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 Saturday the vj. of Iune, 1556. The CLXXXV. Sermon which is the eight vpon the two & thirtith Chapter.

28 For it is a Nation voyde of discretion, and there is no vnderstanding in them.

29 But if they were wise, they would vnderstande this, and take heed to their ende.

30 Howe shoulde one of them chase a thousande, and two of them put tenne thousande to flight, were it not that God had solde them, and that the Lord had shut them vp?

31 For their gods are not as our God, and thereof euen our enemyes them∣selues are Iudges.

WE saw yesterday how God ha∣uing a respect to the Infidels & their blasphemies, had spa∣red the people of Israel. And thereupon it was shewed, that God doth oftentimes pitie vs, & not punish vs so rigorously as we deserue, to y^e [ 10] end that his name should not be made a scoffing stocke, & a iesting stock among the wicked, who seeke occasion of skorning when they see God chastice his Church: & thereupon they fall to rayling at the doctrine and Religion it selfe. But now it is added here, That this people were destitute of discretion, & voyde of vnderstanding. Truly men thinke themselues wise ynough when they bee craftie and suttle in prouiding well for their bu∣sinesse, and in practising this and that. And then [ 20] fall they flat to despise God, as wee see that all these worldlings doe, who are forepossessed of this fantasie of selfwisedome, by reason whereof the whole worde of God, and the suffering of themselues to be gouerned by it, is to them but simplicitie and foolishnes. But yet for al that, the holy Ghost affirmeth, & that iustly, that all such as liue not in the feare of GOD, are witlesse. For our true wisedome is to yeelde our selues to him which can leade vs to saluation: and with∣out [ 30] that, wee bee blinde wretches and inclosed with darkenesse. And therefore wee can not but goe astray all our life long, and after tripping to stumble right downe, yea euen into a deadly fall. Wee must vnderstand then, that vntill we bee come to the submitting of our selues wholly vnto GOD, and to knowe that all our happi∣nesse lyeth in him: wee bee voyde of discretion. But this cannot bee, but that therewithall men must also needes knowe themselues. And in [ 40] deede, if a man haue gone about heauen and earth, and gotten the vnderstanding of al things in them, and in the meane time thinketh not vppon his GOD, nor yet vppon himselfe: I pray you to what purpose is all his vnderstanding? If hee were the skilfullest Astrologer in the world, and had all Philosophie inclosed in his braine, and were perfect in all other sciences, and yet in the meane while knewe not himselfe, nor had any regarde of GOD; but were so brutish that [ 50] he wist not what Religion meaneth: were such a man to bee more esteemed, than a simple idiot which liueth in the feare of GOD, and know∣eth to what ende hee is created? Then is it not without cause, that Moses condemneth all those of brutishnesse, which haue forgotten God, are gone backe from his worde, are intangled in su∣perstitions, and to bee short, haue left the way of saluation, and the light which God offered them to guide them all their life long. As for [ 60] those which haue so estraunged themselues, Moses not without cause doeth terme witlesse and forlorne in their Discretion. And by that terme he meaneth, that the despisers of God being giuen to their vanities and wicked lustes, haue in deed some discretion, and doe delight and glorie in their own reason, yea and are ful of pride▪ in so much that if a man speake to them to reclayme them into the right way, they despise all do∣ctrine, bearing themselues in hand that they bee able ynough to discerne betweene good and e∣uill. That doeth Moses meane. But what? It is a discretion of ouerthrowe and destruction. And therefore let vs suffer our selues to bee ruled by God, & let vs apply al our indeuour to the recei∣uing of y^e thinges which he teacheth, if wee will haue an vnderstanding that shall doe vs good.

