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 iiij. of Iune, 1556. The CLXXXIII. Sermon which is the sixt vpon the two & thirtith Chaper.

20 So he sayd, I will hyde my face from them, and see what shall befall them. For they bee a fickle generation, children in whome there is no stedfastnes.

21 They haue mooued mee to ielouzie by the thing that is not god, and they haue prouoked mee to displeasure with their vanities. And I [likewise] will moue them to ielouzie by them which are no people, and by a foolish nation will I pro∣uoke them to indignation.

22 For the fire is kindled in my wrath, and shal burne to the verie bottome of the pitte, and deuowre the lande with the fruite thereof, and burne vp the founda∣tions of the mountaines.

WE sawe yesterday how God is more grieuously displeased, when such as ought to honour and serue him, do forsake him, than when it is done by silly ignorant vnbeleeuers. And not without cause. For God adopteth vs with this condition; that his glorie should shyne forth in [ 50] vs: and therefore must it not needes be a dub∣bling of the offence, when wee be a reproche to him? If a father bee despysed in his owne house, euen by those whome he hath begotten, will it not grieue him much woorse, than if some one of his neighbours shoulde misuse him? Seeing then that God hath vouchsafed to choose vs to be his children, and hath done vs the honour whereof wee were not worthie: let vs beware that our conuersation bee such, as our faultes [ 60] and misdeedes may not prouoke him, nor the thing befall vs which Moses addeth here, name∣ly, that he will hyde away his face. Nowe by this saying the Scripture meaneth that when GOD hath vsed patience in bearing long with men, winking at their vyces, and ceassing not to doe them good, and yet seeth that they bee altoge∣ther set vppon stubbornesse and vnreformable: hee giueth them ouer for such as they bee. Nowe all our welfare and happinesse lyeth in Gods defending of vs, and in his caring for vs. For if hee forget vs and vouchsafe not to suc∣cour vs, and to bee our defence, in what ta∣king are wee? It were better for vs to bee de∣stroyed out of hande, than to linger beeing out of the protection of our God. Therefore heere is a horrible threat, and such a one as ought to make vs to quake, when as it is sayde that when GOD hath tarryed a long tyme, hee will with∣drawe himselfe for our vtter alienating of him away from vs.

Wee haue seene heere afore, howe GOD vsed long sufferance and gaue not ouer his people at the first dash: but yet that at length hee was fayne to shewe that hee will not that his goodnesse shoulde bee abused after that fashion, nor that men shoulde harden their heartes by flattering themselues, when hee punisheth them not out of hande. Therefore let vs looke to ourselues. For if wee

haue offended God, although hee lift not vppe his hande to punishe vs for it at the first instant, yet must not that make vs to fall asleepe. Let vs (I say) preuent the vengeaunce of our God: for if hee be patient and beare with vs, it is to winne vs by his gratious goodnesse and gentlenesse,* 1.1 as S. Paul declareth in the second to the Romanes. The more then that God spa∣reth vs, the more let vs take warning to turne a∣gaine vnto him, and let it make vs ashamed that [ 10] we hauing so good a father, haue beene so stub∣borne against him. And if wee will needes still welter in our owne filthinesse, and heape naugh∣tinesse vpon naughtinesse, so as there is no ende nor measure of our transgressions: then must GOD be faine to execute the thing which he speaketh heere by Moses, namely; Hyde a way his face; that is to say, that after hee hath hadde a care of our welfare, and continued in dooing vs good; he will at length giue vs ouer, and shew [ 20] that he is no longer bounde vnto vs, and that although hee spared vs for a time, it is not his intent to bolster vs continually in our euill doo∣inges. Wherefore let vs bee afrayde of this threate: and so long as GOD maketh vs to perceiue that he beholdeth vs with pitie, let vs walke as before his eyes, as though he were e∣uer present with vs, and in all our thoughtes, wordes, and deedes, let vs haue our eyes still vp∣on him. [ 30]

