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 Wednesday the v. of Iune. 1555. The xxviij. Sermon, which is the tenth vpon the fourth Chapter.

36 He made thee to heare his voice from heauen, to instruct thee withall: and on earth he shewed thee his great fire, & thou heardest his words out of the mid∣dest of the fire.

37 Because he loued thy fathers and chose their seede after them, hee made thee to come out of Egypt in his presence, by his great power:

38 To driue out Nations before thee, greater and mightier than thou, to bring thee in, and to giue thee their lands to inherit, as is seene this day.

I Told you heretofore that if God had but only wrought myracles when he brought his people out of Egypt, it would haue beene to small purpose: for they had had no instruction to leade them to right knowledge. But in asmuch as his word was matched with them, now there wanted nothing at all. And that is the cause why Moses exhor∣teth the people yet againe, to consider howe it is [ 10] long of none but themselues that they know not God, yea euen to attaine to the heritage, not onely of the land of promise, but also of the king∣dome of heauen. Furthermore he telleth them that Gods word had such maiestie, as the people had no cause to doubt but it was God that spake it. Assure thy selfe (saith he) that the voice which thou herdest was not a humain or earthly voice: but thy God spake as it were from heauen. It is true that the voyce sounded from the middes of [ 20] the fire that was seene vpon the mountaine: but here Moses meaneth that the doctrine was not darke, for asmuch as God gaue certaine signes of his maiestie, to the ende that the peoples faith might bee assured throughly. And for the same cause doeth he vse the worde instruction, which signifieth not onely to teach with words, but also to traine on with often chastisement. As if he should say, thy God in this case hath as it were helde thee in awe, so as it is not nowe lawfull [ 30] for thee to despise his lawe as though it came from an vncertaine place. For why? It hath so∣ueraine authoritie, thou canst not but thereby perceiue that God hath declared himselfe to thee, to the intēt thou shouldest worship his ma∣iestie and do him homage. Now then we see that the effect of the thinges which Moses declareth heere to the Iewes▪ is that God had giuen them visible signes at hande, and as it were familiarly, to the ende that his worde shoulde haue due re∣uerence, [ 40] and bee receiued obediently, and all things bee done to the instruction of the people. And although Moses rehearse but the things y^t were done in mount Horeb, where the lawe was put forth: yet may we gather a general doctrine thereof. For wee see howe God stoopeth to our infirmitie. Because we cannot mount so high as to come vnto him, he cōmeth down to our slen∣der capacitie. Seing that he doeth so, ought not we to be the more prouoked to submitte our [ 50] selues to him? and if wee doe it not, shall it not bee cast in our teeth, that there was no lette in him that wee had not meanes and helpes to in∣struct vs with all? But what for that? In steede of comming to God, we haue turned our backe vppon him and rebelled against him. Wherfore let vs consider after what manner God applieth himselfe to our rudenesse, that wee may bee the more moued to resort vnto him. And besides that, let vs referre all thinges to the same ende [ 60] that Moses noteth heere: which is, y^t forasmuch as God is so gracious to vs as to shewe vs his truth▪ wee must imbrace it, assuring our selues that it groweth not in the worlde, but commeth from heauen. Therefore let the doctrine of sal∣uation be receiued among vs with al obedience. For else it is to no purpose for vs to protest that we call vppon God and are willing to honor and serue him. For the proofe that he requireth ther∣of, is that we should hearken quietly to his worde, and that our faith should bee setled, so as wee re∣semble not the vnbeleeuers, who are alwayes doubting: but stande vpon this sure foundation, that it is God which speaketh it, & therefore it is not lawful for vs to reply against it, but wee must submit our selues wholly in all points to y^t which he saith. Thus yee see what we haue remember vpon this place.

And herewithall let vs marke when this was treated of. For it is not without cause that Moses speaketh of this instruction. Why so? For if wee bee not subdewed, it is hard for vs to submit our selues to God▪ nay rather we draw cleane backe from him. Therefore must our Lorde bee faine to correct this loftinesse in vs: and when he seeth vs after that sort, either rebellious, or stubborne, or that wee bee dull vppon the spurre: hee must vse such meanes as hee knoweth to bee fit to re∣claime vs withall. Wee see howe Moses saieth heere, that the wonders which were wrought at the publishing of the Lawe, serued as it were for a nurturing, to the intent that the people shoulde no more be so vnruly as they had beene before, but become more fitte to be taught. But this vice reigned not among the Iewes onely: it is to be found continually among al men. Ther∣fore let vs learne to make our own profite of the thinges that our Lorde hath giuen vs for the au∣thorising of his word, that we play not the wood beastes, but behaue our selues as meek sheepe and lambes, to hearken to the voice of our shep∣herd. This is the thing in effect, which wee haue to gather vpon this place.

