The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Tewsday the xxx. of Iuly. 1555. The xlix. Sermon which is the fift vpon the sixth Chapter.

15 For the Lord &c.

16 You shall not tempt the Lord your God as you tempted him in Massa.

17 Yee shall keepe the commaundements of the Lord your God diligently, and his testimonies and ordinances which he hath commaunded you.

18 Thou shalt doe the thing that is right and good in the sight of the Lord, that it may goe well with thee, and that thou maist go into this good land and possesse it according as the Lord hath sworne to thy fathers.

19 And that hee may beate backe thine enemies before thee, as the Lorde hath saide.

WE sawe yesterday howe Moses shewed the people, that foras∣much as God vouchsafed to dwell among them, they also ought to liue in his feare. And wee likewise must thinke, that his approching vnto vs after that sort, is not to be despised of vs, but rather to the intent that his goodnesse should prouoke vs to honour him the [ 60] more. And there was a threatning added imme∣diatly, For feare least thou be bereft of the land which thy God hath now giuen thee. Wherein Moses de∣clared, that when we haue receiued any good al∣readie at Gods hand, we must not be proude of it, but rather yeelde him due honour for it, that we may inioy it still: for after as he sheweth him selfe liberall to vs, so doth he binde vs vnto him. And therefore let vs marke, that when wee haue the possession of his benefites, it is not to the ende wee shoulde fall asleepe in them, but ra∣ther haue the greater care to serue and honour him. And herewithal let vs note, that vnder this terme of y^t lande of Canaan, Moses comprehended generally all that belonged to the peoples ele∣ction: for that lande was an outwarde testimony thereof. Therefore in effect hee ment to say, Beholde, God hath chosen thee to bee of his houshold and Church: wilt thou continue ther∣in? Then must thou be carefull to honour him, and walke after his guiding. Nowe to apply the

