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 viij. of May, 1556. The CLXXIX. Sermon which is the second vpon the two & thirtith Chapter.

5 They haue corrupted themselues before him by their sinne: euen they that are not his children, but a froward and wicked generation.

6 Doest thou reward the Lorde so, O thou foolish and vnwise generation? Is not he thy father, and thine owner, is it not hee that hath made thee and fashioned thee?

7 Remember the time past, consider the yeares of so many generations. Aske thy father, and hee will shewe thee: inquire of thine elders, and they will tell thee.

YEsterday wee sawe why Moses speaketh here expresly of Gods truth. For men had neede to be [ 60] assured of Gods promises, that they may holde themselues to them and rest vpon them: and also to know that his worde is the rule of all per∣fection, that they may receiue it with all reue∣rence. And it is saide expresly, that there is no vnrighteousnesse in him, to the ende that men should learne, not to measure him by their owne scantling as they be wont to doe. For in asmuch as we comprehend not Gods iustice, wee drawe it downe to ours, by meanes whereof wee abace his maiesty too much. Therfore if we will yeelde God his due honor, we must separate him frō all his creatures: wee must not imagine aught of him after our owne fancie, nor compare him to

mortall men: for in so doing wee shall diminish his glory too much. But now Moses addeth, that the children of Israel had corrupted themselues to∣wards him. Nowe if we ioyne these two sayings together, to wit, That God is true, iust, and vp∣right, so as his workes are perfect, and also that the people of Israel were marde out of hande: thereby wee shall the better see howe detesta∣ble that people was for their vnthankfulnesse. For Gods trueth and righteousnesse shine forth [ 10] the brighter, in that they could not holde them∣selues to him. Beholde, God chose the children of Abraham. But let vs see what he was. To bee short, had the children of Israel sticked to him, and continued in the vnion which hee hadde appointed and called them vnto, it had beene to their highest welfare, yea and their whole happinesse and glorie. But they turned from God and fell away from him; and therfore must it not needs be that they were mad, and caryed [ 20] away with a diuelish rage, accordingly as he saith in Ieremy,* 1.1 They haue forsakē me, euen me who am the fountaine of liuing water? Nowe then wee see better the meaning of Moses, for hee shewed heretofore the goodnesse, iustice, and righteousnesse of God, to the ende that the peo∣ple shoulde haue the lesse excuse, and their sin be knowen to be the more heynous, in that they coulde not abide that God shoulde holde them still for his inheritance. But (as I haue said al∣readie) [ 30] if we be separated from God, we bee as it were in the bottome of the dungeon of all mis∣chiefe; whereas if we be knit vnto him, wee can want nothing. Seeing then that the case stan∣deth so with men when they cut themselues off, yea & banish themselues out of Gods kingdome after he hath gathered them to him, and shew∣ed himself willing to take them to be of his hous∣holde: worthily bee they to be condemned for folk voide of wit and reason, and their vnthank∣fulnes [ 40] is too too detestable.

And that is the cause why Moses speaketh so roughly, saying: They haue marred themselues to∣wards him: yea but they were such as be no more his children. It is certaine that God had cho∣sen Abrahams linage, with condition to bee fa∣ther to them all. And therefore hee saieth by his Prophet Ezechiel,* 1.2 that the children which came of them, were begotten vnto him. True it is that all men in generall are called Gods [ 50] children: but yet that title belongeth alonely by priuiledge to those that be of his church. Let vs marke well then, that in respect of adoption, the children of Israel ought to haue been held and auowed for the children of God. But it is saide here, that they were not so: for they were grow∣en out of kinde, accordingly also as God com∣plaineth by his Prophet that their fathers dealt vnfaithfully with him, for they had begotten strange children, y^t is to say, they had so corrup∣ted [ 60] themselues, y^t there was no more soundnesse in them, neither belonged they at all to the house of Abraham, but had so wrapped them∣selues in the wickednesse of their forefathers, that God sawe not any thing in them belon∣ging vnto him. Nowe then we see, to what pur∣pose Moses saide that they had marred them∣selues, meaning those that are not Gods chil∣dren, whom he blameth for their depriuing and disappointing of themselues through their own malice, of the inestimable benefite and honour which God had bestowed vppon them. For what a thing is it that wee may bee so bolde as to call vppon God, as our Father, and resort vn∣to him familiarly, and to be receiued as his chil∣dren? And euen so was it with the lynage of A∣braham: but they continued not in the possessi∣on thereof. Who was to bee blamed for that? It was because they yeelded not to God the honor due to their father, as he himselfe complaineth by his Prophet Malachie,* 1.3 saying: If I be your fa∣ther, where is the honour which yee owe vnto me? But all their seeking was to hold themselues aloofe from God. Ye see then how they renoun∣ced that manner of kinred, which God had set among them; and therefore it is not without cause that Moses vpbraideth them, that they were become straungers. True it is that they vaunt themselues to be Gods children: but by what right? Only by stablishing y^e fleshly kinred.* 1.4 And we see also how the Prophet Ezechiel saith vnto them, What? Are you of the linage of Isra∣el?* 1.5 Hence yee harlots birds. Was not your fa∣ther a Chananite, and your mother a Iebusite? Nowe it is certaine that as touching the fleshe, they came not of y^e people of Chanaan, nor yet of the Iebusites: but the Prophet doeth them to vnderstande, that they had no more to doe with the holy linage, but had cut themselues off from it as rotten members.

