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 xij. of Iune. 1555. The xxxj. Sermon, which is the second vpon the fifth Chapter.

4 The Lord God talked with you face to face vpon the mountaine, out of the middes of the fire.

5 The same time I stoode betweene the Lord and you, to shewe you the word of the Lord. For yee were afraid at the presence of the fire, and went not vp into the mount: And hee said,

6 I am the Lord thy God which brought thee out of the Land of Egypt, from the house of bondage.

7 Thou shalt haue none other Gods in my sight.

WE haue seene heretofore howe Moses tooke great payne to make the people perceiue the maiestie that is in Gods word, that they might receiue it with all reuerēce. For although men protest enough that they be willing to serue God: (for euen nature driueth them thereunto:) yet can they not submit themselues to his word, [ 40] notwithstanding that that is the true proofe whereby to knowe whether wee bee subiect to GOD or no. But therein appeareth the re∣belliousnesse of the worlde. For albeit that they graunt that Gods word is to bee receiued with∣out gainesaying: yet shall yee skarsly finde one among a hundred, that humbleth himselfe in good earnest, to yeelde it the authoritie which it ought to haue. And why is that? Because wee conceiue not the maiestie of GOD which [ 50] is vttered there.

Yee see then that it is not for naught that Moses hath tolde vs so often heretofore, that Gods worde ought to beare such a maiestie towardes vs, as all creatures ought to quake at it. And now againe hee addeth another con∣firmation of the same matter, saying, that God talked with the people face to face in the mount, out of the middest of the fire. As if hee shoulde say, yee haue now no cause at all to doubt, whether [ 60] the doctrine that I deliuer vnto you bee of God or of men. For it is warranted enough and more than enough: God hath declared himselfe to you by visible and apparant signes, so as yee cannot but knowe that it is hee which spake to you. Now wee see Moseses meaning.

But before wee goe any further, here a que∣stion might be put, how it may bee sayd that God spake face to face, seeing that men cannot comprehend his infinite glorie: and with what eye can wee beholde Gods substance? Wee be so weakesighted, that if God should cast but one little bcame of his brightnesse vppon vs, by and by wee should bee altogether daseled and con∣founded. Agayne, wee knowe how it is sayde that wee cannot beholde God face to face, vn∣till wee bee renewed, which shall not bee till the last day.* 1.1 For as now (sayth Saint Paule) wee see but as in a glasse, and in parte, and dark∣ly.

Moreouer hee sayth in another place, that as now the Gospell representeth Gods maiestie in such wise vnto vs,* 1.2 as wee may see him there: but the lawe was darke, and there hung a veile before it, which hindered the fathers frō know∣ing God in such sorte and so familiarly as wee doe nowadayes. But all this agreeth very wel. For if the Lawe bee compared with the Gospel: it is certeine that the thing shall bee founde to bee true, which Saint Paul speaketh heere. For God declared not himselfe so familiarly at that time, as hee doth to vs by meanes of our Lorde Iesus Christ, who is his liuely image. There∣fore at this day the greate treasures of Gods wisedome are layde foorth,* 1.3 so as GOD cal∣leth vs to the kingdome of heauen, and sheweth that hee taketh vs for his children and heires: it was not so in the time of the Lawe. Againe, al∣though wee haue so great & familiar knowledge nowadayes: yet doth y^e thing stand alwayes true which I sayd y^t is to wit, y^t we see but in part. And

why so? For wee be not yet made partakers of Gods glory, and therefore wee cannot come neere him, but hee must be faine to reueile him∣selfe to vs according to our rudenesse and infir∣mitie. And albeit that God haue appeared to men euen from the beginning of the worlde: yet hath hee not shewed himselfe as hee is in deede, but according as men might be able to abide it. Therefore wee must alwayes come to this poynt, that God neither was knowen of [ 10] the fathers, nor appeareth to vs at this day in his substance: but applyeth himselfe to vs, inso∣much as hee is faine to stoope to make vs per∣ceiue his presence according to our abilitie.

