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 Tewsday the iiii. of Iune. 1555. The xxvii. Sermon, which is the ninth vpon the fourth Chapter.

32 For inquire thou nowe of the daies past, which haue beene before thee, since the day that God created man vpon the earth, and from the one end of hea∣uen vnto the other, if euer there were done so great a thing as this, or if euer the like thing haue beene heard of.

33 Was there euer anie Nation that hath heard the voice of God speaking out of the middes of fire, as thou hast heard and yet continuest aliue?

34 Or was there euer anie God, that assaied to goe and take him a people from the middes of another people, by temptations, signes, and wonders, by warres and strong hand, by stretched out arme and great terriblenesse, as the Lord your God hath done in Egypt before your eies?

35 He hath made thee to see them, to the intent thou shouldest knowe that the Lord is God, and that there is none other but onelie he.

ALthough that all the thinges that euer God did, ought to serue for our learning, & wee [ 50] knowe not any thing but by auncient stories: yet the later that thinges were done, so much the better ought they to touch vs. And although wee ought to profit our selues by Gods workes when wee beholde them a farre of: yet ought they to moue vs much more, when they touch ourselues and concerne our owne persons. If a thing be tolde vs, which wee neuer sawe: yet ought the storie to serue to [ 60] waken vs. But if wee bee able to beare witnesse of it ourselues, so as our eyes haue seene it, and wee haue not had it by other mens report, but euery of vs is able to auowe it by his owne expe∣rience: ought wee not bee much better and muche more assuredly taught by it? In like case is it when any of vs shall haue seene or perceiued any worke of God: for he ought to be touched so much the more to the quick. In the selfesame respect doth Moses now speake vnto the people, Looke about thee, inquire of the auncient tymes, see whether thou canst finde that euer there haue bin any such wonders wrought since the creation of the world, as God hath done in thy sight. Seeing it is so, thine vnthankfulnesse shalbe the more vnexcu∣sable, if thou acknowledge not so great a bene∣fite, by perswading thy selfe fully, that there is none other God than the same that hath vtte∣red himselfe to thee, & hath giuen thee so euidēt and infallible tokens of his maiestie. Therefore haue a regard to serue the God that hath pur∣chased thee: for thou canst not henceforth al∣ledge any cause of ignorance. Now by the way we haue to marke, y^t the intent of Moses is, to put a difference here betweene y^e God of Israel, & all

those that were worshipped [for Gods] in the world: and not without cause. For when men haue forged any God to themselues, they may well toyle themselues to serue him, but it shall turne to their condemnation. Why so? Because they rob God of the honor that belongs to him, to giue it to a creature or rather to a shadowe. For if wee make idols, they bee not worthy to bee reckoned among Gods creatures. If wee imagine of God after our owne lyking: it is but [ 10] vanitie and leasing. So then, when men worship the thing that they haue conceiued in their own fāsie: they conuey the glory of y^e liuing God, not only to creatures, but also to that which is no∣thing at all. Therefore it is very expedient for vs to knowe which is the true God, that wee may worship him. For euen at that time the world was peruerted, so as al men went wādring in their owne superstitions. Although God manifested himselfe so many wayes: yet not∣withstanding, [ 20] lyke as the world was blinde and ceased not to intangle it selfe in all errors: so e∣uery man forged idols to himselfe. True it is, that all men sayd, wee haue a religion, and our intent is to serue God: but yet for all that, there was no soundnesse, there was no vnder∣standing among them. Behold, God gathe∣red his people together, accordingly as he had chosē y^e house of Abraham, and according to his saying y^t the same should be to him a holy linage [ 30] and dedicated to his seruice. Seeing then that the Iewes were not mingled with the other nati∣ons of the earth: they should haue considered that they ought not to haue had any fellowship with the vnbelieuers, so as their religion should haue beene intangled and doubtfull: but that being sanctifyed to the maker of heauen and earth, they should haue worshipped him purely, and submitted themselues vnder his obeysance. Now then wee haue here the counsell of Moses, [ 40] or rather the counsel which y^e Ghost inten∣ded to vtter in speaking here by his mouth. And (as I haue told you) that this doctrine is very profitable, so ought wee to be the more heedfull in marking it. For naturallie wee be inclined to goe astray. Insomuch that although wee had no occasions before our eies: yet would euerie of vs deceiue and beguile himselfe. And againe, the diuell ceaseth not to offer vs many illusions, to dazle our wittes withall, and to make vs swarue [ 50] from the right and pure religion. Seeing then that there is such vice in vs, and that wee bee hemmed in on all sides with so many daungers: let vs learn to make our profit by his doctrine.