But by the way we haue to marke, that God hydeth not his eyes in such sort, but that hee seeth and marketh all mens dooings, and dea∣linges. But it is so sayde, because God seemeth to shrinke away and to haue no more care of vs, when he succoureth vs not at our neede. For if aduersitie and afflictions oppresse vs, and wee flee vnto God, and yet finde no ease, but pine a∣way still continually: it can not be but that ac∣cording to our vnderstanding, we must needes [ 40] imagine that GOD hath quite forgotten vs, and that he regardeth vs not any more. After this maner doeth Moses tell vs heere, that God hydeth away his face. Furthermore we must vnderstande, that when GOD hath once forsa∣ken vs, there neuer happeneth any euill vnto vs, but it commeth from him: that is to say, all the afflictions which wee feele are punishmentes from his hande. We must not then thinke that GOD letteth men alone at all aduenture [ 50] when he punisheth them for their offences, but rather that hee is then neere them, to make them feele his power, shewing himselfe a Iudge of their wicked deedes. But as for to holde them in his tuition, or to defende them; in that be∣halfe he threatneth himselfe to be absent, that is to say, that they shall not perceiue any more that he broodeth them vnder his winges,* 1.2 ac∣cording to the similitude which he had vsed a∣fore. [ 60]

And it is sayde expressely, That hee will see what their ende will be. Heere GOD speakes after the manner of men: for hee knewe all thinges aforehande euen before the creating of the worlde, and he needeth not to be taught by time as mortall wightes doe. But forasmuch as we can not attayne to the heigth of Gods ma∣iestie, hee is faine to make himselfe like vnto vs, and all for our instruction and edification. It is all one therefore as if he should say to such as despised him, Goe too, yee make no account for me, I behaued my selfe familiarly towardes you, and you haue abused that grace of mine; I haue required to be serued and honored of you, and you haue done mee all the shame ye coulde deuise: you haue borne yourselues in hande that I was tyed vnto you, and that I was of ne∣cessitie to continue a father towardes you with∣out ceassing, notwithstanding that you played the rebellious children against mee. But nowe will I giue you ouer for such as you be: doe the worst yee can, and at length yee shall finde what it is to haue forsaken mee. I will hide my∣selfe from you, that is to say, I will giue you ouer. In steede of maintaining and defending you as I haue done heeretofore, I vtterly renounce all acquaintaunce with you. See nowe what your state shall be, and I also will see what your ende will bee, that is to say, it shall bee perceiued in what plyght men are, when I haue no longer care of them. GOD then speaketh heere not so much of his owne knowledge, as of that which shall be seene and perceiued in the ende by experience. For (as I sayde afore) GOD is not to bee taught by the chaunge of thinges, (for all thinges were present with him before the making of the worlde) but heere he declareth, that when folke are so forsaken, it will appeare by them that all the happinesse of man consisteth in beeing preserued by GOD: and that on the contrary part, they bee most wret∣ched and vnhappie, when God hath giuen them ouer.

And hee addeth the reason. It is a fickle and frowarde generation, Children in whome there is no trueth. The first worde that Moses vseth heere, commeth of a verbe which signifieth to turne and returne. And so it is as much as if he shoulde say, It is a generation of wickednesses; for he vseth the plurall number: and it impor∣teth as much as if he should say, It is a frowarde and cursed generation, or else a mutable and chaunging generation, and whereof there is no holde; nowe heere; nowe there: whereby is vttered not onely the vnconstancie, but also the disloyaltie of that people. He addeth that there was no stedfastnesse in them. The worde be∣tokeneth vprightnesse, whereby is meant both loyaltie and faithfulnesse. To be short, GOD declareth heere, that he hadde tryed his peo∣ple too much, and that in the ende it appeared that there was no vprightnesse in them, but all manner of treason and trecherie. Forasmuch therefore as hee founde such leaudenesse in them, hee sayeth hee will hyde himselfe from them. But we must call to minde againe what I haue sayde afore; to witte, that for a time GOD may fauour vs and beare with vs, and spare vs though we deserue to haue rigour to∣wardes vs: but when hee is so patient, it is to make vs diligent in examining our owne faultes, and to call our selues dayly to account, and to