same to our vse, it is all one as if a man shold say vnto vs, seeing that God hath promised to be our father and Sauior, let vs feare him, to y^e intent he may continue alwayes so. And this importeth y^t he wil haue a care of vs, during this mortal life of ours. And although we passe through many mi∣series, yet will he deliuer vs from them. Howbeit that his defending of vs in this world is not the chiefe benefite, nor the thing that we must stay vpon, but we must mount vp higher to y^e endlesse [ 10] life. And so to be short, whensoeuer we think vpō the benefits that god hath giuen vs, let vs vnder¦stande that hee can well bereeue vs of them as soone as we abuse them, and pluck away our fe∣thers y^t make vs so proude. For his bestowing of his benefits vpon vs, is not to the intent that we should despise him, & take occasion to stande in our owne conceits, & so be negligent and cal no more vpon him: but the blessings which we inioy tend to this end wee should dayly and howerly [ 20] haue y^e better regard of him, & lift vp our minds on high to yeeld him due thanks, and to glorifie him in our whole life. Now herevnto Moses ad∣deth, Thou shalt not tempt the Lorde thy God, as you tēpted him in Masa. Hereby he meaneth y^t the peo¦ple must not abuse gods patience. As if he shold say, look wel to it my friends: although god deale gently with you, ye must not think but your sins shal come to accoūt, if you serue him not with all humility. If ye say, we be Gods friends, we neede [ 30] not be afraid y^t he wilbe angry with vs or work vs any displeasure, for we see how well he dealeth w^t vs: beware how ye daly so with him, for ye know what befell to your fathers in Masa. Therefore do no more so, but preuent the chastisements of your God, & before he arme himself against you, know him to be your iudge, and tary not till hee shewe forth the tokens of his wrath and venge∣ance by his deeds, but in y^e meane time while he vseth mieldnes & gentlenes, consider y^t hee allu∣reth [ 40] you to repentāce,* 1.1 & so let euery man be pro¦uoked to amend his faults, that God may be ho∣nored by y^t mean. For if ye tempt him againe, he wil not bere it. He sharply punished your fathers in Masa: but you shal feele much greater & horri¦ble punishmēt, if you go on stil. And let vs mark, that here he toucheth the story which is written more at length in the seuenteenth of Exodus.* 1.2 There it is saide that the people being in a drie place of the wildernesse, did grudge and repine [ 50] against Moses, because they had no drinke, cry∣ing out that they were betrayed, because there was no more water in the desert, so as it had bin better for them to haue taried still in Egypt, where were graues ynow to haue buried them in God punished the people with the bytings of Serpents: but yet howsoeuer they fared hee had pity vpon them, and vsed mercie towards them, sending remedy conuenient for y^e same. And yet notwithstanding his will is to haue the name [ 60] therof to continue stil, for a memorial to vpbraid the people with their vnthankfulnesse. It is his pleasure y^t it should remaine still, to the intent y^t the childrē might know y^t their fathers were re∣bels: for y^e word Masa betokeneth as much as tēp∣tation. Now for y^e better vnderstāding of y^e things that are saide here, we must consider what it is to tempt God: for that is done diuers wayes. But chiefly it is said that we tempt God, when we be too importunate in requiring more than is law∣full for vs, and when we will needs haue further trial of his power and abilitie than pleaseth him, so as we fall to spyting of him as if we would say, Go to we shal see now whether God be mightie or no: let him do what wee will haue him to doe. When we go to work with such outrage, & haue no modestie nor stay of our selues, so as we con∣sider not what is lawful for vs, but wil needs haue God to please vs without awe or measure: then do we tempt him. And why so? This word Tempt betokeneth properly to assay or trie. See nowe, God is willing to vtter his power, howbeit not at our pleasure: neither were it reason that he shold be subiect vnto vs. True it is that he vseth this a∣miable kind of speech,* 1.3 that he wil doe the will of such as feare him. But this will is ment, not of an inordinate lust when men take leaue to craue whatsoeuer commeth in their minde: but of the desire that is subiect and conformable to Gods ordinance, so far forth as he giueth vs leaue. And by that meanes God is glorified. It is not ment y^t he will do whatsoeuer commeth in our head: for that would oftentimes turne to our vndoing. As for example, whē he gaue the people flesh: it had bin much better for them to haue died for hun∣ger,* 1.4 than to haue crammed & glutted themselues after that fashion vnsatiably in despite of God. But God performeth our wil, whē we be obediēt vnto him, & haue respect vnto goodnes in al our requests, according as S. Iohn exhorteth vs to at¦tempt nothing further than pleaseth him.* 1.5 If wee doe so, God will also pleasure vs. But if wee come malapertly with a loftie countenance, to say I wil trie whether God can do this or no: [we shal come short of our desires.] What? Is it a conue∣nient fashion of dealing, that we shold stepforth so to trie God, & that we wil needs haue him to giue vs proofe of his power by making himselfe subiect to vs? Is it not a diuelish malapertnes that carieth vs so away? Yes▪ So then, we se now what is signified by this word Tempt, namely a trying of God, as though we douted of his power or a∣bilitie, & a repining at him & a charging of him with infirmitie when he doth not whatsoeuer we lust, so as we measure him by the things that we perceiue with our eyes. That is the temptation which is forbidden here. And indeede our Lord Iesus Christ is a good & faithfull expounder of this text. For he alledgeth it to beat back Satan, as is written in the fourth of S. Mathew.* 1.6 Yea and y^e diuell himself taketh y^e holy scripture to tempt our Lorde withall, facing him with this text, It is written that God hath giuen his Angels charge ouer thee,* 1.7 to beare thee vp in their hands, & not to suffer thee to dash thy foote against a stone. Wel then, herevpon we may gather, y^t God hath committed vs to the keeping of his Angels, so as we shalbe borne vp by them, & preserued from all euill that may incounter vs. Wee must assure our selues of that. But yet it is said therewithall, that they shall keepe vs in all our wayes, that is to say, which we haue to go in. Now then, let vs

keepe on our wayes, that is to say, let vs looke a∣bout vs how God hath disposed our life, & let vs not attempt any thing rashly & vppon our owne head, but let euery of vs cōsider his own calling: & then we may be sure y^e Gods hand shal always be reached out ouer vs, and y^e Angels of heauen shall trauel after vs: let vs not doubt of it. Neuer∣theles whatsoeuer come of it, let vs not passe the bounds & lists y^t he hath set vs, nor play the loce colts to say, I will go trie this or that: for y^t were a [ 10] tempting of God. Why so? For whosoeuer listeth not to take paines, but saieth: is not God able y∣nough to maintain me? He trieth gods power too fa••. For why? God hath promised that his blessing shalbe vpon y^e handes of them that take paines.* 1.8 His will is y^t the lande should be tilled, and y^t men should follow husbandrie, & other labors, euerie one according to his calling. And yet notwith∣stāding if they wil needs refuse al this, & disdain to vse those ordinary meanes: is it not a temp∣ting [ 20] of him what hee can doe? It is all one as if I shold step vp into y^e pulpet, without vouchsafing to looke vpon any book, & fondly imagine to say thus in my self: tush, whē I come thither, god will giue me ynough wherof to speak, & in the mean while I holde scorne to reade, or to study afore∣hand what I shal speake, & come hither without minding how to apply y^e holy scripture to y^e edifi∣ing of y^e people, by reason wherof I should play y^e presumptuous foole, & God also would put me to [ 30] shame for mine ouerboldnesse. In like case is it with al other things. So then we see in effect y^e to tempt God, is to be vnruly, and to omit the meanes which God giueth vs and setteth downe vnto vs, & to refuse to put thē to their right vse, so as wee wil needs haue God serued after our owne fond liking, and make him as it were subiect vnto vs. And forasmuch as our Lord Iesus Christ alled∣ged this same text against Satan: we see which is the true and naturall sense thereof. [ 40]