True it is that the thing cannot bee sayd to vs nowadayes, which Moses telleth the people of Israel here: for Gods shewing of himselfe to vs, or his stretching out of his arme to deliuer vs, hath not bin of any late continuance of time, as was his speaking to that people from the mid∣dest [ 60] of the fire: but yet neuerthelesse the same exhortation belongeth vnto vs also. And why? For Gods choosing of the people of Israell to himselfe, and his declaring of his wonderfull power for the recouerie of them, was not to the end that they shoulde knowe him and worship him as the true God, by the space of a hundred yeeres onely: but to the intent that the remem∣beraunce of the same redemption shoulde con∣tinue to the worlds end. Then let vs marke well that Gods deliuering of the children of A∣braham from the bondage of Egypt, was to the ende that wee also in these dayes shoulde take him for our true GOD which hath all power in his hand, which disposeth of his creatures, and which created the worlde and gouerneth it. Sith it is so, although our eyes haue not seene the miracles that are rehearsed here: yet ought wee to make our profite of them, and to bee edi∣fyed by them, so as wee may bee sure that wee haue not an vncertaine GOD, nor a religion forged at aladuenture, or at the pleasure of men: but that it is the very true GOD, who hath gi∣uen so good proofe of his power at once already, as wee haue no cause to doubt of him, or to think his maiestie darksome, or to stand skanning whether hee ought to haue superioritie and pre∣heminence or no. For hee hath shewed that all the world is his, and that all that euer was wor∣shipped at that time in the world, was but idols. Thus yee see how this text is to bee taken that wee may apply it to our owne profite. For it is not enough for vs to knowe what Moses ment in speaking to the people of Israell: but we must vnderstand lykewise, whereto the same doctrine serueth vs at this day, so as we may receiue in∣struction by it.

Now before wee passe any further, let vs marke the wordes that are set downe here. In∣quire (sayth Moses) of the dayes of olde time, since God created man vppon the earth. Here hee shew∣eth vs that our negligence is partly the cause that wee knowe not God. True it is that wee cannot atteyne to his high maiestie by our owne wit: for our sight is too short. Nay (which more is) not onely Gods highnesse is incomprehen∣sible to vs: but also when we think to come neere him, it ouerwhelmeth vs. We be blind wretches that haue nothing but darkenesse in vs: and God in respect of himselfe dwelleth in vnapprocha∣ble lyght. But yet for all that, if it bee well and throughly considered and looked to: it will ap∣peare that men make none account of seeking GOD, but forslowe it as a thing of no profite. So then let vs marke the exhortation that is made here, that at leastwise when God worketh, wee may apply all our wittes earnestly to consi∣der it, and that if there be the lyke indeuour in vs as wee make reckoning of, wee may pre∣ferre that before all other thinges. For what a thing is it if wee knowe not him that made vs and fashioned vs, and by whose power we haue our being still? When wee shall haue raunged about heauen and earth, and yet know not God: must wee not needes bee wretched? Now then let vs learne to bee more diligent to know God and religion that wee haue bin. And this stret∣cheth very farre. For we see how we be sharpe-sighted and forecasting in worldely thinges, and we spare no paines in y^e behalfe. If y^e case cōcerne our own cōmoditie or profit: we neede no great calling on, for nature leadeth vs thereunto.