And for the confirming of the same matter, hee addeth heere, O that they woulde haue beene aduised, O that they had vnderstood this, and that they had considered their last end. We see why God hath pronounced that there is no reason in men, and that they be vtterly dull and destitute of vnder∣standing, when their lyfe is loose and vnorder∣ly. And why? Wee haue seene whereto GOD called the people of Israel. Nowe his adopting of vs, is to the ende that our lyfe shoulde bee blessed and happie, and that after he hath pre∣serued vs in this worlde, the inheritance of the heauenly kingdome should bee bestowed vppon vs. Yee see then that the true happinesse of men is to haue the fauour and loue of God. And wee be sure of his fatherly goodnesse towardes vs, if when hee calleth vs by his woorde, wee come vnto him, and accept that grace by faith. The vnseparable bond then betweene God and man, is that they receiue the record of his good∣nesse which hee giueth vnto them. And that serueth as well for this present lyfe, as for their euerlasting life. On the contrarie part wee haue heard the threates which are giuen forth heere: that is to say, that GOD hauing long time borne with the Churlishnesse of that peo∣ple, woulde bee reuenged of it. Now he addeth, Must it not needs be y^t this people are destitute of wit and reason, when they consider not this thing, ne haue an eye to their owne ende? Not without cause doth Moses here point out what y^e people ought to haue considered: for wee haue bin told afore, y^t God hath so reserued to himself the matters which concerne his own incompre∣hensible determination, as yet notwithstanding, he hath made the doctrine of the lawe familiar vnto vs: and he will haue it to be obserued for y^e exercising of vs therein all our whole life. Seeing then y^t God hath spoken, and his will is set before our eyes: let vs mark that his so doing is not in vaine: accordingly also as hee auoweth by his Prophet Esay saying, We cannot alleage y^t it is a darke thing & such as passeth our vnderstāding. We must not say any more, Who wil go ouer the sea? Who shall climbe vp aboue the cloudes? Or who shall go downe into the deepe? Seeing y^t the word is in our mouthes & in our hearts, it ought verily to suffice vs. Neuerthelesse it is true y^t al∣though God haue spoken, yet must he be faine to inlighten our wits with his holy spirit, or else we shall abide still without vnderstanding. But if wee consider the doctrine in it selfe, it is most

manifest vnto vs, and God reueileth himselfe therein familiarly ynough. The thing then which we haue to remember vppon this text, is that Moses vpbraideth the Israelites, that they had beene called to God after such a fashion, as they coulde not haue erred vnlesse they had would: and moreouer that their end had beene shewed vnto them.