Nowe let vs nowadayes bee well aduised, and seeing that God hauing called vs to him, hath giuen vs the marke of his free bestowed adopti∣on, that is to say baptisme, wherby he doth vs to wit that wee bee reckened for members of Iesus Christ, and be as it were graffed into his bodie: let vs bee well aduised I say, that wee boast not thereof in vaine. For if wee despise God in li∣uing vndiscreetely, and falsifie the faith that we haue plighted vnto him: let vs not thinke that he is so bounde vnto vs, but that hee may for∣sake vs, and that for al our boasting of our selues to be his children, he will tell vs plainely (as wee heare in this place,) that wee belong not vnto him at all, but that wee bee vtter straungers vn∣to him. For (as saieth Sainct Paul) all that come of Abrahams linage are not accounted his seede,* 1.6 that is to say, they bee not spirituall chil∣dren. To be short, will we haue God to auowe vs for his children? Let vs beware that wee walke in his feare and loue. At a worde, let vs take him for our father, and shewe it by our deedes: and then shall wee be acknowledged to bee his children. But if hee see vs growe out of kinde, hee must needes tell vs that seeing wee haue not kept our faith and troath to∣wardes him, hee will haue no company with vs. For what a bondage were it, if God shoulde take vs for his children, and in the meane while be scorned & misused among vs, so as his grace shoulde bee troden vnder foote, and his holy name defiled? Should God then mingle himselfe

with our filth and vncleanesse, when wee be so full of vnbeliefe? No: For then should hee re∣nounce his owne nature, which is vnpossible.

Now it is sayd here, They marred themselues to∣wardes him. The worde that Moses vseth, beto∣keneth to destroy, corrupt, or marre. And some expounde it, that the children of Israel did not any harme vnto God in their turning away vnto wickednesse: as in very deede hee shoulde re∣ceiue no harme at all, though wee were all be∣come [ 10] straungers vnto him. Can wee aduantage him any whit? What benefit shall hee receiue at our handes? When men turne away from God, hee is neither hindered nor furthered thereby; for hee continueth euermore at one stay, with∣out increacing or diminishing. This then was a reproofe which Moses gaue to the whole peo∣ple, as if he should say, Go to, you haue follow∣ed your owne lustes, you haue made no recko∣ning of your God, and what will be the ende of [ 20] it? In deede hee will forsake you, but his so do∣ing is not for any harme that hee shall haue re∣ceiued by it: What passeth hee for that? Shall not all turne to your owne confusion? This les∣••on deserueth to bee wel marked: For it is good to humble men, by making them to vnderstand that God may euer forbeare them well enough, and that his seeking of them is for their benefite and welfare, without regarde of himselfe. But wee may take this saying of Moses more playne∣ly, [ 30] that they had marred themselues towardes him, because their true soundnes had bin to haue liued in obedience towardes the Lawe. That is the meane wherby men may abide in their state, I meane them whom God hath called to him. And I speake not of the corrupted state as it is in Adam, and as wee bring it from our mothers wombe: but of our state when God hath repay∣red vs after his owne image. That is the meane for vs to persist, namely by holding our selues to [ 40] the purenesse of his worde, without swaruing to the right hand or to the left. But if we leaue the doctrine of God, by and by we be corrupted and mard. Therefore when men turne away from the pure and playne worde of God; it is an in∣fecting and corrupting of themselues, such as alwayes leadeth them to death.