And now he saith, Because God loued thy fathers, therefore hath he chosen their seedes after them: how∣beit that he say, thy seede after him. Moses chaun∣geth here the number, and not without cause: for after he had spoken of the fathers, hee retur∣neth to one alone, that is to wit, to Abraham, because it was he with whom God made the co∣uenant. And againe it serueth to magnifie the grace that is mentioned here, as shalbe declared anon more at large. The effect of y^e thing y^t Mo∣ses intendeth to tell y^e people, is that it is a great shame for thē and y^t they be vnexcusable, if they know not the goodnes of their God. And why? Because God of his owne free mercy chose thē, not for that they were better than other nations, (as shalbe shewed more at length hereafter) or for that there was more noblenes, worthines or vertue in them: but for that it pleased him to loue their fathers. Nowe we see that the meaning of Moses was as if he shold haue said thus: You haue heere an inestimable benefite aboue all people, namely that God vouchsafeth to reigne among you, that he hath sanctified you to himselfe, that you bee his Churche, that you bee his flocke, that you bee his children, and (as it is saide in another place,) that you be a kingly priesthood. Assure your selues this is not giuen you for a∣ny desert of yours, for haue you deserued aught at Gods hand? Are ye better than al y^e of the

worlde? No: why then hath God giuen you such priuiledge? Not for any thing that he hath foūd in you: but because it pleased him of his owne good will. And whereof came that? Euen of his choosing of your forefathers. You were chosen of him before you were borne. And what was the cause that he chose your forefathers? Euen his owne loue, (saith he): that is to say, because hee marked them of his owne free mercie, to shoule them out from the rest of the world: yea euen at [ 10] such time as Abraham was barren, and alreadie striken in yeeres, and as good as decayed and halfe deade, when as yet hee had no issue at all. And yet for all this, God chose him, so as that poore old fellowe became the welspring of your forefathers. Seeing then that God hath chosen you after such a sort, yee see there is none other cause of the comming of saluation vnto you, but onely his meere goodnesse. Now therefore con∣sider how much you be bound to your God, and [ 20] bee not vnthankfull to him, neither suffer such a benefite to slip from you, so as yee should be be∣reft thereof through your owne lewdnes and vn∣thankfulnes. This in effect is the doctrine that is conteined in this place.

Nowe, that we may fare the better by it, wee haue to marke first of all, that when God calleth vs to be of his Church, so as he maketh vs parta∣kers of the Gospell, and of the things depending vpon the same: it is not for y^t we went to him a∣forehād, [ 30] but because he hath chosē vs. The word Chose is set down here to expresse the better that that thing came not of the people themselues, but that God was the first beginner therof. That is one point which wee ought to marke wel. For it is not onely here that the holy Ghost speaketh thereof: but all the whole scripture is full of that doctrine: namely, of telling vs that we must not seeke the cause of our saluation in our selues, as who shoulde say wee were better than other [ 40] men. Wee see that God giueth not his gra∣ces indifferently to all men: but that to set the greater shewe vppon his goodnesse, hee giueth that thing to one man which hee denieth to another. Wee see that most men are desti∣tute of the Gospell at this day: and we see that euen where it is preached, most folke are as good as blinde and deafe still. Nowe when the Gospell is preached in any place, it is a kinde of choosing, and it is the verie same that Mo∣ses [ 50] speakes of here. Seeing then that God cau∣seth his worde to raine vppon vs, so as we haue our fill of it euerie day: and in the meane sea∣son other much greater, richer, and nobler Ci∣ties want it and are destitute of it: let vs vnder∣stande that this so great benefite commeth not of our owne seeking, neither haue we obtained it by our owne trauell or policie: but it is GOD that hath chosen vs to it of his owne mercie. Marke that for one point. [ 60]