looke neerely to the thinges which are to bee found fault with, in vs. Also let vs marke well the saying that hath beene alleadged out of Saint Paul, howe that God allureth vs to amendment by gentlenesse,* 1.3 when hee punisheth vs not at the first, according to our deseruinges. Sith the case standeth so, whensoeuer God sheweth him∣selfe fauourable and gratious towardes vs, let e∣uery of vs consider howe hee hath liued; and if we haue abused the benefites which he hath be∣stowed [ 10] vppon vs, let vs condemne ourselues for it, and be sorry for our sinnes, and returne to him with such sorrowe as may appeare to bee vnfai∣ned. That is the thing which we haue to remē∣ber in the first place. But if we will needes dis∣charge ourselues by flatterie, to take leaue to doe euill: then must hee needes execute his vnreuocable sentence of hyding away his face from vs after he hath borne long ynough with vs, and of seeing what will become of vs, and [ 20] he must needes let vs rotte in our wretched∣nesse, forasmuch as we could not abide that hee should reach out his hande to helpe vs. And in any wise let vs marke that GOD can not a∣way with hypocrisie in men: for among other thinges he requireth soundenesse and trueth in vs, that our conuersation shoulde bee vtterly voide of all dubble meaning, and that we should not be dissemblers before him. True it is that our nature is full of fainednesse, as we see howe [ 30] Ieremy reporteth of mans heart,* 1.4 that it is fro∣warde and besnarled with all naughtinesse, and that it is euen as a bottomlesse pit. And there∣fore we must chaunge, if wee will haue God to admit and allowe vs for his children: and wher∣as we be inclined to euill, so as there is nothing but bitternesse and hardnesse of heart in vs, we must pray vnto God to indewe vs with his holy spirite, who is the spirite of constancie, and to ridde vs in such sort from all our naughtinesse [ 40] and vnfaithfulnesse, as we may walke on be∣fore him in pure and vndefiled soundnesse. Thus yee see what we haue to remember vppon this place.

Nowe it is saide further, That forasmuch as the Children of Israell had prouoked GOD to iealozie by the thing that was not god, and prouoked him by their leazinges through the superstitions which they hadde deuised: he also would prouoke them by a peo∣ple which was no people, and moue them to iealozie by [ 50] a Nation that was no Nation. Heere GOD spea∣keth againe after the manne•• of men, like as if a man seeing his wife so wicked and leaudely gi∣uen that he could not restraine her, should say, Well, I must needes diuorce her, and to doe her the more disgrace I will take some chamber∣mayde in her steede, to occupie her place. Now then if a wife haue liued in honorable state with her husbande, and afterwarde behaue her selfe so naughlily and stubbornely, that hee casteth [ 60] her off, and thereuppon taketh some poore wench that was of no estimation, and vseth her as his maried wife; his former wife will take the more spyte and griefe at it, as who woulde say, What? Shall such a one nowe occupie my place? Must I be thrust out for her? Must I be pointed at with euerie mannes finger and bee shamed and ill spoken of euerie where? After that manner is this text to bee vnderstoode. For thus doeth GOD vtter his minde. What? They haue prouoked mee to Iealozie by the thing that is no god: I am the liuing GOD, and besides that, they ought in reason to take mee for their father, because I haue shewed my selfe so towardes them, declaring howe deerely I lo∣ued them, in that I haue preferred them before all other Nations of the worlde: and yet here∣uppon haue they forged Idolles. But there is but one GOD: and therefore when men turne away from him, they must needes forge ydolles after their owne imaginations. Thus haue they prouoked me to ielozie by the thing which was not god.

And afterwarde he addeth, their vanities. As if he shoulde say, If a man marke what their su∣perstitions are, and whereon they bee groun∣ded: he shall finde them to be nothing else but lyes and deceites. Yet haue they prouoked mee with them sayeth he: and nowe will I also haue my reuenge, for I will prouoke them by a people which is not a people, and by a nation which is not a nation, that is to say, which are not esteemed to be of any reputation. I will then take to me such folke as are nowe of no e∣stimation, and set them in the same degree of honour wherein these thankelesse folke were before, which haue so abused the fatherly loue that I bare towardes them. This thing came not to passe out of hande, but was then accom∣plished when the Gospell was spredde through out the whole worlde. True it is that in part God gaue some tokens of these thinges afore∣hande, in exalting the Assyrians and Chaldees aboue those which boasted themselues to be the holy ofspring and y^e kingly priesthoode:* 1.5 but yet was not this definitiue sentence performed to the full, vntill the comming of our Lorde Iesus Christ. God (I say) shewed partly some signe heereof aforehande, at such time as the people of Israell were scattered, brought to desolation, carried away into strange countryes, and there kept as banished wretches without order vnder the slauerie of cruell tyrannie. For euen then did GOD beginne aforehande to make them perceiue, that his threatning of them to pro∣uoke them by a people which was no people, was not in vaine. For first the Assyrians and afterwarde the Chaldees hadde the honour to reigne ouer the children of Abraham,* 1.6 which vaunted themselues to be at libertie, but they were bondeslaues of sinne. And forasmuch as they had withdrawen themselues from the o∣bedience of GOD, it was good reason that they shoulde be vnder the bondage of Tyrans. GOD then gaue a certaine signe of fauour to those that hadde beene vnbeleeuers, when hee magnified the heathen so much, euen as though hee had beene minded to disanull the promise which he had made to those which had earst boasted themselues to bee his people, and had purposed to put them to vtter shame. Yet notwithstanding the Chaldees and Assyrians