And hee expresly addeth: in their spottes. This saying importeth a reproch lykewise; insomuch as it might bee sayd, that they had cast them∣selues [ 50] wilfully into leawdnesse, of purpose to shame themselues. Now wee knowe how it is sayd in Exodus, that God was (as yee would say) the honor of his people.* 1.7 For when wee be vn∣der the protection of our God, there is as a roy∣all Crowne vppon our head: and it is a greater honor, that if wee had all the dignities in the worlde. And for the same cause also dooth Mo∣ses say, that this people became shamelesse in giuing themselues to idolatrie and superstition, [ 60] and discouered their owne filthynesse as a man that sheweth his owne shame. So then, it may well bee taken that the people ouerthrew them∣selues in their vncleannesse, because they did cast themselues into reproche and infamie, by forsaking their God, yea euen that God of theirs whome onely they were bound to glorify. But by the way by this worde Spottes or vncleanes, Moses meant all the wicked lustes which caused the people to ouershoote themselues. As if he shoulde say, Beholde, your God had shewed you the fashiō and mean to make your selues cleane, that you might haue bin a holy people. For the Lawe serued to haue withdrawen you from all the defilementes of the world; so as by keeping of that rule, ye should haue continued vnder his obedience. And what haue yee done now? Yee haue vnhallowed the Law of God, yea euen lyke as a Swine should wallowe himselfe in the myre and dyrt. The thing then which you haue gay∣ned by forsaking your God, is that your lustes haue so caryed you away, y^t you haue gone and plunged your selues in doung, yea euen with the vtter renouncing of the honor which God had bestowed vppon you.

Hee addeth That they were a frowarde and cur∣sed generation. And it serueth to expresse yet bet∣ter, that although God had preuented them with his grace, & giuen them occasion to conti∣new still with him: yet they coulde not haue that stedfastnesse. And what should a man say, seeing them so vnconstant, but that they were a fro∣warde generation? For if other men to whome God shewed not the lyke grace, were to be con∣demned iustly, if they shoulde haue dealt so wic∣kedly: are not those dubble guiltie which being adopted by God, and being ayded and succou∣red so many wayes by him, had neuerthelesse so farre ouershot themselues, as to forsake him and disclaime him vtterly? And therefore let vs marke that Moses beholding the ouergreat vn∣thankfulnesse of that people, did so aggrauate their offence in respect thereof, that hee vtter∣ly disgradeth them in this place. Nowe must we apply this to ourselues. For according as God hath vttered the treasures of his goodnesse to∣wardes vs, so much the more be wee bound and beholden vnto him. And if we falsify our faith, cursed are we: for our enormitie is the more ac∣cursed, and our iniquitie is the greeuouser both before the Angels, and before all mortal crea∣tures. And therefore let vs so walke in the feare of our Lorde, sith it hath pleased him to take vs for his inheritance, that wee take not vppon vs that title in vaine, least wee become lyke vnto them which are falne away from him.

Heereuppon Moses maketh an other com∣plaint more sharpe and bitter. Thou foolish peo∣ple, (sayth he) wilt thou needes requite the Lorde so? Here Moses toucheth the vnthankfulnes of the people as it were with his finger, vnder the word Requite. For he falleth to vpbraiding them with the benefites which God had bestowed vppon the children of Abraham. But as God is no ni∣gard, so dooth hee neuer cast vs in the teeth with the benefites which we haue receiued at his hand, vnlesse hee be inforced thereto by our a∣busing of them, for that hee seeth them vnhal∣lowed* 1.8 and defiled by our lewdnesse, according∣ly also as Saint Iames speaketh thereof, saying that God giueth all thinges bountifully, and that he is of such liberalitie, that he neuer ceaseth to

giue, yea euen without vpbraiding. Hee is not lyke mortall men which haue a certaine repi∣ning in their giuing, or which grudge when a man commeth to them the second time, saying, What? Ought not that which I haue done for you already to suffice you? God (saith hee) is none such. For the more that wee be bound vnto him, the more is he willing to increace his gratious giftes dayly. Yea, but when hee seeth them misbestowed, & that we turne them cleane [ 10] contrarie to his intent & purpose: then holdeth he his hand, thē restraineth he the good that he had done vnto vs, then blameth he vs, and put∣teth vs in minde of them to make vs ashamed. And therefore let vs looke well vppon this text [where it is said,] Thou foolish & witlesse people, doest thou requite thy God thus? Accordingly also as hee sayth by his Prophet Ieremie.* 1.9 My people what haue I done to you, saith hee? If thou hast any thing to say against me, alledge it, and thou shalt [ 20] finde that I haue not failed at any time, to giue thee cause to followe me and to cleaue vnto me. For I haue powred all good thinges vppon thee, and yet notwithstanding thou hast bin so beastly as to forsake me. Let vs mark I say that here Mo∣ses speaketh not of Gods common giftes, which hee bestoweth vppon all men indifferently: but of the speciall giftes, which the people of Israell had receiued aboue all other nati∣ons. If GOD list to vpbraid all mankinde [ 30] in generall, he may wel doe it if he say no more but, Who is he that created and shaped you? Who is he that hath giuen you with and reason? Who is hee that maketh the Sunne to shine vp∣pon you, and the earth to yeelde you fruite? God therefore hath largely wherewith to vp∣braide all men for the good which he hath done them, to shewe that they be too too blame wor∣thie, if they doe not honor and serue him. For euen the very knowledge and light which God [ 40] giueth vnto vs, dooth vs to vnderstand, that we liue at his cost, that wee be guided by his power, and that it is hee which dooth both clothe and feede vs: to the intent that his so dooing should make vs to put our trust in him, and to commit the whole state of our lyfe vnto him, thereby to shewe that hee is our souereine, and that we be vnder his gouernment; and therefore that wee be to be condemned whē we rebel against him. So then, God might well vpbraid all men in cō∣mon: [ 50] but here hee speaketh to those whome he had adopted. And y^t is the cause why he treateth peculiarly of the benefites which he had done to them as to his Church and peculiar children.