Againe, whereas it pleaseth him to giue vs faith, so as we tast of his word, and are through∣ly fed with it, and it toucheth vs inwardly at the very heart: let vs vnderstand that y^t is a second sort of chosing which god maketh of vs. So then, let vs yelde him his deserued praise, for in with∣holding it from him we bee traitors to him, and wee bereaue him of the thing that belongeth a∣lonely vnto him: and in so doing wee set vp our selues as Idols in his steede. For a man cannot take a greater honour to himselfe, than to beare himselfe in hand that he is the author of his own saluation, and that it is he that preuenteth God. If wee imagin so, it is a defacing of Gods glorie. And therfore let vs beare this lessō well in mind.

Howbeit forasmuch as men are malicious, & when they cannot abolish Gods praise altoge∣ther, they darken it as much as they can: Moses excludeth here expresly all worthinesse of per∣sons, and all desert of workes, in saying, it is the loue of God. For it is not ynough for vs to knowe that God hath chosen vs to himselfe: but we must also know what it is that moued him thereto, and how he was induced thervnto. Did hee seeke the cause of it out of himselfe? No: but his owne loue was the cause that he chose vs. Nowe when the scripture speaketh of Gods loue: it meaneth that free fauor which he beareth towards vs, so as he respecteth not our persons nor seruices, nor aught else that wee can bring. Sith it is so, let vs consider here Gods goodnes two wayes. For first of al when we haue his Gospel preached among vs, and his Sacraments, whereby he gathereth vs as it were into his fold, and sheweth himselfe to be our shepherd: it is (say I) a choosing of vs, for the which wee be greatly bounde vnto him: in so much that our maliciousnesse must needes be cast in our teeth, and bee called to account to receiue horrible vēgeance, if we make no recke∣ning of so great a grace as he hath bestowed vp∣on vs. Therefore let vs make much of the bene∣fite that we inioy, that is to wit, of Gods gathe∣ring vs heere together in his name, to bee as his houshold folke.

But there is yet a seconde choosing: which is when euerie of vs perceiueth that God hath in∣lightened him by his holie spirit, and made vs to tast his worde, so as wee sticke to it by fait, and that hee hath graffed vs into the bodie of Iesus Christ, to the ende we shoulde bee taken & held for members of him: which thing wee must vn∣derstand commeth not of our selues, nor of our owne power: but of Gods will, which vouchsafed to marke vs out. And why? Let vs not make long circuits to finde some reason in our selues: but let vs holde vs contented with the free loue of our God, for hee is not bounde to any man. Hee might destroye all mankinde by his iustice: but yet for all that, he hath pitie vpon vs. And wher∣as he pitieth not all alike, but letteth whom hee list alone: therein he intendeth to giue the grea∣ter shewe of his goodnesse (as I haue said alredy) to the ende that wee shoulde compare our selues with others and say, Wherfore am I one of gods elect? wherefore hath God chosen mee to him∣selfe? I shoulde haue beene as other men are, if God had not reached me his hand. And what moued him to do it? His owne meere goodnesse. This comparison then must induce vs to glorifie our God, when we see that he hath stretched out his mighty arme ouer vs. And so we see, that that doctrine was not vttered onely for the instructi∣on

of the people of old time: but that the same is common to vs also at this day.

