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 Friday the second day of August. 1555. The Lij. Sermon which is the seconde vpon the seuenth Chapter.

5 But thus shall yee doe vnto them. You shall beate downe their altars, and breake their pillours: yee shall heawe downe their groues, and burne their I∣mages with fire.

6 For thou art a holy people to the Lord thy God. The Lord thy God hath chosen thee to be his peculiar people aboue al the nations of the earth.

7 The Lord hath not set his loue vppon you, nor chosen you bycause ye were moe in number than all other nations, seeing you be the least of all nations.

8 But for the loue which the Lord beareth you, to keepe the othe which hee sware to your fathers, the Lord hath brought you foorth with a strong hand, and deliuered you from the house of bondage, euen from the hand of Pharao King of Egypt.

YEsterday wee sawe howe God forbad his people to aly them∣selues in any wise with the In∣fidels, and specially with y^e peo∣ple that dwelt in the lande of Chanaan.* 1.1 Forasmuch as it was said that God had chosen that lande to the in∣tent that his name should be worshipped there: it was his will to haue it purged from all the fil∣thinesse and infections, which had reigned there [ 40] too long time afore. And after hee hath spoken of the folke, he addeth also that he will haue all y^e tokens and markes of ydolatrie that were in the countrie put quite away. For like as it behoued the Iewes worship God purely, without inter∣medling any of the superstitions of the heathen: so did it also behoue them to keepe the order in such wise as God had set it downe, and to put a∣way al things that were contrarie to the true re∣ligion and seruice of God, so as there might bee [ 50] no mingling nor corruption. Wee see now in ef∣fect, that the doctrine which is conteined here, is that forasmuch as God had giuen his people the land of Chanaan: hee would haue it cleare from all abhominations, and his seruice to be so set vp, as all the ceremonies of the heathen and vnbeleeuers might be taken away, and nothing be mingled with it besides his owne Lawe. And y^t is the cause why hee speaketh expresly of Altars and Groues. For as wee see that men haue no [ 60] end nor measure in deuising of fashions to serue God withall: there was not that Groue but they made some deuotion in it. And like as men buil∣ded Abbeyes, Pryories, and Chappels in the Popedome: so went the worlde among the pay∣nims, and the Iewes followed the same trade, as we see. But that was not for want of warning: for God had prouided sufficiently for them, that they might not set their minds vpon such paltry. But what? Hereby it appeareth howe harde it is to holde men in the pure simplicitie of Gods ser∣uice. Neuerthelesse, howsoeuer men fare, it is tolde vs here, that such as will serue God vncor∣ruptly, must abstaine from the thinges that are deuised and forged by ydolaters, and stick to the pure doctrin which God hath ordeined, and not adde any thing to it of their owne, or which they find here & there, or which y^e world hath folish∣ly brought in: All those thinges must bee laide down, if we will serue God purely. But yet let vs mark y^t there were two reasons why God com∣manded the Iewes to break downe the heathen mens altars, & to destroy their ydols. The one was to the ende that his people shoulde not bee prouoked and tempted to wickednes & supersti∣tion by looking vpon them: for we bee so fraile, y^t we be caried away as soone as we spie any mark of superstition. I said euen now that it is a harde thing to hold men fast in pure obedience to god as in respect of his seruice. Why so? For their eares doe alwayes itch to heare some newe do∣ctrine: & although none be brought them from elsewhere, yet their minds are so rouing, y^t they euer couet some newe thing or other. Now then if wee haue any occasion to tempt vs vnto euill, or to any corruption of Gods seruice: wee bee ouertaken by and by. God therefore perceiuing that his people might bee inclined to ydolatrie, and that they would yeelde to it out of hand as∣soone as they spied any occasion: willed them to wipe away all such thinges. Beware (saieth hee) that yee suffer not anye of the markes of the

ydolatries that haue reigned hitherto there: for if any of them come in your sight, ye shalbe as it were rauished, and ye will be following of them. So then, suffer not any thing that may make you to stumble, or that may comber you, so as the way shoulde not be leuell before you. Haue you none other signes than those which I haue appointed you, and let them serue to confirme you in my worde. Let the thinges which I haue taught you bee as a burning Lampe to giue you [ 10] light: and if yee haue neede of helpes, let the Sacraments and Ceremonies conteined in my Lawe suffice you: but take heede to your selues that yee haue no stumblingblocke. For though ye haue nothing to hinder your going on in the right way: yet may yee euen of your owne na∣ture turne aside from it: and what will yee then doe, if any occasion of euill be offered you? That is one point.