And by the word End, he meaneth al the hap∣pines that is promised to al gods children which [ 10] addict themselues to him and rest vpon his pro∣mises, walking continually vnder his obedience: and contrariwise the confusiō and ouerthrow of all skornefull, and disobedient persons, which despise such grace, withdrawing themselues from him and corrupting his woord. To that intent and purpose then doth Moses expresly speake of the end of them. And now must we make our benefite of this lesson. First of al therefore let vs mark that (as I haue said afore) we may be y^e wit∣tiest [ 20] folke in the world, and yet we shalbe coun∣ted as brute beastes and without reason at Gods hand, if we haue not a regard of him. The chiefe point then of our wisedom, is to haue our eyes o∣pen to behold the light of life, to haue profited wel in the schoole of our God, so as we can wor∣ship him; and to be no longer as stray cattell, not knowing him that made vs and fashioned vs, nor yet knowing our selues neither. And therefore let vs learne to receiue Gods word with all sim∣plicitie, [ 30] & not doubt but that there he commeth so familiarly vnto vs, as we cannot say y^t we need make long iourneyes, or that the things are too profound and darke for vs. For our Lord doth (as ye would say) chawe our morsels aforehand to vs, because of the rudenesse which he seeth in vs. And so he handleth vs lyke little babes, to the intent we may the easilier swallow down the foode which he giueth vs. Thus ye may see (I say) howe that when we haue Gods woord preached [ 40] vnto vs, wee must not doe as the Papistes doe, which say, Oh sir, this is to high for me, this geere is not for plaine folkes, this is to be reserued for the clergie. But let vs assure our selues that God speaketh both to great and small, and dalyeth not with vs when hee calleth vs to him by his word, but will haue vs to vnderstand it. Then is it not long of any but ourselues, if when his word is preached vnto vs, we be not dewly instructed in the things that are requisite for our saluation. [ 50] True it is that we must not steppe to it with pre∣sumption, trusting in our own wisedome: but we must desire God to inlighten vs, and that as his voyce soundeth in our eares, so also he speake to our heartes by his holy spirite. Let vs humble our selues, accordingly as we know how it is said that God vttereth his wil to such as are little and lowely. If we go to it after that maner, let vs not doubt but our Lord will make the things auaile∣able which are set downe to vs in his name, and [ 60] giue vs accesse vnto him both familiar and easie ynough. Therefore let vs marke well this word End, whereof Moses speaketh heere, and let vs consider whereunto God calleth vs. True it is that he maketh vs promises euen of this present life, so as wee ought to assure our selues that God will not fayle vs in this world, insomuch that al∣though he will haue vs exercised with many mi∣series, and vexed with diuers temptations: yet notwithstanding he sayth he will hold vs vp with his mightie hand, so as we shall neuer bee desti∣tute of his helpe at our neede. But yet the cheefe point is to consider the heritage which is reser∣ued for vs in heauen, so as we tend thitherward, and set all our affections thereuppon, without intangling ourselues so in these base things, that wee cannot haue our heartes alwayes vpwarde: and that for as much as our happinesse and trea∣sure is aboue; wee bee not held downe in this worlde; wherein all things are brittle and tran∣sitorie. After that maner ought wee to consider the worde End, whereof Moses speaketh here. For whosoeuer they bee that seeke their happy∣nesse heere beneath; surely they differ nothing at all from Oxen and Asses, but rather their state is yet much woorse. For the beastes go on still, and are not troubled with the great number of lustes wherewith men are troubled. There is no ambition to be seene in them, there is no Coue∣tousnesse, there is none of all the other lustes. If they be a thirst, they drink; if they be a hungred, they eate. But men desire not onely to eate and drinke, but also to glut themselues and to follow all maner of excesse. Ye see then howe a man is more wretched than a beast, in that he is so cari∣ed away by his vnruly affections. Sith the case standeth so, let vs tend to the end which god set∣teth downe vnto vs; and let vs vnderstand that God doth so make vs to taste of his goodnesse in this earthly pilgrimage, y^t he wil haue vs to be fil∣led therwith aboue, & but onely to passe through this world, or to dwell in it as soiourners, and in the meane while not ceasse to be ioyned and v∣nited to our Lord Iesus Christ, knowing that he is our head, and the fountaine of all good things, and that all our ioy, contentation, rest, and glory doe lye and consist in him: and on the contrary part, that if God punish vs not at the first for our offences, we must not therfore fall asleepe in thē, nor take occasion thereby to flatter our selues. And why? If we liue so from day to day without looking any further: must it not needes be y^t we be starke blocks? True it is that the faithfull are not vexed with ouergreat carefulnes. For why? They cast themselues as it were into Gods lap, as they be incouraged to do in the psalm. Then shal we not be vexed w^t vnquietnes, as they be which haue no trust in god. For when we cal vpon god, he is neere at hand, and we must not make long discourses in that behalfe as the worldlings doe, who stand scanning of that which is to come a hundred yeres after their death. Yet notwithstā∣ding we must not be so wedded to y^e things which we see before our eyes, that we shold not alwaies looke further off. But lyke as the promises of the heauenly lyfe ought to lift vs vp aboue the world: so ought Gods threatenings to quicken vs vp to walke in his feare, by rebuking vs for our sinnes when wee haue done amisse, and by calling vs dayly to account: accordingly as it is sayde, that by faith Noe beheld the floud when other men made great cheere and feasting.