Nowe then, whereas it is saide, Thou shalt not tempt thy God: It is al one as if Moses had said, my friends, beware ye play not mockholiday. When God is patient, and powreth not out his rigour vpon you at the first dash: thinke not that there∣fore ye shal scape scotfree, neither take occasion to fall asleepe & to flatter your selues for it: but liue in feare, and preuent the wrath which God hath not yet powred out vppon you, because hee spareth you. To be short, we be said to tempt god, [ 50] when we abuse his benefits which we possesse, & which he hath put into our hands, & in y^e meane while acknowledge not him to be the founder of them. For why? vnder pretence that God dea∣leth gently with vs, we beare our selues in hande that wee may despise him. And that is a turning of his goodnes to the cleane contrary end that it ought to be applied. Doth not god apply himself to vs, of purpose to win vs, and to the end that we should haue his loue so printed in our hearts, as [ 60] we might be wholly knit vnto him and made one with him? But if euery of vs do contrariwise run at rouers, & deuour the goods y^t he hath bestow∣ed vpon vs: is it not a tempting of him? Yes. And aboue all thinges whereas it hath pleased him to impart vnto vs the doctrine of saluation: it is to the intent wee should take him for our father, and Iesus Christ for our shepherd, and that wee shoulde harken to his voice. Againe he hath ta∣ken vs as it were into his house, to the intent we should be his very houshold folke, applying our selues more and more vnto him, and bee vtterly separated from y^e vnbeleeuers, by dedicating our whole life vnto him. But on the contrarie part, if we will needs be vnruly, & yet in the mean while vaunt our selues of hauing the Gospel, insomuch y^t we feede our selues with this vaine hope to say, O ho, seeing we haue Gods word, he cannot but loue vs,* 1.9 for it is his power to y^e saluation of al that beleeue: I say if men dalie after this sort, & abuse the name of faith to make a shrowding sheete of it, to the end they may giue themselues the more boldly to all naughtines: it is a tempting of God. For inasmuch as hee vttereth not his power at y^e first dash by thundering downe vpon them: hee seemeth to them to be as a little babe & a weak∣ling, & so they play with him [at their pleasure]. Therfore let vs learne to feare God: & although we perceiue not that he hath drawen his sword, bent his bow, & made readie his arrowes against vs:* 1.10 yet let vs not tary till y^e fire of his vengeance be kindled vpon vs, but consider that the sentēce therof shalbe executed vpon all y^e despisers of his maiestie, though they feele nothing of it for a time. Thus ye see how we be forbidden to tempt the Lord in the time of prosperitie. To be short, let vs learne to feare God while he beareth with vs. For if we say with these mockers, what I pray you? Doth not God shew himselfe gracious & fa∣uorable towards vs, in that hee doth vs so much good? It is all one as if we scorned his power and should say, yea, it is true y^t men threaten vs with Gods punishments, but where be they? wee per∣ceiue no likelihood of them. When we speake af∣ter y^t maner, it is a defying of him, as though wee would say, Let vs tary a while & see what he can do. Yea, it is moreouer as good as a bereauing of him of his power, and a making of him to be an ydoll: and is not y^t (in effect) a denying that he is the iudge of the world? Wherfore to y^e intent we may not tempt God, let vs learn to liue humbly and warely. Although we bee at our ease & rest, & although there be no shew or likelihood y^t god wil send any aduersitie or affliction vpon vs: let vs not measure his power by our perceiuerance, nor after y^t which we see: but euē when his scour∣ges seeme to be very far of from vs, let vs bee as much afraid of them, as if wee felt the stripes of them alredy. Thus ye see in effect how we ought to put this text in practise.