But before wee come to that point, let vs marke how Moses in this place dooth iustly call them foolish and witlesse people. True it is that all men may well bee condemned of folly lykewise, when they serue not God. For if wee haue any vnderstanding, ought wee not of right to im∣ploy [ 60] it to the knowing of him who hath created and formed vs? Can men boast themselues to bee wise, if they knowe not who hath set them in the worlde, or who mainteineth and preser∣ueth them? If on the other side they haue any reason, is it not a raging madness, when they knowe not the principall point of their whole lyfe? Now forasmuch as God came neere to the people of Israell, it must needes bee that they were bewitched, seeing they were not touched with so many and so euident recordes of Gods goodnesse: I say it was more than beastly bloc∣kishnesse. For as for the heathen and infidels, in deede they be vnexcusable in that they knew not God, who sheweth himselfe to them in the whole creation of the world. But as for the Iewes, who had the Lawe, and had seene so ma∣ny miracles, and finally had bin conuersant with the Lorde, who came downe to them, (I speake after the manner of the holy scripture, for wee know that God shifteth not from place to place, but is infinite and filleth all places,) and apply∣ed himselfe to their rudenesse, insomuch as he verifyed the thing which he so often protesteth, namely,* 1.10 I will dwell among you and abide with you: [they were much more•• vnexcusable.] And therefore, when notwithstanding all this, they turned away from him and forgat him, yea and spited him as though they had conspired toge∣ther to prouoke his vengeance by doing against him all the outrages that they coulde: must it not needes bee an horrible ignorance, yea and a very brutishnesse, vtterly voyd of all witte and reason? Wherefore let vs marke, that our true wisedome is to honor God.* 1.11 And in that re∣spect is it sayd, The foolish man dwelleth in his owne heart, and hath no lyfe in him. True it is that the heathen folke thought themselues fine witted and of abilitie, when they despised God and thought to beguile him by their suttle∣ties, as wee see these courtiers & all the braue laddes of the worlde doe nowadayes, and as wee see these fineheaded fellowes doe, which skoffe at all religion. To their owne seeming they bee men of great wisedome, at leastwise when they haue digged so deepe, that (in their owne opinion) God cannot spy them out. Yet notwithstanding, we may wel call them fooles, and not without cause dooth the holy Ghost terme them so.* 1.12 For why? Our very wisedome and the chiefe point thereof, is to feare GOD, saith the holy scripture. And in deede, euen nature ought to teach vs that. For what is a man, when hee knowes not whether hee was shaped by haphazard, whether there bee a God that created him, or if he be as a blinde wretch, not knowing who is his God, that hee may wor∣ship him and make an oblation and sacrifice of his lyfe vnto him? Must it not needes bee that a man is worse than all the brute beastes in the worlde, when hee is become so brutishe, or ra∣ther falne into such blockishnesse? Yes verily. Then let vs beare in minde the wordes that Moses vseth here, and let vs wey them as they be worthie, that wee may apply our indeuour to the seruing of our God, knowing that the ha∣uing of that poynt is our true wisedome, and that all other thinges are but appendantes, and that by and by wee runne astray as soone as wee haue left the pure doctrine: Insomuch that al∣though the whole worlde commend vs, and clap their handes at vs▪ and wee seeme to bee ex∣cellent

in all respectes: yet in very deede wee be witlesse, and it were better for vs a thowsand times to be frantike, yea and starke mad, than to haue wit and reason (to all lykelihood) after that sort, and to be without any knowledge of our God.

