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 xx. of Iune, 1556. The CXCI. Sermon which is the first vpon the three & thirtith Chapter.

HEere followeth the blessing wherewith Moses the man of God blessed the children of Israel before his death, and sayde:

2 The Lorde came from Sinai, and rose vp from Seir vnto them. He ap∣peared brightly on mount Pharan, and came with ten thousands of Saincts, hauing at his right hand the Lawe giuen in fire for them.

3 Yet loueth he the people, and all the Sainctes are in thy hands, and they bow downe to thy feete to receiue of thy wordes.

WEe knowe that Gods word is or∣daind [ 20] chief¦ly to this vse, that we shoulde be assured of y^e good wil & loue which he beareth vs. For w^t∣out [ 30] that al∣so there is no hope of saluation, wee be vndone, and to be shorte, there is no religion. For how shall we feare God, vnlesse wee knowe that all our welfare lies in him, and that we dare seeke him with a right faith? But that is vnpossible, vnlesse he call vs vnto him, and that wee haue assurance that if wee come vnto him we shall be receiued. That is the cause why God in all a∣ges [ 40] ordeined, that those which are the teachers of the people, should blesse them in his name, that is to say, assure them that God receiued them and was mercifull to them. For so dooth y^e worde Blessing import. True it is that wee blesse one another by prayer. And when it is sayd of a priuate person, that he blesseth his neighbor; it betokeneth that he wisheth him all good. But there is a speciall kinde of prerogatiue in those whom God hath appointed as in his owne per∣son to beare abroad his worde and to preach it. [ 50] For they in blessing are as witnesses of God and agentes in his behalfe. And in very deede (as we haue seene heretofore) as oft as Gods word is preached, it is a solemne act whereby he coue∣nanteth with vs▪ and lyke as he will haue vs to professe our selues to be his children, and to giue our selues to his seruice; so dooth hee bind him∣selfe to be our father and sauiour. That is the cause why we haue now here y^e blessinges of Mo∣ses, which he made before his death. And it is [ 60] lykely that this was thē done when he was rea∣dy to yeelde vp his spirit vnto God. For he had bin commaunded afore to go vp into the moun∣taine, where he had nothing else to doe but to go seeke his graue, which notwithstanding re∣mained vnknowen,* 1.1 as we shall see hereafter. At such time as he was to take his leaue of the peo∣ple, he pronounced these blessinges here pre∣sent. By what authoritie? As one appointed to yeelde record of Gods good wil. Also he ratified that which had bin done before by Iacob, to whome God had giuen the lyke charge & com∣mission. For wee reade of the blessinges which Iacob made ouer his children,* 1.2 how they were not as a houshold prayer when a father making his last will beseecheth God to bee mercifull to his fatherles children; Iacob went not that way to worke; but being a Patriarke, and knowing whereto God had called him, hee vttered what was to come, accordingly also as we see how hee speaketh by the spirit of Prophesie. And in good sooth, yee see he was a poore man, such a one as was constreyned by famine to goe into Egypt, he possessed not a foot of land in y^e whole world, and yet hee assigned inheritaunces to his chil∣dren. Thou shalt haue such a portion by the sea∣coast;* 1.3 Thou shalt haue the pasture grounds; Thou shalt be a delicate soyle for kinges; so as y^e bread which shall be made there, and y^e sweete fruits of thee shal bee their strength; thou shalt haue y^e royall scepter; thou shalt be aduanced, & thou shalt reigne among thine enemies; As for thee, thou shalt be scattered, but yet shalt thou haue ease of body, although thou be faine to re∣moue here and there. Seeing then that he tooke order after that maner for the land of Canaan, that although he was driuen thence by famine, yet he alotted it out by portions to his children: spake he as a mortall man? Let vs knowe then that God gouerned him by his holy spirit, and there came not that worde out of his mouth, which was not as a heauenly oracle. Now here∣by the people were edifyed, so as they knew that God had chosen them with condition that they should enter into the inheritance which he had promised them. When the children of Israell were in Egypt after the decease of their father, they were by this meanes certifyed y^t God had not forgotten his promise, but that hee woulde performe it when the time came. They were fed with y^t hope; and to hold them thereunto, God had giuen thē occasion enough, if their own vn∣thākfulnes had not letted thē. This being done, after that they had bin deliuered out of the land

