengeance of God, & so do acknowledge it in our persons: & in the meane while, we be shut out from all re∣medie: for wee had not the power in time and place, to receiue the correctiō that God sent vs. Thus ye see what we haue to note in this place, where Moses saith: that they wil say: It is not a mat¦ter [ 30] any whit darke nor anie more to bee doubted of, that they which bee stubborne hearted a∣gainst GOD and haue vsed contention to make them selues innocent, may very wel wrie their mouthes: but yet will GOD stirre vp tongues to discouer their iniquities, and they must become a common prouerbe, and haue their doings blased abroad; as who shold say, god hath punished thē on this wise, bicause they for∣got him. After he had deliuered thē by his incre∣dible [ 40] power, and wrought so many wonders for their safetie, they laid al this vnder foote, & tur∣ned thēselues vnto strange gods. And hereby we be taught that when God giueth vs yet meanes to returne vnto him, we must not draw back, lee∣ing y^t we shall gaine nothing thereby. And more∣ouer, sith it is his wil to teach vs at other folkes cost, let vs consider what is happened vnto the Iewes, (according as S. Paul also leadeth vs thi∣ther:) for they were the adopted people of God [ 50] when wee were yet but as rotten.* 1.7 God had left our fathers in their confusion, when in the mean while the family of Abrahā was chosen & aduā∣ced to y^e heritage of saluation. Now then, if they being y^e first borne, were so grieuously punished, shold it not make our haires to stand vp on end, seeing y^t in comparison of thē we be as children borne before their time? In deed we haue beene graffed in their place: but yet they were y^e natu∣rall oliue, they were the branches proceeding of [ 60] y^e same roote, which was dedicated in the person of Abrahā. But we for our part were vnholy. Now if we succeed in their place, thinke we y^• God wil spare vs, if we folow their iniquities? We see how he hath dealt w^t them, & it is a dreadful matter. Therefore let vs learne to profit thereby, & not tary till our Lorde make vs as it were a looking∣glasse, y^e others may be taught by vs to our confu∣sion. Thus ye see how we ought to put this place in practise.

Now Moses doeth here expressely accuse the Iewes, to y^e intent to take away from thē al star∣tingholes; saying: They forgot the God of their fa∣thers & him that had deliuered them out of the land of Egypt, and set them free from that hard bondage. By saying, The GOD of their fathers, he mea∣neth that they were reuolted without cause. Which complaynt the Prophete Ieremie doeth also vse.* 1.8 Go (saith he) ouer the sea, goe through∣out al the countries of the worlde, see how con∣stant the heathen are, they chaunge not their Gods, & yet they be but Idols; men did deuise of their owne fansies, y^t such a religion was to bee had, & they sticke to it, shewing great constan∣cie & stedfastnes, albeit that it haue no founda∣tion. But I am the true God, & you haue knowen me to be so by experience, & yet notwithstāding you be euermore fickle to haue some noueltie, you cannot bee stayed nor restrained in my ser∣uice: & is not y^t to great an vnthankfulnes? So thē Moses telleth them here, that they haue forsa∣ken the God of their fathers. Yet notwithstan∣ding, it is not to be inferred hereupon, that be∣cause our fathers haue helde some euill trade of life, therefore wee must follow the same, for the Papistes & Turkes haue that defence common amongst them, namely, that it is nowe a long while since they haue behaued themselues after that manner. The Turkes say: What? It is eight hundred yeres ago since that Mahomet brought vs to his law, and it hath bin kept euer since, our fathers haue deliuered it vnto vs from hand to hande. The Papistes also doe alledge their holy Councels; and the Traditions of auncient lawes: but (as I haue alreadie touched) it is not enough for vs that our fathers haue deliuered vs such a religiō as they thought good. But Moseses speaking here of fathers, doeth separate Abra∣ham, Isaac, and Iacob, from the worlde, because God did sanctifie them. Those bee the fa∣thers that deserued to bee of dignitie and re∣putation aboue worldlie men: for God did or∣deyne thē to be followed that other men might become like vnto them. That is the thing which Moses regarded.* 1.9 For in deede wee see that E∣zechiel blamed the people for following the lawes and righteousnesse of their fathers: it might seeme at the firste showe, that here is some contrarietie. God on the one side con∣demneth the Iewes, for that they followed not their fathers; and afterwarde hee condemneth them, for that they followed them too much. Yea but those fathers did differ verie much. For in this place the fathers bee they whome GOD hath exalted to credite, to whome al∣so hee willeth vs to sticke, that is to say, the holie Patriaches. They therefore shoulde drawe after them all their generations that there might bee a true vnion of faith, and one accorde, to prooue that they be the children of Abrahā: but in steed of these, they folowed their bastarde fathers, as S. Steuen telleth thē, saying,