Now whereas Moses addeth, As ye tempted him in Masa: It is all one as if he had said, seeing yee haue escaped for one brunt, come no more there. For whereas your God shewed himselfe mercifull at that time: his meaning was that yee shoulde not vnderstande, that hee listed not to be tempted. Wherfore seeing he hath withdraw∣en his hande from you, let it not be an occasion to deceiue you hereafter, that yee shoulde take courage to tempt him any more: for when men prouoke him so often, it is not for them to looke for mercy and fauour at his hand.

Now we see to what purpose Moses alledged the temptation wherewith the Iewes tempted God in Masa. And thereby we bee taught, that when wee haue done any fault, wee must bethinke vs of it, to the intent wee may doe no more so. And in stead of taking occasion to grudge at GOD through impatience: we must humble our selues the more vnder his awe. When wee haue offen∣ded him after that sort, and obtained forgiuenes: it is to the ende we should take the better heede [ 10] all our lyfe after, and that the rememberance of our euil doing should abide printed in our hearts, vntill we haue shewed that Gods goodnes hath booted vs as well as his scourges and correcti∣ons. And therefore, to bee short, when God cha∣stiseth vs, let vs beware that we receiue instructi∣on by it: and when he forgiueth vs, let vs looke that wee take such taste of his goodnesse, as may inflame our heartes and mindes to honour him the more. Whereas the vnbeleeuers doe mocke [ 20] God when he spareth them, and make no recke∣ning of it, but beare themselues in hand y^t they be discharged, if he punish them not out of hand: ye see that the faithfull must by all meanes stirre vp themselues to feare & honour God so much the more carefully and warely. When he chasti∣seth the vnbeleeuers, they fret and storme and grinde their teeth at him, and their rebelliousnes increaseth more and more, euen vntill it come to starke madnesse. Nowe then, whereas the vnbe∣leeuers [ 30] are so frowarde, y^t howsoeuer God deale with them they become still worse and worse: let vs thinke well vpon this, euen to returne into the right way, whether it bee that God lift vp his hand to chastise vs, or that he make delay & pi∣tie our infirmities as not being willing to punish them at all: To this purpose is Masa spoken of in this place. And so, to be short, when we haue cō∣mitted any grieuous offence I meane publikely, so as there is any disorder among vs and God is [ 40] offended: let vs bethinke our selues thus: Alas, seeing that God hath shewed himselfe a father for all our prouoking of him, and yet neuerthe∣lesse receiued vs to mercie: let vs doe so no more. Seeing God hath pitied vs and reached vs his hand, euen when we deserued to haue beene destroyed, which thing he hath not suffered to come to passe: let vs beware & take heede that wee giue not too much scope to our lustes, so as they should make vs to slip from him, and to o∣uershoote [ 50] our selues so farre, as to run into the way of damnation. After this maner (say I) must the faithfull quicken vp themselues, bearing in minde that when they haue once ouershot them selues, & forsaken the right way: they must cal thēselues home againe to walk awefully euer af∣ter, and betake thēselues into Gods hand, y^t he may guide them & not suffer thē to be so ouer∣seene any more. Also we must doe the like par∣ticularly. When any man shal haue bin ouerseen [ 60] for a time, and not haue dealt so warely as hee ought to haue doone, euen after hee knoweth Gods trueth: let him bethinke himselfe thus: Alas, I haue bene vnthankefull to my God, and for as much as I haue started away from him, I am worthie to bee vtterly confounded: but yet hath not he suffered that to come to passe. Now then what is to bee done on my part? It is not meete that I shoulde forget the faultes which I haue committed, but that I should thinke vpon them, and beare the bitternesse of them still a∣bout mee in my heart. After that manner must euerie of vs deale, say I: not as distrusting God, or to prouoke our selues to any despayre: but to reyne our selues the shorter, and to holde our selues the more in awe. For as soone as a man doeth but lift himselfe vp, by and by he ouer∣shooteth himselfe if God let him alone. That is the thing which wee haue to note in this text, where Moses sayeth that they must not tempt God, as they tempted him once afore in Masa. And for the same cause and to the same purpose also is it spoken of in the Psalme, where it is said, To day if ye heare his voyce harden not your heartes as your fathers did in the wildernesse.* 1.11 This is spoken expressely of the temptation that Moses toucheth here. See how the Prophet war∣neth the people, yea and that desirously, as if he should say, very well, if ye bee so teachable as to hearken to your God, seeing he doeth now ex∣hort you to come vnto him, refuse it not: for this benefite shal not last alwayes to them that make delay and are neuer mooued to obey him, but driue of from day to day when he calleth them. And therefore, if ye heare his voyce (sayeth he) nowe when God calleth you. He vseth there a vehemencie as though he could not finde words fit to exhort the people and sufficiently to prick them forwarde. In that hee saieth, Goe to my freindes, bee well aduised that you harden not your heartes: he sheweth what is the cause of al mischeife, and why we profit no better by Gods teaching of vs. Namely that besides that we bee full of naughtinesse, and so sinfull by nature, that whereas our heartes ought to be susteined to re∣ceaue that which God sayeth, it may seeme that wee intende of set purpose to harden them a∣gainst him: we doe moreouer fall to stomacking against him with a certaine spitefulnesse, as if we would say, what care I to obey God? Shall I bee brideled of my will like a beast? Beware of that sayeth he: for ye knowe what happened to your Fathers. The Prophet casteth them in the teeth with the thinges that had beene done by their forefathers in olde time, to the intent they shoulde not boast of their descending from the holy Patriarkes. Beholde saieth he, your forefa∣thers were rebels: & how thē haue you continu∣ed vnto this day? Is it not through Gods mer∣cie? Yes: for ye shoulde haue perished vtterly. Againe, seeing your God hath pitied you being Abraham his race: thinke not that he will haue ye to runne backe again, so as ye should bee al∣wayes newe to begin. For when he hath borne with you a while, he must bee faine to make you pay your arrerages all at once. Thus ye see that the way for vs to put this sentence in practise, is to vnderstand that when God shall haue pardo∣ned our faultes oftentimes, hee shall haue iust cause to punish vs the more grieuously, if wee ceasse not to prouoke him still, but will needes bee the boulder to doe euill, vnder pretence

