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.

The fifth Chapter.

ANd Moses called all Israel and said vnto them. Heare O Israel the ordinan∣ces and Lawes which I set before you this day, that ye may learne them and keepe them in deede.

2 The Lord our God made a couenant with vs in Horeb.

3 The Lorde our God made not this couenant with our fathers, but with vs which are all here aliue at this day.

FOr as much as it is hard to keep men in subiectiō to GOD: therfore af∣ter hee had [ 60] chosen him a people, he vouchsafed to rule thē, not for once and awaye, but euen so long time till they ought to haue bin well inured to his yoke. And after the same ma∣ner doeth he deale dayly with his Church. One worde ought to bee ynough to make vs vnder∣stand the trueth of our God. But forasmuch as wee beleeue not so speedily as were requisite: & when wee haue begunne, wee start away againe: and finally forget the things that he had taught vs: therefore he thinketh it not ynough to haue tolde vs once what is needefull for our saluati∣on, but he doeth also put vs oft in minde of it, & printeth it in our heartes as much as is possible. That is the cause why Moses rehearseth in this

text, y^t he not onely deliuered them y^e law in Ho∣reb, but also taught it them new againe, after he had gone about with them a fortie yeres or fast vpon it, yea and ceased not of al that time to set the things continually before them which GOD had earst commaunded him to vtter vnto them, as hath bin touched already heretofore. But the diligence of Moses is not superfluous in that hee sayth, that being come to the side of Iordan, and ha∣uing vanquished Sehon king of the Amorrhites, and [ 10] Og the king of Basan his neighbour, hee did stil put the people in minde of Gods lawes and ordinaunces, that they might stand to them and put them in vre, and that if they had not had sufficient teaching already, they might at leastwise euen then know Gods trueth and sticke to it. That is the matter which moses meant by this text. And here he set¦teth downe expresly: the Lawes, Couenants, Statutes, and ordinances, to expresse the better (as I haue tolde you heretofore) that God taught not his [ 20] people by halues, ne gaue them a doctrine that was darke, short, or vnperfect: but such a lawe as comprehended al that was for their benefite & welfare, so as if they sticked thereunto, they should not neede to seeke any further, for they should haue wherewith to direct themselues in all poyntes and all respectes. Yea verily, for the lawe is a full doctrine accordingly also as the worde hath his originall thereof. Againe there are Couenantes: which is as much to say, as y^• God [ 30] couenanteth and indenteth with men, so as he neither forgetteth nor leaueth any thing out, that may make for the maintenance of the couenant betwixt him and vs, in that it hath pleased him to adopte vs for his children and Church, to take vs to himselfe. Whatsoeuer con∣cerneth the spirituall aliance betweene him and vs, is comprehended vnder the worde Couenant, because they be articles. For when men intende to couenant, they set downe articles as well on [ 40] y^e one side as on the other. We see then how God protesteth here, that the Lawe hath enough to teach men withall, so they hold themselues to it. Afterwarde followe Statutes and ordinances. It is a wonder to see how painefull GOD is in tea∣ching of vs, and how hee telleth vs that he hath not omitted any thing: and yet for all that, our wittes are so fugitiue, that wee still couet some better thing than wee finde in Gods word. This diuelish curiositie hath reigned at all times in [ 50] the worlde. And we see that euen at this day, do what wee can, this cursed desire cannot be ouer∣mastered, but that men will still needes be wiser than God would haue them to be. And why? For when his worde is preached vnto vs, there is no cause for vs to finde fault that hee hath not shewed vs all that is for our behoofe. Yet not∣withstanding, wee be ticklish still, and woulde faine haue this and that, besides that which God hath shewed vs. Seeing then that such faultinesse [ 60] bewrayeth it selfe in vs: it standeth vs so much the more on hand to remember the counsel that is giuen vs here: that is wit, that if wee will suffer God to bee our maister, wee shall finde all perfection of wisedome in his schoole. For his lawe is of sufficient abilitie to make vs wise. And againe,* 1.1 (as I haue sayd heretofore) it con∣teineth all the poyntes that serue to vnite vs vn∣to our GOD: wherein consisteth our whole happinesse and glorie. Moreouer it sheweth vs the rule of well doing, so as we need not to seeke any where else what GOD alloweth, for wee haue there his statutes and ordinances. Then may wee well knowe and assure our selues that our lyfe shall please GOD, when wee passe not the boundes that hee hath set vs. But if wee adde any thing at al to it, let vs not thinke that GOD alloweth that as righteousnesse or as a good thing: for hee forgate not any thing that was necessarie or behoofefull. And these two poyntes are well worthie to be noted. For they serue to make vs to set the more store by the do∣ctrine that is dayly set foorth to vs in the name of GOD. Sith wee see it is the perfect wise∣dome, ought wee not to apply all our wittes to it, and to holde vs to it? Sith wee see that GOD foresloweth not, but continueth to teach vs dayly: ought not wee also on our side to bee at∣tentiue and diligent to profite vnder him? And though wee bee not so well giuen to it at the first as were meete wee shoulde: ought wee not to inforce our selues all our lyfe long to know Gods will still more and more, till wee bee quite rid of all ignoraunce, which shall bee when wee be taken out of this world,* 1.2 and not before? Surely that which Moses did, ought to serue vs for a rule and example at this day. For hee did it not at al aduenture. And besides that, GOD ordayned him to bee as a looking glasse to all prophetes, and to all such as haue charge to teache in Gods Church. Let vs vnderstand therefore that GOD will not haue vs to learne his trueth in one day, as though one lesson were enough for vs: but hee will haue the thinges often rehearsed to vs which wee haue heard, that they may tary with vs and bee so rooted in our heartes, as wee may no more alledge in ex∣cuse of our selues, O I haue not yet bin wel in∣structed. God then on his part is alwayes rea∣dy, so as wee cannot erre except we doe it wit∣tingly, willingly, and wilfully as it were.