did not so reigne ouer the children of GOD, that they could preiudice their saluation. Nei∣ther could the Syrians doe it, nor any of all the other nations that troubled them (as wee see in the time of the Iudges) & which inuaded the Lande of Chanaan and brought the children of Israell vnder tribute and subiection. For e∣uen then although the children of Israell were oppressed, and cast downe, as it were, and thrust vnder foote, and their neighbours which were [ 10] heathen and Infidelles had their full scope: yet notwithstanding, Gods adoption abode still in the linage of Abraham, and the case of those that reigned ouer them was neuer a whit the better for it, because they ceased not to serue their ydolles still. But when the Gospell was preached openly to the worlde, then did we suc∣ceede in the place of those which hadde beene heires of the promise afore, accordingly as Saint Paule likeneth vs to wilde slips which are graf∣fed [ 20] into a good stocke,* 1.7 euen so is it with vs. For we be but thinges borne out of time, if wee bee compared with the Iewes who were after a sorte the naturall children of God. Howbeit foras∣much as GOD had promised Abraham that he would be the sauiour of his ofspring,* 1.8 the same belonged to all such as were descended of him,* 1.9 accordingly also as Saint Peter telleth them, You be the children of the prophetes, and heires of the promise: as who shoulde say that [ 30] saluation belonged to them, euen by true and lawefull succession: but when as they did cutte off themselues from it by their owne vnthanke∣fulnesse, then did GOD call vs vnto him. True it is that if the Iewes had receiued our Lorde Iesus Christ, yet had the doctrine of the Gos∣pel bin spredde abroade neuerthelesse, through∣out the worlde, and so shoulde wee haue beene ioyned and knit together in one. But forasmuch as the Iewes conueyed themselues out of the [ 40] housholde and Church of God, and imbraced not the grace which was offered vnto them: their roome became emptie, and so wee entred thereinto, insomuch as GOD hath nowe ba∣nished them, to the intent to make as it were a new house. And therefore S. Paul applyeth this text to his owne time.* 1.10 For hee sayeth that as then the Iewes had too greatly prouoked Gods iealozie by their ydolatries, and that God was faine to raise vp a people which was no people, [ 50] or a nation which was not reputed as a Nation, which thing was done to make them the more ashamed of their despising of the benefit which had beene profered vnto them. Truely, the Iewes had not at that time any outwarde ydo∣latry. When Iesus Christ came into the world, the Temple of Ierusalem was not defiled with a∣ny ydolles, sacrifices were made there accor∣ding to the Lawe of Moses: and yet for all that there was nothing but contempt of God & wic∣kednesse, [ 60] it was a piteous case to see the great number of grosse superstitions, and all the pure∣nesse of the Lawe was corrupted.

