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 last of Iuly. 1555. The L. Sermon, which is the sixth vpon the sixth Chapter.

20 When thy child asketh thee in time to come, saying: What are these testi∣monies, Ordinaunces, and lawes which the Lorde our God hath commaunded you?

21 Then shalt thou say to thy chyld, Wee were Pharaose bondfolke in Egypt: but the Lord brought vs out of Egypt with a mightie hand.

22 And the Lord wrought signes and miracles great and euill, vppon Egypt, and vpon Pharao and all his house before our eyes,

23 And brought vs out thence, to bring vs in [hither,] and to giue vs the land which he had sworne to our fathers.

24 And the Lorde commaunded vs to keepe all these ordinaunces, and to feare the Lorde our God, that wee might alwayes prosper and liue as wee doe this day.

25 And it shall bee counted vnto vs for righteousnesse, if wee keepe and doe all these commaundementes before the Lorde our God, as he hath commaun∣ded vs.

HEere wee haue two reasons to marke why Moses commaun∣deth, that such as were to come after that time, should be tolde why God gaue his Lawe to the Iewes, and why he woulde haue them gouerned after that maner. The one is, that it is good reason that Gods name should be magnifyed in all ages, and that wee shoulde in∣deuour to the vttermost of our power, that it de∣cay [ 10] not with vs, but continue still vnappayred, and florishe and reigne, euen after wee be dead. The other reason is, that hee intended to quic∣ken vp the Iewes to serue God with the better courage, by putting them in minde of the deli∣uerance which God had wrought for them: for needes must they haue bin too vnthankefull, if that had not prouoked them to serue God. Now then the intent of Moses, is that those to whom he had declared the Lawe, should not onely in∣deuour [ 20] themselues to serue GOD during their owne liues: but also finde the meanes that their children and successors should followe them in the same trace. And this lesson belongeth to vs as well as to them. For wee know that God calleth vs with the same condition, not onely that we our selues should serue and honor him to our liues end: but also that we should haue a care to cause them that come after vs to doe the lyke. Verily there are very few that dischardge [ 30] themselues in that behalfe: but yet are we bound vnto it, and there will be no excuse for vs, if wee doe not our indeuour. Therefore let euery man haue an eye to himselfe, and let vs not thinke it enough to haue serued God so long as wee our selues liue: but [that we must also findy y^e meanes] that his name may continue for euer, and that his trueth may [alwayes] bee knowen, so as al∣though wee bee taken out of the world, yet they that come after vs being taught by our meanes, [ 40] may linke in with vs into the same fayth, and so fashion themselues thereunto, as God may al∣wayes be gloryfyed & honored vnto the worldes end. And specially they y^t haue children ought to thinke that it is they to whom this warning is giuen. True it is that euery one of vs is bound thereto for himselfe, yea and we must teach euē the most straungers: so as the man needeth not to be my sonne, or my nephew, or my kinseman, whom I should indeuour to cause to serue God & [ 50] to be of the same faith and religion that I am of: but yet they which haue children ought to con∣sider that they shall yeelde account for it, if they doe not what they can to hold them in the feare of God, and to see them so instructed and sta∣blished in the pure doctrine, as they may conti∣nue in it, and as the knowledge of Gods trueth may still be conueied ouer from hand to hand. Thus yee see what we haue to remember vppon this place where Moses sayth, If thy childe aske [ 60] hereafter what these commaundementes, statutes, and ordinances meane.

Now there is also a second poynt: which is, that Moses intended to stirre vp the people to honor God and to obey him, because they had bin deliuered by his mighty hand. Therefore it is all one as if hee should say, Bethinke your selues well of the good which your GOD hath done for you: for he hath shewed himselfe to be your redeemer: hee hath smitten the realme of Egypt, a people that did set greatly by them∣selues, yea and which was rich and wealthie, and where was nothing but all maner of pompe and glory to the worldward: and yet notwith∣standing, your God hath loued you so dearely, that he hath not spared the Egyptians for your sakes, but hee hath smitten them with plagues, and powred out such vengeance vpon them, as is horrible to thinke of: Hee hath stretched out his strong arme to bring you to this land which hee promised to your fathers. Seeing then that God hath shewed himselfe so gratious and libe∣rall towardes you, and preuented you of pur∣pose to be your father: is it not reason that you should giue your selues to him all your lyfe long, and indeuour to serue him, and at leastwise shew that yee haue not forgotten his so great and in∣estimable benefites? Yes. And so wee see that forasmuch as the Iewes might bee negligent in keeping Gods lawe: Moses renewed the remem∣beraunce thereof, and set their deliuerance be∣fore them, that they might bee the better min∣ded, and consider that they were bound, at least∣wise to serue GOD in such wise, as they might acknowledge themselues to bee the same peo∣ple whome hee had once deliuered after a mar∣uellous fashion, and with wonderful power. Like as at this day, if a man should speake to vs of the Christian religion and say, Beholde, our GOD hath vouchsafed to make vs partakers of the re∣demption which hee wrought in the person of his Sonne: and therefore it is good reason that wee shoulde bee gathered here together vnder his worde, to take him for our father and Sauour, because hee hath chosen vs to bee his people.