So then, let vs learne to haue an eye to our end: that is to say, when we haue offended God, let vs not fall asleepe vpon it, neither let vs fo∣ster our vices from morrow to morrow till we be growne hardhearted through vnreformable stubbornnesse: but although God beare with vs and vse patience in winking at vs for a time: yet let not vs forbeare to bethinke vs of his threate∣nings, and to waken our selues that we may re∣pent and aske forgiuenesse and turne vnto him [ 10] with true amendment. Ye see then that the true wisedome is that men should not be tyed to the present thinges, but to lift vp their heartes and mindes to the things that are inuisible: accor∣dingly as it is said that faith is a mirrour of the things that are not seene, and the ground of the thinges which are absent or farre from vs. Al∣though then that our happinesse appeare not at the first, and it seeme that for all our seruing of God yet we be miserable, by reason whereof the [ 20] vnbeleeuers floute vs, and set their feete as it were vpon our throats, so as we be persecuted by them: yet notwithstanding let vs not ceasse to conclude, that hauing once put our trust in God, we shal not be disappointed. For why? The end of it wilbe good: and therfore let vs tary patiently til God deliuer vs from the afflictions and miseries wherin we be at this day. Let vs therfore set our mindes vpon the end which God hath promised vs. And therwithall let vs also haue an eye to his [ 30] threatenings, and let them hold vs in awe. And although the wicked prouoke God, and are not rebuked for it at the first, bycause God seeth that they be not worthy to be chastised by his hand: yet notwithstanding let not vs bee astonished therat, but let vs vnderstand that Gods threate∣ning of the transgressors of his Law after that fa∣shion is not in vaine. And therefore let vs frame our owne inditement, that we may preuent the condemnation which otherwise taryeth for vs. [ 40] That (I say) is the thing which wee haue to re∣member vpon the word End, wherof Moses hath spoken heere.

And therwithall we see the goodnesse of God heere expressed after a wonderful maner, in that he entereth into a complaning and sorrowing, as if he were a man that could suffer: O that this peo∣ple (saith he) had bin weladuised. True it is that our Lord is not subiect to our passions; but he vseth such form of speech, to shew that the loue which [ 50] he beareth vs, surmounteth the loue of all earth∣ly fathers. And therefore it serueth in effect to doe vs to vnderstand, that when we goe wilfully into destruction, and reiect the grace which was offered vs to our saluation: then doe we grieue the spirite of God, as is said in the Prophet Esay: and it is al one as if we strake God with a dagger, as he complayneth also by his Prophet Zachary. That is one thing in effect, which we haue to re∣member vpon this place. And were all this well [ 60] grauen in our heartes; I pray you woulde it not make vs to abhorre all our sinnes? When a man is tempted by Sathan to offend his God, if hee would bethinke himselfe of this point▪ and say; How now? Thou grieuest thy God, thou giuest him cause to enter into complaint and sorrowe, like a father that conceiueth griefe and anguish of mind when hee sees his children vnruly and vnreformable: It is a wounding of him at the heart, and so likewise God telleth vs y^t we grieue his spirite: If a man (I say) would bethinke him∣selfe throughly of these things: although he had a heart of stone, yet would they breake it and sof∣ten it. And this is the cause why that throughout all the holy Scripture hee complaineth of this; that we greatly grieue him, whē we are so wicked & vnruly. Therefore let vs aduise ourselues wel: & for as much as hee is desirous to be our father, let vs bee to him as children. For it must needes be that Sathan hath more than bewitched vs, & that hee rageth most terribly in vs, if we be not moued at such kind of dealing. And it behoueth vs so much the more to marke well this text, by∣cause our Lord condemneth men for that they are too senselesse and brutish, and telleth them that they be too too blockish, in that they haue not eye to their ende: but specially for that hee proceedeth so farre, as to cloth himselfe with our humane passions, and lamenteth to see vs pe∣rish wilfully, and that we cannot abyde that hee should deale like a father with vs. That is one thing more which we haue to marke vpon this text.

Now if any man alleage, that God seeing men so destitute, could wel giue them vnderstanding, as we haue seene heeretofore where it is sayde, God hath not yet giuen thee a minde and heart to vnderstand. We must mark that God hath his secret purpose, which he reserueth to himselfe, (For he sheweth fauour to whom he listeth: and he hath pitie on whome he hath pitie) and it is not for vs to enter thereinto, but rather to doe him the honour to confesse that he is the foun∣taine of al goodnes, of al power, of al wisedome, and of all Iustice and vprightnesse. Yet notwith∣standing we must make hast when hee calleth & incorageth vs by his word. For if we come not, ne hearken to the things that are set forth to vs in his name, to receiue them obediētly by faith: we shalbe condemned as persons that haue grie∣ued his holy spirite by rebelling against him, and shewed our selues to be vnreformable children, that haue disdayned our father and made our selues straungers to him and to his house. That is the thing which is set forth vnto vs in this text. Therefore whereas God vpbraideth vs with our grieuing of him, let vs beware that wee enter not into these needeles curiosities: but rather let it suffice vs to behold him in his word, where he sheweth himself, and where he sheweth himselfe in such wise, as we shall finde that all they which frame themselues thereafter, shall haue a happy end: that is to wit, that for as much as they bee adopted of God afore, they cannot perish: and on the coutrary parte, that they which turne their backe to God when he sheweth them his face, and which kick and spurne against him, shall for their sturdinesse reape nothing but confusion. That is the thing in effect, which we haue to ga∣ther vpon this place.