Let vs marke well therefore y^t men are coun∣ted ydolaters, not only when they haue puppets of stone, of wood, or of peinters worke, but also when they sticke not to the pure simplicitie of Gods word, but mingle their owne superstitions with the doctrine of saluation, ouershooting thēselues and turning away to al euil. After that manner was GOD prouoked to iealozie by the Iewes, but specially by their refusing of Iesus Christ, who is the image of the father. For whosoeuer hath not the sonne (sayth Saint Iohn) hath not the father.* 1.11 And why? Because the whole fulnesse of the Godheade dwelleth in our Lorde Iesus Christ. Seeing then that the Iewes despised the onely sonne, who was the image of the father, seeing they would not accept him which was ordained to be souereigne king, and of whom also it is sayde in the Psalme, Kisse the sonne;* 1.12 whereby men are commaunded to doe him homage and to kneele downe vnto him as it is sayde in other textes: seeing that the Iewes haue so refused Iesus Christ, seeing they haue so giuen ouer the true Religion; they haue made themselues vtter strangers to the liuing GOD which had chosen and adopted them. To bee short, if we take not Iesus Christ for our GOD, surely wee haue nothing else but an ydoll. As for example, the Turkes at this day doe make greate bragges that they worshippe the GOD which created heauen and earth. What is their God? He is but an ydoll. The Iewes can well ynough say; our meaning is to serue the God which gaue vs his Lawe by the hande of Moses, and spake by the prophetes. Their God is but an ydol. And why? For the Godheade which is in Iesus Christ is vnknowen vnto them. But it is sayde that the whole fulnesse of the Godheade dwelleth in him,* 1.13 yea euen perfectly and in verie substaunce, without any manner of shadowes or figures. Seeing then that GOD hath fully reueiled himselfe to vs in our Lorde Iesus Christ, and will haue his face to bee seene there: surely we can not boast that we haue the true God, vnlesse our Lorde Iesus Christ reigne among vs, and be so honoured of vs that wee sticke throughly to him and rest wholely vppon him. Nowe the Iewes denyed him and vtter∣ly disclaymed him: by meane whereof they pro∣uoked GOD to iealozie, and there remay∣neth nothing with them but folly and false ima∣gination whereby they haue deceiued and be∣guiled themselues. And therefore not with∣out cause doeth Saint Paule alleadge this Text,* 1.14 saying: Seeing that the Iewes haue prouoked Gods wrath by refusing to imbrace his onely sonne: therefore hath he raysed vppe a people which was nothing afore.

And heere we see yet much better the thing which I tolde you afore, namely that GOD vsed long sufferaunce towardes such as were worthy to haue beene thundered vpon out of hande: for betweene the Lawe and our Lorde Iesus Christ there were about two thousande yeares. And if wee recken the yeeres, the Iewes began to meddle with the infections & filthinesse of the heathen by setting vp of ydols by and by after y^e death of Iosua. Ye see then how God suffered aboue eighteene hundred yeeres to passe, wayting still for some amendement.

Not that he dissembled with them, for he cha∣stised them to put them in minde of their faults. And they returned vnto him. But yet by and by after they fell away newe againe. Insomuch that when they had acknowledged that those harmes befell them for their sinnes sakes, and had giuen some token of repentaunce: by and by, or within a while after they fell to their olde byasse againe: and God likewise fell to punish∣ing them newe againe. At the last came the [ 10] captiuitie of Babylon which is described to haue beene so horrible and vnhappie, that it banished them out of the Lande which hee had promised them for their inheritaunce, and they were dri∣uen out of their owne houses. Neuerthelesse, in the ende GOD pitied them and brought them home againe. Notwithstanding, they were no sooner come home into their natiue countrey, and restored to libertie, but by and by they became againe worse than before. There∣fore [ 20] was GOD also faine to punish them with punishment vppon punishment euen to the vt∣termost. Then came our Lorde Iesus Christ to remedie all their diseases, in respect whereof he is iustly called euen the resurrection of the dead.* 1.15 For although the Iewes had then beene all scattered abroade, yet would God haue ga∣thered them home againe to him by the hande of his sonne, if they hadde knowen the day of their visitation. But they well bewray that they [ 30] be wilfully bent against GOD, and that there is nothing but bitternesse and venime, yea and diuelish rage in them. For it sufficed them not to haue skorned the grace which was offered vnto them, and the redemption which they had pretended to haue longed for so greatly; but they did also crucifie the Redeemer which was sent vnto them. Forasmuch therefore as the Iewes did vtterly refuse all the grace of God: the Gospell was published through the whole [ 40] worlde.