of Egypt, and were to inioy the Land which had bin assigned them long afore: God made Moses to speake, and draue him to vtter that which he had determined to doe as touching the childrē of Israell. And in verie deede, wee see that the things which had bin spoken afore by Iacob, are partly rehearsed here againe for the larger con∣firmation of them. And againe, the things which were not reuealed at that time, are set downe here; so as the people of Israell might here be∣holde [ 10] their owne state to come, whereby they were taught that God had a speciall care of thē. For seeing hee declared, first by the mouth of Iacob, and secondly by the mouth of Moses, all that hee meant to doe to the people of Israell: did hee not shewe that hee was neere them, and that hee tooke them to bee as of his flocke, and that hee preferred them before the rest of the whole worlde? For it was not with them as with those which are straungers to God. Although [ 20] hee held and accounted those for his creatures; yet did hee not take them for his Children, to gouerne them and to direct all their steppes; so as nothing shoulde befal them but they might know howe it was God that wrought it, who did also tell them of it aforehande. Therefore let vs wel remēber what is conteyned here, as things that proceeded not from a mortall creature, but from God, who witnessed that he was the fa∣ther and defendour of his church. [ 30]

Nowe this concerneth vs. For although wee haue not the like prophesies; yet hath God de∣clared vnto vs, that we be euer vnder his charge, and that he watcheth for our welfare. And wee for our part haue no neede to bee trayned on in knowledge by such meanes, because God hath brought vs alreadie to an other manner of per∣fection. Therefore let vs holde vs contented with the comming of our Lorde Iesus Christ, in whose person the thing is performed which was [ 40] hoped for vnder the lawe. And therewithall let vs bee fullie resolued that GOD guideth our steppes, and that euen in the middest of all the disorders and troubles which are seene in the worlde, his Church is still deare and pretious vnto him. And in good sooth wee see that be∣fore Iesus Christ came into the worlde,* 1.4 Daniell discouered all the chaunges which shoulde bee made, because it might else haue seemed, that God had gone from his couenaunt a hundred [ 50] times within the space of foure hundred yeares, and that all shoulde haue goone in such wise to wrecke, as if God had forsaken that people, and been minded to haue no more to do with them. It was requisite therfore that these things should bee foretolde, that the faithfull might knowe that although they were shaken and tossed to and fro; yet were they still in the hande of God; and that when they sawe the kingdomes chaun∣ged rounde about them, and the worlde so tur∣ned [ 60] vpside downe as a man coulde not discerne anie thing in it; yet they shoulde alwayes be as∣sured of that which God had promised them, namely of his sending of his sonne to redeeme them, and y^t they should by that meanes bee re∣stored, euen after y^e vtter desolation of al things among them. Thus see wee now the vse of this Song.