And whereas Moses declareth that the Iewes were deliuered out of Aegypt: hee meaneth to doe vs to witte, that God intended to shoule them out from all other nations, specially by assigning them the inheritaunce of the Lande which hee had promised to their fathers. Yee see then how they should haue sanctifyed them∣selues to the seruice of God, and haue held thē∣selues in obedience to his law, because he suffe∣red them not to be intermingled with y^e infidels, but made a seuerall nation of them alone by thē∣selues. And hereupon we haue to note, y^t such as seeke counsell at Gods law, doe alwayes finde instruction, & our Lord procureth them ayde & help to bring thē to the knowledge of the truth. It is sayd, If thy sonne aske thee, what meane these sta∣tutes? He presupposeth that the children are not so brutish, as at leastwise not to be willing & de∣sirous to knowe why they vse such maner of ser∣uing God. And wee see it is Gods ordinance, that the fathers should helpe their children. True it is that the fathers ought not to ••ary for that, but if they see their children to be despi∣sers of God, or vnruly, and carelesse both of the saluation of their owne soules and of all Chri∣stianitie and fayth: they ought to correct

such vices. But the matter which wee treate of as now, is that if children bee willing to learne and to profite, God here assigneth them their fathers to be their teachers and schoolemasters, to shewe them why the lawe was giuen. Herein then wee see, that if wee haue any good will to knowe the trueth, our Lorde will not suffer vs to bee disappoynted, but wil finde the meanes that wee shall know whatsoeuer hee thinketh profi∣table for our saluation. And although hee ap∣poynt [ 10] not mortall creatures to teach vs: yet will hee worke in such wise by his owne power, as wee shall not bee destitute of knowledge. But our owne slothfulnesse is the cause that GOD shutteth the gate against vs, and that wee abide still in darknesse lyke blinde wretches. For what is hee that vouchsafeth, to seeke after the will of his GOD? Wee bee giuen to worldly thinges to our owne pleasures, to our owne vanities, and to all manner of worldly businesses: and in [ 20] the meane while God is let alone, and his lawe is forgotten. And therefore it is not to bee wondered at, that hee hardeneth vs in such brutishnes, and that there is so grosse ignorance in the world, as fewe folke haue the true taste and sauor of the doctrine of saluation, but rather wee see that all men despise it, and are so farre off from hauing any affection and zeale to the knowing of it, that they doe rather thrust it from them when it is offered them, and when GOD [ 30] seeketh them, they runne from him. Sith wee see such vnthankefulnesse euerywhere, it is any maruell that our Lorde reuealeth not his trueth as hee would doe, if men were well minded to∣wardes it? It is true that God taryeth not till wee come vnto him, but rather performeth that which hee sayth by his prophet Esay,* 1.1 namely that hee appeareth to them that aske not after him, and that hee is found of them that seeke him not, insomuch that hee sayth to them that [ 40] are farre off from him, Lo, here I am. Yet not∣withstanding, men must not vnder this color that God reacheth them his hand, and draweth them out of the dungeons of ignorance before they euer thought vppon him, men (I say) must not flatter and fode themselues in their careles∣nesse: but rather wee must learne according to this text, that whereas wee bee ignorant of the trueth, wee must at leastwise doe our indeuer to get knowledge of it, and resorte to such as wee [ 50] thinke that God hath reuealed more vnto, than to our selues. If wee doe so, and with all humi∣litie seeke to knowe the thinges that are auaile∣able to our saluation: God will shewe himselfe to vs, and giue vs such meanes and helpes as he knoweth to be expedient for vs. And although mortall men faile vs: yet will hee so supply our want by the power of his holy spirite, as wee shall not continue still in darkenesse, if wee seeke y^e light: for he wil not shut y^e dore against vs if we [ 60] knock,* 1.2 & do our indeuer to enter. Thus ye see in effect what we haue to remember vppon y^e text.