But when wee should go to Godward, and seeke his will: then wee haue no leasure, euerie of vs findeth an excuse, we bee letted about other things. And is not this a token of great naughti∣nesse? So much the more therefore ought wee to come backe to that which is tolde vs here: namely that wee bee so farre of from being ex∣cused now adayes: that if wee bee negligent and seeke not after God, nor inquire how things goe, nor what God hath done, nor what he teacheth [ 10] in his Church: wee shall bee condemned by this text. For it is said, Inquire of the dayes of olde time, since God created the world. True it is that all can not bee so great Clerkes as to knowe all thinges that were requisite: but yet ought wee not to sleepe in that behalfe, as though the knowing of God were a thing of no value. Therefore let vs learne to place it in highest degree, so as all the rest of our cares and businesses may bee put vn∣der it as inferiour to it, as good reason woulde [ 20] that they should be. Now Moses saieth expresse∣ly, since God created man vppon the earth, bicause that that people had bin taught concerning the creation of the world. But that was not knowen eueriwhere: insomuch that when those which tooke themselues to bee verie wise, were de∣maunded how long it was ago since the worlde was created: some woulde make it six times as long ago, and othersome thirtie times. Wherein it appeareth how God punished their shamefull [ 30] negligence. And whereof came it that mē knew not when the world was created: but that they were contented to shut their eyes, and to knowe nothing that had bene done? Wherefore seeing that men do wilfully shun instruction: it is good reason that God should giue them ouer to such beastlinesse, as they shoulde not knowe from whence they came, nor what their original was, but bee vtterly dulled. And for the same cause Moses speaking to the people whom God had [ 40] reserued to himselfe, did put them in remembe∣raunce of the day wherein man was created vp∣pon the earth.

Nowe he saieth, Inquire from the one end of hea∣uen to the other, to wit if euer there were so great a thing, or if euer man heard of the like. After he hath spoken of the time, nowe he speaketh of the pla∣ces. As if he should say, If folke will make good inquisition, it is not ynough for them to knowe what thinges God hath shewed to themselues: [ 50] but it were meete for them to seeke about euery where, and to marke well what they finde, and to call to minde the things that haue bene done in farre Countries. Therefore consider well (saieth he) what hath bin done from the one end of the heauen to the other. And this is it that I sayde afore, namely that wee must profit our selues by all Gods workes, and although we behold them not with our eyes, yet if wee doe but heare of them, and tidings is brought vs of them from a [ 60] farre, wee must honour God in them. In deede if wee bee witnesses of them, they ought to touche vs so much the more. But yet howsoeuer the case stande, wee ought to doe our indeuour to knowe the things that haue bin done in straunge Countries, according as is said here. And when as Moses saieth, so great a thing: thereby he she∣weth that the more that God manifesteth his power: the more ought wee to be rauished with wonderment. In deede there is no worke of God so small, which ought not to moue vs to acknow∣ledge some token of his Maiestie therein. If wee doe but looke vpon a flie: surely wee haue there wherefore to magnifie God. If wee see but the slip of an herb, or any other thing bee it neuer so little: wee haue therein whereby wee ought to acknowledge the wonderfull workemanship of God. But if he doe moreouer worke much more euident myracles, ought not all our wittes to be much more occupied or spent about them? Whē God doeth after a sort alter the order of nature, and worketh after a new and vnaccustomed ma∣ner: is it not all one as if he should rebuke vs for our negligence and say vnto vs: Seeing you knewe mee not for God by the accustomed or∣der of nature, at leastwise thinke vpon mee now when I goe to worke after another straunge fa∣shion, and consider ye whether I bee God or no. Thus ye see what Moses meant by saying, There was neuer yet so great a thing, neither was there euer the like heard of. Let vs marke well therefore that to attaine to the right knowledge of God, when wee haue raunged vp and downe through the whole world, and spent all our wittes in looking vpon al things whether they be great or small: if God giue vs any such inclings of his Maiestie as may mooue vs more than ordinarie, we must be wholly rauished thereat, and yeeld him the ho∣nour that is due vnto him. And how that ought to be done, it shall be declared more plainely a∣non: for as nowe I doe but goe through the wordes of Moses seuerally as they lie.