But (as I sayde) we must marke well the long suffering which GOD vsed towardes them, that it may keepe vs from sleeping in our sinnes. For if wee abuse the goodnesse of our GOD when hee spareth vs, and vseth not such ven∣geaunce as we haue deserued: we shall be dri∣uen to pay the arrearages. Therefore let vs re∣turne to him when hee threatneth vs. For it had beene much better for the Iewes to haue [ 50] suffered temporall punishmentes, than to haue beene so borne with, and in the ende to haue had so horrible vengeaunce layde vppon them as we see befell to the Citie of Ierusalem. For if we looke vpon the aduersities that fell vppon it, wee shall not finde the like examples at any time since the beginning of the worlde, that the men of that countrey, and all other inhabiters were so afflicted. They played the madde men one against another for their vittelles, and the [ 60] veryest cutthroates bare the chiefe sway. They durst not go out of their citie to ease themselues because they were inclosed on euerie side: and yet they were more cruelly handled within by theeues and rakehelles. The ruffians were rea∣die to cutte the throats of them that came once out of their doores. Thinges were so farre out of order and so horribly put to hauocke, that women were faine to kill their owne children for hunger and to eate them, and it spited the father to see the mother steale her owne chil∣dren to deuoure them into her owne bowelles. Therefore let vs bethinke ourselues, and when thinges are so farre out of square, and wee per∣ceiue it to be our Lordes will to giue vs such ex∣amples, to the intent we should liue in awe and feare, and yet notwithstanding that he giueth vs leasure to returne vnto him; let vs goe vnto him, yea and that with speede, & let vs not driue off frō day to day, for feare least the gate be shut against vs. That is the thing which wee haue to beare in minde.

Nowe let vs proceede to that which Moses addeth, namely: That GOD did then rayse vppe a people which was no people, and a Nation which was no Nation. By these words we be doone to vn∣derstande, that vntill such time as GOD hath chosen vs, and drawen vs to the knowledge of his trueth: it is all one as if we were not at all. True it is that Gods setting of vs in this worlde is not a benefite to be despised, neither doeth he set vs heere as Asses, Oxen, and Dogges: but as reasonable creatures, and he putteth his image into vs. Inestimable is the benefit which he doeth vs therein: but yet for all that, foras∣much as we be corrupted in Adam, and all of vs are accursed; insomuch that sinne doeth so reigne in vs, that the Image of GOD is wiped out, and the vnderstanding which we weene our selues to haue is but brutishnesse, and our hearts are turned vpside downe, so as there is nothing but rebelliousnesse in vs: therefore it is sayde that wee bee not worthy to bee counted a peo∣ple, that is to say, it were better for vs that wee were not at all. Not that GOD is not glo∣rified continually in his creatures: but this is spoken in respect of vs. For we will needes glo∣rifie ourselues and seeme great men, for wee see howe men beleeue wonders of themselues, and they be so blinde that they surmise this and that of themselues. But let the children of this worlde esteeme of themselues what they lyst, and aduaunce their owne glorie as much as they list: yet doth GOD in one worde heere cut their combes, saying that their beeing is as though they were not at all. And it is not heere onely that the scripture vseth such speech: for Saint Paul sayeth generally, that GOD calleth the thinges which are not,* 1.16 as though they were. Ye see then howe our first being is when GOD calleth vs to the knowledge of his trueth: ac∣cording whereunto Saint Paul sayth in an other place,* 1.17 y^t our being is of God in Iesus Christ, in∣somuch that we haue nothing at all before that time, because there is nothing in vs but corrup∣tion. Seeing the case standeth so, men can not looke for any thing but eternal death, vntil God haue reached them his hand, and gathered thē home to himselfe. That is the thing which we haue to remember in this text where it is sayde, that God would prouoke the Iewes to ielozie by a people which were no people.