Furthermore it behoueth vs to marke, that here God sheweth not the end of his comman∣dements, what is ment by them and to what vse he hath appoynted thē. He doth not onely shew, that the people were iustly bound to keepe the lawe that was giuen them, seeing that God had bought them so dearly. Here are two things. The one is that inasmuch as God hath giuen vs his worde, hee doth well deserue that wee should yeelde him obedience. Why so? Because we be his creatures, and hee hath voutsafed to gather vs together vnto him, to bee his people and to fight vnder his standard, and hath made vs to bee of his flocke and of his Church. Marke that for one poynt.

The other is, that wee should know to what end hee hath giuen vs his Sacraments, so as we haue the preceptes of his whole Lawe, which pertaine to the exercising of vs in his feare and in the hope of our saluation: and to what end he hath set such order among vs as wee now haue. Wee must knowe what is meant by all this. Ne∣uerthelesse, this briefenesse will bee darkesome, if it be not declared better. When wee consider how God hath created & shaped vs, and more∣ouer made vs after his owne image, and giuen vs witte and reson, and therewithall the hope of a better life▪ and finally hath voutsafed to take vs as his houshold folke: it sheweth vs that wee bee bound to submit our selues vnto him. For seeing hee is our maker: doe wee not owe him all obedience? Nay there is yet more: namely that in the person of our Lorde Iesus Christ his sonne,* 1.3 hee hath redeemed vs and made vs partakers of his Gospell,* 1.4 to the ende that wee should bee guided by his hand. Now then, the first poynt is that when we haue knowledge, it must stirre vs vp to serue God, & to stick to the pure religion that is comprehended in his word. Howbeit this is not enough: but whē we be asked yet neerer, Wherfore y^e promises of y^e forgiuenes of sins are giuen vs:* 1.5 [wee must answere,] Alas, it is because we be wretched sinners, & we should be continually in anguish and sorrowe of minde, if we knewe not that God is cōtented to be mer∣cifull vnto vs of his owne meere grace. For hee cannot loue vs except we be righteous: and wee shall neuer finde any holynesse in our lyfe,* 1.6 or perfection in our vertues: but it is through Gods mercie, which it pleaseth him to extend towards vs. And so now yee see whereunto the pro∣mises tend.

Againe, if it be demaunded of vs why hee hath appoynted the order of prayer, as wel pub∣lique as priuate: it is for that euery of vs ought to inure himselfe to seeke all his succor at his hand. For wee haue not any good thing, wee be destitute both of wisedome,* 1.7 strength, and righteousnesse, wee bee woorse than emptie, vntill our good God doe succor our needes: and the meane thereof, is to flee to him for refuge. To that end hath hee ordeined priuate prayer. And publique or common prayer is ordeined to the intent to assure vs the better, that hee will here the common accorde that is among vs, when wee bee come together as it were into one bodie: and therewithall wee make confession of our faith & exercise our charitie. By this meanes then we learne, why and to what end our Lorde hath set order in his Churche, that is to lay,

what he meant to betoken thereby, and to what purpose it is to be referred.

If a man aske vs what is meant by Baptisme, and wherefore it was ordeined: it is to the intent wee should know, that euen from our mothers wombe wee bring nothing but all maner of vn∣cleanesse with vs, and that wee be ful of infecti∣on and filth before the Lord, so as wee must be faine to bee washed, or else hee will not vouch∣safe to auowe vs for his.* 1.8 And wherewithall [ 10] must wee be washed? With the bloud of our Lord Iesus Christ.* 1.9 That then is the way to make vs cleane. For as long as wee liue in Adam and in our owne nature, wee can doe nothing but euill. We bee so marred, as there is nothing in vs but vtter rebelliousnesse against GOD. Therefore wee must enter as it were into death, and into the graue,* 1.10 to bee renewed, and our Lord must bee faine to giue vs a new vnderstan∣ding, and a new heart, and he must so shape vs [ 20] new againe, as we may no more be the same we were before, but bee (as yee would say) cast in a newe mould,* 1.11 and bee made new creatures, as the scripture vseth to speake of it. Thus ye see how wee may learne what Baptisme is, what it betokeneth, and to what end it was ordeyned.