Now whereas it is saide That it was Moses the man of God that blessed the children of Israell: that title was giuen to Moses as in respect that hee was the instrument of the holie Ghost. Then speake hee not of his owne motion, there is not anie thing spoken here after the fleshe, but as proceeding from a man of God. And hereby wee be the better taught, to imbrace the record that is giuen vs here, as if God protested with his owne mouth that hee had a care of his people, and that he would euermore continue his good∣nesse and gratious fauour towardes them. For in deed there was a blessing made by the Priests in the time of the lawe, according to this say∣ing, Blesse yee, you that bee of the house of the Lorde. And it is the same thing which is written in the sixth Chapter of the booke of Numbers [where it is saide] that they which doe sacrifice to GOD,* 1.5 shall blesse the people in his name. And truely, where the Priestes and the tribe of Leuie are spoken of, this also is added, To whom the Lorde hath giuen the charge of Blessing the people.* 1.6 And this thing is not abolished at this day. For our Lorde Iesus Christ had in his person the thinges that were figured in olde time vnder the Lawe. Let vs knowe then that noweadayes there is one euer∣lasting blessing of God, which is much better witnessed vnto vs, than all the blessinges that were so often repeated vnder the law; insomuch that as nowe God telleth vs by his onely sonne that hee taketh vs into his fauour, and that wee bee as his children, and that the preaching of the Gospell serueth vs to that ende, and wee must applie it to that vse. So then, whensoe∣uer wee come to heare the worde of God, let vs call to minde howe our Lorde Iesus Christ at his going vp into heauen, did lift vp his handes ouer his disciples and blesse them as is reported by Saint Luke. And that was done to make vs knowe what his office is, and to doe vs to vn∣derstande that at this day when the Gospell is preached in his name,* 1.7 it is all one as if hee shoulde say, Beholde, my father accepteth you, you be in his fauour. Nowe then, seeing we haue this, ought it not to make vs to loue the Gospel, considering that therein wee bee blessed by the mouth of our Lorde Iesus Christ, as in whose name and by whose authoritie that doctrine is treated of? Let vs vnderstande therefore, that if it behoued the fathers vnder the Lawe to bee contented with the blessing that was giuen them by Moses, by the Priestes, and by Iacob: if wee nowadayes bee faithlesse, and admit not the recorde with full certeintie which is gi∣uen vs in the Gospell; wee bee worse than vn∣excusable, because wee deface the trueth of Gods sonne, and (as much as in vs lyeth) ac∣cuse him of lying, as though hee were not a sure and infallible witnesse of the will of GOD his father. And when wee compare Moses who is called a man of God, with our Lord Iesus Christ who hath y^e whole soueraigntie of Gods house, as the Apostle saith:* 1.8 wee may bee yet the better

assured that he hath blessed vs at this day, and that hee vttereth vnto vs the loue of God his father; and therfore let our faith be so much the better certified, seeing it behoued this title of Moses to content the people of olde time.

Nowe it is added, That he did it a little before his death. The worde which he vseth, is as much to say, as hee did it before his death. So then, by these wordes, Before his death, is not meant a yeare or two, no nor yet a moneth, but at his [ 10] death time, euen when hee was to die. And these blessinges are therefore of so much the more authoritie. For wee knowe that when a man makes his last will, it shall bee better re∣ceyued than the things which he spake during his life. Although then y^t Moses serued God as a Prophet and teacher all his life long, and had discharged his duetie faithfully: yet neuerthe∣lesse his minde was to vtter these blessinges at the time of his death, to the ende they should [ 20] be the better receiued, and men consider thus: Beholde Moses being readie to departe out of the world, hath told vs of the things that are to come: hee hath not doone it at aladuenture nor vnaduisedly; but hee hath fully and wholy performed that which was inioyned him. To the intent therefore that the people shoulde re∣ceyue those blessinges the better; this circum∣stance is expressely added, That he did it at the houre of his death. But we at this day haue a farre [ 30] better and more excellent confirmation, in that we be blessed by the mouth of our Lorde Iesus Christ. For he hath not onely doone it at his death, but also hath sealed Gods fatherly loue and adoption towards vs, I say sealed them with his precious bloude, and also with his rising a∣gaine from the dead. Seeing then that our Lord Iesus Christ hath blessed his disciples, to the end we should know that his office is to do the same to vs, and that his Church shall be blessed by his [ 40] power euen to the worlds end, and that he hath done it by ratifying it with his owne death and passion, and by his rising againe to get vs victo∣rie against the diuell, to the intent that all the cursednesse which we take as it were by inheri∣tance by reason of our father Adam, shoulde be abolished: seeing that our Lorde Iesus Christ hath so ratified all thinges: let vs learne to mag∣nifie the fatherlie goodnes of our God so much the more: and seeing he hath told vs that we shal [ 50] be blessed, let vs be the better assured thereof by all these circumstances.