But now let vs come to the contentes of the accusation and proces that Moses maketh here. Is not he thy father (saith he) which possesseth thee? Hath not hee made thee? Is it not he that hath shaped [ 10] thee? Whereas he calleth God the father of the children of Abraham; I haue tolde you already that his calling of thē so, is but in respect of ad∣option, because they had bin chosen to be Gods flocke & his Church. True it is that forasmuch as we beare the image of God, wee bee his chil∣dren euen by nature. But forasmuch as wee be confounded in Adam, and Gods image was de∣faced in vs: we deserue not that title, wee be vt∣terly bereft thereof. Therefore we must be faine [ 20] to begin againe at this point, namely at his cal∣ling of vs back againe vnto him, so that although we were cut off from his houshold, yet hee rea∣cheth vs his hand, and of his own mercie taketh vs to be of his houshold againe. This did hee to the linage of Abraham. For of his own freegood∣nes he made him this promise,* 1.13 I wil be thy God and the God of thy seede after thee. Thus ye see by what title the Iewes might clayme God for their father. It was not for that they were better [ 30] worthy of it than other men, it was not for that they had atteined such nobilitie by their deserts, or for that they had purchased it by their owne policie, or for that they had gotten it by any o∣ther way or mean [of their own:] but for y^t God had called them to it, as we haue seene hereto∣fore. And so much the lesse excuse had they, whē they turned away from him, and lifted vp their hornes against him. For it is an inestimable be∣nefite for vs to haue God to our father. Because [ 40] that therein we be made fellowes with the An∣gels, who are lykewise called the childrē of God, in respect that they be members of our Lord Ie∣sus Christ. Seeing that God hath called vs to the fellowship of the Angels, to be their brethren & companions; what a leawdnesse were it to make ourselues vnderlinges to the diuels, & to submit ourselues vnto their bondes and tyranny? What a dealing were it that I being made a companiō to the Angels of heauen, should take the diuel [ 50] for my Lord & king? What a choyce were that? Were I not worse than mad? So then, let vs mark well, that when as Moses dooth here call God the father of the Israelites, it is to inhaunce their vnthankfulnesse the more, and to shewe their leawdnesse the playnlyer. [As if he should say,] Consider your former state. For God had aduaū∣ced you wonderfully high, and you haue wilfully cast your selues downe to the bottom of hell. Af∣ter which maner he vpbraideth the king of Babi∣lon, [ 60] that he had bin as the morning starre:* 1.14 and now behold (saith he) thou art in the bottom of hell.* 1.15 True it is also that God calleth kinges his children, & lykewise all Princes and Magistrats. But if we compare them with the childrē of the Church, and with the flocke of our Lorde Iesus Christ: surely Gods calling of vs to the knowing of him, and his marking of vs out to aly him∣selfe vnto vs, dooth farre surmount all the king∣domes and Empyres of the world. And there∣fore it is certaine that when men turne away from their aliance with God; it is all one as if they forsooke heauen to goe to the bottome of hell. For (as I haue sayd afore) they cannot a∣way with the company of the Angels, but will needes goe to submit themselues in bondage to the diuels.

And according hereunto Moses addeth, that God had possessed that people, as he termeth them his heritage. Whereby he doth vs to vnderstand (as he will declare afterward) that God meant to haue held that people as his owne houshold, suffering the rest of the world to wander away & to become straungers vnto him, whereas his wil was to haue the people of Israell as people fami∣liar and well acquainted with himselfe. Accor∣ding whereunto he addeth, It is he that hath cre∣ated thee, it is he that hath shaped thee. And this cre∣ation is not the same that belongeth to all men and to all the childrē of Adam: but it is the same that is spoken of in the hundreth Psalme. It is he that made vs,* 1.16 and not we our selues. And it is a very common speech in the holy scripture, to say that God hath created and fashioned his Church. This is a people whom I my selfe haue created,* 1.17 and they shall set forth my prayse saith he, in the three and fourtith of Esay. But it were needelesse to alledge many places, for all the scripture is full of them. And it is a notable point of doctrine, that God declareth vs to bee newe creatures,* 1.18 at such time as he chooseth vs to him∣selfe. True it is that wee be greatly bound vnto him, for vouchsafing to set vs in this world. For although he had made vs but brute beastes, yet were it a great thing that we might bee counted the worke of his handes. But it was not his will that wee shoulde bee Asses or Horses: it was his will that wee shoulde bee reasonable cre∣atures. This is so high a preheminence, that wee cannot commende it sufficiently. Yet is that nothing, in comparison of his calling of vs to the faith. Insomuch that when hee telleth vs that hee will take vs to bee of his Church, hee dooth after a sorte forget his for∣mer creating and sayth: that he giueth vs a farre other thing than to haue bin mortal men, which is nothing in comparison to bee of his Church. And this serueth to humble vs, to the intent we should not thinke our selues to bee come to the faith by our owne power, but acknowledge the same to be the gift of God, least we shold vsurpe the title of the creator, by imagining our selues to haue gotten faith by our owne abilitie, as the Papistes doe, who say that although they cannot doe any thing but through the grace of God, yet doe they prepare and dispose themselues thereto aforehand. Againe, they haue a kinde of concurrence, or running together, where∣through they be as companions with GOD, so as they worke together with his grace, or else doe so aunswere thereunto, that Gods grace dooth nothing but by halues. Loe at what