You haue alwaies resisted the holy Ghost,* 1.10 as your fathers did: and againe, bee not a stub∣borne and frowarde generation, as your fathers were, which prouoked God to wrath in the wil∣dernes: they were full of bitternesse. Therefore we must haue this difference of fathers. And if we meane now to worship the true God in such sort as is requisite, we must haue the holy Patri∣arches to guide vs, so as we may protest that we be ioyned with them in true vnitie of faith. Also [ 10] we must haue the Apostles, which bee called the fathers of the Church. For when wee followe that rule, wee cannot faile. And therewithall let vs beware that we mingle not our selues with them y^t are growen out of kind from the true fa∣thers, as the Papistes doe, who sticke stoutly to them. For they which were backesliders, which forsooke the pure doctrine of the Gospel, which also peruerted and corrupted the religion of our auncient fathers: those be the verie fathers of [ 20] the Papistes, which haue falsely vsurped that ti∣tle. Let vs therefore beware of such a ming∣ling, without any discretion. Marke that for a speciall point. Finally, forasmuch as God hath at all times beene reueiled vnto them that haue shewed vs the way of saluation, let that suffice vs: and let it serue to confirme our faith, that we be not hindered in the submitting of our selues vnto him to whome we owe all manner of obe∣dience: nor become so fickleheaded as to turne [ 30] from that which hath beene taught vs from the beginning: for wee haue the lawe, which bea∣reth vs witnesse, that the religion which we hold at this day, hath beene alwayes among the Patriarches, and that it was then ratified when the people were brought out of Egypt. And we haue the Gospel, which is a whole and a ful con∣firmation vnto vs, and the finishing vp of the lawe, from whence we must drawe all thinges, if we intende that God shall allowe of our reli∣gion. [ 40]

Nowe secondly GOD speaketh of the deli∣uerance of his people, that by their owne expe∣rience they might bee conuicted of their trans∣gressions, I haue (saith he) brought them out of y^e land of Egypt. Here did they feele the grace of God, and like as it was manifested to them by effect, euen so should they haue acknowledged that they were so much y^e more bound vnto him. Nowe then if they turne away, are they not dou∣ble [ 50] faultie? Yes truely. Thereby we haue yet to marke another warning; which is, to note well the giftes and benefites which God bestoweth on vs, that the same may holde vs in awe, and make vs to yeelde ourselues so much the more vnto him: and not to bee wauering. Howesoe∣uer Satan intice vs, let vs euer holde our owne still, and say, What? Our God thinketh it not e∣nough to giue vs his worde, but ouer and be∣sides that, he maketh vs to vnderstand y^e power [ 60] of his hande, by succouring vs so manie wayes: we knowe that he neuer fayled those that serue him. Nowe then shoulde not the same be suffi∣cient to prouoke vs also to serue him? On the otherside, if wee doe forget the benefites which we haue receyued of God, we must not thinke that he will suffer them to be buried, he will sure∣ly put vs throughly in minde of them, euen to our vtter confusion: according as we see how he speaketh here of the Iewes.