Another is, That Gods will was to haue that [ 20] Lande as it were dedicated to himselfe, and y^t his people should shew how much they abhorred y∣dols, by suffering none of the things to remaine which the heathen men had kept before. God then ment to trie the zeale of the Iewes, when he commaunded them to make cleane riddance of the ydols: and by that meanes he intended to inure them to abhorre ydols, and all things that belonged to them: so as they might shewe not onely that they purposed to worship the onely [ 30] one God, but also that they could not abide his glorie to bee any whit abated. Nowe we see the two reasons that God had an eye vnto in this place. And nowe must wee apply them to our owne benefite. For although some woulde re∣straine this to the Iewes, as though it belonged not to vs in these dayes: yet was it not Gods in∣tent to speake for any one time onely. And in∣deede, (as hath beene declared in the fifth chap∣ter,) let vs looke into our owne hartes, and eue∣ry [ 40] man examine himselfe, whether hee finde himselfe more stedfast and strong to withstande ydolatrie, than the Iewes and other Nations were. For surely that cursed seede is so rooted in all men, as there is none of vs all but hee may keepe a schoole of superstition, without hauing any schoolemaster to teach him. Wee be so fro∣warde, that although no bodie seduce vs, yet we rather tende still to some corruption, than holde our selues in the purenesse of gods seruice. What [ 50] is to bee done then, seeing that ydolatrie is so rooted in our nature? If occasions be offered to drawe vs away, is it not like as when nettes are spred before birds? And wee bee so vnconstant, that we tumble into them immediatly. And therefore as for them that thinke themselues to haue such constancie & strength, that although they haue images, Chappels, and such other thinges, yet they shall not hurt them at all: they tempt God, and experience shewes it to bee so. [ 60] Therefore there is no better way, than to know our infirmitie, and vpon the knowledge thereof, to vse the remedie that God hath giuen vs. If a man perceiue himselfe to haue a weake heade, so as he is not able to beare three glasses of wine but he shall be ouertaken: if hee drinke without discretion, is he not as badde as a swine? Doeth he not tempt God? Ought he not to thinke vp∣pon the default that is in him, and to preuent it? Yes. Nowe it is certaine that in this behalfe we haue so weake braines, that we shalby and by be made dronke with superstition, yea and as good as bewitched with superstition, so as there wilbe no discretion in vs, but wee shall goe on still to seeke further occasions and meanes of it: and is not that a manifest spiting of God? It is a point therefore which ought to bee well marked, that GOD knowing the weakenesse which is in vs, is not willing that wee shoulde haue ima∣ges, altars, and such other thinges to seduce vs, but that all such thinges shoulde bee wyped out from among vs, to the intent may not bee any thing to hinder vs from giuing our selues simplie vnto God.

But nowe let vs come to the seconde reason. It is not ynough for the faithful to refreine from all ydolatrie: but they must also shewe that they abhorre and hate all thinges that are against Gods seruice: And to the vttermost of their power they must indeuour to haue them all wy∣ped away, so as the rememberance of them may be rooted out, that they may neuer bee spoken of any more. For else what zeale haue we to the honour of God, when we see ydols set vp in steed of him, and looke vppon thinges that serue to corrupt and deface the true and pure religion? If wee doe but laugh at them, and take them as small trifles, or as childrens games: is it not a token that we esteem the honour of our God no more than a thing of nothing? For if our desire to haue God glorified, were as earnest as it ought to be: surely it would wound our hearts to see y∣dols so set vp in his place, and to see men be∣reaue him of his maiestie of attribute the same to deade creatures, and that so precious and ho∣ly a thing as religion is, should be so marred, cor∣rupted & turned vpsidedown. When these marks come before our eyes, surely if we haue any one droppe of good zeale, it must needes vex vs and greeue vs: and wee must to the vttermost of our power deface all those signes and marks of ydo∣latrie, and cause Gods honour to be maintained vnappayred. And indeede, when hee requireth that wee shoulde make confession of our faith vnto him: this also is comprehended therein. For as the mouth ought to vtter what is in our hart,* 1.2 that is to wit, that wee haue but the onely one God which hath redeemed vs: if wee yeeld him such record with our mouth: our outward doings must also bee answerable thereunto, so as both feete and handes tende that way. [If we were at that point,] wee woulde not wittingly and wil∣lingly suffer any superstitions, if it lay in vs to a∣bolish them. But yet there is a thing in it, which is that Moses commaundeth the people expres∣ly, to doe it when they bee come into the Lande which God had appointed thē to inioy for their inheritance. For if we be in a straunge Countrie where wee haue no authoritie: it is not in our power to put downe ydols, neither doeth this commaundement stretch thereunto. It is true that in passing through places where ydolatrie