As touching the Lordes supper: if it bee in∣quired of vs why wee come together to receiue a bit of bread: and a draught wine: it is in way of acknowledgement that our soules haue neede [ 30] of foode, no lesse than our bodies, and that as there is such frailetie in this present lyfe, as it cannot continue without the helpes of meate and drinke, so must our soules also bee maintei∣ned after lyke sorte, by reason of the infirmitie that is in them. Neuerthelesse our soules are not nourished with the corruptible meates of this world,* 1.12 but it is the sonne of God that is our foode.* 1.13 Wee then haue Iesus Christ, who is our lyfe, it is hee of whome wee haue sustenance [ 40] and nourishment,* 1.14 forasmuch as hee was offe∣red in sacrifice for vs, and the bloud that he did shed for our saluation is our drinke. Thus ye see how we nowadayes may learne whereunto y^e or∣dināces to tēd which God hath stablished in his Church, and to what end they be to be referred.

In lyke case was it vnder the lawe. For God ordeyned not the ceremonies without further consideration of some reason in them. It is true that hee meant to separate his people from [ 50] all the heathen and vnbeleeuers of the earth:* 1.15 but yet in the meane while,* 1.16 the washinges which they vsed were done, to shewe that they were full of naughtinesse as well as wee, and that it stood them in hand to seeke the meanes to bee made cleane. The sacrifices were a witnesse that they were worthy to bee condemned to e∣uerlasting death, and that there was none other shift for them, but to flee to the sacrifice wher∣by they should bee reconciled to God. The [ 60] Sanctuary betokened that no man but onely Ie∣sus Christ might enter into Gods kingdome,* 1.17 nor come nye it: and that by his meanes all na∣tions haue accesse thither, and that all such as are vnworthie in respect of their owne persons. are brought in thither by that mediator. To be shorte,* 1.18 all the ceremonies of the Lawe had some certaine vse, and serued to trayne the people to put their trust in the redeemer that was promised them.* 1.19 And that was the cause why Moses was commaunded to make all things according to the spirituall patterne which hee had seene on the mount. For Moses builded not the Tabernacle, otherwise than GOD had giuen him the patterne of it. And all was to shewe, that there was a conformable resem∣blance betweene the outward thinges, and the trueth which was to bee manifested in our Lord Iesus Christ. But in the text Moses speaketh but of the first, and that is the cause why I sayd, that it be behoued vs to haue an eye to his mea∣ning. For it was enough for him to say, go too my friendes, you which haue seene the redemp∣tion that GOD hath wrought, you (say I) ought to consider how much you bee bound vn∣to him. Therefore make account to the do∣ctrine of the Lawe, and frame your whole lyfe therafter, that it may be as an acknowledgement of the deliuerance which you haue receiued at his hand. And when ye shall haue walked there∣after all the time of your lyfe: looke well to it that you teach your children also, so as Gods seruice may continue among you, and neuer decay nor bee abolished. That is the playne meaning of Moses.

Furthermore let vs vnderstand that wee must consider, that the Lawe was not inuented at the pleasure of men, neither was it founded by them: but God was the giuer thereof, who holdeth vs vnder his gouernement, and it is his trueth which we followe, so as wee holde not any whit of thinges inuented by men. That is the thing whereon wee must rest, that we may not bee alwayes wauering and doubtfull. And hereby wee knowe how wretched the state of the papistes is: for they bee stubborne and wil∣full in their own imaginations. If a man aske thē of whō they hold their superstitiōs: they alledge their fathers, they alledge long antiquitie, they alledge y^e common fashion of y^e whole world: but in y^e meane while they haue no certeintie y^t their doinges please God, or y^t he alloweth thē, where∣as in very deed the thing y^t God leadeth vs vnto is y^t we should be sure that haue not ne holde not any thing y^t is brought vs at al aduenture: but y^t the doctrine of our faith is y^e pure truth. Seeing then that God commaundeth vs so to doe: let vs assure our selues y^t to liue as becommeth vs, wee must haue this certeintie y^t wee be gouerned by Gods word, & that y^e same is y^e rule of our fayth, & that y^e religion which wee sticke vnto is y^e true religiō. Now therefore we may profite our selues by this text, sith we se y^t y^e meaning of Moses was, y^t the people should know, y^t the Law was not de∣uised by men, but that God was the author of it. And euen at this day the Lawe must beare this sway with vs▪ y^t wee must know to what purpose it was giuē. Besides this, although there be nothing set down here cōcerning y^e end wherunto Gods ordinances doe tend▪ yet must we looke thereat. For all things are not spoken in one place: wee must take things in such order as God hath

set them downe. In other places hee will teach vs what marke it behoued the people to shoote at in keeping the lawe:* 1.20 but here the case concer∣neth the continuall seruing of God with reue∣rence, so as the people may knowe themselues to bee wholly at his deuotion, and that therwith∣all he reserueth to himselfe the authoritie of go∣uerning his people and of holding them in sub∣iection. Those are the thinges which we haue to beare in minde. [ 10]