Remember (saith Moses) that thy God hath chosen thee. And why? Because hee loued thy fathers. And the same also is the cause why that in that high and excellent redemption which was made by our Lorde Iesus Christ, the scripture sendeth vs to the loue of God: for that is the onely wel∣spring. God so loued the worlde that hee spared not his onely sonne. What is the cause then that [ 10] Iesus Christ is come to bee our Sauiour? What is the cause that the saluation which he purchased for vs, is preached nowadayes vnto vs? What is the verie cause that faith is giuen vs, and that God inlighteneth vs by his holy spirit? We must alwayes resort to this grounde, that it is because God loued vs. It is true that Saint Iohn saith ge∣nerally, that hee loued the worlde. And why? For Iesus Christ offereth himselfe generally to all men without exception to be their redeemer. [ 20] It is saide afterwarde in the couenant, that God loued the world when he sent his only sonne: but he loued vs, vs (I say) which haue beene taught by his Gospel, because he gathereth vs to him. And the faithful that are inlightened by the ho∣ly Ghost, haue yet a thirde vse of Gods loue, in that he reueileth himself more familiarly to thē, and sealeth vp his fatherly adoption by his holy spirit, and ingraueth it in their hearts. Now then let vs in al cases learn to know this loue of God, [ 30] & when we be once come to it, let vs goe no fur∣ther. Thus we see three degrees of the loue that god hath shewed vs in our Lord Iesus Christ. The first is in respect of the redemption that was pur∣chased in the person of him that gaue himselfe to death for vs, and became accursed to recon∣cile vs to God his father. That is the first degree of loue, which extendeth to al men, inasmuch as Iesus Christ reacheth out his armes to call and allure all men both great and small, and to win [ 40] them to him. But there is a speciall loue for those to whom the gospel is preached: which is, y^t God testifieth vnto them that he wil make them par∣takers of y^e benefite that was purchased for them by the death and passion of his sonne. And foras∣much as we be of that number, therefore are we dubble bound alreadie to our God: here are two bonds which hold vs as it were strait tyed vnto him. Now let vs come to the third bonde, which dependeth vpon the thirde loue that God shew∣eth [ 50] vs: which is, that he not only causeth the go∣spel to be preached vnto vs, but also maketh vs to feel the power therof, so as we know him to be our father & sauiour, not douting but that our sins are forgiuen vs for our Lord Iesus Christes sake, who bringeth vs the gift of the holy Ghost, to re∣forme vs after his owne image. When as God doth so imprint in our harts the doctrine that is preached vnto vs by the mouthes of men: let vs vnderstand that he sheweth vs a third loue. True [ 60] it is, that to speake properly, God hath not di∣uers affections: wee must not imagine so: but I handle these matters according to our capacitie, and wee must consider of Gods loue according to our slendernesse, because wee cannot attaine to his high maiestie as is said afore, and therfore euen he himselfe also vttereth himselfe to vs ac¦cording to our abilitie. And so wee see now that Gods loue is vttered and shewed vnto vs eui∣dently three wayes in our Lorde Iesus Christe: the cheefe whereof are when wee haue the gospell preached, and that faith is added vnto it therewithall.

And as I saide, when wee once haue this free loue of God, we must goe no further. For we see what hath happened to all such as haue not held themselues in such sobernesse. And surely when men are inquisitiue why God loueth some more than othersome: it proceedeth of a certain pride and spyte, in that they cannot abide that the whole praise of their saluation should rest in god alone. Men seeke alwayes to challenge somwhat to themselues. And therefore when it is tolde them that God calleth those whom he hath cho∣sen, and that he chooseth whom he listeth of his owne free goodnes: they will needs fall to scan∣ning, how so? Why doeth God prefer one before another? When they debate after that maner, it is not a simple inquisitiuenes, but a pride as I said, because they would faine be esteemed and finde somewhat in themselues wherewith to deface Gods meere mercie: And therfore it is good iu∣stice that Satan shoulde afterwarde bleare their eyes, & set many fancies before them. And that is the verie cause that maketh them to goe al∣wayes seeking, that God choseth those whom he foresawe to be such as would become worthie of his grace. Againe, such as dare not alledge altogether their owne deseruings, doe say that they attaine to faith because God foresawe that they would be faithfull, and therefore reserued them to himselfe. So then, by that meanes faith shoulde proceede of mens workes. But such men doe in deede shewe that they be as it were bloc∣kish, when they make such conclusions: and yet∣notwithstanding a great part of the worlde stan∣deth vpon that point, and is still blinded there∣with. But as for vs let vs learne that whensoeuer Gods loue is set afore vs we must wholly hold vs to it and rest vpon it, so as it must suffice vs that God is righteous, and yet notwithstanding not bounde to any person, but at his free libertie to choose whom he listeth, because hee receiueth them to mercie. For it is to the same purpose that he saith to Moses, as S. Paul alledgeth, I will haue mercie on whom I will haue mercy, and I will haue pitie on whom I haue pitie. As if hee should say, let not men fall to controlling of me in this case, nor bee so malapert as to aske why I shewe not mercie to all men: or why all are not delt with alike, or why I choose one and leaue a∣nother. Let them not dispute so with mee: for I haue power to vse my freegoodnesse where I list, and they must stoope to me: And whosoeuer da∣reth repyne at it, shall finally be confounded in his owne pride. Therefore to bee short, let vs learne to glorifie our God. After what man∣ner? Euen for his choosing of vs. As for the cast∣awayes, it is certaine that they will doe nothing but grinde their teeth, to blaspheme GOD, and wee see it to bee so. But whereunto doeth Moses bring vs backe▪ He saith not y^t they which