that hee hath not vsed extremity towardes vs. If God see that in vs: hee can well call vs to ac∣count for all the thinges that hee had pardoned before. For his pardoning of vs is with conditi∣on, that we should humble our selues, and con∣sider all our life after, how much we be beholden vnto him. If an offender haue obtained fauour, and thereupon he fall to spyting of him to whom he is beholdē for his life, within a day or twaine after: doeth he not deserue to haue his former [ 10] lewdnesse brought to remembrance againe, and to be reckened withall frō point to point, and to haue his vnthankfulnes laid afore him, for his a∣busing of the fauour y^t had bin shewed him? Yes: and thinke we that our Lord will haue lesse right than mortall men? Thinke we then that his she∣wing of fauour vnto vs, is to the intent to make vs bolder to doe euill? No, but rather his dooing of it is to the intent wee shoulde all our life after beare our offence in minde and bee sorie for it: [ 20] accordingly also as wee see howe the good king Ezechias speaketh of the bitternesse of his heart,* 1.12 when he sayeth, that he will bee mindefull of the euill and of the offence that he had committed. Not but that he reioyced in Gods goodnesse, but that yet neuerthelesse hee would beare it in re∣membrance, to the intent he might not let him∣selfe slip any more, nor be any more surprised by the wylinesse of Satan.