He saieth afterward, Was there euer any people that heard the voyce of their God speaking out of the middes of fire, as thou hast done, and yet continuest a∣liue? Here among other things Moses alledgeth y^t God had spoken to his people out of the mids of fire. For it was a visible signe of Gods Maie∣stie, so as it was not for them to doubt any more whether he were y^e liuing God, seeing they heard his voyce thundering from heauen, and there∣withall sawe a great thicke cloud and a flaming fire. Nowe seeing that this appeared to them: was it for them to inquire any more whether it were God or no? No verily: for the thing was most euident. And furthermore, here Moses vp∣braideth the people couertly with their leawd∣nesse, if they continue slowe still in doing ho∣mage to the liuing God, seeing that all the hea∣then were inclined yea and wilfully wedded to their superstitions, and yet knewe no cause why. For had the Heathen men bene asked by what warrant they worshipped their idoles: they would haue answered, by reason of their myra∣cles. Yea, but what maner of miracles were they? fantasticall imaginations, diuelish illusions, and inchauntmentes. But beholde, Moses speaketh here of a thing that was knowen: the hearers of it were present to beare witnesse of it. For he saieth, ye heard the voyce of your God from out of the middes of fire. Seeing that your GOD hath shewed himselfe to you so familiarly: there

remaines no excuse for you, if you worship him not as your GOD. Either ye must forsake him through wilfull rebellion, or else ye must needes graunt that there is neither power, Maiestie, nor glorie in the whole worlde, other than that which was shewed vnto you, when the lawe was giuen you.

But let vs marke by the way, that Moses matcheth here the worde with the myracles. For the myracles had booted them nothing at [ 10] all, if doctrine had not bene matched therewith, as hath beene touched heretofore. But yet is it good for vs to bee put in minde of it againe, and it is not for nought also that the holy Ghost re∣peateth it in this text: and wee shall see it men∣tioned yet againe hereafter. If the people of Is∣rael had but onely had some visions, to doe them to vnderstand which was the liuing God that had brought them out of the lande of Egypt, and in the meane whyle had bene let alone in [ 20] their ignoraunce, so as they had had no lawe, no rule, no promise of saluation, no instruction of Religion: all the rest had beene to no purpose. It is true that they might haue liued, being once deliuered from bondage: but what had the end of it bene? They had become but a barbarous people, and they had corrupted themselues with superstitions as the Gentiles did. But when as God, (after his declaring of himselfe vnto them, and after his shewing of his Maiestie vnto them [ 30] as it were in a myrrour or rather a liuely pic∣ture) did also teache them and giue them a sure Lawe: he ledde them into a Religion that was sacred and holy. And so yee see that God gaue them such an euidence as was fitte for their sal∣uation.

Now remaineth how Moses addeth, That the people hauing heard Gods voyce, continued still aliue. Whereby he doeth vs to vnderstande: that it is a speciall grace of God that wee bee not consu∣med [ 40] by his presence and by his worde. It is saide that the mountaines melt at the sight of him. And againe, that if he doe but cast his eye vp∣on the whole earth, it quaketh. For Gods Maie∣stie in it selfe is so terrible, as it were ynough to sink the whole worlde. When he speaketh, his voyce doeth not onely scare all creatures, but al∣so vtterly dismay them, yea and euen bring them to nothing. Therefore it is a great myracle, that mortall men being so frayle and brickle, and be∣ing [ 50] no better than a shadowe: are inabled to heare Gods voyce, and yet are not consumed thereby. So then, Moses sheweth here, y^• God did not onely make the people of Israel to perceiue his Maiestie & heauenly power: but also gaue thē a louing taste of his grace and goodnesse there∣withal, to the intent they should not be too much dismaied at it, but rather haue their wits at liber∣tie and well setled to acknowledge, Beholde, my God hath shewed himself to mee, & therefore it [ 60] is good reason y^t I shoulde serue him and submit my self wholly vnto him. Thus in effect wee see two things: wherof the one is that God shewed not himselfe to his people without teaching thē by his word: & the other is, y^t the same word was not only so warranted as they might know it to be the word of God, and submit themselues vnto it: but also was made sweete & amiable so farre forth as was requisite. The people could not but bee partly afraide (as I haue declared alreadie) when they perceiued the Maiestie of God: but yet howsoeuer they fared, God did so moderate his rigour, as they perceiued him to be their fa∣ther in that he shewed them such reason.