Neuerthelesse it is not for naught that Mo∣ses sayth here, that God spake face to face. For hee meaneth that the people had not some gli∣mering or gesse onely, so as they might doubt or onely conceiue some opinion of him, but that they had an infallible warrant, so as they might [ 20] conclude thus: here is our GOD, who hath so communicated himselfe vnto vs, as our faith ought not to be any more vncertaine, neither ought the doctrine that is set foorth to vs in his name, to be any more debated in way of dispu∣tation, As whether it bee meete to bee receiued or no. And why? For God hath giuen vs a sure marke▪ which cannot deceiue vs, nor leaue vs in doubt that it proceeded not from him. Thus wee see nowe the meaning of Moses. [ 30]

Hereupon wee haue a good lesson to gather: which is, that if GOD vtter not himselfe in such stately maner as our lyking could afoorde: wee must assure our selues that his so dooing is for our profite and welfare. For if wee consider our owne infirmitie, it will pull downe our ouer∣lustinesse whereto our nature prouoketh vs con∣tinually. For wee woulde bee inquiring of Gods secretes without ende or measure. And why? Because wee feele not our own vnabilitie. Wher∣fore [ 40] let vs magnify the goodnesse of our GOD for that it pleaseth him to haue regard of vs and of our rudenesse, and to hide his glory from vs least wee shoulde be ouerwhelmed by it. For as I sayd afore, wee coulde not abide it, being so fraile as wee bee. And herewithall let vs vn∣derstande, that there is no excuse for vs, if wee yeelde not GOD his due honor when hee shall haue giuen vs any euident token of his pre∣sence. [ 50]

Therefore let vs not looke that God should come to vs in his inestimable glorie, that the heauens should cleaue a sunder, and that all the Angels of paradise should appeare to vs: But when our Lord sheweth vs that it is hee that speaketh, let that suffise vs, and let vs humble our selues out of hand. For if wee will needes bee slothfull in that case: it shall bee cast in our teeth that wee turned our backs vpon him when hee shewed vs his face. In deede it is sayd [ 60] vnto vs in another place, that men cannot be∣holde Gods face without perishing. Insomuch that although hee shewed himselfe in such wise to Moses as is spoken of in Numery,* 1.4 so that he was familiar with him as with his friend: yet is it sayd that hee sawe no more of him but onely his backe partes. But that is to shewe vs alwayes that wee must not presume to preace vnto GOD, so long as wee beare this fleshe a∣bout vs: we must not think to attain so high. For if the very Angels of heauen vnder the shape of Seraphins,* 1.5 doe hide themselues when GOD sheweth himselfe: what shall wee doe, which doe but creepe heere on earth? But howsoe∣uer the case stand, yet will God condemne vs for our vnthankefulnesse, if we haue no list to be∣hold his face, and that the tokens of his presence which hee sheweth vs doe not suffise vs. Aboue all thinges let vs beare this in minde, namely that the case concerneth our submitting of our selues as well to the lawe as to the Gospell. For it is there chiefly that God will be knowen of men to the ende they should worship him, simply re∣ceiuing whatsoeuer commeth out of his mouth. Whereunto then shall wee apply his saying of Moses? To this ende verily that whensoeuer the scripture is set afore vs, so as it is either preched or expounded vnto vs, or wee our selues reade it: this preface must serue to humble vs, that we may exalt God with all reuerence, and not ad∣uenture to reply against his worde, but trem∣ble at it, as is sayde in the prophet Esay.* 1.6 For all that euer is conteined in the holy scripture, is so throughly warranted vnto vs, as it may well be sayd that GOD hath talked with men, yea and euen shewed himselfe to them after a visible manner.