Now after that Moses hath spoken so, he ad∣deth: [ 30] Ye shall diligently keepe the commaundements, Statutes, and Lawes of your God which I set before you this day, that you may enter into the land which he pro∣mised to your fathers with an othe, and he driue ou•• all your enemies before you. Here we bee put in minde of the thing that hath beene told vs before: that is to wit, that whereas Moses vseth many wordes to expresse the Lawe, it is no superfluous speech, but serueth to induce folke the better, to profite in the doctrine that is giuē them. As if he should [ 40] say, Giue good eare: for behold, your God taketh paines with you. Like as a schoolemaister taketh paines to teach the children that are committed to his charge: so doth God apply himselfe to you, giuing you his Law orderly and distinctly, to the end ye should not be greatly combered to vnder∣stand what he saieth concerning his will. Here therfore are his Statutes, Ordinances, & Iudge∣mentes. As if he shoulde say, the doctrine is set foorth vnto you in good order, so that if you can [ 50] finde in your hearts to hearken to your God, and to receiue y^t which he shall say, you need not dout but you shall be taught faithfully by his word, & haue knowledge of al things y^t are good and con∣uenient for you. The first thing then which Mo∣ses ment to expresse by these wordes Iudgementes statutes, & Ordinance••, is y^t our Lord taketh paine to teach vs whatsoeuer is good for vs, and y^t he vseth such order, as we cannot say that his word is too high and confused for vs. And therewithall his [ 60] intent is also to hold mē wholly to the pure obe∣dience of the lawe, and to the simplicitie therein contained, as if he should say: My friends, Gods meaning is, not onely y^t ye should be attentiue in hearing what he saith to you, but also y^t your on∣ly wisedome should be to obey him, & not to in∣uent any nouelties, so as ye should think to serue him after your owne fansie, according to the cō∣mon fashion of mē, who haue alwayes some foo∣lish desire to change Gods word. No, saieth he. If ye can beare in minde the lessons of the Law, ye shall haue statutes, Iudgements and ordinances, so as ye shal not want any thing whereby ye may be taught in all perfection. This hath bin expoū∣ded alreadie heretofore: and therefore I stande not long vppon it. Neuerthelesse the repeating of it here againe by the holy Ghost, is not with∣out cause: and therefore I must needes put you briefly in rememberance thereof, as oft as those wordes are set downe.

Now Moses saieth expressely, That these Com∣maundements, Ordinances and Lawes must be done & kept. As if he should say, that God will not haue his word to fall to the ground. His setting foorth of it, is to the end that we on our side should bee attentiue to hearken what he saith to vs. And so let vs marke well that it is not ynough for vs to allowe Gods worde in speeche, by saying it is true: but we must also bee diligent in keeping it all our life long. And for further proofe of that which he had said, he addeth, Thou shalt doe th•••• which is right & good in the sight of God. Herein he sheweth vs, that we must not doe whatsoeuer see∣meth good to our selues, nor followe our owne good intentes, as they terme them. And he will set out this matter yet better in another place which we shal see hereafter.* 1.13 For there he wil for∣bid men expresly to do the things y^t seeme right in their owne eyes: for whatsoeuer seemeth ex∣cellent vnto vs,* 1.14 shalbe condemned for abhomi∣nable at Gods hand, as is said in S. Luke. There∣fore let vs take good heede y^t we ouershoote not our selues in our conceites to say, How so? Why should not God allow this for good, seeing we do it to such a purpose? seeing wee be desirous to o∣bey him? Yea, but how will he be obeyed? Not y^t men should be Iudges & Vmpers of the things y^t they do, to say this is good, or y^t is euill: he reser∣ueth y^t authoritie to himself alone. Now then, will we order our life aright? Let vs not open our eyes to be wise in our owne conceites, for we see that y^t hath cost vs deare. Wee see (I say) y^t our father Adam saw too much, when he could not content himselfe with the measure y^t was giuen him. And therefore let vs not be too sharpe sighted to say, I finde y^t this is good, & therfore it must be done. Cursed be such wisdome: for it is a diuelish pride. Will we then be allowed of our God? Let vs take good heede to that which he speaketh: for what∣soeuer is right in his eyes, must needes be allow∣ed in the end: & the things which we shall haue imagined to haue bene best, shall be condemned when wee bring them before him. For why? He seeth more clearely than wee doe: he knoweth things which wee knowe not. And therefore he misliketh all our imaginations, & will haue vs to followe the thinges which he vttereth with his mouth, simply without mingling any thing of our owne. For the verie sacrifice that he requi∣reth at our handes, is that wee should serue him obediently,* 1.15 and therewithall learne to distrust al our owne strength, wit, and reason, and not to

presume vppon any thing that wee our selues haue inuented: (for all that euer our mindes can conceiue, is but follie, vanitie, and leasing:) but to bee well aduised that we doe the things which are good and right in the eyes of the Lord, that is to say, that we frame our whole life according to his commaundements.