is vsed, we must sigh and mourne, and thinke our eyes to bee as it were defiled with the sight of such wickednesse contrary to the honour of god, so as it must greeue vs and vex vs at the heart that we bee driuen to see such sights. And foras∣much as our hands be tyed, and we haue not a∣ny soueraintie or authoritie in the place or Countrie where such superstitions reigne: wee haue no more to doe, but to pray God to put to his mightie hande, and to destroye it euery∣whit: [ 10] and in the meane while to holde our selues quiet. But if we haue authoritie: then behold, Gods voyce crieth out, vp vp, such abhominati∣ons must not reigne any longer. When yee bee come to the Countrie which your God giueth you to possesse: then let all such geere bee put downe.

Nowe then, out of this text wee must drawe a rule: which is that according as God giueth abilitie, wee must indeuour to haue all ydolatrie [ 20] and all the tokens therof vtterly abolished both publikely and priuately. As howe? When a Countrie is at libertie, and our Lorde hath plan∣ted his word there: such as beare sway and haue autority, must find y^t meanes that al such things as haue corrupted the true religion, may be abo∣lished & brought to nought. If they doe it not: it is a negligence which God condemneth. And if a man will put downe ydolatrie: it is not ynough to saye, no man shall worshippe ydolles anye [ 30] more: but all thinges which imbaced the pure∣nesse of the Religion, must bee quite and cleane wyped away. As for example, if men should keepe still the Altars that were in the time of the diuelish Masse: what a thing were it? Wher∣to serued they, but to committee abhominable trecherie against God, so as there shoulde re∣maine neither faith nor feare towardes him, so long as such abhomination indured? The Al∣tars serued to sing their Masses on. By meanes [ 40] whereof the death and passion of our Lorde Ie∣sus Christ was vtterly defaced, in spyte of the redemption that he had wrought. Insomuch that if it bee admitted that Iesus Christ was sa∣crificed dayly:* 1.3 it is all one as to reiect the bene∣fite that was purchased vs by his death and passion.

Nowe then if the Altars were suffered to stande still: were it not a reteyning still of some memoriall of the leawdnesse which ought to [ 50] mislike vs? Yes: for otherwise what were our zeale? When wee call to rememberance that wee haue hearde Masse in times past, and had cast our selues into that dung••on: wee ought to bee sorie and to craue pardon for it, and to bee abashed at the blindnesse whereinto wee were falne, wherethrough wee became so beastlie, as to goe seeke our saluation by renouncing the redemption that was purchased for vs long a∣goe by our Lorde Iesus Christ, and to make [ 60] our selues partakers of so diuelish a thing: I say were ought to bee afraide in our selues to thinke of it. And if the Altars shoulde haue stoode stil, had it not beene as it were a spiting of God to play mockeholyday with him after that fa∣shion, that whereas wee had shrunke away from Christianitie, wee bee neuer a whit sorie for it, no nor greeued at all to see the badges thereof? And in verie deede the Iewes were cast in the teeth with their reteyning still of those thinges, as who shoulde say they welte∣red still in their owne filthinesse. And if a leawde woman that had giuen her bodie to dis∣honestie for a time▪ shoulde afterwarde reioyce to see still the markes of her whooredome: were it not a signe that shee repented not at all? Yes: and euen that is the cause why this ex∣ception is purposely added, that when the kinges went about to serue God,* 1.4 and had bea∣ten downe the ydolles, yet they helde still some relikes of them, and this blemish sticketh ex∣presly vppon them, that God mislyked them: as if hee shoulde saye, they were not worthy to bee allowed without exception, but bee driuen to beare this marke of reproch alwayes in their faces, that they had not throughly clensed the lande from the former superstitions, when they left the groues standing still. If a man say, why, and was that so euill a thing? Are not trees the creatures of God? Yes: but when men shall haue misused them and put them to such hea∣thenish vncleannes as to spyte God with them: then must they bee wyped quite and cleane a∣way. Men must not take ouermuch libertie in that case: for our nature is too much giuen to euill of it selfe, (as I saide afore) without anye intycing of it thereunto. Thus yee see howe wee ought generally to indeuour to abolishe all superstitions, and all things that may serue thereto.