Now let vs come to that which hee addeth in the conclusion: that is to wit, That God ha∣uing deliuered his people, and brought them into the land that hee had giuen them, appointed them all his commaundements. Hereby wee see, that when God sheweth vs this grace, to gather vs into his Church, hee calleth vs not to bee idle, but at the least to the ende wee shoulde glorify him, as the thing whereof the whole Scripture spea∣keth. And these sayings,* 1.21 Behold, I haue purchased [ 20] a people that shall sing my praise, Behold, I haue planted a vine and I wilbe glorified therby, and such other, are so often beaten into the peoples heads by the Prophets, as it ought to be a do∣ctrine wellinough knowne among them. Nowe therefore Gods speaking after that maner, is to shewe that his intent in chosing that people, was to be honoured at their hands. And this belon∣geth much more to vs, forasmuch as God hath vttered a farre greater power in deliuering vs [ 30] from the dungeons of hell in the person of his sonne.* 1.22 Let vs vnderstand then, that wee bee baptised with this condition, to giue our selues wholy to our God: lyke as when Saint Paule treateth thereof, chiefely in the first to the E∣phesians: he sayth that God hauing chosen vs before the creation of the world to bee his chil∣dren,* 1.23 hath also made vs partakers of the salua∣tion that was purchased for vs by our Lord Iesus Christ, to the end that wee shoulde glorifie him [ 40] which hath shewed himselfe so bountifull to∣wardes vs, and vsed such mercie. As often then as we remember Gods benefites, and specially his voutsafing to call vs to the knowledge of his trueth: Let vs ad this, namely that it is to the end that our life should bee wholy dedicated to his honor and seruice, or else we doe what wee can to ouerthrowe Gods adoption, and wee labor to disanull it vtterly: lyke as on the contrary part it is sayd that our calling is warranted by our [ 50] walking in holynesse of lyfe: for after that ma∣ner doth Saint Peter speake of it.* 1.24

Finally Moses addeth, It shall bee imputed to thee for righteousnesse afore God, if thou keepe his commaundementes as hee hath appoynted thee. In these wordes hee doth men to wit, that if they bee desirous to bee allowed of God, and that he should accept their seruice: they must not bring any of their owne inuentions, but bee conten∣ted to doe simply whatsoeuer Gods worde afor∣deth, [ 60] and whatsoeuer is conteined there. That is the meaning of Moses. And whereas he sayth that the keeping of the commandements which God hath ordeyned, shall beee imputed to men for righteousnesse before God: it is all one as if hee should say, my friendes, tell your children that if they swarue from Gods word conteined in his Lawe, and turne away after their owne fancies, to doe what seemeth good to them∣selues: God will reiect it euery whit, and it shal∣be but as dung before him. For why? Hee al∣loweth obedience aboue all thinges.* 1.25 He inten∣deth not to giue mee leaue to deuise and inuent newe Lawes: but hee will haue them to be con∣tented with that pure rule [of his Law], in such sorte as hee hath giuen it. Therefore looke not that God should accept you, or allowe any of all your doinges for righteousnesse, vnlesse it be conformable to his doctrine. For although men would faine haue things to passe in account which they themselues like of: yet wil God crosse them out euery one. For why? Their traueling is in vaine, vnlesse they can say, Lord we haue folowed the way wherin thou diddest set vs. For so sayeth he by his Prophet Esay.* 1.26 Who hath re∣quired these thinges at your hand, faith he? When the Hypocrites make their brags, and thinke themselues wel dischardged in being wil∣ling to serue God after their owne fancie: there needeth no more but this answer to disproue all their doings, who required these thinges a•• your hands? As if he shoulde say, let him that did set you a worke, pay you: for as for me I will none of you, I disclaime ye, ye haue nothing to doe with me, seeing ye haue not serued me obe∣diently, which is the principal seruice y^t I require And that is the cause also why S. Paul speaking of mens inuentions,* 1.27 addeth no more but this, that they be mennes doctrines. True it is, that they shall haue some faire colour, and some like∣lihoode of religion, yea and there will seeme to bee in them a perfection of all holynesse: but what for that? Seeing they proceed from 〈◊〉〈◊〉, they be no better than flat mockery.