are chosen shall glorifie God for any thing that they haue of their owne. Howe is it then that God wilbe glorified at our hands? Euen in this, that we beholding the benefites which hee hath bestowed vppon vs, shoulde not exalt our selues aboue others, thinking our selues to be better or more noble and excellent than our neigh∣bors: but acknowledge that hee doeth all those thinges of his owne free goodnesse. This is the doctrine which wee haue to gather vppon this [ 10] text.

And it is said here that God chose Abrahams seede after him, because of the loue that had gone long time before. And this serueth for a larger proofe of the thing that I haue touched: accordingly to Saint Paules saying, that if God shewe mercie to men before they be borne, & before they haue done either good or euill: it is an excluding of all de∣serts. And that is well worth the marking. For God hauing chosen to himselfe the seede of A∣braham [ 20] because of the adoption that had beene made: hath yet a narrower choyce, as hath bene declared alreadie. For Esaw was of Abrahams linage as well as Iacob: and so was Ismael as well as Isaac: and yet yee see that both of them were cut off from Gods couenant, and his adoption a∣bideth in the house of the others. What is the cause thereof? Gods choice, which I termed a testimonie of a more strait and deare loue, which is the first, and which also I placed in the [ 30] redemption made by Iesus Christ: and I placed the preaching of the Gospel in the seconde de∣gree, and faith in the third degree. But for as∣much as here is no speaking but of the couenant that God made with Abraham: it is a generall couenant that extendeth to all his linage. Ther∣fore all they that came of Abrahams seede are comprehended vnder that couenant which god had made. God in respect of himselfe, knew who belonged to his election: but yet for al that, anon [ 40] after, hee shooled out those whom he thought good, and took whom he listed to be of his hous∣hold. Forasmuch then as wee see it is so: Let vs beare in minde that God continueth his mer∣cie to a thousande generations, as hee himselfe saith. And yet notwithstanding let vs assure our selues that in so doing his minde altereth not. When he setteth vp his Church in any place, he doeth it not vppon some sudden braide, but be∣cause he loued our fathers. Likewise nowadayes [ 50] when we haue the Gospel preached and the Sa∣craments ministred: whence shoulde we thinke that that commeth? First we must vnderstande, that the gospel was preached through the whole world, and that our forefathers were gathered into Gods flock, to be made partakers of the sal∣uation that was brought by Iesus Christ. Neuer∣thelesse by reason of their vnthankfulnesse and wicked dealing, the diuell got the vpper hande of the worlde, so as there insued horrible darke∣nesse [ 60] and all thinges were put out of order. But nowe God hath as it were raised vp his worde a∣gaine: and what hath moued him to it? Euen the performance of his promise. For when hee had once extended his couenant through the whole worlde: it was his will to renew it againe, because of the promise that hee had made afore. And if it be demaunded wherefore God woulde haue his Gospel preached after that sort: it was for that it pleased him to come neere to such as liued at that time, because he had chosen them before they were borne. Againe we must vnder∣stande that the accomplishing of the fulnesse of time wherof the scripture speaketh, is not groun∣ded vppon men, but vppon the good pleasure of God. We must come to this point, that God had ordeined the preaching of his Gospel in his own euerlasting purpose: and that our atteining to the possession of so great a benefite at this day by the vertue of that vnchangeable ordināce, is because he had called our fathers before we were borne, & that when they had made themselues vnworthie of the kingdome of heauen, and bani∣shed themselues from it as much as in them lay: yet notwithstanding God vouchsafed to cal vs a∣gaine, and all through his owne free goodnesse. Thus yee see what wee haue to marke where it is saide, that God chose the seede of Abraham after him.