Moses addeth immediatly, Was there euer any God that tooke vppon him to bring a people from among other people, by temptations, signes, wonders, warres, and a stretched out arme, as thou knowest that thy God hath done in bringing thee out of Egypt? Here Moses purposeth expressely to confirme the people in the Religion that had bin giuen them, to the intent they shoulde not yeeld themselues to any of the great nomber of superstitions that raigned eueriwhere at the same time, as wee bee commonly wont to doe. Truely if a people haue auncient customes, they bee loth to forgo them. And why? Bicause pride maketh vs to like well of the thinges that growe in our owne gardine, (as they say:) and to our seeming, all that euer o∣ther men haue is nothing in comparison of that [which is our owne.] But if God call vs to him, and teach vs faithfully what we haue to doe: we be so wildheaded as we cannot abide the things that are shewed vs. We fall to seeking of this & that: behold (say we,) in such a Countrie there is such a custome & such a fashion: & why should not wee haue the same as well as they? Also wee see howe the vnbeleeuers vpbraide Gods chil∣dren that they will needes bee too wise, if they hold themselues in awe vnder Gods word. What is it that the Papists do cast vs in the teeth with∣all now adayes? These are the men (say they) which take vpon them to renew the world, they will needes be singular by themselues, as though they had nothing at all to doe with the rest of mankinde. For this cause doeth Moses say here, Passe not you for it though you see so manye Nations haue diuers fashions, so as euery of thē hath a Religion contrarie to yours, and that you be alone by your selues. For why? Your God hath chosen you in such sort, as he hath shewed you that ye may bee bold to defie all other nati∣ons. For hath it euer come to passe, that any god hath taken vppon him to conuey a people from out of the mids of another people? Seeing then that you are so shooled out, haue yee not a sure warrant that GOD will not haue you to min∣gle your selues with other Nations? Therefore if ye haue an eye to Gods bringing of you out of the lande of Egypt, ye shall alwaies bee put in minde, that the Religion which ye hold of him is good and holy, and ye may hold scorne of all other religions in the world. And moreouer, al∣though other nations bee greater than you: yet may ye be bold to spit at their superstitions. For God hath sufficiently shewed, that he hath not giuen you his Lawes and Ordinances in vaine. And why? For he hath brought you out by your selues: which neuer befell to any people of the world but you.

And to the end that these things should bee the better esteemed: Moses sheweth here, that

the said deliuerance had no common thing in it. For it was wrought (saieth he) by temptations, signes, wonders, warres, strong hand, and stretched out arme. When as he saieth, by temptations: he meaneth that the proofes were so notable, as the matter ought to be out of all crie. Seeing then that God had giuen them so many tokens: was it not y∣nough to lay it wide open to them, that the idols of Egypt were nothing, and that Pharao with all his power was vnable to doe any thing against y^e [ 10] God of Abraham? True it is that the woordes Signes and wonders import the selfe same thing: but yet is it not without cause that Moses vseth such diuersitie of termes: And why so? For wee see howe lightly men ouerpasse Gods woorkes, and make verie slender reckening of them. Therefore was it requisite that Moses shoulde vse such termes and speeche, to set the more e∣stimation vppon the excellent greatnesse of the thinges that God had done in Egypt. Beholde, [ 20] (saieth he,) thy God hath giuen thee signes and wonders, he hath vsed his strong hand & stret∣ched out his arme, in deliuering thee from such bondage: and therefore know thou thereby that he hath sufficiently warranted his Lawe, and the rule whereby he will haue thee to liue, & where∣vnto he hath put thee in subiection.