But here is expresse mention made of: the Temple of Pheor, to shewe that although the peo∣ple had an eysore there to turne them away to superstition: yet had they a remedie for it also, inasmuch as GOD called earnestly vppon thē by his worde, that they shoulde not meddle with the idolatries of the heathen. In deede it was a hard chastisement for them, to bee dri∣uen to haue the temple of an idoll continually in their sight. It was as if God meaning to haue spyted them, shoulde haue sayd, I haue called you to possesse a lande that is alotted to my seruice, where yee shoulde haue seene no∣thing y^t should haue offēded you: for my Sanctu∣arie should haue bin set vp among you, I should haue bin worshiped purely, according to my law, y^e land should not haue bin defiled with old super¦stitiōs, al such things should haue bin wiped out, so as ye should haue heard nothing sownde in your eares but my prayers. But now ye bee here in a corner of a countrie, where ye beholde the

temple of an idoll, and where shameful abhomi∣nations are committed. Therefore it is as a vengeance which yee be faine to suffer for your sinnes, because yee be not worthie to enter into the land that I promised you. Thus yee see how it was Gods will to chastise his people, whē hee did let them dwell by the temple of Pheor. Lykewise if wee in these dayes bee mingled with idolaters, so as wee bee faine to looke vpon the filthinesse which they commit, and vppon their [ 10] peruerting of all religion: let vs vnderstand that by that meanes God punisheth vs, or at least∣wise humbleth vs because of our sinnes. And wee ought to bee sory, not onely for the offen∣ces that are committed by the vnbeleeuers, but also because wee may well perceiue that wee be not worthie to see the whole worlde reformed, so as there might bee one accorde and consent of harmonie in religion, and GOD bee purely worshipped euery where: I say wee bee not wor∣thie [ 20] to see it. Nowe then if superstitions bee neere vs, and wee bee driuen to beholde the markes of them, or to heare any peece of them: Let vs impute it to our owne sinnes.