And because it behooued the people of olde time to knowe that Moses spake not in his owne person but by the authoritie of God: he addeth, God came from Synai, his comming foorth was from Seir, hee shewed himselfe vpon Mount Pharan. Here Moses setteth Gods presence before the eyes of the people, after the same maner that it had bin knowen vpon Mount Sinay, at the time of the [ 60] publishing of the law. For he speaketh not of the Wonders which had beene wrought in Egypt, neither speaketh he of y^e Miracles that had bin wrought by the space of fortie yeares in the wil∣dernes: but his meaning is to bring them backe againe to the Law, to make them stay and rest there. For surely when the doctrine thereof slip∣peth from vs, all Gods miracles will doe vs no good. We may well muse vpon him; but all shall be but confused imagination, so as euerie of vs shal turne away to superstition and Idolatrie. To be short, it will be vnpossible to be truely vnited vnto God, and to sticke vnto him stedfastlie, o∣therwise than by the bonde of his worde, so as wee be restreyned by his teaching of vs, & that we hearken to his talke. And why? For we be ful of lying: and therefore it behoueth vs to receiue the trueth of him. That is the cause why Moses saith nowe, That God came from Sinay, that he shew∣ed himselfe vpon Mount Pharan, and that for his peo∣ple, he came forth from Mount Seir. For mount Pha∣ran and mount Seir were neere to mount Sinay. Therefore hee meaneth one and the selfe same thing: but yet it sernieth to imprint y^t woonder∣full comming foorth, the better in the remem∣brance of the people, & to make them to thinke continualy after what maner God appeared vn∣to them, and shewed them his maiestie visible. Not that they sawe him in his being, for that is vnpossible: but that they sawe the signes and to∣kens whereby they knewe howe it was God that caused the lawe to bee set forth by Moses. And indeed we cannot see God as he is, but he shew∣eth himselfe to vs according to our abilitie and grossenesse. Yet notwithstanding, the people of Israell did easily perceiue at that time, that God was there, and that it was his will to haue the power of his glorie knowen. And truelie we see howe the Prophets made their benefite of this text of Moses. For when they sawe the people variable and starting too and fro, so as they were not sufficiently setled in the true religion: they did euer put them in minde of those signes and wonders which were wrought at the publishing of the lawe. And the Prophet Abacucke doeth in his song expressely borrowe these wordes of Moses.* 1.9 For he saith that God came from mount Theman, and appeared vppon mount Pharan. No doubt but hee had respect to that which Mo∣ses saith here, as though he shoulde haue spoken thus to the people which were then scattered a∣sunder. Yee wretched people, why holde you not yourselues vnder the protectiō of your God seeing he hath once called you, and shewed him selfe to bee your heade, and woulde haue you to bee his bodie? Ye haue seene him vppon mount Pharan, that is to say, vpon mount Sinay. There his glorie shone forth in such wise, as yee could not but know that he hath authorised the lawe, and made a couenaunt with you to knit you vn∣to himselfe. And why then shoulde yee now start away, and become as members rent a sunder?

Nowe seeing that the Prophetes vsed this do∣ctrine after that maner; it ought well to serue to teach vs likewise nowadayes. Therefore where∣as it is said that God came from mount Sinay; let vs vnderstand that seeing he hath approued and authorised his law by the visible signes and miracles which were seene at y^t time: we at this day ought to receiue the law with like reuerence as if god were before our eyes: & whensoeuer his word is preached vnto vs, it is all one as if he o∣pened

his hart, & shewed vs his wil, & that there were mutuall and (as they terme it) interchaun∣geable communication betwixt vs. The end (say I) whereunto Gods word should serue vs, is that he might common with vs and we with him, yea and that so familiarlie, as if hee came downe to vs because we cannot mount vp to him, so as hee is faine to shewe that his comming foorth is for our sakes. True it is that we shall not see the aire on fire, wee shall not see the fire burning on the [ 10] mountaine, we shal not heare the thunder roa∣ring nor the trumpets ringing in the aire: but it must suffice vs that those things were once done to the intent that the lawe shoulde haue his au∣thoritie euen to the worldes ende, and that all the miracles which were seene at that time, shoulde be ingraued in the lawe of God. Againe, it ought to suffice vs that God moued both hea∣uen and earth at the publishing of the Gospell: insomuch that as then his power was yet better [ 20] vttered; and moreouer his maiestie hath beene seene in the person of our Lorde Iesus Christ, whereby hee was prooued to bee the onely son of God. Seeing that all these things are knowen vnto vs; let not our vnbeleefe keepe vs from re∣ceiuing his worde with feare and lowlinesse at this day, which is so well warrāted vnto vs. Thus yee see what we haue to gather vppon this text, where it is said that God shewed himselfe from Mount Seir. And truely after the warninges of [ 30] Moses did once beare sway; the children of Isra∣el did not then any more see the mountaines of Seir, Theman, and Sinay; neither was it lawfull for them to returne into the wildernes; but the remēbrance of those things ought to serue their turne for euer. And sothly, it was not enough for those which had seene those thinges, to bee able to speake of them: but it behooued the fathers to teach their children, that they also might vn∣derstand that GOD had appeared vnto them, [ 40] and that by that meanes the law might alwayes bee ratified. Sith it is so, let vs vnderstande that wee also at this day ought to occupie our selues in the minding of the same things.