Now Moses addeth consequētly, Were it possible for one man to chase a thousand, or that two should put

ten thousand to flight, vnlesse the Lord had inclosed thē, and that their mightie one did hold thē captiue? Here he sheweth by effect, y^t God had sufficiently war∣ned his people, if they had but one spark of rea∣son in them. And thereupō it is to be concluded, y^t there was no more excuse of ignoraunce for y^t people, but y^t they were conuicted ouermuch, to haue hardened their hearts euen of wilfull ma∣lice, & so to haue withstoode God, & to haue let∣ted him y^t he should not bring thē backe into the [ 10] right way. That was y^e meaning of Moses. Now let vs mark, y^t when God vouchsafed to shew his fauour towardes the people of Israel: then was his promise performed, y^t is to wit, y^t as soone as the people did but (as ye would say) remoue thē∣selues, by & by their enemyes were ouercome. We knowe what ouerthrowes they gaue, and by what meanes y^e same came to passe. For we heare how it is said by y^e Prophet Esay, y^t whensoeuer God listeth to succour his people, & to vtter his [ 20] power in their defence: it shall fall out w^t them as it did in the voyage against Madian: for at y^t time Gedeon gate not the victorie by mans policie, neither by vailancie, or strength of hand: but it was the sword of God & of Gedeon that did the deede. And yet it was so done, as it might seeme to be a play of young children. But our Lord saith y^t he will maintaine his people after y^t fashion. Againe in other texts he declareth that his sauing of his people shall be neither by sword [ 30] nor by speare, but by his owne only hand. Ye see then how God hath shewed himselfe inuincible, as oft as he hath listed to defend his people. Cō∣trariwise a verie shadowe was ynough to dismay those wretched people and to put them out of heart, so as they were ouerthrowen & brought in bondage of cruel tyrans. After what manner? A man cannot tell how. If a man looke vpon the ouercomming of them, it is a wonderfull and vncredible thing to the sight of the worlde, that [ 40] there should haue beene so great a change. Now for this cause doeth Moses adde, Were it possible that one man should put a thousand to flight, and that two shoulde chase ten thousand, except your God had solde you, and that he helde yee shutte vp as prisoners? For so long as he gaue you courage, and shewed you that he intended to maintayne you: your enemyes gayned nothing at your handes, but were vanquished by the onely looke of you, by∣cause your God fought for you. But as now yee [ 50] see how your God taketh part against you, and howe it is hee that fighteth against you. And therefore impute not your rough handling vnto men, but consider howe it is the hand of God that pursueth you and is against you. Had the Is∣raelites vnderstoode this, they had beene tou∣ched out of hand with their faultes, they had humbled themselues, & they had returned vnto God, acknowledging him for their Iudge. But they continued still in their spytefulnesse. Nowe [ 60] then wee see the sturdinesse and also the more than beastly blindnesse which was in them. And this vpbrayding of them is to bee marked well. For wee knowe it is the hyghest poynt of con∣demnation, when GOD wynneth nothing at our handes by chastising vs, but his scourges be∣come vnprofitable, as if a man shoulde smire with a hammer vpon a stithy or Anuile. There∣fore when GOD looseth his labour after that fashion in correcting vs; it is a token that our diseases are vtterly vncurable. And that is the cause why that in the first Chapter of Esay, hee playeth the sorowfull father, saying: Alas, what a thing is this? From the crowne of the head to the sole of the foote, there is not any sounde part in this people. I see they bee the same they were afore, they bee no whyt amended; and must I needes haue bestowed my labour in vayne? Wee see whereunto this tendeth: to wit, GOD sheweth that men are become starke diuels when they consider not that his correcting of them is to bring them to amend∣ment. Nowe then if wee chafe vpon the bitte when God sendeth vs such warnings: surely wee bee vtterly vnreformable. Therefore let vs bethinke our selues better, and as soone as God lifteth vp his finger and maketh vs to perceyue his displeasure; let our sinnes come before our eyes, and let vs thinke vppon them with vtter mislyking of them, and returne againe vnto him. The thing then whereof wee bee warned in this text, is that wee shoulde better regard GODS scourges, and not kicke against the pricke: for wee shall gaine nothing thereby. Wee haue heard what is sayde in the Lawe, as I haue alleaged heeretofore, and as we haue read it in the eyght and twentith Chapter: that is to wit, that if wee march stoutly against GOD, hee also will strike crossely and ouer∣thwartly vpon vs. So then, let vs marke well the warnings which we heare. When there com∣meth a dearth of vittelles, let vs not thinke that God sittes asleepe in heauen. It is hee that tryeth vs, to the intent wee should thinke vpon our sinnes, and stand the more vpon our garde, knowing that they bee the Roddes wherewith he chastiseth vs. And hee doeth it not without cause; but of purpose to humble vs, and to fur∣ther our saluation continually, vntill hee haue brought vs to it throughly. Therefore let vs learne to bee brought backe continually to the knoweledge of our vices and sinnes, when God calleth and exhorteth vs thereto. And for the bringing thereof to passe, let vs take good heede to y^e afflictions which we suffer, assuring ourselues that they ought to serue for our instruction.