But yet howsoeuer the worlde went, GOD failed not to giue the people of Israel a good re∣medie. For when the lawe was taught them so by Moses: it was as if GOD had separated those that were his, from the blinde wretches that went astray in their superstitions. And [ 30] hereupon wee haue to note, that although the whole worlde bee peruerted, and great confu∣sion is to bee seene, and all is full of error and corruption: yet notwithstanding we must take Gods worde for our guide, and that must streng∣then vs to defy all superstitions and idolatries. And if wee bee so full of vanitie, as to fleete too and fro after that God hath giuen vs his worde: there will bee no excuse for vs. For as I haue sayd afore, Gods declaring of his will vnto vs, ought [ 40] to bee a sufficient bridle for vs. Though all the worlde went the contrary way, and one sorte fol∣lowed their owne fancies, and another sorte had some lykelyhood of religion: yet ought none of those thinges to wey with vs, when wee haue once heard the voyce of our GOD, and there∣by gotten knowledge of his will. And there∣fore let vs learne to make this certeine and in∣fallible doctrine auaileable, that it may drawe vs from all wicked opinions, from all errors, and [ 50] from the thinges which the diuell hath forged and men inuented in the worlde. Thus ye see what wee haue to remember, when Moses ma∣keth mention here of Pheors temple.

Now herewithall hee addeth also, that this [was done] after their ouercomming of the two kinges, Og king of Basan, and Sehon king of the Amorrhites or of Hesebon. And this circumstance serued to blame the people, if they yelded not themselues obedient vnto God. Wee knowe that the more [ 60] fauor GOD sheweth vs, the more ought wee to bee prouoked to loue and feare him. God hath shewed himselfe beneficiall to vs: nowe ought not the same to drawe vs the more vnto him? Yes. For if wee bynde a mortall man vn∣to vs by our wel doing: he shall bee taken and deemed vnthankefull, if hee acknowledge not the good that wee haue done him: and howe much lesse are we to be excused, if we doe not so to the liuing God? Then let vs beare in minde that Moses maketh expresse mention here, of the two kinges that had bin ouercome: to the intent that the people shoulde haue conside∣red thus with themselues. Goe to, we haue had here two excellent victories. Heretofore when wee woulde haue attempted it against the forbidding of our GOD: wee were stoutely beaten back, there was no strength nor courage in vs, our enemies came lyke Waspes or Hor∣nets to sting out our eyes, according to the si∣militude which hath bin set downe heeretofore. But now are two strong and mightie kinges ouer∣come, without any cost of ours. So as GOD hath giuen them into our handes. Who was the cause of these two victories? was it not God, who directed and ruled all? Seeing then that he hath pitied vs, and begonne to performe the promise which he made to our fathers, and giuen vs so good a hansell of it already: ought wee not to in∣deuer to giue our selues in such wise vnto him, as wee may be wholy at his commaundement? Should wee not put our selues into his hand, which hee hath shewed to be so mightie for the loue of vs? Behold (say I) how Moses meant the thinges that he rehearseth concerning the dis∣comfiture of Sehon and Og: namely to blame the people for their vnthankefulnesse, if they yelded not thēselues quietly to y^e seruice of their God, which had bound thē so greatly vnto him.

But now must we also apply this doctrine to our vse. Whensoeuer wee perceiue any sloth, or coldnes, or rebelliousnesse in our selues, so as our fleshe falleth to striuing, and wee labor not to Godward with so cheareful minde and lustie courage as were expedient: we must enter into account of the benefites that we haue receiued at his hand, [and thinke thus with our selues:] wretched creature how happeneth it that thou art so loth to sticke to thy GOD, seeing hee hath shewed thee his will? consider what thou hast of him, bethinke thee of the benefits which hee hath bestowed vppon thee vnto this houre. Let euery man examine himselfe how much hee is bounde vnto GOD, that wee may bee the more inflamed to serue him. And let vs vn∣derstand, not onely generally that hee hath created vs: but also that besides his redee∣ming of vs by the bloud of our Lorde Iesus Christ, as hee redeemed the Israelites out of E∣gypt: and besides his drawing of vs vnto him by his grace: wee haue also had the doctrine of the Gospell, which was all one as to take vs vnder his protection, and hee sheweth it vs dayly by effect. How many helpes and succours haue wee had in our infirmities? Shoulde not Satan haue ouercome vs a thowsand times, if our God had not reached out his hand to rescue vs? Surely we should be vtterly ouerthrowen. Yea we should not only be borne downe w^t temptati∣ons, but we should also be vtterly ouerwhelmed, if we were not for such rescue as I speake of. Seeing then that our Lord ceaseth not to con∣firme