Nowe hereunto Moses addeth, that he him∣selfe had bin as a mediator betweene God and men, be∣cause the people were afraide and durst not goe vp into the mountaine. Whereby Moses doth vs to wit, that the deliuering foorth of the lawe by a mor∣tall man, ought not to diminishe the authoritie thereof. And why? Because the infirmitie of the people required it: that was their fault. And it is a text well worthie to bee marked. For wee doe alwayes seeke startingholes, that wee might despise Gods worde. In deede wee will not pretend it openly: but yet are all of vs so lewdely disposed, that wee thinke our selues well at ease if wee can finde any color to say, Tush I knowe not whether this bee Gods word or no, I cannot tell whether it speake to me or no, I wote not what condition is annexed to it. Thus wee see how the worlde striueth continu∣ally to exempt themselues from the obedience of Gods worde: and it is a very common excuse to say, yea, it is true that GOD ought to be o∣beyed, but yet for all that, they that preach are but men lyke our selues: and must their doctrine bee hearkened to, as though they were men that came from heauen? Many men beare themselues in hand that this shoulde goe for payment, notwithstanding that they be rebels against GOD, or rather that they passe not at all to submitte themselues to him and to his worde.

But wee haue an aunswere heere, where∣with to cut off the occasion of all this: which is, that whereas GOD sendeth his worde by the hand of men, hee doeth it in respect of mens de∣fault and infirmitie. Neuerthelesse hee ceaseth

not to giue vs some marke of his glory, where∣by his word is sufficiently knowen to be heauen∣ly: insomuch that if the matter bee duely scan∣ned, it appeareth that God hath warranted it throughly. So then, it is not onely for the aun∣cient fathers, that Moses spake: but this war∣ning is directed to vs also: that is to wit, that al∣though men bee appointed as messengers to preach Gods worde to vs, yet ought not that to diminishe the maiestie thereof any whit at all. [ 10] And in deede wee doe misconsider our owne frailetie, when wee desire that God shoulde worke miracles dayly: nay verily wee can∣not tell what is meete for vs. For as touching miracles, there haue bin enowe wrought alrea∣dy for the warranting of the trueth as well of the Lawe as of the Gospel, that wee might bee ful∣ly certifyed of them. Yet notwithstanding it is expedient for vs at this day, that God shoulde send vs men like our selues, with commission from [ 20] him to teach vs in his name and in his stead, as one that allureth vs to him with all gentlenesse and courtesie. Thinke we that wee were able to abide his presence, if hee shoulde come to vs in such sort as hee is in deede? Alas no: there were no shift for vs but wee should bee all con∣sumed. If God should speake in his strength: wee knowe how it is sayd that it would make the very rockes and mountaines to melt: and could we that are as feeble as any thing may bee,* 1.7 bee [ 30] able to outstand such force, that it should not thunder downe vpon vs and destroy vs? There∣fore let vs marke well that when God ordeined that his word should bee preached vnto vs, and that we should haue it in writing, therein he ap∣plyed himselfe to our weakenesse, dealing with vs as if himself were a mortal man, to the intent we should not be afraide to come vnto him, but be drawen to him with all gentlenesse. Againe, how highly doth hee honor vs, in that it plea∣seth [ 40] him to choose men of no reputation among vs, to represent his person and to speake to vs in his name? For what could hee giue more to the Angels of heauen? Coulde hee giue them a more honorable charge or office? Seeing then that hee vouchsafeth to set men in so noble and excellent a roome, as to beare abroad his word: thererein hee sheweth how great his goodnesse is towardes vs, namely that it is more than fa∣therly. [ 50]