But now let vs come to the promise. That thou maist goe into the land (saith he) which the Lord hath sworne to thy fathers, to possesse it. Here we see [ 10] how God is desirous to win the heartes of his people by gentlenesse, in setting the possessi∣on of the land of Chanaan before them, for a re∣ward and inheritance. As if he should say, Truth it is that yee bee bounde to serue mee: but yet will I not haue yee to serue mee for nought: beholde, the recompence that is prepared for you, is that ye shall possesse the land of Chana∣an. But yet wee must alwayes marke with what condition. It was not y^t the people should liue [ 20] there at rest like swine in a stie: but so as the land might bee as a pledge of the endlesse lyfe, and that they might consider thus: God hath adop∣ted vs to bee his heires: and therefore let vs mount vs hygher to the euerlasting lyfe. See heere how GOD telleth vs, that if wee serue him, hee will keepe touche with vs, so as wee shall possesse the lande that hee hath pro∣mised vs. Nowe heere wee see first the thing that I haue touched already: that is to wit, that [ 30] God stoopeth to mens rudenesse and infirmity, in promising them recompence though hee bee not bound thereto. Marke that for one poynt. But by the waye wee haue to marke also, that God bindeth not himselfe as though wee could deserue aught. For he saith not, I will giue you the land for the seruice you haue doone to mee, as a thing that you haue earned: but, you shall goe into the lande which I promised to your fa∣thers. Heere are two thinges vttered couertly. [ 40] The one is that God promised the lande of his owne meere goodnesse, and not as a due debt that had beene deserued at his hande. For the promise thereof had bine made before the peo∣ple was borne: foure hundred and thyrtie yeeres before their departure out of Egypt, God had sayd vnto Abraham, this land shall be thine and thy seedes. Let vs note then that this people had not deserued aught at Gods hande, and that the rewarde which is mentioned heere, befell them [ 50] not in respect of their workes. Marke that for a specially poynt. And God telleth vs also, that hee termeth the thing by the name of Hyre, [Re∣compence, & Wages,] which he giueth vs onely of his owne free liberalitie, without being bounde thereto by any kind of meanes, and without any desert at all at our handes. And why? To the intent that men should bee prouoked to serue him, and not that they should become proude, or father any thing vpon themselues which God [ 60] shoulde accept for payment or admit for any recompence. And this wee see euen in Abra∣ham himselfe.* 1.16 For before hee had doone any thing at all God sayd vnto him, I am thine abun∣dant recompence: Abraham, I haue giuen thee this land: I will bee thy God, and the God of thy seede after thee: I will be thy defender. Yee see then that all the promises which are possible to bee wished, were giuen of God vnto Abraham before he had shewed any signe of faith or of the feare of God. But when he was willing to haue sacrificed his sonne Isaac: our Lorde sayd I will blesse my seruaunt Abraham, bicause hee hath feared mee, and seeing hee hath not spared his owne sonne for the loue of me, I will multiplie my blessinges vpon him. And that was saide a∣fore. But God giueth so much the greater beau∣tie to his goodnesse, of purpose to strengthen Abrahams heart, not that hee intended to exalt Abrahams desertes that hee might presume of himselfe: but to make him know, my God hath of his own mere mercie giuen me the thing y^t he promised me, I had the promise of it long agoe, and now he sheweth that he accepteth my ser∣uice, in asmuch as he performeth the promise that he made to me of his owne free goodnesse. Thus we see howe we ought to take the textes of holy scripture, where god behighteth vs recom∣pence. We must not conclude therevppon that wee deserue aught, or that our workes are of any valew, or that God is any thing bounde vnto vs: but that he doth it to quicken vs vp & to harten vs the better to serue him, in as much as our la∣bours are not lost before him, but are made ac∣count of and redound to our benefit. Nowe then we see what is y^e meaning of these wordes where Moses sheweth the people that y^e Lande had bin promised to their forefathers by othe, before they whom he speaketh to were borne.

Now for a conclusion let vs come to this say∣ing, That thou maiest driue out all thine enemies be∣fore thee. Herein Moses doth the people to wit, that no let can hinder them from possessing the land, so they serue their God. True it is that the land of Chanaan had people in it at that time to keepe possession of it, & we perceiue how y^e spies brought word y^t they were Giantes, and such as would haue swallowed vp the people of God. It shold seeme therfore to haue bin impossible for thē to haue set foote within y^e land. But God told them y^t although his people were barred from al enterance to mans vnderstanding: yet would he open them the way by his infinite power, so they inclined to serue him. Now remaineth that wee apply this to our own vse. First of all let vs mark, that whensoeuer God calleth vs to his seruice, his promising of reward vnto vs, (not onely in this transitorie lyfe, but also in the kingdome of heauen) is not to puffe vs vp with selfweening, or to make vs to beleeue that wee haue deser∣ued aught: but onely to quicken vp our slouth∣fulnesse: and bicause wee bee so lasie in seruing him, his intent is to spurre vs forewarde by that meanes. Therefore let vs take courage: and see∣ing wee loose not our labour in imploying our selues in Gods seruice, let vs goe to it diligently and lustily. And whereas he behighteth vs re∣ward: let vs assure our selues it is not bicause our workes deserue it,* 1.17 but bicause that he of his own infinite goodnesse taketh them in good woorth, and giueth that tytle vnto them. Let that serue for one poynt.