And nowe on the contrarie part he blameth them for that, That they bee turned away after straunge gods, which they haue not knowen, and which had done them no good. This is generally incident to all Idolaters. For notwithstanding that there be a kinde of wilfull opinion in them; yet are they at no certaintie. Like as the Papistes, which can not say that they bee assured of their religi∣on, all is grounded vpon a supposition. True it is, that they play the madde men: for when they bee tolde of their foolishnesse, they rage and storme and thinke that men do them the grea∣test wrong in the worlde, when they make any gainesaying to that which they imagine to bee good: and yet howsoeuer they fare, they haue but a supposall. For all their saying is, Our fa∣thers taught vs so: it is the order of our holie mother the Church: this hath nowe beene re∣ceyued of olde. Verie well, shall God bee out∣faced with that? Shall his trueth, which wee ought to admitte to bee vnfallible, bee made voyde vnlesse wee bee grounded vppon cu∣stome and authorities of men? Nay, without that, there is nothing in men but vanities and lies. Hereby then wee must learne not to thinke that straunge which the Scripture speaketh, namelie that wee must fashion our selues after our fathers, howbeit those fathers which haue followed the trueth of God and none other. To bee short, wee shall finde that there is no certeyntie in them that followe not the lawe, & that none but the children of God can talke of it vppon knowledge,* 1.11 according as Saint Iohn sayth in his Canonicall Epistle. Soothly it is not for vs to bee taught by coniectures of men, when the worde of God is laide before vs: for it is good reason that God shoulde haue so greate authoritie ouer vs, as that when hee saith the worde, we shoulde wholy sticke to it, and seeke no farther: but yet is there alwayes a true know∣ledge in faith, and not a wauering opinion. Con∣trariwise, all they that serue GOD after their owne deuotion, doe but imagine, and serue gods whome they know not. The Papistes say, that the Virgin Marie is their aduocate, euerie one hath his patron, such as hee hath deuised of his owne heade; doe they vnderstande that GOD hath giuen them these offices? Haue they any Testimonies thereof? None; but they thinke so. When I goe on Pilgrimage or cause a masse to bee sung, or founde such a yeares minde: O that is goodly seruing of God. What? Haue you au∣thoritie for all these thinges, that they be plea∣sing to God, and that hee alloweth them? O no sir, but our intent is good. Yea, but that is not e∣nough to binde God: for hee must bee serued according to his owne will: and hee will none of all those things. To bee short, examine all that the Idolaters doe, and yee shall finde that they be rauished and puffed vp with a wauering opinion. Thereupon they sooth themselues ex∣ceedingly: but yet are they neuer assured of their

case. Therefore it is not without cause that Mo∣ses reprooueth the Iewes, for following the gods which they knew not. And indeede howe shall a man knowe that which is not: for there is no knowledge, but the truth: and there is nothing but lies in all that men doe deuise, without the worde of God.

Againe hee saith yet further that the Idoles whome they serued, had doone them no good. Tru∣lie the wretched misbeleeuers doe beare them [ 10] selues in hande, that the Idoles whome they serue, haue doone them much good: as we see the Papistes doe, saying: Lo, wee finde it good to goe to s••ich a Saint, for there is such a mira∣cle as sheweth that this deuotion is not vnpro∣fitable: after which manner wee see the Idola∣ters to haue doone at all times. When we ser∣ued the Queene of heauē (say they in Ieremie) we had our fill of meate and drinke,* 1.12 there was plentie of all manner of good thinges. Lo howe [ 20] Satan blindeth these wretches, and God doeth suffer them to bee fedde with vaine flatteries, and to please themselues with their owne super∣stitions, to their condemnation. Neuerthe∣lesse, that which is spoken by the Prophet Isay, shall bee alwayes true, namely, that Idoles haue no power to doe either good nor euill:* 1.13 for they bee nothing. Therefore let vs learne first of all to sticke vnto the word, whereby God teacheth vs, and let vs followe our fathers, that is to say, [ 30] those whome hee hath allowed and chosen, and set foorth for our example to the intent that wee shoulde imitate them. The verie point whereat wee must beginne, for the hauing of a pure religion, both certaine and infallible, is the said doctrine: and secondly that we be con∣firmed by the gratious giftes and benefits which God bestowed vpon the olde fathers, yea and euen by those also whereof wee our selues haue had proofe in our own persons. Let these things [ 40] induce vs so much the more to giue our selues ouer vnto him: and therewithall let vs stande in awe of his threateninges, and likewise of his punishments, which we see executed vpon all y^e wicked that haue forsaken him. That in effect is that which we haue to remember vppon this place.