And on the otherside, hee tryeth our humi∣litie. For if hee thundered from heauen, if he appeared visibly vnto vs, if the Angels came downe vnto vs: it were no maruell though men beleeued his worde. But when both great and small imbrace the order that hee hath set in his Church, that is to wit, when they obey his worde that is preached vnto them: that is a good tryall of our faith. Neuerthelesse, let vs still come backe to this, that God hath shewed [ 60] himselfe sufficiently to men, so as wee haue no cause to doubt of his worde, or to stande scan∣ning from whence it came. For wee bee sure enough of his will, if wee bee not wilfull in re∣fusing the signes that hee hath giuen vs. Thus yee see what wee haue to gather vppon this sen∣tence of Moses, where hee saith that the peo∣ple durst not goe vp into the mount, by reason of the feare which they had conceiued. And al∣though wee in these dayes woulde not refuse that God should speake vnto vs: yet if all thinges bee wel considered, it would not bee for our pro∣fite. And therfore let vs vnderstand, that Gods vsing of mens seruice in that wise, ought not to diminishe the certeintie of our faith.

It is sayd consequently, that God taught the people, saying: I am the Euerlasting, thy GOD which brought thee out of the lande of Egypt. Thou shalt not haue any other God in my sight. Here to keep the people of Israel in awe, GOD telleth them that the knowledge which they haue of him, ought to keepe them aloofe from all superstiti∣ons. For it was not to bee marueiled at, that the heathenfolke had idols, and went wandering after their owne errors and fancies. Wee must vnderstand that it is mans propertie of him∣selfe, to doe so. It is pitie to see howe much wee be inclined to vanitie. We neede not to goe to schoole to learne to bee deceiued: for euery of vs is clearke greate enough in that case. To bee shorte, wee goe alwayes fore∣warde to euill, yea euen vnder colour of good: insomuch that in stead of seruing GOD, there is nothing in vs but corruption and idolatrie. Therefore the Heathen had their diuersities of superstitions: for euery man might forge what hee would of his own braine,) and in the meane while the liuing GOD was let alone of all men. And why? For hee was not so gratious to the whole worlde, as to shewe himsel••e to all men. And so, men became brutishe, but that was for want of teaching. Neuerthelesse, that excused them not: for they bee still guiltie before GOD. Moreouer, the fountaine from whence idola∣trie springes, is the vnthankefulnesse and lewde∣nesse of men in that they forsooke the liuing GOD of their owne accord.

And when the worlde was once growen out of kinde (as I haue sayd afore,) the wretched Paynims ran astray lyke blinde folkes: for they had no light to shew them the way of saluation. Now here GOD chargeth the people of Isra∣ell with rebellion, if they helde not themselues to the lawe that hee gaue them. And why? For I am the Euerlasting, thy God. When as he sayth, I am the Euerlasting: it is an excluding of al the Gods that haue bin inuented by men. As if hee should say, there is but onely one Godhead, and that is in mee. Therefore it is to bee con∣cluded, that such as knowe mee and yet doe turne away to idols, cannot excuse themselues, but y^t they haue wilfully forsaken y^e liuing God.

And whereas hee addeth that hee is the God of that people: it is to shewe that hee had declared himselfe sufficiently. As if hee should say, I haue shouled you out from all other men: You see how all other men goe wandering a∣stray, and that is for want of guiding and directi∣on. But I haue chosen you for my people, and giuen my selfe vnto you.

Seeing then that I am your GOD: holde your selues henceforth to mee, or else ye shalbe

lesse excusable than the Heathen. Your punish∣ment must needes be dubble, yea and a hundred fold grieuouser than theirs, bicause ye shall haue falsified your faith which ye haue plighted vnto me, and broken the Couenant that I haue made with you.

He alledgeth yet furthermore the fauour that he had shewed to the people, saying That he had brought them out of Egypt, from the house of bondage. Whereby he meaneth that he hath bounde the [ 10] people in such wise vnto him, as they can not start away, but they must deserue to bee still pu∣nished. For inasmuch as they shall haue forgot∣ten their deliueraunce: their vnthankefulnesse shall bee dubble. Seeing they had bene redee∣med by the hand of God: it behoued them to giue ouer themselues wholly to the seruice of him that was their Redeemer. And he termeth Egypt the house of bondage purposely, to make the people consider throughly in what plight they [ 20] had beene there. For we see that they which sighed and cried out when they were oppressed with such violence and tyrannie as wee reade of in Exodus:* 1.8 desired to returne thither againe as soone as God had deliuered them. And whereof came that, but that they remembred not their oppression any more, and the diuel stopped their eyes, that Gods grace might not bee esteemed among them as it deserued? That is the cause why Moses termeth Egypt the house of bondage. In [ 30] the end the commaundement is added, that the people should not haue any other gods before his face, whom they ought to account for their God.