Nowe it is sayde expressely, That Gods com∣ming foorth is for the People. This serueth to ex∣presse the mutuall communion whereof I haue spoken. For it is not enough for God to shewe himselfe or to come foorth: but his comming foorth must bee for vs; that is to say, to make [ 50] vs to knowe that hee calleth vs vnto him, and that it is his will to bee knit vnto vs in mutual bonde. And that ought well to touch vs yet further. For the worde which is giuen vnto vs, serueth not onely to make vs vnderstande that there is a GOD in heauen, and that hee hath the souereintie ouer all his creatures: but also is a pledge that hee will dwell with vs. And forasmuch as God is inuisible, so as wee com∣prehende not any thing of him, because it is [ 60] too high and hidden a thing: when wee haue his worde, wee may beholde him there as in his liuelie image, and see him as hee sheweth him∣selfe. And therefore let vs learne; that when our Lorde sendeth vs his word, he not onely in∣tendeth to aduaunce his maiestie, but also doeth verily renewe his couenaunt to the intent that wee also on our side might approche vnto him. And thereby wee bee doone to vn∣derstande that if wee endeuour to profite in Gods woorde, wee will come vnto it with a right meaning and pure minde, so that when God sheweth himselfe, we must not be afraide as the Papistes are, which thinke it to bee too darke a thing. Such doubtes must not keepe vs from profiting in the schoole of our God, assu∣ring our selues y^t he for his part will not fayle vs, but that he wil make vs to perceiue y^t he speaketh not in vaine, but in such wise as we may know y^t hee is neere vs, and that his countenance shall shine vpon vs. It is saide, That he appeared with ten thousand of sainctes.

Some haue taken this for the children of Is∣raell as that God came thither with them. And they call them Saintes, because God had shouled them out to himselfe,* 1.10 notwithstanding that the greater number of them was wicked and vnho∣lie. But there is no reason in that, that so great a multitude as seuen hundred thousande men or there aboutes, should be termed ten thousande. No doubt therefore but Moses speaketh here of Angels. And truely when the holy scripture in∣tendeth to set Gods maiestie before our eyes; it doth always ad y^t he is garded with his heauenly hostes, and y^t he hath his angels with him, which are thousandes of thousandes. For wee must not stand altogether vpon the certaine number, be∣cause y^e scripture speaketh sparely of the thinges that are inuisible. And so a number certaine shal be put for an infinite number, as if it had bin said y^t God appeared euen with his heauenly Angels which serued to testifie his glory y^e better. True it is y^t if the maiestie of God bee set single before vs, it ought wel to suffice vs: and in good sooth, can the creatures ad any thing vnto it? No sure∣ly: but y^t is spoken for our infirmities sake. For when God saith, Here am I; it toucheth vs not yet sufficiently, and therefore it behoueth him to set himselfe foorth as in his souereintie, & to shewe by his angels y^t he hath a dreadful dominion, & that he hath his vertues & powers shed foorth eueriwhere. For we know y^t his Angels are crea∣ted to execute whatsoeuer he hath ordeined;* 1.11 so y^t they be as his hands, whereby he worketh and performeth whatsoeuer he listeth. To y^t end then doth Moses expressely say, y^t God appeared here, euen with a ten thousand of Saincts. And wee see al∣so how the law was giuen by y^e hands of Angels, as S. Stephen declareth in y^e seuenth of the Acts.* 1.12 Likewise when S. Paul in y^e Epistle to the Gala∣thians, intendeth to shew y^t God appeared to au∣thorise his law the better; he setteth downe that the Angels were witnesses therunto. Were there then ten thousand witnesses present at the pub∣lishing of the law? What a thing is it then, if mē belieue it not, ne receiue it not without gainsay∣ing? If a bargaine bee passed before three wit∣nesses, and signed by a Notarie: it is of authori∣tie, and there is no pleading against it. And how was the lawe giuen? God appeared there∣at in his maiestie, yea and Iesus Christ who was the heade of the Angels,* 1.13 was he that gaue y^e law,