Nowe for conclusion Moses addeth: The se∣cretes belong to the Lorde our God, and the things re∣ueiled befor vs and our children for euer, to the end we [ 50] shoulde doe the thinges that are written in this booke. This text is taken diuerse wayes: Some doe ex∣pounde it, that the secretes of our God bee re∣ueiled vnto vs, and to our children: and that is a verie profitable doctrine; for it is saide, that the lawe conteineth wonders that be incomprehen∣sible to men, vntill time that hee hath opened their eyes. Therefore Dauid prayeth thus, Lord lighten me that I may beholde the wonderfull wisedome,* 1.14 which is in thy lawe. And indeede, [ 60] we doe neuer by our naturall wit vnderstande that which is shewed by the worde of God; it ex∣ceedeth all that is in man. And that is the cause why this grace is so highlie magnified in holie Scripture, that God dealt not with any nation, as hee hath doone with the Iewes: for that hee had not reueiled vnto them the secretes of his woorde:* 1.15 but left them to walke in brutish∣nesse and ignorance. It is to a good purpose therefore to say, That the secretes of our God be re∣ueiled vnto vs at this day, that folke might be the more mooued to be attentiue to the law, know∣ing that God hath vsed a speciall goodnesse to∣warde them to whome he hath shewed himselfe so familiarlie; as wee haue alreadie seene in the fourth Chapter. But albeit y^t the same doctrine be verie good & profitable, yet is it somewhat strained, because of y^e words: for the text is thus, The secrets belong to our God: And immediatly af∣ter there is a letter set downe, which is as much to say in our language, as, And the thinges that are reueyled belong vnto vs and vnto our children. Moses maketh heere a distinction, after which manner also it was taken by the Iewes, which rested vp∣pon the letter, and they did well therein. For we must looke diligentlie to the letter, if we wil attain to the vnderstanding of anie text: but be∣cause they did not vnderstande the true sense that was in the same letter, they haue forged one that is altogether straunge, and haue played the beastes too much, for want of hauing an eye to the naturall sense of Moses. They say in effect, that the secrete Idolatries belong vnto GOD, and the apparant Idolatries belong vnto vs, and to our children; to witte, to punishe them. In deede it is true that GOD punisheth priuie faultes, for hee reserueth manie sinnes to his owne punishing. We see that Idolaters do bleare out their tongues, and make a mocke, when they haue rushed out into all manner of naughtinesse: for their iniquitie is not yet ripe. Yet notwithstanding, God taketh order that some crime shall come to knowledge, and bee iustly punished, that they which see it, shall be compelled to say, that it was right. This is ve∣rie true. But Moses meant not so: for that were too bare a matter for this place. The thing that he meaneth in effect is this; That God hath his secretes to himselfe, and that vnto vs & vn∣to our childrē he hath vttered his law, which is an apparant matter: as if he should say, y^t we must put a difference betweene that which is contei∣ned in holy scripture, and that which GOD hath hidden from vs, of which also we haue ney∣ther doctrine nor Testimonie. Wee must put a difference betweene those two thinges. True it is, (as I haue said) that all the doctrine of ho∣lie scripture surmounteth our capacitie, and is too high for vs, were it not that God did inligh∣ten our mindes. Notwithstanding, howe soe∣uer the worlde goe with vs, yet when God vtte∣reth a thing vnto vs, then hee calleth it an open matter. Why? Because hee woulde haue vs to applie our selues to the same. And thereunto hee addeth a promise, that they shall not bee disappointed; according to this saying of his by his Prophete Esay: It is not in vaine that I haue saide,* 1.16 seeke mee; As if yee shoulde say; that all they which are desirous to be in∣structed in the worde of God shall knowe his will by the same, neither will hee suffer them to erre, or to bee deceiued. Thus ye see how