And let vs marke heerewithall, that whereas God calleth vs to his inheritance, although he doe it freely: yet is it with condition that wee behaue our selues as trew children towards him,* 1.18 and consider that hee calleth vs vnto holynesse. And in deede the very ende why hee calleth vs to bee his people and of his flocke, is not that he will haue vs to be intangled and held backe still in this worlde: but to sanctifie our selues vnto him that wee may liue holily vnder his obedi∣ence, [ 10] for as much as he hath washed and clen∣sed vs by the blood of our Lorde Iesus Christe. And Gods calling of vs thereunto, is not for our woorkes sakes, but for his owne mercie. Now if vnder colour heereof, wee will needes stand facing with him: I haue tould you already what will come of it. Therefore let vs haue re∣gard to marche the thinges together which are inseparable: that is to wit, the free goodnesse of our God, and the condition thereunto annexed, [ 20] which is that hee be serued and honored at our handes. And besides this, although wee see neuer so great lettes, which may seeme to barre vs from all entraunce into the kingdome of hea∣uen, and that wee be cast vp heere for a pray vnto Sathan, and we haue so many enemies that our life is as it weere in hazarde euery mi∣nute of an houre: yet let vs not cease to hope, and to beleeue that our Lorde will keepe vs safe and sure,* 1.19 if wee walke in his feare. Then let vs [ 30] not passe for all the worlde. Although it seeme that all thinges should be turned vpsidowne: yet let not all the troubles and incōberances which we see in the world, stoppe vs frō going through to the end: but let vs reason thus with our selues, who is he that hath taken vs into his keeping? Is it not our God? Is it not he which hath promised vs the inheritaunce of the kingdome of heauen? Yes. Then is it his office to holde vs by strong hande. True it is that wee on our part are fee∣ble: but yet his onely power will bee ynough to strengthen vs. True it is that we be inuironed with many enemies: but yet our God is a good shield,* 1.20 he wilbe an inuincible fortresse for vs, so wee put our trust in him. We haue his promise that hee will neuer fayle vs. Thus yee see that God hauing once begun the worke of our salua∣tion, will goe through with it in suche sorte,* 1.21 as wee may glory that his calling of vs vnto him is not in vaine, nor to disappoint vs of our hope, wherein hee will haue vs to continue vnto the ende.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him that whereas heeretofore we haue abused his power and might too much, we may hensefoorth be more diligent in practi∣sing his iudgementes and corrections, and so make our commodity of them, as the warninges which hee hath giuen vs may neuer out of our remembraunce: and that as long as it shal please him to maintaine vs in prosperytie and quiet, we may be watchfull and stand vpon our garde, so as wee turne not from the right way, ne tary till he powre out his vengeance vpon vs, but inde∣uour to preuent it, as we bee warned to doe: and also that in al our lyfe we may continually so re∣pent vs of our sinnes, as we may still trauell the better towardes him, vntill hee haue gathered vs fully to himselfe, to frame vs to the perfection of the righteousnesse whereunto wee tend as nowe. That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, &c.

Notes

• * 1.1

  Rom. ••.4.
• * 1.2

  Exo. 17.1.7.
• * 1.3

  Psa. 145.19.
• * 1.4

  Num. 11.33.
• * 1.5

  1. Ioh. 3.22.
• * 1.6

  Matt. 4.7.
• * 1.7

  Psal. 91.11.
• * 1.8

  Psal. 128.2.
• * 1.9

  〈…〉〈…〉
• * 1.10

  Psal. 〈…〉〈…〉
• * 1.11

  Psal. 95.7.8
• * 1.12

  Esa 38.15.
• * 1.13

  De••••. ••••
• * 1.14

  Luke. ••••
• * 1.15

  〈1 paragraph〉〈1 paragraph〉
• * 1.16

  Gen. 17.1.
• * 1.17

  Rom. 3.20. Eph 2.9.
• * 1.18

  Eph. 1.4.5.6 & 2.10.
• * 1.19

  Psal. 8 5.10.
• * 1.20

  2. Sa. 〈…〉〈…〉
• * 1.21

  Phil. 〈…〉〈…〉