And likewise particularly, let euerie man looke well to his owne house, that hee retaine not any thing which may couer any wicked∣nesse, or which is not fully agreeable and con∣formable to the simplicitie of Gods worde. For as manie as dispence with themselues in that case, shall feele it turne to their ruine in their ende.* 1.5 Wee see howe it befell to Gedeon who was chosen of God, and by whom so many noble deedes were done. Onely because he made an Ephod and caused a certaine deuotion to be set vp: there insued great destruction after his death. And after the same manner wee see howe a great number doe keepe still their chap∣pels. If they haue any Castle or great house, there must bee a chappell for a memoriall of their aunceters, in rememberance that there was such a thing, and such an antiquitie. They then which will needes haue some remnant af∣ter that fashion for vaineglorie, must seele at length that they haue couered a fire, which shall consume themselues and their children, as the deede of Gedeon was the cause of the vndoing and destruction of his Image, as I saide afore. And therefore let vs beare in minde, that wheresoeuer GOD giueth vs power, wee muste so hate all the markes of superstition, as wee must doe what wee can to wype them out y^t they may no more be had in remembrance. And let vs alwayes bethinke vs of the two reasons which I alledged before. Now for cōfirmation hereof, Moses addeth that

the people of the Iewes are holy, and that they ought to dedicate themselues wholly vnto God: euen because they had beene chosen (saith he) to bee a peculiar peo∣ple in the whole worlde. Whereas he saith that the Iewes are a holy people: hee meaneth that they ought to be separated from the Heathē and In∣fidels. For if wee take example at those to whom God hath not graunted such grace as hee hath done to vs: is it not as good as a thrusting of the priuiledge vnder foote which hee hath giuen [ 10] vs? Beholde, God sheweth vs his will, and hee vouchsafeth to haue his worde preached vnto vs: and is that to no purpose? is it for nought? Whereas God commeth downe vnto vs, and communicateth himselfe so familiarly vnto vs: doeth that honour which he doth vs, and that grace which hee vouchsafeth to vse towards vs, serue to no vse nor profite? Surely it ought at leastwise to sanctifie vs vnto him, that is to say, to make vs redy to say, Alas Lord, we were mise∣rable [ 20] creatures, and thou vouchsafest to retaine vs to thy selfe: therefore behold, we be here, go∣uerne thou vs, and let vs be thy flocke. But nowe if we fall to defiling of our selues with the super∣stitions of the heathen: is it not a renouncing of the priuiledge that God had giuen vs? Is it not a forsaking of the couenant whereby hee had knit and vnited himselfe vnto vs? Yes. That then is the cause why Moses addeth heere, that the Iewes are a holy people. As if hee should [ 30] say, Looke to your selues, for God hath shouled you out from all Nations, and hee hath called you, euen by shewing you that you shall bee his heritage, accordingly also as he hath giuen him selfe to you. Nowe then if yee goe and take ex∣ample at these blinde wretches, so as ye alledge, Our neighbours doe so and so:* 1.6 what a thing is that? Your neighbours are straungers to God, they be as wilde beasts, God hath not vouchsa∣fed to behold them with pitie and mercy, to de∣liuer [ 40] them from the brutish ignorance wherein they be. To be short, yee haue them as mirrors of Gods wrath and rigour. Al they that perish do shewe you what you were, and what you shoulde be stil, if god had not reached you his hand. Now therefore acknowledge that benefite, and take no more example at those whom God hath for∣saken, and to whom he hath not granted the like fauour as he hath done to you. Thus much con∣cerning the Iewes. Now remaineth that we ap∣ply [ 50] this doctrine to our owne vse.