all thinges that God hath reueiled vnto men, are called open matters. And why? Because it is not a doctrine laide vp in huckermucker, but a matter that ought to bee knowen to all men. Nowe we vnderstande, what Moses meant. Vn∣der colour that wee must not bee too inquisi∣tiue of Gods secretes through too much curiosi∣tie, the worlde becommeth brutishe, and is well appayed to haue some excuse of ignorance: the Idolaters yea euen the veriest idiotes of them [ 10] can skill to say, Let Gods secretes alone. And to what end? Verilie to the intent that men should seeke for nothing. O, beware, we must not know too much. Not but what meane you by that? For as for the thinges which our Lorde hath reuealed vnto vs by his worde, it is good reason that they shoulde bee knowen, and that wee shoulde giue eare to them, and bee diligent to applie our indeuour to the same. If we passe our boundes, by beeing more inquisitiue than is [ 20] lawfull for vs, wee enter into a maze. Thus see wee as now what Moses meant to say in this place, namelie that the people should not foade their owne ignorance, as men are wont to doe. My friendes (saith hee) be well aduised; for the secret thinges belong to our God, looke what hee woulde not haue knowen, that hath hee re∣serued to himselfe. But as for the thinges that are reueiled; hee hath imparted them to vs, & to our children for euer, to the ende that we [ 30] shoulde doe the thinges that are written in this booke. Knowe yee (saith hee) that the thinges which are conteyned in his lawe, are profitable for the well ruling of our liues. And agreeably hereunto also Saint Paul saith: that all the scrip∣ture is profitable to teach,* 1.17 to exhort, to reproue & to make the man of God perfect to all good workes. Sith the case standeth so, let vs ap∣plie the exhortation of Moses to our owne vse. And first of all let vs marke well, that none bee [ 40] exempted for their ignoraunce, that is to say, that none shal haue anie excuse which haue dis∣dayned to heare God when he spake vnto them. And why? If they say, these be secret matters; I aunswere, and hath not God published them? Yes, but they be aboue our capacitie: let vs craue the spirite of vnderstanding, and it shall bee gi∣uen vnto vs. But howe soeuer it bee, let vs not say, I am no clerke, I haue not beene at schoole; for beholde, the lawe is set foorth to all folke [ 50] both litle and great; God woulde haue vs all to bee instructed therein. Therefore they be ap∣parant matters, which must bee knowen to vs and to our children. And wherefore? Because it is for our profite. We shall there finde where∣with to bee edified, and wee knowe that God woulde haue our life to bee ruled thereby. Let vs therefore bee diligent, in such sorte as wee presume not to passe our boundes, when wee be desirous to be taught in the schoole of [ 60] God. Thus much for one point.