Now he presently addeth thereunto, That this was done before their eyes, so as they were certified y^t GOD was their maker, and that he onely was [ 30] the true GOD, and that there was none other God before him. Here againe Moses intendeth to prooue the people the more vnthankefull, if they profited not themselues by the things that they knewe by experience. Thine eyes (saieth he) are witnesses of it. As if hee should say, If God of his gratious goodnesse did but send thee mes∣sengers to tell thee of y^e things that he had done: yet oughtest thou to receiue the thinges that were told thee. But now it is not any other bodie [ 40] that maketh report of them vnto thee: but euen thy God himselfe hath shewed them vnto thee, and therfore there is no further excuse for thee, for it hath bin shewed euen to the sight of thine eye: and what more? that the Lord is the true God, (saieth he) and that there is none other but onely he. Here wee haue the same thing to marke which hath bin touched alreadie: namely that Moses speaketh not simply of myracles or wonders, as it were to make a rehearsall of them: but also [ 50] sheweth the ende whereto they tend, which is y^t God should be magnified. And it is a verie profi∣table lesson, [to vnderstand] that when we haue such thinges, wee must learne in any wise to glo∣rifie our God by them. And had this point bene well obserued, the wretched world had not bene turned aside to so many superstitions as it hath bin, vnder colour of false myracles. Whereof commeth it that creatures are worshipped in Poperie, but vnder the colour of false myracles? [ 60] O (say they) such a Saint hath done a myracle. And vnder y^• colour Gods glory must be dimini∣shed, insomuch that looke how many myracles there are, so many stops are there to w^tholde the wretched world from comming vnto God, and they be euē fond gasingstocks also to make men stand poring vpon y^e creatures. Therefore doth it stand vs on hād to mark the things so much the better, which are told vs here by Moses: that is to wit y^t by myracles God wil haue himself only to be knowē without matching of any companion w^t him. He will haue his glory to shine foorth in such wise, as men shall stoope to him alone, and yeeld him all y^e preheminence. To bee short, (as Moses saith here) he will haue men to know that there is none other but he, neither aboue nor beneath. According whereunto he forwarneth vs here to make any vndergods or meanegods, and doeth vs to vnderstand that the soueraigne God will keepe his state still, so as he will not a∣byde that men shall in any wise abase it, nor di∣minish his Maiestie, nor part his offices among his creatures, to allot any peece or portion of it, bee it neuer so small, to one or other: No no, he will continue alone by himself. Thus ye see what we haue to marke in effect as concerning those wordes of Moses.

But nowe let vs come backe againe to make a short conclusion of the chiefe matter which I haue touched: which is, that Gods declaring of his strength and power in such wise, was to the intent he might be discerned from all the idoles of the world, and that his people might be ty∣ed to the religiō that he had deliuered thē. Ne∣uerthelesse it belongeth to vs also, and in verie deed it behoueth vs to apply it to our selues. And surely seeing that God hath authorized his lawe by so many myracles: let vs assure our selues y^t he deliuered not a doctrine of two or three dais, but such a one as should continue for euer: in so much that the ratifying which he added vnto it, ought to haue full force euen among vs at this day. Is Gods Lawe abated, I meane as in respect of the substance? It is true that the Ceremonies are no more in vse: they were all laide downe at the comming of our Lord Iesus Christ. But as for the doctrine of the Lawe, which containeth the promises of saluatiō, the couenant wherby God hath chosen those whō he will haue to be of his Church, y^e records of y^e forgiuenes of our sinnes, and finally his will to shewe vs the true rule of good life: all this continueth still, and shall continue to the worldes ende. Wherefore let vs marke well that all the myracles and wonders y^t were wrought in deliuering the people of Isra∣el out of Egypt, doe serue vs at this day for a confirmation to cause vs to receiue Gods Lawe with all reuerence, and to assure and warrant vs that it is not a doctrine of mans deuise, but of Gods owne thundering down from heauen. Let that serue for one point.

But yet notwithstanding, wee haue a grea∣ter confirmation giuen vs in our Lorde Iesus Christ. For God hath appeared more visibly in him, than he did to the fathers in the time of the Lawe. Wee knowe that the whole fulnesse of the Godhead dwelleth in Iesus Christ, and that the same hath bene knowen wel ynough in him. Sith it is so then: we may better assure our selues now adayes, than the Iewes could in their time, that wee haue one God, of whome wee ought not to doubt, and that we haue such a Religion as was