vs dayly in his grace: Let vs on our side looke y^t wee take occasion thereby, to serue him the more earnestly, as wee see is spoken of here.

Nowe proceeding herewith, Moses addeth y^t he spake thus to y^e people of Israel, saying: Hearkē to the Lawe which the Lord hath caused to be set before ye, that ye may learne it & keepe it. Here again Mo∣ses rehearseth y^e preface which wee haue seene heretofore: y^t is to wit, y^t Gods law was not giuē, only to y^e end y^t men should heare it & know what [ 10] it is: but to y^e end we shoulde be reformed, & that God might haue proofe of the subiection y^t we yeld vnto him. To be short, we see that Gods do∣ctrine consisteth in practise, & that we must shew by our deedes that we haue not bin taught it in vaine. Here Moses saith first of all, Heare the Lawe which I set foorth to you in your eares to learne it. As if he should say, Gods meaning is not that the do∣ctrine which is preached vnto vs in his name & by his cōmission, should fall to the grounde: but [ 20] y^t wee should receiue it diligētly, & set our whole mindes vppon it. For what is the cause why we profite so slenderly in Gods worde, but for y^t wee busie our selues to much about wordly matters? If we come to a Sermon, or if wee reade the holy Scripture, it is but as it were for fashions sake, we indeuour not to doe as wee ought to do, y^t we might obserue the things y^t are told vs. Where∣fore let vs see that we become diligent schollers, [ 30] while God is so gratious to vs as to teach vs by his word. And for the same cause doth Moses say that hee setteh it forth in their eares. In deed this manner of speech were harsh in our tongue: neuerthelesse it importeth, that God speaketh not to vs in a darke or strange language: but that he vttereth himselfe familiarly, so farre forth as is requisite. Seeing then y^t God commeth down to vs, to the end we might haue his wil familiar∣ly vttered vnto vs: what excuse will there be for vs, if his word be lost, or if it slippe away, or if we [ 40] take not hold of it to fare the better by it? True it is y^t forasmuch as we be grosse and ignorant, we shall euer finde much darkenesse in Gods word, so as it shalbe to high & profound for vs: but who is to blame for it? Let vs marke then y^t al such as complayne y^t Gods words is an vnknowen speach vnto thē: are here rebuked of lying: & they do god wrong in slandering him, forasmuch as they de∣ny and despise y^e grace which Moses protesteth [ 50] to haue bin offered to y^e Israelites in the setting foorth of the lawe. For he saith y^t at y^t time God spake to the peoples eares by the mouth of him. Sith it is so: the doctrine ought to haue bin fami∣liar enough to them. And much lesse cause haue we nowadayes to alledge this shift, that wee vn∣derstand not the thinges y^t are contained in the holy scripture. For God speaketh merily enough and familiarly enough vnto vs. It is long of no•••• but our selues y^t we haue not our eares bored to heare him. And so let vs marke well, that there [ 60] remaineth nothing for vs to doe, but to be attē∣tiue that we may profite by the doctrine.