as Saint Paul sheweth in the place which I alled∣ged euen nowe. Looke me vppon Moses on the other side. Hee was glorified after such a sort, as hee seemed not to be anie more of the number of men. God made his face to shine as if there had beene Sunnebeames thereon,* 1.14 so that hee was well seene to be a man sent of God. Againe it skilled not for two or three witnesses for there were tenne thousande Angels, th••re was an in∣finite number, there were Gods armies to [ 10] mayntaine the authoritie of the Lawe. And what account is to bee made of men which are but dung, when they will needes deface it, and come to quarell against it? Howe shall they be conuicted? So then, let vs make all thinges a∣uaylable to the confirmation of our faith, and let vs assure our selues that in receyuing the doctrine which is conteyned in the law of God, we shall agree with all the Angels of heauen, and they will aunswere Amen to our faith, and bee [ 20] faithfull witnesses before God, that we haue not beleeued at aladuenture, but that wee haue bin wel grounded. Thus ye see to what purpose this text ought to serue vs. And so we see y^t Moses had here good cause, to make mention of the infinite multitude of Angels, which were witnesses vn∣to God at such time as hee shewed himselfe to be the author of the Law.

Now it is added afterwarde, That the Lawe of fire, (or the fire of the lawe) was in his right hand. [ 30] Wee see here againe the thing which I haue de∣clared already; namely that al y^t euer Moses hath spoken concerning the maiestie of God, is done to the ende that the Lawe shoulde not bee re∣ceyued as a doctrine deuised by Moses; but that wee shoulde consider that God auoweth it, and that hee hath shewed that it proceeded from him. And Moses doeth purposely terme it a law of fire, because the aire was then all on a flame. The burning of the fire then, was as a marke [ 40] wherewith God sealed his lawe, as though hee had rauished the people, and shewed them that they were not anie more as vppon the earth be∣neath; but that they were lifted vp aboue the corruptible thinges of the worlde. Therefore let vs beare well in minde, that the Lawe is ter∣med Fire, because that by that meanes GOD made the presence of his maiestie the better knowen. And herewithall let vs also marke wel what is saide concerning the nature of the lawe [ 50] and of the whole worde of God: howe it is a consuming fire. For it must needes bee aunswe∣rable to the nature of him from whom it com∣meth. When the Apostle in the Epistle to the Hebrewes sheweth vs what the nature of Gods worde is,* 1.15 after hee hath declared that it ransa∣keth mens heartes, that it fifteth their thoughts and affections, and that it tryeth men to the quick: he saith y^t there is nothing hidden there∣fro. And why? For it is Gods will that it shoulde [ 60] haue as it were his office. Seeing then that our Lorde is tearmed a consuming fire;* 1.16 let vs note that his worde also must needes be as fire. And that was shewed by a visible token, when it was giuen foorth vppon Mount Sinay:* 1.17 and it behoo∣ueth vs also to be prepared and readie to receiue the same. Moreouer wee must suffer GOD to purge vs and cleanse vs by the fire of his worde; and if we will not suffer our selues to be so pur∣ged; surely God will worke after an other fashi∣on towardes vs, according to this saying of his by his Prophete Esay, Is not my worde as a con∣suming fire,* 1.18 and this people as stubble? Let vs mark wel then, that seeing Gods word is called a consuming fire; if we bee as stubble or chaffe, wee shall incontinently bee consumed thereby. And therefore let vs pray God that wee may be as golde and siluer, that we may abide the fi∣ning, and be put to the vse of his owne seruice. Howesoeuer we fare, let vs alwayes marke that the Lawe is not a deade letter, otherwise than that men do quench it through their vnthank∣fulnesse: and yet for all that, it is not named a lawe of fire without cause. For it serueth to shew that if wee receiue it not with such reuerence & authoritie as is due vnto it; it shall not fayle to doe the office of fire towardes vs, to consume vs. And therefore let vs learne to bowe in such wise vnder the worde of God, and to yeelde such sub∣iection vnto it, as wee may without anie reply∣ing, receiue whatsoeuer is conteyned in it, and not open our mouthes but to say Amen, and to giue our consent to all that euer our Lorde ap∣pointeth.