Now let vs apply all this doctrine to our own vse. First of all whereas he saieth, I am the Euerla∣sting: let vs learne to weigh this saying in such sort, that seeing Gods Maiestie is appeared vnto vs, wee imagine not any other Godhead. For God cannot abide any companion. If the Sunne doe darken the light of all the Starres: is it not [ 40] reason that when God sheweth himselfe, al men should worship him, and that all the glorie that was before should be then as it were vtterly de∣faced? Yes: and therefore is it said by the Pro∣phetes, that when the Lord raigneth,* 1.9 there shall bee none other light but his: insomuch that e∣uen the Sunne shall be dimmed, and the Moone bee turned into darknesse. This serueth to shew vs, that if wee mingle any of the fansies of our owne heads with God: it is a diminishing of the [ 50] right that belongeth vnto him. For he can not away with any companion. Therefore this word Euerlasting must driue all fantasticalnesse from vs, that wee take not leaue to imagine one thing or other. Let vs be contended to haue the onely one God, & let him suffice vs. And for the same cause also is it said,* 1.10 that when our Lord Iesus set∣teth vp his seate in the world, then shall the idols of Egypt fall downe. Now this text belongeth to vs. For like as Moses saide to the people of olde [ 60] time, The euerlasting hath appeared vnto you, and therefore you must driue away all idols frō among you: so now, seeing that God hath decla∣red himselfe vnto vs in the person of his onely sonne,* 1.11 it is meete that all idolles should downe. Wee knowe that the Countrie of Egypt was full fraught with them aboue all the rest of y^e world. Now then wheras we were plundged in lyes & darknesse before, & had an infinite number of i∣dols: all those thinges must melt & vanish away, when as God telleth vs that hee is the Euerla∣sting. And whereas moreouer he termeth him∣selfe our God: it is to acquaint vs with him, that wee may knowe his Maiestie after a louing fa∣shion. For if God should speake but onely of his euerlastingnes and of his being: we should for y^e most part be vtterly abashed. True it is, y^t this were sufficient to condemne all our dotages: But yet for all that, so it falleth out, that wee can not be properly instructed thereby to our owne vse and profite. Therefore when God hath once shewed vs that he onely is to be worshipped and honoured: then must he also come to vs after a gentle and familiar maner, that wee may feele him to bee our father and maister, and knowe that his will is to make a couenaunt with vs, to the intent that wee should sticke to him. This is the thing that is meant by the title that is attri∣buted to him in this text, as if he shoulde say, I come not onely as the euerlasting to make thee afraide:* 1.12 but therewithall I am also thy God, I haue chosen thee to my selfe, I intend to haue thee for mine heritage. Now then wee see howe GOD authorizeth his Lawe, to the intent wee should receiue it with all reuerence and loweli∣nesse: and yet therewithal vouchsafeth to make it amiable, to the end wee should taste of it, and take pleasure to submit our selues to it, and suffer our selues to bee ruled by the doctrine therein contained. And so to bee short all excuse is be∣reft vs, if wee honour not our God nowe adayes by renouncing all superstitions, and all thinges that are contrarie to his seruice. Why so? Bi∣cause the titles which he attributeth here to him selfe to holde vs in awe, ought to drawe vs vnto him. When as he speaketh of his souereintie o∣uer vs, and saieth he is our God: that ought to make vs to taste his fatherly goodnesse. And both of them are contained here. Wee see then that there remaineth no more to doe, but to hearken to the thinges that are tolde vs in Gods Lawe, and to hold our selues simply to the same. And that is y^e cause why he vpbrayded the peo∣ple of Israel, that they neither loued him nor fea∣red him.* 1.13 If I bee thy God and maister, where is thy feare? And if I bee thy father, where is thy loue, saieth hee by his Prophet Malachie? No doubt but the Prophet hath an eye to the thing that Moses toucheth briefely here. For when God nameth himselfe the euerlasting: it is to the end we should yeeld him the reuerence that is due to him. And whereas he nameth himselfe the God of that people: it is to the end to winne them by friendlinesse, and to shewe them that seeing he had chosen them, it was good reason that they should put themselues wholly into his handes. Nowe if it were so vnder the lawe: it a∣greeth much more to vs nowe adayes. For al∣though God haue vouchsafed to bee as it were abased in the person of his onely sonne:* 1.14 yet not∣withstanding he continued still in his glorie, and it was no abatement of the highnesse whereof