And after this, Moses addeth further, that their mightie one is not as ours: that is to say, The Idols which the heathen worship, are not lyke to our God. And that it is so, they themselues are the Iudges. This place hath commonly beene expounded, as though Moses had complayned that the ene∣mies of the Israelites had sō surprysed them, and so vexed them as no man might succour them: but it is cleane contrarie. For Moses declareth that if God were not against his people, they should not bee so scourged by their enemies: as if he should say, yee must not loke at your owne strength nor yet at your enemies, but consider that for as much as ye haue fought against your GOD, and prouoked his vengeance against you by your offences: all these troubles which

you do now indure, are of his stirring vp against you, and your enemies haue not any whit of strength, but of his gift. Thinke not therefore that they should haue such power, vnlesse hee had solde you, and that hee himselfe held yee in captiuitie, and had deliuered you into the hands of your enemies. And for proofe therof, is he like their ydols? Strength standeth not in men, but it commeth from heauen. Now then do not the heathen deserue to be depriued of all ayd, when [ 10] they worship their ydols and dead things? But you now doe worship the liuing God, hee hath shewed that he will keepe you in his tuition, and that then you shall be safe against all the world. Seeing then that your God is not lyke the y∣dols of the heathen; howe could you bee ouer∣come by them, if God did not afflict you, giue you ouer, and forsake you? And that it is so (sayeth he,) euen our enemies are Iudges. That is to say, the heathen perceiue and finde [ 20] by experience the power of our God, so as they must needs spite of their teeth confesse, that our God hath all power in himselfe, and that their owne ydols are nothing. True it is that they abyde still in their ignorance and beastlinesse, but yet howsoeuer they bee disposed they haue the experience thereof: and yet you consider not that. Heere Moses rebuketh the stubborn∣nesse of the people yet more, in that they tooke not warning by the great number of chastise∣ments [ 30] and visitations. Wee see then in effect, that when wee amend not at GODS chastise∣ments, we must in the ende pay the arrearages: for there is so much the lesse excuse in vs. If God did lay the brydle in our neckes and war∣ned vs not of our misdoings, but rather dazeled our eyes by blindfolding vs in such fort as wee might not see one whitte: yet shoulde not all that discharge vs, but yet shoulde not our sinne bee so heynous, so as it myght seeme to men [ 40] that there were some little excuse for vs: but he goeth about to bring vs home to himselfe, hee sheweth vs that wee haue liued amisse, hee draweth vs to repentaunce, and wee proceede on still, as though wee had determined to re∣sist his hande. Nowe it is sayde, Humble your selues vnder his myghtie hande. When GOD shaketh his hande ouer vs, it is good reason that wee shoulde stoope and relent vnto him, offering to him the sacrifice which hee re∣quireth, [ 50] that is to say, the sacrifice of a so∣rowefull heart. If wee doe not so, but stand out still with harde and stiffe neckes; so as although GOD proceede in calling vs to him, yet wee continewe still the same wee were a∣fore; and notwithstanding his rehearsing of one selfesame lesson to vs, yet wee stande still at one staye: at length wee must needes come to account for it. That is the thing which Moses meant in this text. [ 60]