Nowe Moses addeth immediately, That GOD loueth the people▪ and that the Saintes are in his hand. True it is that heere is some chaunge. For, worde for worde it is sayde, Yet notwith∣standing God loueth the People▪ Or, The true God loueth the people. For the word which Moses vseth, importeth both. His Sainctes are in thy hands. Here hee altereth the person. For when as he saith, his Sainctes; no doubt but hee referreth it vnto God. Therefore hee shoulde say, Are in his hande. But this maner of speaking is rife enough in the scripture, so as wee ought not to thinke it straunge. The meaning of Moses then is easie enough, namely that albeit God loue all peo∣ple, yet that his Saintes are in his charge or protection, yea euen those whome hee hath chosen. Vnlesse a man will refer these wordes, the People, to the twelue tribes: but that were harde and constreyned. Moses then doeth here compare all men and all the Nations of the earth with the linage of Abraham which God had chosen: as if hee shoulde say, that Gods grace is spreade out euerie where, as wee our selues see, and as the scripture also witnesseth in other places. And not onely men are partakers of this goodnesse of God, and are fed and main∣tayned by his liberalitie: but he doeth also shew himselfe bountifull euen to the brute beastes. Euen thither doeth his mercie extende accor∣ding to this saying of the Psalme,* 1.19 Who maketh the fieldes and mountaines to bring foorth grasse for the feeding of Cattell, but God who hath a care of them? Seeing then that GOD vouchsafeth to haue so mercifull regarde of the beastes which hee hath created, as to giue them foode; it is much more to bee thought that he will bee a foster father to men, whom hee hath made and shaped after his owne image, which

approche neerer vnto him, and which haue a thing farre excelling aboue all other creatures. God then doth loue all people. Yea, but yet not in comparison of his Church. And why? For all the children of Adam are enemies vnto God by reason of the corruption that is in thē. True it is that God loueth them as his creatures: but yet he must needes hate them, because they be peruerted and giuen to all euill. And that is the cause why the scripture telleth vs that God re∣pented [ 10] him that euer he made man,* 1.20 conside∣ring that he is so marred. And in the same re∣spect also is it sayde, that we be banished out of Gods kingdome,* 1.21 that we be his enemies, that he shaketh vs off and disclaymeth vs, that he ab∣horreth vs, that wee bee the children of wrath, and that we be so corrupted,* 1.22 as there remaineth nothing but vtter confusion vppon our heades. When the scripture speaketh so, it is to shewe vs that although God for his part be fauorable [ 20] and merciful to vs, for somuch as we be his crea∣tures: yet notwithstanding we deserue well to be disclaymed and hated at his hande, and that he should not vouchsafe to haue a care of vs. Now then, whereas God loueth vs, let vs vnderstand that he ouercommeth our naughtinesse with his goodnesse, which is infinite. Howebeit as I haue touched already, his louing of other men is nothing in comparison of those whom he hath chosen and whome he acknowledgeth for his [ 30] children. Now then, doeth he loue all people? Yet are we in his hande: that is to say, hee will shewe that we be farre neerer vnto him, and that he hath much more familiar acquaintance with vs beyonde all comparison, than he hath with all the rest of the worlde. For he hath cal∣led vs into his house, he dwelleth among vs, he will be knowen to be our father, he will haue vs to call vpon him with full trust and libertie, so as we neede not to dout but that his power is spred [ 40] out to defende vs. Lo how Moses ment to mag∣nifie Gods goodnesse in this place, after the ma∣ner that he hath made himselfe to be felt in his Church and to his flocke.