And it is purposely said, Thy righteousnesse be∣fore God. Why so? To the intent that menne should no more beguile themselues in their owne opinion, as they be wont to do by hard∣ning their harts when other men sooth them, or by standing in their owne conceites. For then they beare themselues on hand, that God hath no more authoritie to condemne them, but that the fond opinion which they haue concei∣ued, shalbe as a blocke to cast in his way. To the intent therefore that men should not yeelde to their owne imaginations and to the thinges which they surmise to bee good: Moses sayth here, my friendes, what shall yee winne, by deeming it to bee righteousnesse to doe as the heathen doe, and to intangle you selues in their superstitions? For though the world lyke well of you for so doing: yet must ye come [to an after-reckoning] before the heauenly Iudge: for men bee not competent iudges to giue sentence of that matter. And therefore (to bee short) yee had neede to looke about you how God will accept your doinges. And hee telleth you that he wil not be subiect to mens willes, nor be so plyable as to say: shal this be accounted good? Then must I agree to it.* 1.28 No no, hee will conti∣nue alwayes lyke himselfe.* 1.29 Therefore holde yee to that which hee commaundeth: for his worde

must bee your whole wisedome, while the world foadeth it selfe with it owne inuentions. Thus yee see what is meant by these wordes where Moses sayth, it shall be counted to you for righ∣teousnesse before God, if yee keepe the com∣maundementes which hee hath appoynted.

But yet by the way here might bee made a question. For it should seeme that God sen∣deth men to their owne deseruinges to bee iusti∣fied by them.* 1.30 And on the otherside S. Paul a∣uoucheth [ 10] that wee bee iustified by faith: that is to say, that wee bee accepted for righteous before GOD, through his onely free good∣nesse, forasmuch as hee accepteth vs in our Lorde Iesus Christ. For it is written that A∣braham beleeued God,* 1.31 and it was reckoned to him for righteousnesse. But here Moses sayth, that the keeping of the Lawe is imputed for righteousnesse. It seemeth then that men are able to purchase saluation by their owne workes, [ 20] and so by that meanes are not indaungered vn∣to God. But wee haue two thinges to note here. The first is that whereas it is sayd that the keeping of the Lawe is righteousnesse be∣fore GOD, it is not meant thereby that men can become righteous by their owne workes: for then must they fulfill the lawe throughout in all poyntes. But now was there euer any creature found that discharged himself to God∣ward? No.* 1.32 Yee see then that wee be all damned, [ 30] and so bee quite berest of the righteousnesse that was giuen by the Lawe. Wherefore let vs learne that the Lawe could well iustify vs before God, if wee could keepe it from poynt to poynt with∣out any fayling.* 1.33 For it is written, hee that doth these thinges shall liue in them. If a man (say I) coulde so order his lyfe, as hee might make his boast that hee had fully performed all that GOD hath commaunded him: hee shoulde be righteous. And why? For God which cannot [ 40] lye hath made vs a promise, that hee will ac∣cept our workes for righteousnesse, so wee fayle not in the performance of any poynt of his Law. But now is there not any man that dischargeth himselfe so much as of any one poynt.* 1.34 There∣fore are we all transgressors of the Lawe, and consequently wee bee all accursed. And wee must not imagine that it deserueth to bee allow∣ed, when wee haue done but some peece of that which GOD commaundeth. No: for hee [ 50] that misseth in any one poynt,* 1.35 is guiltie before God, and there remaineth nothing for him but death and cursednesse. For it is written, that whosoeuer performeth not all the thinges that are conteined in this booke,* 1.36 shall be accur∣sed. Now then let vs learne, that whereas the keeping of the Lawe might bee imputed to vs for righteousnesse, if it could bee found in vs: wee bee vtterly depriued and bereft thereof. And why? For there is not that man which trās∣gresseth [ 60] not the Lawe in some poynt or other: nay, not onely in some one poynt, but in all poyntes throughout, when wee haue caste vp our account. For wee neuer serue GOD with all our heart, with all our soule, and with all our strength as hath bin sayd heeretofore. And euen when wee doe any good woorkes to out∣ward appearance, there is alwayes some colde∣nesse, some slothfulnesse, or some one thing or other mingled with them, to hinder vs. And therefore the worke is still faultie. Thus wee cease not to breake Gods Lawe in all pointes, so as wee must needes yeelde our selues guiltie, cōfessing that if God listed to iudge vs rigorous∣ly, hee shoulde needes reiect vs. Now wee see that although the Lawe conteine the true rule of righteousnesse: yet can it not make vs righteous, because of the weakenesse of our fleshe, as sayth Saint Paul in the seuenth to the Romans.* 1.37 It remaineth now to knowe, in what sense that is spoken: For it seemeth to be to no purpose, that God should promise to accept thē for righteous which keepe his lawe: and yet not∣withstanding that all of vs shoulde bee bereft thereof.