What remayneth then to doe? Beholde, to all such as walke in the feare of GOD, and rest vppon the trust of his goodnesse, and flee to him for refuge; he promiseth prosperitie in all things, so as they shall not want any thing so long as they be so vnder his protection. But on the other side, what can the ydolles of all the heathen in the worlde doe, or of all such as haue peruerted the true Religion? Shall they bee fauoured of God? No not a whit as in respect of themselues, sauing that hee will punishe vs by their handes. Therefore when wee see men so aduaunced aboue vs, and to haue the better hande of vs, so as they may tread vs vnder foote and deuour vs: let vs assure our selues that God persecuteth vs, and that it is he with whom we haue to deale. Because wee haue warred a∣gainst him with our vices: he also nowe after long tarying for our amēdment, is faine to shew vs and to make vs feele to our cost, that for as much as he is our Iudge, he cannot abyde that his grace should be so despised and scorned. To bee short, whensoeuer wee bee afflicted, let vs enter into the thing which Moses telleth vs heere, and consider thus with our selues: Not∣withstanding that our God haue promised vs that wee shall finde good succour continually at his hand, yet doe wee now see the cleane con∣trarie. And of whom is that long? Are not wee our selues to blame for it? Yes: For it is certaine that GOD foadeth not his seruauntes with vayne hope; nay hee alwayes goeth beyond their hope when they imbrace his promises as they ought. Wee must conclude then, that by our sinnes wee haue forsaken and put from vs the succours which hee had promised vs, and by meanes whereof (as Moses sayeth in ano∣ther place) wee bee stripped quite and cleane out of that good couerture wherein our welfare consisted. For in Exodus Moses speaking of the ydolatry which the people had committed in making the Calfe of golde, sayeth that they had stripped themselues naked: as if he should say, that the onely shadowe of God is ynough for our safetie, and that wee neede not to bee afraide so long as GOD broodeth vs vnder his wings. But as soone as we fall to sin, we vncouer ourselues, laying ourselues open for a pray to Sa∣than, and to all mischeefe. So then, we must conclude, that when our Lord doeth so set him∣selfe against vs, it is bycause of our sinnes. For why? His power is not abated, as saith the pro∣phet Esay. Wherefore consume we so away in our miseries? Is it that God hath deafe eares & heareth not them y^t call vppon him? Or y^t his arme is broken so as he cannot help them as he did at y^e first? No no: but bicause our sinnes haue cast a barre between him & vs, & we be not wor∣thy to come at him to feele his helpe as afore.

Besides this, Moses by way of compari∣son toucheth the children of Israel yet nee∣rer the quicke in that hee sayeth, That their enemyes were Iudges thereof. And thereby he meaneth that euen beastes myght perceyue it (as it is said in the prouerb,) and that blindfolke myght iudge of it by groping. Nowe who were the enemyes of the children of Israel at that time, but the Infidels which had not any sparke of lyght, euen such as were sotted in their superstitions? And howe coulde they then iudge of Gods power? Euen by the apparant∣nes therof, which was so great that it needed not