Furthermore let vs marke, that whereas we haue beeing at this day, that is to say, whereas God hath aduaunced vs, (according also as hee sayth by his prophet Esay,* 1.18 I haue brought vppe children and aduaunced them) forasmuch as God dealeth so graciously with vs as to put vs in the place of them that were his naturall chil∣dren, euen vs which were as children borne out of time: let vs assure our selues that if wee pro∣uoke God to wrath, and make him as it were [ 10] iealous, he will surely rayse vp other Nations in our steede, according to this saying of our Lord Iesus Christ to the Iewes;* 1.19 The kingdome of God shall be taken from you. This threat is spoken to vs nowadays. For (as sayth saint Paul) if God haue not spared the naturall braunches of the oliue,* 1.20 but haue cut them quite and cleane off, and cast them into the fire: how shall hee spare the wilde ones? What shoulde wee haue who were barreine by nature? Could wee say [ 20] we were the children of Abraham, and that God had adopted vs at the first? No. For as long as the doctrine of saluation was among the Iewes, our forefathers were as rotten members, they had no hope of saluation, they were with∣out GOD in this worlde, as sayeth Saint Paul. But nowe wee bee come to the heauenly king∣dome.* 1.21 Because the Iewes are departed from it, through their owne vnthankefulnesse, and fal∣len from the degree wherein they were, GOD [ 30] hath aduaunced vs to it euen against nature. And thinke wee then that if wee become like those which were our superiours in dignitie, GOD will not in the ende powre out the like vengeaunce vpon vs as wee haue seene vppon them? Yes: and therefore let the Iewes bee a lookingglasse for vs to make vs behaue our∣selues humbly, that we abuse not the grace of GOD. True it is that wee must be assured that GOD will holde out to the ende in the [ 40] thinges which he hath begonne for our welfare, specially if we on our side be not so malicious as to disappoint his grace. But if we followe those which haue gone before vs, let vs not thinke to speede better than they haue done. Thus yee see what wee haue to beare away in this Text where it is sayde that God will prouoke his peo∣ple to iealozie by such as were not a people a∣foretimes.

And Moses sayeth, That they shall be a foolishe [ 50] Nation. And it behoueth vs yet againe to marke this well. For we imagine ourselues to be verie wise; and that is the thing which plucketh vs backe from submitting ourselues obediently vn∣to GOD, and disappointeth vs of the mode∣stie to embrace by faith, whatsoeuer is propoun∣ded to vs in his name. But heere the holy Ghost bewrayeth vs what we be, to witte, that there is nothing in vs but starke folly, vntill GOD haue inlightened vs. What must bee [ 60] our wisedome then? Euen that which we learne in Gods schoole. Heereby all selfe weening is beaten downe, that menne should not imagine themselues to be of sufficient abilitie to gouerne themselues, nor despise the doctrine of GOD, but yeelde themselues teachable thereunto. And herewithall let vs marke also, that general∣ly God ment to bereaue men of all glorie in that he sayth that they be not at all, and that they be but fooles, that is to say, that there is nothing in thē but reprochfulnesse.

And hee addeth foorthwith, that his wrath shall be kindled, and that it shall enter vnto the bot∣tomlesse pittes, and consume the Lande with her fruites, yea euen to rootes of the Mountaines. Heere Mo∣ses ment breefly to touch those yet better and neerer to the quicke, which were so bedoted, that they could not come to the knowledge of their sinnes. And he not onely spake to y^t people, whom he knewe to be stubborne and stiffenec∣ked:* 1.22 but also through the power of Gods spi∣rite he prophecied of those that were to come. As for Moses, he knewe them not to outwarde appearance: but GOD who knoweth what men are, gaue his sentence vppon them afore∣hande. And forasmuch as hee seeth them so blockish he handleth them in their kinde, say∣ing, Goe too, I see you be not greatly moued at my threatning, and that ye proceede from euill to worse: but I tell you that my wrath will bee no light fardle to beare, as though I gaue you but a yerke with my rodde by the way. What then? It is a fire that burneth vp all afore it, as we haue seene heeretofore in the fourth chap∣ter,* 1.23 where it is sayde, Knowe thou O Israel that thy God is a consuming fire. This was expresly spoken for the hardenesse of the peoples hearts. For it is certeine that God is desirous to shewe himselfe louing towardes vs, conditionally that we come vnto him with all meekenesse, and be readie to followe his voyce, taking him for our sheepehearde, and behauing ourselues towardes him as his sheepe. If wee doe so, then will not God fray vs, nor shewe himselfe terrible to vs. But if he see vs play the wilde beastes, so as wee can not by any meanes be tamed: then is hee faine to vse rigour, according to this saying of his in the eighteenth Psalme,* 1.24 that hee will bee harde to such as are harde, and that if men shew themselues vnreformable, hee also will come roughly against them, and they shall finde no∣thing in him but vtter terrour and dreadful∣nesse. After the same manner is it in this text, where he sayeth, My wrath shalbe as a burning fire. Yea, and thinke not (sayth he) that I will burne but the chaffe and the strawe; for I will burne vp the verie grounde, there is not so hard a mountaine but it shall melt before me, yea e∣uen to the verie bottome: and there shall not be so deepe a pitte, but I will go to the verie bot∣tome thereof. Now we see what the purpose or intent of Moses was in this place.