But yet herewithall we must resorte to that which I haue touched afore namely that it must be kept and throughly followed. for if we doe no more but onely lyke well of Gods worde, & yelde re∣corde vnto it that it is good,* 1.3 true, and holy: God shall be greately beholden to vs for it. What is to be done then? Behold, God will try whether he be our maister or no. For the thing whereby to rule our lyfe, is not onely to inquire what he sayth vnto vs: but also to giue ouer our owne de∣sires and affections, and to desire nothing else but to please him, and to bee gouerned by him and by his righteousnesse. When wee be at that poynt, then is it a good proofe that God hath such authoritie ouer vs as hee deserueth. But vntill wee bee come to that poynt, we shall ne∣uer knowe what it is to haue profited in the do∣ctrine. Therefore let this worde Doe or Per∣forme runne alwayes in their minds which heare the worde of God. How now, let them say? Beholde God hath graunted vs the grace to be taught. And to what ende? not to the ende wee should but only hearken to it to say, yea mary, y^t is well sayd, this is good: but to the end that our whole lyfe should bee reformed, and that for∣asmuch as it is a good and sure rule, wee shoulde no more goe astray as wee haue done, and as the ignorant wretches do, which are wande∣red out of the right way, and haue not the tea∣ching that wee haue, whome the doctrine ought so to mortify, as God may reigne ouer vs, and wee be subiect vnto him. Thus yee see in effect what Moses meant by protesting to the people in this preface, that his setting foorth of the Lawe vnto thē, was not to the intent they should but only heare it and haue their eares beaten with it: but to the intent they should also im∣brace it and keepe it.

And for confirmation hereof hee alledgeth, that God made his couenaunt with the people in Moūs Horeb, the better to bring them to feare, and to obey him for euer. For if GOD should but onely exact his dew of vs: yet were wee suffici∣ently bound to cleaue to him, and to stick to his commaundements. But nowe seeing it hath pleased him of his infinite goodnesse, to come as it were to a common treatie, and to binde himselfe interchaungeably vnto vs, whereas there is no cause why hee shoulde bee bounde: so as hee couenanteth to be our father and Saui∣our, and to receiue vs into his flocke, to be his inheritance, that wee may liue vnder his pro∣tection, and hee setteth the euerlasting lyfe be∣fore vs: Seeing hee doth all these thinges for vs, ought not our heartes to yeeld, though they were of stone? Seeing that the creatures doe see that the liuing God abaceth himself so farre, as to vouchsafe to enter into treatie with thē, as if he should say, Go to, let vs see at what poynt wee bee: in deede there is an infinite distance betwixt you and mee, I might commaunde you what I thinke good without hauing any further to do with you, neither are you worthie to come ny me, or to haue any acquaintāce w^t him y^t can cōmaund you what he listeth, without making a∣ny other protestation than only this, This will I haue ye do, this is my minde: & yet for all y^t I for∣beare mine own right, I offer my self to you to be your leader & sauiour, I am willing to gouern you, & you shalbe as my litle housholde, I wil be your king

if you will bee contented with my worde: and besides this, thinke not that my making of my couenant with your fathers, was of purpose to gayne any thing at your handes: for I haue no neede nor want of any thing, and if I had, what could yee doe for mee? but I seeke your welfare and your saluation: and therefore I am here ready to enter into couenaunt w^t you, and to binde my selfe to you for mine owne part: Seing that the liuing God stoopeth so lowe, I pray you [ 10] must wee not needes bee too too vnthankefull, if wee yeeld not to humble our selues vnder him, and forbeare all pride and statelynesse? So then, it is not without cause that Moses speaketh here, of the couenant that God made with his people, to the ende that his goodnesse and grace might bee chiefly knowen. And if this tooke place in the time of the Lawe, there is much greater rea∣son that it should take place at this day. For our Lordes couenanting was not onely with y^e Iewes, [ 20] nor for that one time onely: but when hee sent his onely sonne, then did hee shewe himselfe much more fully to be our father and Sauiour than hee had done afore, and hee did it after as sweete and friendly a manner as could be, so as it is all one as if hee had euen opened his bowels vnto vs. Seeing then that God hath giuen vs his owne hearte in the person of our Lorde Iesus Christ, and we heare how Christ protesteth that hee will not hencefoorth call vs his seruauntes [ 30] but his friendes,* 1.4 because hee hath imparted himselfe vnto vs so familiarly: I pray you must not the diuell needes haue bewitched vs, if wee bee not moued to yeelde our selues wholy vnto him, and to forsake our selues and all our owne affections: Therefore whē wee feele any naugh∣tinesse in vs that keepeth vs backe from seruing God, if wee finde any slothfulnesse in vs, if wee bee fallen too fast a sleepe in this worlde: then to waken vs vp, and to cause vs to magnify God, [ 40] let vs cal to minde the couenant which our Lord hath made with vs.