mention is made here. The abasing of our Lord Iesus Christ, was an infallible euidence of the mercie of our God: but yet howsoeuer it were, it ought not to make vs to despise him. For it was Gods wil to draw vs to his infinite glory by that means, to the intent y^t we shold worship him see∣ing he came down after y^t fashion vnto vs. Iustly then may he vpbraid vs now adayes, that we be vtterly vnexcusable, if we doe not both feare him and loue him. For he sheweth himself to be both [ 10] our God and our maister. Where then is our feare, if we make none account of his comman∣dements, but bee so hard hearted at his threat∣nings, as to set light by them, and to goe on stil in euill deedes, & to make but a mocke of it though he shew himselfe to be our iudge and call vs to a reckening? Where is the reuerence that we owe to our God? For if it were a mortall creature, we would stand in more awe of him than we do of the liuing God, who hath all superioritie ouer [ 20] vs. Againe, it is not ynough for vs to feare God after a slauish maner, as by constraint: but our feare must bee matched with loue. And for the same cause he nameth himselfe our father. Yea and wee haue to note, that in shewing himselfe to bee the GOD of Israel, vnder that saying he meant to bee our Sauiour also. Thou art our GOD (sayeth the Prophet Abacuck) and wee can not perish.* 1.15 Nowe then, let vs beare these ti∣tles well in minde, for they belong to vs, that is [ 30] to say, they ought to serue for our instruction at this day,* 1.16 when the Maiestie of God is appeared in our Lord Iesus Christ.