poynt the Papistes are▪ and by that reason they should be halfe their owne creators. For I haue declared already, (and the very truth is so), that it is a farre greater thing for vs to be counted of the Church, than of the common kinde of men: for it is a farre nobler creation to bee the chil∣dren of God, than to be the children of Adam. Yet notwithstanding, the Papistes doe chalenge the one halfe thereofto themselues, saying that they dispose themselues to it by their owne free∣will, [ 10] and that they deserue grace at Gods hand, and also that they worke together therewithall. By which reason, the one 〈…〉〈…〉 of this crea••ion, which is the excellentest, shall belong to men. And what a treacherie wore that? Therefore when wee heare that it is God that made vs, and not wee our selues;* 1.19 let vs not make account of our selues nor be puffed vp with the winde of presumption, which serueth to no purpose but to make vs to swell. Let vs vnderstand then that we [ 20] haue nothing of our owne, but that all is Gods, in that it hath pleased him to call vs to his word, it is not we. A man might thinke it straunge why it should be sayd, it is not wee that haue created our selues: for there is none of vs al but he know∣eth it and confesseth it. B•••• if we haue an eye to the fond and diuelish ouerweening wherewith men are besorted: we shall see that this kinde of speach is not superfluous, but that the holy ghost meant to exclude all such foolish imaginations, [ 30] to the intent that men should not reserue aught to themselues, but yeeld fully vnto God▪ that which is belonging vnto him. And that is the cause also why S. Paul saith in the second Chap∣ter to the Ephesians;* 1.20 We be his workemanship, for he hath created vs to good workes, namely which he hath prepared for vs before wee were borne. If men think themselues to be y^e founders of their owne good woorkes, yea or euen of their good thoughtes; they deceiue themselues fore. God had prepared all those thinges aforehand [ 40] in his treasures saith S. Paul, and now hee hath put them into vs. And why? For we be his work∣manship, it hath pleased him to fashion vs to a∣nother vse. Thus yee see how men are beaten downe, and how God sheweth that hee him∣selfe alone is to haue the honor of the disposing and preparing of them. And so in this text wher∣as it is sayd, It is hee that hath created thee and fashioned thee: it is because it is a more excel∣lent [ 50] gift, that is to wit, that God prin••eth his marke vppon vs, as who shoulde say that wee shoulde bee reckoned for his children, so as hee gathereth vs vnto him, and maketh vs in ef∣fect new creatures; by reason whereof our sinne becommeth the more heynous, if wee deface the same againe, and fall to wallowing of our selues againe in the filth and vncleanesse of this worlde, as who woulde say it greeued vs that God had not made vs brute beastes at such time [ 60] as he tooke vs to be his children. And therefore we haue to marke▪ what the words import which Moses vseth here: For his meaning is to shewe, that this people was the leawdest and most de∣testable that coulde be imagined, because they had forgotten such gratious benefites as coulde not be sufficiently commended. And looke what is sayd of the Iewes, agreeth fi••ty to vs lykewise, namely that we must not forget Gods graces. We in these dayes haue receiued no lesse than the fathers that were vnder the Lawe. For wee haue the very pledge it selfe, which the Iewes had not: that is to wit, our Lorde Iesus Christ. He is the onely sonne of God, and is come down to vs from the bosome of the father. Hee hath yeelded vs recorde of our adoption: the gate of paradise is now opened vnto vs: wee may now not onely call vppon God as our father, but al∣so call vnto him with full mouth, so as wee may cry Abba father,* 1.21 for that is the worde which Saint Paul vseth expresly. Seeing then that God hath discouered himselfe more fully to vs than to the fathers that liued vnder the Lawe: Surely our fault will be the more grieuous and lesse excusa∣ble, if we yeelde so poore a recompence as is spoken of here. Againe, hath he not purchased vs to himself▪ If he possessed the people of olde time because he brought them out of the land of Egypt: let vs see how much more he hath done now for vs than for them. True it is that Gods redeeming of the Iewes was by the power of the death and passion of our Lorde Iesus Christ: but that thing was not yet declared vnto them, they had but the figures and shadowes thereof. But as now we see that the bloud of our Lorde Iesus Christ hath bin shed for our redemption, and for the purchase of our saluation. And shall we now go trample vnder our feet the holy bloud, wher∣by the couenant of the spirituall kinred which God hath entered into with vs, is ratifyed and confirmed? And as touching the Law, how doth the Apostle speake of it in the Epistle to the He∣brewes? As many (saith he) as violated the taber∣nacle that was made by Moses,* 1.22 were not spared, their fau••t was vnpardonable: and what shal be∣come of vs nowadayes? Is not our leawdnesse much more shamefull? Therefore let vs beare now in minde that we be Gods precious posses∣sion, to the intent we giue not our selues ouer to Satan. Moreouer let vs vnderstand, after what manner he hath created and fashioned vs, and let vs not refuse that grace: but sith he hath vout∣safed to reforme vs, let vs not steine our selues with reproche, by going about to deface the i∣mage & workmanship which he hath put into vs.