Now hereupon Moses addeth, It was not with your fathers that God made the couenant, but with vs, euen with vs that are all aliue at this day. This sentence may haue a dubble vnderstan∣ding. For it may be taken as though Moses made a comparison, to shewe the better that the people which liued at that time, might haue bin the more inflamed to serue God, because they [ 50] had receiued more grace than their fathers. And for the same purpose also doth hee say in Exo∣dus, I haue not imparted this name of mine to your fathers.* 1.5 God speaking there to Moses, tel∣leth him that hee had not manifested himselfe so playnely to be God, vnto Abraham, Isaak, and Iacob, as hee did commaund to be done by Mo∣ses. Hereby hee meaneth that the people ought to be y^e more attentiue as now, because God re∣ueiled himselfe to them after an vnaccustomed [ 60] manner. And so the meaning of this text might bee that God made not the lyke couenant with our fathers. True it is that God spake to his seruantes Abraham, Isaak, and Iacob, and in∣structed them sufficiently. And it is sayd expres∣ly in the eighteenth of Genesis,* 1.6 Shall I hide from my seruaunt Abraham, what I intend to doe vppon Sodom and Gomor? No: for I know hee will teach his housholde my decrees, or∣dinances, iudgementes, and lawes. Yee see here that Abraham did sufficiently instruct his housholde and that not after a slender fashion, but in Gods iudgementes, statutes, and ordi∣nances, so as it must needes bee sayd that hee had Gods lawe well printed in his heart. But yet for all that, it was a benefit not to be held skorne of, when God sent his Lawe to the people in two tables, and vouchsafed that there shoulde bee wherewith to instruct them continually, and al∣so that the same thinges shoulde bee recorded for vs lykewise. The thing therefore which wee may gather vppon this text is this protestation which Moses maketh to the people, as if hee should say: my friendes, consider the benefit which God bestoweth vpon you this day, which (verily) hee bestowed not vppon our fathers. For hee gaue not them the lawe in writing as he hath done to vs, neither vttered he thinges vn∣to thē by percelmeale. True it is that he taught them sufficiently and as much as was requisite for their saluation: but behold, wee all this day are come a step higher than they were: and ther∣fore ought wee to come the neerer vnto him, seeing that hee is so come downe vnto vs. That is Moseses meaning if we take the text after the foresayd maner.

Lykewise might a man say to vs at this day, that God hath not delt with our fathers as hee hath dealt with vs. And so meant our Lord Iesus Christ when hee sayd to his disciples,* 1.7 many kings & prophets haue desired to see the things that you see, and to heare the thinges that are preached vnto you, and yet haue not had their wishe. Seeing then that God of his infinite mer∣cie hath vouchsafed to preferre vs before the Patriarkes and prophets: according also as it is sayd,* 1.8 that the Prophets serued more for our times, than for their owne: thereby wee ought to learne to resort vnto him, & to giue our selues wholy to his doctrine.