And heereby let vs take warning, not to tempt God; accordingly as the Apostle in the Epistle to the Hebrewes applyeth the foreallea∣ged text to the same purpose. My friends (say∣eth he) knowe ye that God is a consuming fire:* 1.25 and therefore let vs liue in his feare, & not tempt him: as soone as he speaketh, let vs quake at it: let vs not tarry till hee smite vppon our heades with main blowes: but let vs go vnto him obedi∣ently: and let vs pray him to haue pitie vpon vs.

For if we goe about to winne him by stoutnesse, surely we shall finde howe it is not sayde without cause that Gods wrath is a burning fire to con∣sume all thinges: and wee shall feele that al∣though we be neuer so stubborne, and that our heartes (to our owne seeming) bee as whot as fire through ouerweening, whereof wee haue made our selues as it were foretresses, towers, and bulwarkes for our great safetie: yet not∣withstanding, God will so vndermine vs, that [ 10] we shall find howe there is nothing in vs where∣with to make resistaunce, and that we haue no more power to stande before his wrath and vengeaunce, than stubble or hay which is con∣sumed out of hande by fire: nay we shall be no better than towe. Thus ye see howe wee may benefite ourselues by this doctrine, if wee will not haue the sentence that God pronounceth executed vppon vs. That is to wit, that foras∣much as his wrath burneth so whot and is able [ 20] to consume all: wee must turne vnto him as soone as he threatneth vs, yea and so returne, as he finde vs not to be foolishe and wilde headed folke, as in whom there is nothing but lightnes and vnconstancie.

Nowe let vs fall downe before the maie∣stie of our good God with acknowledgement of our faultes, praying him to open our eyes more and more, that we may see our owne wretched∣nesse, and vpon the knowing thereof, bee also so touched by his holy spirite, that our heartes may stoope, and hauing felt what wee haue de∣serued, we may steppe to him aforehande to ob∣taine fauour and mercie of him: and so continue therein, that all our life long, our whole seeking may be to increase and to be settled in his feare and loue: that taking him for our father, and re∣posing ourselues wholly vpon him and his good∣nesse, we may neuerthelesse yeelde him such re∣uerence, as to quake at his threatninges, and yet assure ourselues that hee will be so good a prote∣ctor and defender of vs, that we shalbe safe from all daungers, when he hath once taken vs into his protection and safekeeping. That it may please him to grant this grace not only to vs, but also to all people and Nations of the earth, &c.

Notes

• * 1.1

  〈…〉〈…〉.4.
• * 1.2

  〈◊〉〈◊〉 2.12
• * 1.3

  Rom. 2.4.
• * 1.4

  Ier. 16.16.
• * 1.5

  Exod. 19.6.
• * 1.6

  Ioh. 8.33.34
• * 1.7

  〈◊〉〈◊〉 10.19.
• * 1.8

  〈1 paragraph〉〈1 paragraph〉
• * 1.9

  〈◊〉〈◊〉 3.25.
• * 1.10

  〈◊〉〈◊〉 10.19.
• * 1.11

  Col. 1.15. 1. Iohn. 2.23 Col. 1.19. & 29.
• * 1.12

  Psal. 2.12.
• * 1.13

  Col. 2.9.
• * 1.14

  Rom. 10.19
• * 1.15

  Iohn. 11.25.
• * 1.16

  Rom. 4.17. 1. Cor. 1.28.
• * 1.17

  1. Cor. 1.30.
• * 1.18

  〈1 paragraph〉〈1 paragraph〉
• * 1.19

  〈1 paragraph〉〈1 paragraph〉
• * 1.20

  〈1 paragraph〉〈1 paragraph〉
• * 1.21

  〈1 paragraph〉〈1 paragraph〉
• * 1.22

  Exod. 34.9.
• * 1.23

  Deut. 4.24.
• * 1.24

  Psal. 18.17.
• * 1.25

  Hebr. 12.18.