Nowe sith it is so, let vs learne to benefite our selues by this sentence; and whensoeuer wee o∣pen our eyes, let it be to beholde the bountiful∣nesse of God, who sheweth himselfe both aboue and beneath by his goodnesse. We see howe the brute beastes are sustained by his hand: and [ 50] therein we ought to consider what his goodnes is. Againe, as touching the wicked which de∣spise him, and doe nothing else but prouoke his wrath; when yet for all that, wee see the Sunne shine vpon them to giue them light, they ••ate and drinke, and they bee maintayned at Gods cost, & by his liberalitie: let vs consider that al∣though men deserue to be vtterly forsaken; yet∣notwithstanding God spareth them & beareth with them, and ouercommeth their wickednesse with his goodnesse, in that he rooteth them not out at the first, but vouchsafeth to foster thē still, and to shewe a fatherly care towardes them. Let vs consider these thinges, that we may be raui∣shed with wonderment, and glorifie God for his mercy, which is knowen and apparaunt vnto vs euerywhere. And thereupon let vs come to our selues, and consider y^t seeing God hath called vs to the knowledge of his trueth: it is all one as if he had adopted vs to be his children. Ye see thē that we be sanctified by him. True it is, that in respect of nature we be no better thā other men: yea and there are yet still so many wantes & im∣perfections in vs, as is pitie to see. But yet doth our Lord accept vs for his children, when we re∣ceiue his word by faith, & doe stedfastly beleeue that our Lord Iesus Christ hath not suffered his passion in vaine, but that as we be reconciled to God his father by his meanes, so he wil gouerne vs still. If we be fully perswaded hereof, let vs not dout but that God will acknowledge vs and auowe vs to be of the company of his Saints: & that seeing we be vnder his custody, he wil guide vs and keepe vs vnder his wings and in his pro∣tection. And so we see that Moses spake not for the children of Israel only, but meant that Gods Church should receiue common cōfort thereof to the worldes ende, to the intent y^t being trou∣bled with so many stormes and tempestes, and hauing so many perils before our eyes, & being so often threatned with deth; we should yet not withstanding haue sure footing, and not cease to fasten our eyes vpon the safegarde of God. And seeing it is so that he sheweth his loue euen to the vnbeleeuers, let vs not dout but he will make vs to perceiue, that his hande is strong & migh∣tie ynough to maintaine and defende vs, euen though it seeme to vs that we should perish eue∣ry minute of an houre.

Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to correct vs more & more▪ and to forgiue vs the offences and sinnes wherof we be guiltie before him: & that forasmuch as it pleaseth him to edifie vs dayly by his worde, we may be ready to receiue it, and hee make vs to perceiue the maiestie which is therein, and that we may continually acknowledge that it is hee that speaketh vnto vs, euen to certifie vs of his will, and of the hope of our saluation, so as wee may be drawen to the feare & obedience of him, and more and more profit therein, euen vntill we see him face to face, whereas wee see him nowe but in that mirrour or lookingglas••e which hee setteth before vs. 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

• * 1.1

  Deut. 34.6.
• * 1.2

  Gene. 49.
• * 1.3

  Gen. 49.10.13.20.
• * 1.4

  ••••cap. 7.11.
• * 1.5

  Psal. 118.26 Numb. 6.23
• * 1.6

  Leuit. 9.2••
• * 1.7

  Luk. 24.50.
• * 1.8

  Hebr. 3.2.
• * 1.9

  Abac. 3.3••
• * 1.10

  Numb. 1.46
• * 1.11

  Psal. 103.20
• * 1.12

  Act. 7.••8. Gal. 3.19.
• * 1.13

  Gal. 3.19.
• * 1.14

  Exo. 34.30.
• * 1.15

  Heb. 4.12.13
• * 1.16

  Deut. 4.24.
• * 1.17

  Exod. 19.18
• * 1.18

  Esa. 5.24.
• * 1.19

  Psal. 104.14.
• * 1.20

  Gen. 6.6.
• * 1.21

  〈◊〉〈◊〉. 1.21.
• * 1.22

  〈◊〉〈◊〉. 2.3.