Howbeit if all thinges bee well considered: although the matter before rehearsed be very profitable, and that the same exhortation be of∣tentimes made in the holy scripture: yet if all the woordes be well weyed, Moses meant that God made not his couenant with those that had heard the Lawe at the first giuing of it foorth, y^t is to say, not only with them: but also with those that outliued them, and succeeded in their place after their decease. So to bee shorte, Moses intended to shewe here, that the Lawe was not mortall, to continue onely during the liues of such as had the first hearing of it: but that it was a doctrine which shoulde continue in force and authoritie for euer. The Lorde our God (saith hee) made not his couenant with our fathers: that is to say, hee meant not that onely our fa∣thers should bee his people, and so to binde himselfe in such sort vnto them, y^t his law should serue but for a fortie or fiftie yeres: but he hath made his couenant lykewise with vs, and with those that were yet vnborne when the lawe was

giuen foorth. Although then that yee were not at mount Horeb, ne sawe the fire vppon the hill: yet notwithstanding assure your selues that your God did adopt you at the same time vnto himselfe, and comprised you lykewise in the co∣uenant that hee made. Therefore it behooueth you to keepe his lawe, because it was set forth to last for euer, and to continue from age to age, and to be preached vnto the worldes end. That is the true and proper meaning of Moses. And [ 10] hereof wee may gather a good lesson: which is, that although we were not at the first setting a∣broad of the Gospell, nor sawe the thinges that are reported to vs of the lawe: yet must not Gods word forgoe his authoritie with vs. And why? True it is that Gods raysing vp of Moses was a speciall prerogatiue to the people that liued in that time: but yet must not the authoritie of the Lawe bee impeached for all that: for it contei∣neth Gods trueth, which indureth for euer, and [ 20] is not variable nor transitorie after the maner of men. It is sayde that men are lyke a flower or as the grasse y^t withereth and dryeth away out of hand:* 1.9 but Gods trueth endureth for euer. And this trueth which is vnchangable and vnuaria∣ble, is conteined in the Lawe. True it is that the Lawe as concerning the ceremonies is quite abolished: but as concerning the substance of it, & the doctrine y^t is cōteined in it, it keepeth his force for euer and neuer decayeth. Nowe [ 30] let vs marke that although wee were not in the time of Moses, yet is it not for vs to despise the the thinges that are reported to haue bin done [at that time,] or which are contayned in the lawe. And why? For hee spake them to vs. Hee spake not onely to the multitude that was assembled at mount Horeb: but also generally to the whole worlde. Now if this bee verifyed of the lawe: much more reason is it that it should bee so of the Gospell. For as I sayd, the lawe, as [ 40] concerning the shadowes and figures, is gone to decay: but in the Gospel there is no such lyke thing. For here our Lord maketh his newe and euerlasting couenant:* 1.10 it is a couenant that indu∣reth from age to age [without ceasing.] What is to be done then, when the Gospel is preached? Wee must assure our selues that the sonne of GOD is come into the worlde: not onely to teache those with whome hee was conuersant when he was a mortal man:* 1.11 but also to purchase [ 50] them vnto God his father,* 1.12 and to call the world to saluation, by giuing his Apostles commission to sound foorth their voyces through the whole worlde,* 1.13 that euen those might bee made parta∣kers of his doctrine which neuer heard them: which doctrine wee also must receiue still at this day, as if Iesus Christ himselfe were stil among vs, or as if the Apostles spake to vs with their owne mouthes. That (say I) is the thing which wee haue to remember vppon this place. And [ 60] therefore let vs not make any alteratiō in Gods Church, or attempt to innouate any thing in his worde, forasmuch as we knowe that hee will haue it to holde on continually in one equall course and trayne. For seeing hee hath giuen vs his Gospel, and stablished a certaine gouern∣ment in the time of the Apostles and in the pri∣matiue Church: it behoueth vs to come to the same, and to stay there. If wee doe other∣wise▪ it is all one as if wee would make Gods worde mortall and corruptible as wee our selues are. Wherefore let vs learne, that although the worlde bee variable, so as there bee turnes and returnes euery day, and there is not any of vs all which hath not a number of opinions run∣ning in his head: yet must wee not looke to haue the libertie to doe now one thing and now ano∣ther. Why so? For God hath not made his couenant with our fathers, but with vs that are aliue this day. Then let vs vnderstand that as long as wee bee in this world, God gouerneth vs here and sheweth vs the way, to the end wee should not bee as wandering Pilgrims roming vp and downe, to gad after our owne lustes: but bee guided as it were by his hand. To be short, whereas Moses sayth here, vs that are all aliue this day: it serueth to shewe that men must not of all their lyfe long inuent any newe lawe, nor haue one to day and another to morrowe. For why? Our lyfe dependeth vpon Gods Lawe, and that ought to content vs:* 1.14 therefore let vs but onely profite in that, and haue an eye to the thinges that tend thereunto.