And by the way let vs call to minde the thing that I haue touched alreadie, that is to wit, that Abraham was alone as the Prophet Esaie vp∣braideth the Iewes. The trueth is that he exhor∣teth them to be of good cheere, though they be scattered abrode and cast downe. Haue an eye (saith he) to the quarrie whence ye were taken, and vnto your originall. What was it? was it a great and infinite people? No: It was a sillie olde man al alone without child or issue. Behold, your mother Sara was barren all the time of her life, and her age was a further let that she might not conceiue: and yet hath God taken ye out of that quarrie, that is to say, of one man alone. Why then should yee bee afraide though yee were vt∣terly consumed▪ But yet for all this, hee vpbrai∣deth them with their vnthankfulnesse, because they trusted still in their owne greatnesse, and if there were any likelihood at all, by and by it puf∣fed them vp. And therefore let vs learne by this text, first that Gods choosing of our forefathers was not for any worthinesse or nobilitie in them selues: but because he had pitie on them, which pitying importeth that they were in wretched case, and had beene vtterly forlorne, if God had not gathered them into the hope which they coulde neuer haue conceiued of themselues. Marke that for one point.

And secondly if wee see Gods Church scatte∣red, so as wee be fewe in number, and it seemeth that there is no certaintie nor assurance for vs, but all is like to goe to hauock in y^e turning of a hande: Let it not dismay vs. And why so? For God hauing once chosen Abraham did also mul¦tiplie his seede, notwithstanding that hee was a man stricken in yeares, drooping, and childlesse. So likewise nowe, although there be but a hand∣full of vs, and we be despised and without power or strength to maintaine our selues: yet can God increase vs, and hauing increased vs he can pre∣serue vs. Wherefore let vs learne to looke whol∣ly to his goodnes, when the state of the Church lieth in hazarde, and let vs not be out of heart:

but although that to the worldwarde wee see it cast downe, and so diminished as it seemeth as good as nothing at all: yet let vs not cease to be of good courage still, and to waite till God per∣forme that which he hath done in all ages. For the manner of setting vp of the Church in good state againe, and of the preseruing thereof, must be wonderfull to the sight of men.

Now after that Moses hath spoken so, he ad∣deth, Thy God chose thee, euen of purpose to bring [ 10] thee out of the land of Egypt, before his face. He shew∣eth that the deliuerance of the people out of the lande of Egypt, proceeded of the said election, and consequently of Gods free loue. And it is a point which wee ought to marke well. For it be∣hooueth vs to be led from one thing to another. As for example, when God doeth vs any good, we doe indeede perceiue his goodnesse: but wee must mount yet higher. Wherefore hath GOD prouided so for vs? not for any worthines or de∣sert [ 20] of ours: but because he had chosen vs. And when or wherefore chose hee vs? Wee must not range any further, but holde our selues to this grounde of Moseses. But in any wise let vs marke whereof hee speaketh, that wee may the better make our profite thereby. Thy God deliuered thee out of the lande of Egypt, because he had chosen thee be∣fore, yea euen before thou wart borne. In so saying hee sheweth, that although this redemption was (to see to) but a deliuerance of the bodie: [ 30] yet was it a figure of y^e saluation that God had promised afore in the person of the Redeemer: and although the deliuerie of the people of Isra∣el out of the lande of Egypt, was but as a tempo∣rall redemption: yet doth Moses say that it de∣pended vpon Gods freebestowed adoption. See∣ing it is so in that case: what is to bee thought nowe, when wee bee to be brought out of the gulfes of hell to bee conueyed into heauen? (For by nature wee bee cursed, and plunged in [ 40] the gulfes of hell:) are wee able to get thence? Doeth it not belong onely vnto God to deliuer vs thence? And if it were meete that God should choose the people of Israel to deliuer them from the tyrannie of Pharao: let vs conclude, that by a more strong reason it was meete that when he shoulde deliuer vs from the bondage of the di∣uell and from the bottomles pittes of hell: hee shoulde declare this vnto vs: that he had chosen and adopted vs. Wherfore let vs not onely take [ 50] holde of the death and passion which our Lorde Iesus Christ suffered for vs, and of his sauing of vs by his grace: but also let vs come to the meane degree, namely that the cause why wee bee made partakers of the saluation that Iesus Christ hath brought vs, is for that GOD hath adopted vs. And when did hee that? After hee had founde some vertue or some good forward∣nesse ••n vs? no: but before wee were borne, and before wee had done either good or badde, yea [ 60] eue•• at such time as wee were alreadie vow∣ed and giuen vp to endelesse destruction. This is it which we haue to note in the first place.