Howbeit wee must marke,* 1.38 that there is a re∣fuge giuen vs which is to resort to the forgiue∣nesse of our sinnes, which is graunted vs in our Lorde Iesus Christ. Therefore when we haue acknowledged our selues to bee vtterly forlorne and damned in our owne nature▪ and thereupon repayre to our Lord Iesus Christ, sewing to bee partakers of his righteousnesse, and to bee iusti∣fyed by vertue of the obedience which hee yeel∣ded to God his father: then GOD not onely receiueth vs to mercy, and couereth vs with the perfection that is in our Lorde Iesus Christ, as with a cloake, to the intent wee shoulde ob∣taine saluation: but also taketh our workes in good woorth. And although wee performe not the Lawe, but come loytering aloofe after it, so as there is great store of vices in vs, where∣with our workes are blemished: yet notwith∣standing GOD accepteth them, and promi∣seth that we shall not loose our labor, insomuch that our workes shall be taken for righteous be∣fore him. Albeit that they bee worthie to bee taken for starke filth, because there is alwayes somewhat in them that God may condemne: yet this keeping of the Law which we performe (vnperfect as it is) shall not faile to bee taken for righteousnesse. The reason is, because Iesus Christ supplyeth our default. Then doth not our righteousnesse consist in the worthynesse of our owne workes:* 1.39 but inasmuch as they bee san∣ctifyed in the name of Gods son, & forasmuch as we be his mēbers. [both they &] we be admit∣ted for righteous, because of the obediēce which hee yeelded vnto God. And that obedience is communicated vnto vs, as if it were our owne. Thus yee see how the promises that are made vnto vs, doe assure vs that God will accept the thinges for righteousnesse, which we doe in in∣deuouring to serue him. For such promises are not vaine nor frutelesse, so our Lord Iesus Christ bee or mediator, and performe that which wanteth on our behalfe. For without that, all the lawe will serue vs to none other purpose but to condemne vs, as hath bin shewed afore.

Moreouer let vs marke for the second point, that although the people had kept the Lawe of GOD: yet euen the very performance there∣of

of was a record vnto them, that it stoode them in hand to bee iustifyed by mercie and grace, and not by their owne merites. For their sacrifi∣cing was a kind of protesting that they were wor∣thie of death.* 1.40 There was neuer any beast slayne vnder the lawe, but the same was an autenti∣call record that men deserued to bee damned at Gods hand. And thereby it behoued the faith∣full to bee put in minde to resort vnto God, and that with such humilitie, as they sought their [ 10] lyfe elsewhere than in themselues. In lyke case was it with their washings, and with all the rest of their ceremonies. The hauing of light in the Temple, was to shew that men are starke blind in themselues: and their hauing of the holy Lampes, and the oyle that God had ordeined for the same, and their anointinges, and such other thinges ought to haue made the people to consider thus with themselues: there is neyther vnderstanding, grace, vertue, nor any thing else [ 20] in our wit, but wee must bee faine to borrowe all thinges of the redeemer that was promised to our fathers, and of Gods spirit who is the foun∣taine and fulnesse of all good thinges.* 1.41 So then the keeping of the lawe sent the people backe to the grace of our Lord Iesus Christ, and serued for nothing lesse than to hold them still to those shadowes to put their trust in them. Lykewise at this day, sith wee vnderstand well which is the right keeping of Gods lawe, wee see well e∣nough [ 30] that it is not for vs to presume vppon our owne deseruinges, as these mad papistes doe, who vphold that they become righteous by keeping of the Lawe. They bee so caryed away with that opinion, that they think not any more of Gods grace, neither doe they perceiue that the Lawe was giuen to holde men conuicted, & to driue them to come before their Iudge, as wretched offenders to sewe for grace. They thinke not of that. Againe, they haue the terme [ 40] Merit or Desert, which they vse like a drunken man that can discerne nothing because he is o∣uersotted and hath his eyes bleared: euen so play these wretched vnbeleeuers. But we for our part knowe that we haue to thanke our God for his infinite goodnesse, in making vs to vnder∣stand that the true keeping of the lawe, is for men to condemne themselues by it, and to take knowledge that they haue nothing in them but vtter frowardnesse, and that they must be faine to resorte vnto God, and to betake themselues wholy to his mercy. And forasmuch as there is none other meane but Iesus Christ: they must get them thither, and know that God will bee neither father nor Sauiour vnto them, but by accepting them in the person of him in whome hee auoweth all his delight to bee.* 1.42 Thus the thinges which wee haue to remember vpon this text, are, first that if we will haue God to allow of our lyfe, wee must not doe what wee thinke good of our selues, but simply follow that which is commaunded vs in his Lawe. Howbeit foras∣much as it is promised vs, that wee shall bee ta∣ken for righteous before him, if wee keepe his Lawe: and yet notwithstanding, all of vs are trās∣gressors of y^e law, so as our whole lyfe condēneth vs, & there is none of vs but hee may iudge by y^e* 1.43 heartbitings of his owne conscience, that wee bee full of sinnes and offences: we must flee to y^e forementioned refuge which is, to beseech God to iustifye vs of his owne free mercie. And be∣sides this, when wee bee once graffed into the body of our Lorde Iesus Christ, let vs not doubt but hee will make vs partakers of the fruite of his death and passion,* 1.44 so that although our workes be sinfull, yet God will admit them: for righteous. But yet, that proceedeth of his free goodnesse, and not of any desert of ours. Finally forasmuch as wee knowe that the best workes which wee can doe, are worthie to bee condemned: let vs looke well to it that wee presume not of our selues, not of our owne vertues: but let vs go and submit our selues with all humilitie to our God,* 1.45 praying him to worke so in vs by his holy spirit, as hee make the death and passion of his sonne auaileable, whereby the euerlasting saluation is purchased for vs.