Furthermore, no doubt but that Moses vp∣braideth the people here with their vnthākeful∣nesse, if they should not dedicate their liues to the seruice of GOD. As if hee should say, By what meanes liue wee? Is it not because our Lorde hath placed vs in this world? Againe, seeing that the lyfe which wee haue commeth of him, ought wee not to bestowe it in his seruice? Ought it not to bee wholy consecrated vnto his wil? Thus then ye see how Moses tanteth al such as runne astray and follow not Gods worde. But yet herewithall wee must beare in minde the thing which I haue touched afore: that is to wit, that wee haue not a doctrine of two or three dayes continuance: but that wee must bee con∣firmed in it as long as wee liue. When wee haue once receiued the thinges that are contei∣ned in y^e holy scripture:* 1.15 we must indeuer to pro∣fite in them: and to goe forewarde still in such wise, as wee may still growe in them vntill God take vs out of the world: assuring our selues that he wil keep couenant with vs, so as he for his part wil not bee vnfaithfull nor vnconstant, but sted∣fast in his purpose. Seeing that hee is so: let vs bee the lyke, and so long as wee liue, let vs haue none other respect but to sticke to him, euen in such wise as hee sheweth vs by his word. For wee must not goe about to knit and linke our selues to our GOD by our owne fancies: but looke as hee commeth to vs, so must wee goe to him, and when wee bee there, wee must beware that wee keepe vs there. Thus ye see what wee haue to gather vppon this text, that wee may bee the better disposed to receiue the instruction that shall bee giuen vs hereafter, concerning Gods Lawe and com∣maundementes.

Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of

our faultes, praying him to make vs feele them better than we haue done, so as our whole see∣king may bee to submit our selues vnto him, and hee may vouchsafe to reach vs his hand, not suffering vs to bee any more giuen to our owne fancies and affections, but that wee may magnify his goodnesse which he vseth towardes vs, and fare the better by it by yeelding him the obedience that hee deserueth: specially be∣cause hee hath vouchsafed to bring vs his lawe and declare it to vs, and hath not onely shewed vs the way how to liue well, but also vouchsafed to adopt vs to bee his children, and too shewe himselfe to bee our father and Sauiour for our Lorde Iesus Christes sake. That it may please him to graunt this grace not onely to vs, but al∣so to all people. &c.

Notes

• * 1.1

  Colos. 1.28. & Deut. 6.
• * 1.2

  1. Cor. 1.9.10.12.
• * 1.3

  Rom. 7.12.14.
• * 1.4

  Iohn 15.15.
• * 1.5

  Exod. 6.3.
• * 1.6

  Ge. 18.17.19
• * 1.7

  Matt. 〈…〉〈…〉 Luke. 〈…〉〈…〉
• * 1.8

  1. Pet. 1.1••
• * 1.9

  Es. 40.6.7.8 1. Pet. 1.24. Psal. 103.10 Psal. 117.2. & 119.90.152.160. & 1. Pet. ••.25. Psal. 119▪ 142. Psal. 146.6. 2. Cor. 3.11. Eph. 2.15. Col. 2.14. He. 9.10.11. Mat. 5.17.18 He. 8.8.9.13
• * 1.10

  He. 8.8.9 10.
• * 1.11

  Matt. 17.5.
• * 1.12

  Act. 20.28.
• * 1.13

  Matt. 28.19. & Mar. 16.15.16.
• * 1.14

  Leuit. 18.5. Ezec. 20.11. Rom. 10.5. Gal. 3.12.
• * 1.15

  Phil. 3.1••. Eph. 4.15.