And herewithall wee must also note what he addeth concerning the fauour that he shewed to his people. I haue brought thee (saieth he) out of the land of Egypt. Of a trueth God meant hereby to bind the people of Israel to him most specially aboue al other natiōs. And that is the cause why hee maketh expresse mention of their deliue∣rance. [ 40] Neuerthelesse, when God speaketh, wee must bethinke vs of all the benefites whereby he hath bound vs to himselfe, which are infinite & inestimable. But yet must we taste of them after our abilitie, and apply all our vnderstanding to them, and forasmuch as wee see that wee come short, wee must straine our selues the more, to know at leastwise so much by them, as may teach vs to feare and loue our God. Doeth God then speake? We must first consider, that it is he which [ 50] hath created and fashioned vs: and therefore wee bee his. Loe here a benefite that is singular ynough alreadie. Were there no more but his setting of vs in this worlde and his maintaining of vs here: could wee recompence it as wee bee bound to do, though euery of vs imployed him∣selfe to serue him to the vttermost of our power? No: But yet further when we behold y^e recordes of his loue which he giueth vs both aboue and beneath,* 1.17 as that he hath made the world for our [ 60] sakes,* 1.18 that he hath ordained and appointed all things to our vse, that he hath printed his image in vs to the intent wee should be immortall: and that he hath prepared a better inheritance for vs than this transitorie life: when we see al these things, must it not needes be that wee bee worse than blockish, if we be not rauished with earnest affection to worship our God, and to vowe and dedicate our selues wholly to him? Yes: but be∣sides this, wee must bethinke vs of all the good turnes which God hath done vs, as well in gene∣ral as in particular: and then must we confesse with Dauid, Lord, when I thinke vpon thy bene∣fites, behold, my wit is plundged as it were into a bottomlesse pit:* 1.19 yea they be moe in nomber thā the haires of my head, as it is said in the fortith Psalme. Againe, when wee haue acknowledged how much we be beholden to our God general∣ly: let vs also consider the benefites that euerie of vs haue receiued at Gods hand particularly. And whereas it was saide to the people of Israel in olde time, I brought thee out of the land of Egypt: let vs consider whence our Lorde deliuered vs, when he vouchsafed to admit vs into his house∣hold and Church.* 1.20 For we be Adams childrē, by nature cursed, heires of death, altogither sinne∣full, and consequently must needes be lothsome to our God. Let men like of themselues and glorie of themselues as much as they list: yet not withstanding this is their pedegree, this is al their nobilitie, namely y^t they bee Satans bond∣slaues, that they haue a sinke of sinne and cor∣ruption in them,* 1.21 and that they haue nothing but Gods wrath and curse hanging ouer their heads: and to bee short, that being banished from the kingdome of heauen, they be deliuered vp to all mischiefe and woe. But our Lord hath deliuered vs from these things by the hand of his sonne, he hath not sent vs a Moses as he did to the people of olde time:* 1.22 nay he hath not spared his onely sonne, but hath deliuered him to death for vs. Seeing then that we be raūsomed with so deare and inestimable a price,* 1.23 as is the holy bloud of the sonne of God: ought wee not to giue our selues wholly vnto him? Furthermore if Egypt were termed a house of bondage: I praye you what is it when y^e diuell holdeth vs in his bondes and vnder his tyrannie, so as we haue no meanes to scape death, but are shut out from all hope of saluation, and God is vtterly against vs? Seeing wee bee deliuered from all these things, is it not a much more excellent deliuerance, than that which Moses here speaketh of? Yes: and there∣fore whereas it was saide to the people of olde time, thy GOD hath brought thee out of the lande of Egypt: nowe it is sayde that we be not our owne, as saieth Saint Paul in the fourteenth to the Romanes,* 1.24 and also in the seuenth of the first Epistle to the Corinthians. Wee bee not our owne: the faithfull must not take leaue to doe what they list, nor to liue euerie man after his owne liking. And why? Bicause our Lorde Iesus Christ dyed, and is risen againe to raigne both ouer quicke and dead. Then is it good reason that Iesus Christ shoulde bee Lord of life and death, seeing he spared not himselfe when our redemption & saluation were to be wrought.

And moreouer, besides that the sonne of God hath offered vp himselfe for redemption: let vs vnderstand that he maketh vs partakers of that benefite at this day,* 1.25 by meanes of the Gospell. For hee gathereth vs to him to the intent wee