And now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to voutsafe to print his Law in such wise in our heartes, as wee may bee able to keepe it, not of our owne power and motion, but by the guiding of his holy spirit: and that therewithall it may please him to beare with vs in our infirmities, vntill hee haue rid vs quite & cleane of al our sinnes, & taken vs vp into the euerlasting kingdome which hee hath promised vs. And so let vs all say, A mighty God &c.

Notes

• * 1.1

  Esa. 65.1.
• * 1.2

  Matt. 7.7. & Lu••. 11.9.10
• * 1.3

  〈1 paragraph〉〈1 paragraph〉
• * 1.4

  〈1 paragraph〉〈1 paragraph〉
• * 1.5

  〈1 paragraph〉〈1 paragraph〉
• * 1.6

  Psal. ••••
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  Eph. 5.26.27.
• * 1.9

  1 Iohn 1.7.
• * 1.10

  Rom. 6.4.
• * 1.11

  Eph. 4.23.24.
• * 1.12

  Iohn 6.53.54.55.56.
• * 1.13

  Matt. 26.26.28.
• * 1.14

  ••. Cor. 11.24
• * 1.15

  Deut. 4.8.
• * 1.16

  Heb. 9.10. & 10.3 & 11.12.
• * 1.17

  Heb. 9.7 & ••0.18.
• * 1.18

  Heb. 7.19.
• * 1.19

  Heb. 8.5.
• * 1.20

  Rom. 3.20.21. & 4.15.16. & Gal. 3.19.22.
• * 1.21

  Esa. 12.5.6. & Psal. 107.14.15. & 80.16.
• * 1.22

  Col. 1.13.14.
• * 1.23

  Eph. 1.5.6.12.
• * 1.24

  2 Pet. 1.10.
• * 1.25

  〈1 paragraph〉〈1 paragraph〉
• * 1.26

  〈1 paragraph〉〈1 paragraph〉
• * 1.27

  Col. ••.••.
• * 1.28

  〈1 paragraph〉〈1 paragraph〉
• * 1.29

  〈…〉〈…〉
• * 1.30

  Rom. 3.27.
• * 1.31

  Gen. 15.6. & Rom. 4.22.
• * 1.32

  Rom. 3.10.
• * 1.33

  Leuit. 18.5. Ezech. 20.11. Rom. 10.5. Gal. 3.12.
• * 1.34

  Ro. 3.10.19. Gal. 3.10.
• * 1.35

  Rome. ••.2.10.
• * 1.36

  ••eut. 27.26
• * 1.37

  Rom. 7.14.
• * 1.38

  Rom. 3.24.
• * 1.39

  Iohn. 1.16. Eph. 1.4. Rom. 3.20. Eph. 2.9.10.
• * 1.40

  Hebr. 10.3.
• * 1.41

  Eph. 4.7.
• * 1.42

  Mat. 3.〈…〉〈…〉17.5.〈…〉〈…〉 Eph. 〈…〉〈…〉
• * 1.43

  Rom. 〈…〉〈…〉
• * 1.44

  Ro. 〈…〉〈…〉
• * 1.45

  1. P〈…〉〈…〉