Neuerthelesse God reserueth his secretes to himselfe, from the which wee must absteyne with all modestie, and submit our selues there∣unto. Wee may not therefore doe as manie fantasticall heades doe, which couet to knowe this and that, whereof wee haue no reuelation in holy scripture. Wee must holde vs still when God hath not spoken of an vnknowen thing and which is not conteyned in holy scripture. For it is the greatest wisedome that can bee in men, not to bee inquisitiue of further thinges than God hath reueiled vnto them, and simplie to content themselues, with y^t which they are able to conceyue. They (say I) which can thus holde themselues within their compasse, be farre wiser than all they which pretende to knowe and vn∣derstande all thinges: and to bee ignoraunt of nothing. Nowe we see it is an excellent place, in that the things which bee conteined in holy scripture bee called open. And on the other side let vs keepe our selues in sobrietie and tem∣perance, to the ende that if our mindes be tos∣sed with couetousnesse, wee may holde them as it were captiues, and not be too inquisitiue of the secretes of God more than is lawfull for vs. This matter might be discoursed more at length but that were an endlesse thing. It sufficeth to haue it in a breefe summe, namely that as long as wee seeke to be instructed by the worde of God, wee cannot doe amisse. But on the o∣therside, when wee will needes presume aboue our power, then are we out of the way, we take that vppon vs which God hath reserued to him selfe, the secrete thinges belong vnto him. And for a conclusion, let vs take an example of that which is fittest for this purpose. It is a won∣derfull secrete of God and such a one as sur∣mounteth all others, that GOD hath chosen men as seemed good to himselfe, and that be∣fore hee created the worlde, hee determined in his euerlasting purpose, whatsoeuer hee meant to doe, choosing and electing some to himselfe, and refusing the others. Well then, this is declared vs in holy scripture, and wee ought to knowe it, notwithstanding that these mastiue dogges doe barke against vs, as wee see howe these wretches doe murmure a∣gainst this doctrine, yea and blaspheme it. What say they? It is too obscure a doctrine, wee vn∣derstande it not. Well admitte it bee straunge vnto you, yet is it not to be graunted, that it shoulde therefore take no place: but howsoeuer it bee, it is God that hath saide it, and we must sticke to this saying. And if wee will needes knowe wherefore, as these pelting roges doe, who in all matters behaue themselues spitefully against God, saying, I woulde knowe what is the reason, vnlesse God is vniust. O miserable creature, whither runnest thou headlong? God sheweth that wee must rest vpon his holy will, and wee bee not permitted to seeke anie further, but are commaunded to confesse that hee is righteous in all that hee doeth: and that hee hath compassed all thinges in iust weight and measure, so as nothing pro∣ceedeth from him, which is not wholie orde∣red with infinite wisedome and equitie. When we bee at that poynt, wee must sticke to it and behaue our selues soberlie. So then by this ex∣ample, wee see howe men ought to behaue themselues and what mean they ought to keepe.

It is not for vs to play the doltes as the Papistes doe: but wee must vnderstand the things which God hath reueyled vnto vs, and then we must in likewise take heede that vnder colour that God hath reueiled his secretes vnto vs, we stie not vp into the aire, seeking to knowe this and that, and giue ouer our selues to fonde questions. Let vs seeke that onely, which GOD woulde haue vs to knowe, and let vs be ignoraunt of all the rest, yea and let vs be willingly ignorant of [ 10] it, knowing that our true wisedome is to be lear∣ned alonely in his schoole. And further to the intent we may turne holy scripture to our more profite, we must haue an eye to edification, and referre all thinges to the learning of our salua∣tion, as we haue said alreadie.

Let vs nowe fall downe before the maiestie of our good GOD with acknowledgement of our sinnes, beseeching him so to reforme vs, as wee may not linger vntill hee sende foorth his horrible vengeance vppon vs, but that we may preuent it; and that forasmuch as we haue here∣tofore offended him so many wayes, wee may returne vnto him, at the least when hee prouo∣keth vs thereunto, so as hee may be merciful vn∣to vs for our Lorde Iesus Christes sake; and that we may haue our eyes open to beholde the do∣ctrine which he setteth before vs, and our eares vnstopped to hearken vnto all the counsailes & corrections which he continually and incessant∣lie bestoweth vpon vs: and that by this meanes we may be able to possesse all y^e blessings which hee hath purchased for vs, and which hee hath prepared for his children and for all them that loue him. That it may please him to bestowe this grace not vppon vs onely, but also vppon all people and nations of the earth, &c.

Notes

• * 1.1

  〈…〉〈…〉. 3.
• * 1.2

  Ezech. 18.4.
• * 1.3

  Iud. 7.
• * 1.4

  1. Cor. 10.6. & 11.
• * 1.5

  Col. 3.6.
• * 1.6

  〈…〉〈…〉 17.
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  Ier. 2.10.
• * 1.9

  Ezec. 20.18.
• * 1.10

  Act. 7.51.
• * 1.11

  1. Iob. 5.2••
• * 1.12

  〈…〉〈…〉.18.
• * 1.13

  〈◊〉〈◊〉. ••49.
• * 1.14

  〈◊〉〈◊〉. 119.18.
• * 1.15

  Deut. 4.8.
• * 1.16

  Isa. 45.19.
• * 1.17

  2. Tim. 3.16.