should bee of his flocke. True it is that hee is the Lambe without spot which wypeth awaye the sinnes of the world,* 1.26 and that he hath offe∣red himselfe vp to reconcile men vnto God. But yet for all that, wee see a great nomber of peo∣ple that are let alone, against whome the gate is shut, and GOD doeth not graunt them the grace to bee inlightened by faith as wee bee. And therefore let vs marke well that seeing the Gospell is preached vnto vs, and wee haue [ 10] there a warrant that the sonne of God will make the redemption auailable in vs which he hath once wrought, and cause vs to inioye the bene∣fite thereof: wee must learne that our thanke∣lesnesse will bee the shamefuller, if wee doe not our indeuour to giue our selues to our God, who hath bounde vs to himselfe after that sorte. If the vnbeleeuers play the loose Coltes, and ouer∣shoote themselues in their superstitions, and in wantonnesse of life: well, it is bicause they haue [ 20] no bridle, he hath not reyned them backe as he doeth his housholde folke. Wee see the horri∣ble confusion that is in Poperie: but yet there is not any doctrine to plucke men backe to God: nay rather, that doctrine which is there, doeth drawe them quite and cleane from him. And we see that the diuell hath gottē such footing there, that all is full of trumperie and illusions, and the liuing God is quite forsaken. And so ye see that there is a horrible confusion. But as for our part, [ 30] seeing that God draweth vs to himselfe, is it not a straiter bond to make vs to linke in throughly with him, and to holde ourselues vnder obedi∣ence of the doctrine that is set foorth to vs in his name? Yes: and therefore let vs learne to sticke so to our God as wee may renounce all that euer wee can imagine of our owne head: and let vs consider that it is not for vs to swarue one way or other any more, or to be tossed too and fro in any wise, assuring our selues that there is but one∣ly one God, who will possesse vs, yea and pos∣sesse vs in such wise, as his honour bee not taken from him and bestowed vppon creatures, and that he watcheth ouer vs to the end wee should knowe that it is onely he on whom wee ought to call,* 1.27 and to whose grace we ought to repaire for succour. And finally forasmuch as it is his will to haue and accept vs to bee of his houshold: let vs walke as in his presence and in his sight, and that in such wise as wee worshippe him as our onely God, not onely with Ceremonies and out∣ward protestation, but also in our hearts, as they that knowe that his seruice is spirituall, and to be short, let him possesse both our bodies and our soules, that he may bee throughly glorified in all respectes.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs feele them bet∣ter, that it may leade vs to true repentance to be mortified more and more, so as our wicked lustes may be cut off, and we bee wholy giuen to feare and honour him: & that forasmuch as wee can not serue him throughly as he deserueth, so long as we be hild downe vnder the infirmities of our flesh: it may please him to vphold vs, vntill hee haue clothed vs with his own righteousnes. And so let vs all say, Almighty God, &c.

Notes

• * 1.1

  1 Cor. 13.••
• * 1.2

  2 Cor. 3.•• 18.
• * 1.3

  Colos. 〈…〉〈…〉 Heb. 1.•••• Col. 〈…〉〈…〉 Eph. 1.5•• 1. Thess 〈…〉〈…〉
• * 1.4

  Num. 33.11 20.23.
• * 1.5

  Esa. 6.2.
• * 1.6

  Esa. 66.2.5.
• * 1.7

  Psal. 97.5. Esa. 64.1.3. Mich. 1.4.
• * 1.8

  Exod. 2.23. & 14.12. & 17.3. Num. 14.3.4
• * 1.9

  Ezec. 13.10. Ezech. 23.7.
• * 1.10

  Esa. 19.1.
• * 1.11

  ••. Tim. 3.16.
• * 1.12

  Deut. 4.20.
• * 1.13

  Mal. 1.6.
• * 1.14

  Phil. 2.7.
• * 1.15

  Abac. 1.12.
• * 1.16

  1. Tim. 3.16.
• * 1.17

  Gen. 1.28. Psal. 8.7.
• * 1.18

  Gen. 1.26.27. & 9.6. Heb. 9.15. & 11.16. 1. Pet. 1.4.
• * 1.19

  Psa. 40.••.
• * 1.20

  Rom. ••.1. Eph. 2.3•• 1. Co. 1••.•• Act. 26.••••. 2. Tim. ••.••.
• * 1.21

  Eph. 2.11 4.18.
• * 1.22

  Rom. ••.••••
• * 1.23

  1. Pet. ••••••
• * 1.24

  Ro. 14.•••• 1. Cor. •••• 24.
• * 1.25

  Eph. 1.1•• Eph. 1.••••.
• * 1.26

  Iohn 1.29. 2. Tim. 1.9.10. & Rom. 5.10. and 2. Cor. 5.19.
• * 1.27

  Psal. 11 6.9.