Howbeit forasmuch as men doe by al meanes possible pleade ignorance, to the intent they might not come to account before God, nor be conuicted or touched for their euill doings: Mo∣ses addeth; Aske of thy fathers, and they will teach thee what thou hast bin: Inquire of all thine Elders, and call to minde the time that is past. Here Moses meant to spurne forward the slothfulnesse of the Iewes, because they did wilfully bury the grace of God, and tooke pleasure in the not minding of them. Now although he spake this to the Iewes: yet notwithstanding, forasmuch as the same vice is common & ordinarie through the whole world, and that we be too much atteinted therewith: it stādeth vs in hand to thinke, that the holy ghost directeth the lyke accusation to vs nowadayes. For after what sorte doe we call Gods benefites

to our mind? Do we bethink vs of them euening & morning? Nay there is none of vs all which shutteth not his eyes against them, as much as he can. To be short, nothing grieueth vs worse, nothing troubleth vs more, thā to be bound vn∣to God. And yet is that the thing wherein all our happinesse consisteth. For it is not with him as with mortall men. If we be ouermuch bound to a creature, we wil be as it were ashamed of it. I am so much in such a mans debt say wee, y^t I wot not [ 10] how to requite it. But if we consider how liberal God hath bin to vs, it is a meane to confirme vs still the more in faith, & to make vs the bolder to repayre stil vnto him: for he is the fountain that neuer dryeth. Thinke we that God can euer bee diminished in his grace, or in any goodnes? Nay. And yet notwithstanding, our naughtinesse is such, y^t when God hath bestowed neuer so great graces and benefites vpon vs, insomuch that we be as good as ouerwhelmed with thē; al our see∣king [ 20] is to put them out of remembrance: let vs marke wel therefore, that Moses hath not with∣out cause blamed the Iewes, and that we nowa∣dayes haue need to bee blamed after the same manner, and to be pricked foreward lyke Oxen and Asses.

As concerning the Iewes, he sayd, Bethinke thee of the olde time, call to minde the dayes that are past. As if he should say, How now ye wretches? Must God giue you wit and memorie, and yet you not [ 30] consider what he hath done heretofore? The wit of an Oxe or of an Asse extendeth no further than to the thinges y^t are present: but men haue reason to consider of thinges past and of thinges to come. For wee haue a certaine foresight of thinges to come: we make comparison of things past, experiēce sheweth vs how to dispose things in our selues. Now if we apply not all this to con∣sider how God hath euer gouerned vs, and how he hath shewed himselfe a father towardes vs, [ 40] shall we not be guiltie of peruerting the whole order of nature? So then, not without cause doth Moses say: Bethinke thee of the old time. And after∣ward he sayth: Thou hast witnesses enowe: In∣quire of thy Fathers, inquire of al those that haue liued afore thee, & they wil tel thee newes; they wil shew thee, that at such time as thy God diuided the nations of the world, and made y^e partitions betweene people & people, hee had a special re∣gard of thee, & shewed playnly y^t his adopting & [ 50] choosing of thee was not in vaine. For the mark y^t he amed at, was to dedicate thee to his seruice, & to reserue thee for his owne inheritance. Now thē, is it not a peruerting & confounding of y^e or∣der which he had set down to be inuiolable, when thou turnest so away from him? Yes: for hee had shouled thee out from al y^e heathē, & chosen thee as it were for his own portion. That is the thing in effect which Moses meant to say vnto y^e Iewes.