not inuented by man, and that wee ought not to goe at all aduentrue, but that wee haue a most sure way to walke in. And here ye see whereof wee ought to glorie. For surely it is an inestima∣ble benefite, that wee stand not in a mamering, to say, I would faine doe well but I wote not how: but are fully perswaded that God alloweth our doings, and that wee haue to doe with the liuing God: and may take vppon vs to compare our selues with all the wretched idolaters and infi∣dels [ 10] throughout the whole world. True it is that the Papistes pretend to worship the same God that wee doe: but wee see how they swarue from Gods worde. And therefore it standeth vs on hand to put the thing in vre which I haue spoken of heretofore: that is to wit, that it is not ynough for vs to conceiue some Maiestie of God, but we must also learne which is he, to the intent wee wander not away in our owne imaginations. For that is the thing wherein we differ from the [ 20] Papistes and the Iewes. The Iewes can say well ynough that they worship y^e God of Abraham, and that they haue the lawe that was giuen by Moses: but in the meane while they haue re∣nounced Iesus Christ who is the end of the law, and they haue the vaile that blindfoldeth their eyes, & moreouer they haue so peruerted Gods seruice, that they be straied quite and cleane frō the right way. Likewise the Papistes will say that they worship God, and him whom he hath sent [ 30] to be the Redeemer of the world: but yet for all that, men see how they haue transfigured God, and abolished his seruice, & made a hotchpotch of all the superstitions of the Heathen, with the Religion that God ordained. To be short, there is nothing but vncleannes among them in that behalfe. In respect whereof, ye see wee ought so much the more to acknowledge the infinite grace of our God towardes vs, in that he hath so shooled vs out frō among the vnbeleeuers. And [ 40] wee must also marke the meane: which is, that wee haue not onely the myracles to proue that there is a God in heauen: but also that doctrine wherein God sheweth himselfe fully to vs, to the intent wee should knowe him, and not haue our eyes bleared any more, nor runne rouing here and there: but follow the doctrine that our God hath giuen vs, and whereby it is his will to draw vs to him.

Thus yee see that the meane for vs to put [ 50] this saying of Moseses in vre, is not to looke onely to the myracles that haue bene wrought for the ratifying of the Lawe: but to goe to the Gospell, and there to perceiue that God hath shewed himselfe to vs againe in farre greater perfection than he did to y^e fathers of olde time. Besides this, let vs beare in minde the warning that I spake of afore: namely that when we once knowe the myracles whereby God vouchsafed to confirme his Maiestie: we must repaire to his worde, assuring our selues that that is the verie meane whereby God draweth vs to him. There∣fore whensoeuer we haue Gods word preached vnto vs, let vs vnderstand that it is a confirmati∣on to assure vs that he raigneth ouer vs. And therefore let vs take heede that wee make our profit thereby, seeing he graunteth vs this grace and priuiledge, which (as we see) is not common to all men. And let vs pray him to seale the do∣ctrine in our heartes by his holy spirit, which we heare with our fleshie eares, that seeing he hath once called vs to the knowing of him, he will in∣crease the same more and more, and so guide vs as we may rather looke vp to heauen than pore vpon the creatures and things that are mortall. Therefore let vs haue a constant and inuincible fayth in God which hath once manifested him selfe to vs, so as wee may defie Satan and all the abuses and errours that haue bene brought in by men.

According to this holy doctrine wee will cast our selues downe in the presence of our good God with acknowledgement of our faults, pray∣ing him to make vs so to feele them, as it may bring vs to true repentance: and wee therewith∣all acknowledge the grace and benefites which he hath powred out vpon vs, so as we may know better to make our profit by them than we haue done, and not bee negligent in considering his workes, but diligent therein as becommeth vs: and moreouer so receive the doctrine y^t is dayly preached vnto vs, as wee may apply our eyes to the discerning of the things that are dayly shew∣ed vs, and our good God make vs to finde his power and goodnesse by experience, as he hath done to others in all ages, that we may bee the better confirmed in the loue and obedience which wee owe him, so as wee may neuer be tur∣ned from it whatsoeuer the Diuell practise to turne vs away from it. 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. Cor. 8.4.
• Gen. 17.7. Exod. 19.6. 2. Pet. 2.9.
• 1. Tim. ••••
• Deu. 4.11.12
• Deut. 4.36.
• Psal. 68.9. & 97.4 5. and 114 7. Psal. 9.3.
• Eph. 2.15. Col. 2.4. He. 9.10.11 Mat. 5.17.18▪
• 2. Cor. 3.18 Hebr. 1.2. 1. Iohn 1.1. Colos. 2.9.
• Rom. 10.4. 2. Cor. 3.15.
• Eph. ••••••