any great reason to conceiue it. So then, in effect Moses sayeth heere that God had so manifested his power in sauing his people, as that not onely they which were inlightened by the holy ghost, but also euen the brutishest in the world might perceiue it. And in deed, what myracles wrought God in deliuering his people out of the lande of Egypt, and in leading them through the wilder∣nesse? Neede we any great sharpenesse of wit to conceiue so wonderfull power, which may rauish [ 10] our wittes to be astonished at it? No: but for as much as God hath shewed himselfe so openly: both great and small and euen the grossest in the world must needes perceiue, that it is God. So then, whensoeuer the word is matched with ex∣perience, & God giueth vs as it were spectacles to help vs, so as if our eyes be weake or dimmed, his word may bee a guide to shew vs how to dis∣cerne his power towards vs: surely there will be no excuse for vs. For euen the Heathen must [ 20] needes be Iudges or witnesses thereof, so as wee cannot aleage, Yea it is true that God hath done it, and we ought in deede to discerne it, but alas, wee perceiued it not, for he dealt after such a darke fashion, as wee could not attaine thereto. Now, God telleth vs that if we were not so mali∣cious as to shut our eyes, to stop our eares, & to dull all our senses when he sheweth vs y^e tokens of his goodnes and mercy: we should feele them with our handes, though wee had no eyes to see [ 30] them withall. And on the contrarie part, when he teacheth vs, if we were not wilfully blind, that is to say, are contented to bee ignoraunt of the things which ought to bee best knowen vnto vs, it could not be but that vnlesse we continued, & that through our owne vnthankfulnesse, wrap∣ped vp in ignoraunce, it could not bee I say, but that verie blind folkes themselues should be suf∣ficient witnesses against vs, neither neede we to seeke any further startingholes in this behalfe, [ 40] for it shall be in vaine. After that our Lord hath drawen vs to him as well by his goodnesse as by his chastisements, and we come not to him, nor persist to liue in his feare: then shall we come to the point to haue it cast in our teeth, and euen the ignorantest in the world, the Infidels which neuer tasted of Gods truth, must rise vp to beare witnesse against vs, and to condemne vs, and to cut off occasion of all excuses. Lo at what point we shall be then. But this is saide vnto vs to the intent we should not tarie to bee condemned af∣ter that fashion. Then seeing that our Lord ma∣keth his woord knowen in these dayes, euen to such as are bewitched by Sathan: & seeing that vnto vs he giueth his word, not onely as a lamp, but also as a bright shining sunne to giue vs light, and wee bee put in minde euery minute of an houre to thinke vpon him, to benefite our selues by his works, and to take such warning by them as may confirme our trust in his goodnesse, and bring vs to his obedience: let vs on our side ap∣ply our mindes wholly that way, and euery of vs put his indeuour thereto, and giue another ma∣ner of iudgement vppon such as haue despised God, and scorned his goodnes. Let vs (I say) be∣come their Iudges, according to that which is said, that being the members of Iesus Christ, wee shall iudge the whole world. The way then for vs to put this text in vre, is not to tarie till our Lord haue condemned vs by the testimonie of the vn∣beleeuers, but to be so well disposed to walke vn∣der his obedience, as our whole indeuour may be to frame our selues to that which he sheweth vs, and euery of vs to make his profite in such wise thereof, as our Lord Iesus may acknowledge & auow vs to be members of his body, and we may boast our selues to bee his, when it commeth to the last day.

Now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him to vouchsafe to haue pitie vppon vs his sillie creatures, and that although we haue deserued to bee cast off by him, yet not∣withstanding he wil not deale with vs according to our desertes, but rather shew foorth the trea∣sures of his goodnesse, and for our Lorde Iesus Christes sake receiue vs into fauour, not only to pardon our faults past, but also to bring vs home againe to himselfe, and to reforme vs in such wise vnto his will, as all our whole lyfe may bee conformed to his righteousnesse. That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth, &c.

Notes

• Deut. 29.26
• Esa. 45.19.
• Deut. 12.30
• Rom. ••••.6
• Psal. 19.9.
• Matt. 6.20.
• Psal. 37.5. & 145.18.
• Heb 11.7.
• 〈◊〉〈◊〉 11.1.
• 〈1 paragraph〉〈1 paragraph〉
• Deut. 29.4.
• Exo. 33.19 & Ro. 9.15
• Esa. 9.4.
• Iudges. 7.
• Osee. 1.7.
• Esa. 1.5.
• Deut. 28. & Psal. 18.28.
• 〈1 paragraph〉〈1 paragraph〉
• 〈◊〉〈◊〉 ••.19.
• Exod. 32.25
• Esa. 59.••••
• 1. Cor. 6.2.