And this text ought to teach vs, first to bee [ 60] mindefull of the benefites which he hath done to our fathers, although we haue not seene them in our owne time. For that is a thing whereon we must set our mindes. Hath God giuen vs wit and reason but onely to conceiue thinges present & which we see with our eyes? Nay, our vnderstā∣ding must proceede further, yea and all must be referred to the honor & glory of him which hath giuen vs that vnderstanding. And it standeth vs so much y^e more in hand to marke well this do∣ctrine because we see men fickleheaded & giuen to all vanitie & fond speculations. True it is that we would be loth to be as brute beastes, and we would faine be as men of vnderstanding: there is none of vs all, but he laboureth for it. And yet for all y^t, what is our vnderstanding, but an inqui∣ring of the thinges that passe our capacitie? Men neuer cease to be inquisitiue of the thinges that are farre aboue their vnderstanding, yea euen of thinges needelesse & vnprofitable: insomuch as they will needes knowe what God did afore hee made the world, & such other thinges. Againe, as touching stories, if a man occupy himself in thē, it is but to range abroad here and there, without consideration of Gods doinges: insomuch that God is quite forgotten, & thinges are not refer∣red to their right and due vse. Wee see then how men runne rouing, so as they can babble well e∣nough of thinges past, that ye would take them to haue good knowledge of them. But it is but in thinges vnprofitable, & in the meane while God is let alone, & they haue no regard at all of thē∣selues. But contrariwise it is shewed here, that when we talke of matters of olde time, and en∣quire of thinges that haue bin done long agoe, we must keepe this order of proceeding, that we haue an eye vnto God, how he hath gouerned y^e world, and alwayes shewed himselfe righteous, faithfull, vpright, good, and pitifull. First there∣fore let vs consider that. And afterwarde let vs come vnto our selues: and sith we see that hee hath separated vs from the rest of the worlde, & taken vs for his children without any worthines of ours, preferring vs before those which were no thing inferiour to vs: (for in deede we be no bet∣ter than the rest of Adams children:) seeing (say I) such goodnesse of God towardes vs, we ought to apply our indeuour to know the same wel: and by inquiring of former yeres: we ought to behold Gods working, to the end he may be glorifyed at our handes, for that we haue found by experience, that we be so many wayes bound vnto him; and that the infinite goodnesse which he hath shewed towardes vs, may prouoke and inflame vs to yeelde ous selues wholy to the ser∣uing of him. If wee so doe, wee shall not bee bla∣med for the vnthankfulnesse, for which the peo∣ple of Israell are blamed here by Moses. For consequently all those whome God hath cal∣led vnto him, shall be comprised vnder the same condemnation, vnlesse they can skil to benefite themselues the better by his gratious dealinges.

But nowe let vs cast our selues downe before the maiestie of our good GOD with acknowledgement of our faultes, praying him to make vs to feele them more and more, so as wee may not onely condemne our selues with our mouthes, but also vtterly mislyke of them, and turne againe vnto him with a true meaning minde, to obey him and to submit our selues to his good wil: & that therwithal he may so worke in vs by his holy spirit, that sith he hath vouchsafed to begin to make vs newe creatures, hee do also reforme vs to the full, vntill wee be

throughly clothed with his righteousnesse, and that all our imperfections and vanities be morti∣fied: That it may please him to grant this grace, not onely to vs but also to all people, &c.

Notes

• * 1.1

  Ier. 2.13.
• * 1.2

  Ezec. 16.20.
• * 1.3

  Mal. 1.6.
• * 1.4

  Esa. 53.7.
• * 1.5

  Ezech. 36.3.
• * 1.6

  Rom. 9.7.••••
• * 1.7

  〈◊〉〈◊〉 32.28 〈…〉〈…〉 5.
• * 1.8

  Iames. 1.5.
• * 1.9

  Ier. 2.5.
• * 1.10

  Exod. 25.••••
• * 1.11

  Pro••. 〈…〉〈…〉
• * 1.12

  Prou. 1.••••.
• * 1.13

  〈◊〉〈◊〉 67.7.
• * 1.14

  〈…〉〈…〉12.
• * 1.15

  〈◊〉〈◊〉 2.6.
• * 1.16

  Psal. 100.3.
• * 1.17

  Esa. 43.7.
• * 1.18

  Eph. 2.10.
• * 1.19

  Psal. 100.3.
• * 1.20

  Eph. ••.10.
• * 1.21

  Rom. 8.15.
• * 1.22

  Hebr. 2.2.