Neuerthelesse it is not for nought that Mo∣ses saieth also, that God brought out the people be∣fore his face: as if hee shoulde say, hee was their guide. For had GOD reached out his hande to his people but for once, and thencefoorth haue let them alone: to what purpose had that beene? It is not ynough for a mother to helpe vp her young childe when hee is falne downe: for hee may fall a hundred thousande times, and in the ende breake his necke: but shee must holde him vp still. Euen so our Lorde decla∣reth that it was not ynough for him to haue shewed himselfe to bee a deliuerer of his peo∣ple for a day or two: but hee helde on still, and conueyed them before his face, as a man that hath his eye continually vppon his childe. To bee short, hee sheweth heere that his goodnesse abode with the people euen to the ende, so as hee helde on in helping and succoring them, and mainteined them throughout. And why? for else his bringing of them out of the lande of Egypt had beene in vaine.

And afterwarde hee addeth, To destroy peo∣ple mightier and stronger than they, that their lande might bee giuen them to inherite. Hee sheweth that God ceased not to goe through with his fa∣uour towardes the Iewes, till hee had perfor∣med the promise that hee made to their fa∣thers: that is to wit, of putting them in possessi∣on of the lande of Chanaan as hee had promi∣sed. But (as I haue saide alreadie) wee must compare our selues with the state of that people. And therefore let vs learne, that God not onely draweth vs out of the gulfe of hell, and out of the cursednesse wherein wee were borne, and which would holde vs alwayes locked vnder his wrath: but also holdeth on and continueth his goodnes towards vs, so as hee will not misse but haue his eye still vpon vs, to watch ouer vs vnto the end. And if our Lorde had not such a care to defende vs: in what taking were wee? Should not the di∣uell snatch vs vp euerie minute of an houre? We see he trotteth vp and downe seeking euer to de∣uour, and hee hath meanes to doe it. And could we scape his pawes if we were not defēded from thē by y^e goodnes of our God? So then let vs vn∣derstande, that God doth not onely beginne our saluation, and then let vs alone to shift for our selues: but that he goeth through with vs as long as we haue nede, and performeth the thing that he hath begunne. Thus doth he keepe vs alwayes in his sight: that is to say, hee neuer forgetteth vs, but considereth our necessities, to prouide for them and to remedie them in due season. Now if God haue his eyes so open to thinke vppon vs, that hee may succour vs at our neede: Let vs on our side also walke as before his face. And let vs marke that wee cannot hide our selues from him: and therefore seeing he yeeldeth vs such fauour and honour as to haue a care of vs: it is good reason that all our life should bee answera∣ble thereunto. And so, Gods goodnesse ought so little to make vs negligent, that it shoulde rather spurre vs forward to repaire to him with an ear∣nester minde. In deede a man shall see some dogges and swine that will defame this doctrine of Election. When it is tolde them that God knoweth which are his, and that he wil neuer suf∣fer them to perish: very wel (say they), then wil I

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cease to doe well: and so they mocke at God and his doctrine, shewing indeede that they neuer wist what the worde Election or Choyce meaneth. But as for vs, wee must take assurance by Gods grace, to liue warely and circumspectly: and good reason haue we to humble our selues, con∣sidering that we were damned and forlorne, and our God hath deliuered vs, and moreouer shew∣ed himselfe so bountifull towardes vs as to make vs heires of his kingdome, euen vs that were the [ 10] bondslaues of Satan. And on the otherside it standeth vs on hande to walke in feare, seeing wee can do nothing at all of our selues, further∣forth than Gods grace vttereth it selfe in vs. A∣gaine it behooueth vs to pray vnto him, foras∣much as if he shoulde let vs alone from the one ende to the other, wheras we be now aduaunced vp aloft, we shoulde tumble into the pitte euerie minute of an houre. Therefore wee haue cause heere to call vpon our God, and to resort vnder [ 20] his protection. Furthermore seing it is said that hee guideth vs and keepeth watch for our wel∣fare: it becommeth vs to bee the more wakened to walk as in his presence, knowing that he mar∣keth, not onely all our doings, but also our affe∣ctions and thoughts. Besides this, seeing that Moses knitteth here the deliuerance of the Isra∣elits out of Egypt, with their possessing of the lande of Chanaan: Let vs marke well that God will haue all his benefits linked together which [ 30] he bestoweth vpon vs, vntil we be brought to the full perfection of our saluation. For it is not to be thought that God letteth vs alone when he hath once called vs vnto himselfe, so as we shoulde be in daunger of being left vp to the spoyle: but contrariwise let vs mark, that he will go through with the thing that he hath begunne, as S. Paul declareth in the first to the Philippians, where hee saieth y^t this his calling of vs, importeth a warrantise that wee shall neuer bee left destitute [ 40] of his defence, vntill hee haue brought vs to e∣uerlasting saluation. Thus yee see that the thing which we haue to beare in mind, is that as God is the beginner of our saluation, so is he the fini∣sher thereof also.

And as touching Moseses interlacing of Gods destroying and driuing out of people that were stronger and mightier than they: it is true that God vsed an extraordinarie manner of dealing, in his roo∣ting out of the Chananites and such other like as dwelt in the countrie which the Iewes posses∣sed: but yet haue wee cause to thinke vppon the like at this day. For whither is it that wee ought to goe? whither doth our Lorde call vs? To the heauenly life frō whence euen the verie Angels are falne. For wee know that the diuels, which as nowe are not onely banished from the glorie of the heauenly kingdome, but also ap∣pointed to horrible damnation, were sometime as the children of God, and helde the roome whereinto our Lorde calleth vs at this day. And nowe, are wee worthyer than the Angels which fell in that sort from aboue? Moreouer, if wee come but to men: were not the Iewes as holy ly∣nage? Sprang they not of the roote of Abra∣ham? Yes: and what are we on our side? did the kingdome of heauen belong to vs? No: no more than to the wilde Canniballes. But yet those na∣tural children and as it were lawful heires by y^e adoption of their fathers, are cast off and bani∣shed from the saluation wherevnto God cal∣leth vs at this time. They be driuen out, and we succeede as it were in an emptie place. Haue not wee cause then to magnifie the grade that God sheweth vs in these dayes? Doeth it not appeare that this text serueth not onely for the Iewes, but also ought rather to be applyed to our vse at this day? Then let vs vnderstande, that seeing God hath chosen vs to himselfe, wee ought in any wise to be wholy his, & to continue setled in the possession of his grace, howbeit not by wal∣king in statelines & presumptiō, so as we should be proud of it: but by acknowledging with all lowlinesse, that wee hang wholly vppon the free goodnesse of our GOD. And let vs not cease to assure our selues that he will go through with the thing that hee hath begunne in vs, at leastwise if wee abide vnder the guiding of his hand, to suffer our selues to be ruled by him.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to rid vs of them by forgi∣uing them for our Lord Iesus Christes sake: and therewithall to worke in such sort as wee may daily labour to renounce all our wicked lustes, and whatsoeuer else hindreth vs to serue him, and altogether to rule our selues according to his commaundements. And so let vs all say, Al∣mightie God heauenly father, &c.

Notes

• Exod. 19.6. & 1. Pet. 2 9.
• Rom. 4.19. Hebr. 11.12.
• 1. Cor. 12.4.
• Eph. 2.8.
• De••••▪ ••••
• Rom. ••••
• Eph. 5••
• Iohn 3.16.
• Eph 1.9. Rom. 8.16. Gal. 4.6. Eph. 13.14
• Gal. 3.13.
• Col. 3.10.
• Exo. 33.1•• Rom. 9.15.
• Ro. 9.11.12
• Gen. 17.1.
• Deut. 5.10.
• 1. Cor. 〈…〉〈…〉 Gal. 4.4.
• Eph. 1▪ 1••▪
• Esa. 51.••
• Eph. 2.3 6.
• ••om. 9.11. ••ph. 2.5.
• 1. Pet. 5.8.
• Psal. 116 9. Esa. 29.15. & 40.27.
• Phil. 2.12.
• Eph. 2.5. Col. 2.13.14.15. Phil. 2.13.
• Deut. 11.21. Ier. 16.17.
• Act. 1.24.
• Phil. 1.5.6.
• Rom. 11.•• 17. Eph. 2.••••