What is it that maketh vs a holy people to our God?* 1.7 Euen his worde. For it is saide, you be cleane because of the worde which I haue prea∣ched vnto you Ye see then that the mean wher∣by God sanctifieth vs to himselfe, that is to say, draweth vs out of the common perdition of all the children of Adam, and taketh vs to be of his owne householde: is his vttering of his will vnto vs. And so to bee short, it is (as yee woulde saye) [ 60] a solemne consecration or hallowing of a peo∣ple by God, when hee vouchsafeth to haue his worde preached vnto them. Wee neede not goe seeke the gewgawes of poperie to make a dedi∣cation or hallowing: for the meane whereby God dedicateth his temples, is by sending his ministers to preach his doctrine faithfully: and it is also the meane wherby we be hallowed vn∣to him. Nowe he hath graunted vs this grace: Wee see howe the wretched Papistes are gone astray, and runne gadding ouer the fields with∣out keeping of any way. They hop, they trippe, they stumble, and all to their owne ruine. They haue no light, but are as blinde wretches in the mids of darkenesse: and in the meane while, be∣hold, the Lord our God maketh his daysonne of righteousnes to shine vppon vs, for Iesus Christ* 1.8 sheweth himselfe to bee our redeemer. Sith it is so: what ought we to doe? Ought we not at least∣wise to consider, to what end and purpose Gods worde is preached vnto vs, and euery of vs to gather vnder his hande to say, Lord, rule thou vs? Yes: but what? There are verie sewe which thinke vpon that. For we would be more afraide to defile our selues with the filthinesse of papi∣strie than we bee, if this doctrine were well prin∣ted in vs, that seing God hath separated vs from them, if wee intermedle our selues with them newagaine, it is all one as if wee mingled hea∣uen and earth together, of purpose to turne the whole order of nature vpside downe, & to make a hotchpotch of all things, that there might bee a horrible confusion. For surely there ought to bee a greater difference betweene Gods chil∣dren and the vnbeleeuers, than there is distance betweene heauen and earth.

True it is that we must be faine to be ming∣led together one with another as long as we liue in this worlde: but yet is it not saide for nought, that Gods children are citizens of heauen and* 1.9 pilgrims in the worlde. Although they bee con∣uersant here beneath: yet must they not be tyed to it, but they must goe on still as in a straunge countrie, knowing that their abiding place is a∣boue, and that God hath chosen thē with con∣dition that they should goe thither. Therefore when such as haue knowen Gods trueth, doe fall to mingling themselues with ydolaters, and will not bee separated from them: it is all one as if they went about to peruert the whole order of nature. But this doctrine hath more neede to bee throughly well minded, than to bee prea∣ched with long speech. The thing then which Moses ment by these wordes, is this: Yee bee a people that is hollowed to the Lorde: that is to say, Although we were of Adams cursed race, although we came of wretched Infidels: yet not∣withstanding our Lorde hath vouchsafed to drawe vs to him, and to choose vs to bee of his housholde: and therefore it is good reason that wee shoulde be separated from the rest. Hath hee done so, by making vs partakers of the do∣ctrine of his Gospel? Then his wil is to haue vs dedicated to himselfe, and that wee shoulde bee his temples. So then let vs looke well to it, that wee continue in this state, and that we doe not wilfully disanull Gods adopting of vs, nor consent to any thing that may put vs out of his house. For when wee forsake Gods Gospell through falshood, wee doe what wee can to cut our selues off from the bodie of Iesus Christ, and to disherite our selues of the heauenly kingdom,

and to banishe our selues from it, when wee make no conscience nor remorse of inter∣mingling our selues with ydolaters and with their defilings. Whatsoeuer hee is that giueth himselfe the bridle to goe to the superstitions of the Papistes, and to communicate with them: it is alone as if he canceled the deede of the inhe∣ritance which God hath giuen him. And y^t deede is not written in paper nor in parchment: but it is sealed by God in our harts,* 1.10 and it is his will that [ 10] seales and markes therof should also bee in our bodies. Then [in so doing] we blot out the wri∣ting wherby God adopted vs for his children & heires, and (as I said) we banish our selues out of his kingdom, and cut off our selues from the bo∣dy of our Lorde Iesus Christ. For if we be mem∣bers of Gods son, we must not goe & do homage to ydols, nor defile our bodies (which are y^e tem∣ples of the holy ghost,* 1.11) with such filthines & ab∣homination. But as oft as we com to heare Gods [ 20] word, we must thinke thus with our selues: Be∣hold, my God hath made me holy, that is to say, he hath separated me from such as are ouerwhel¦med in their owne vncleannes: and shall I nowe worke him spite? What a condemnation wil it be to me, y^t my God hath so hallowed me, and I on the otherside doe vnhallowe and defile my selfe with all leawdnes, reiecting y^e priuiledge that he hath giuen me? Is it not a making of war against him, when I will needs after that sort disappoint [ 30] the good, which hee had offered me of his owne infinite mercy? Yes.

And Moses addeth expresly yet further, That it was to the intent that this people should be separated from all the rest of the world. If God graunted his grace commonly & without exception to al peo∣ple, to haue his worde preached euerywhere: yet ought we to be sanctified vnto him, bicause he ta∣keth vs out of the corruption of Adam, and from the ruine wherin al of vs are by nature. But when [ 40] as he choseth one Nation, and alyeth himself to y^e same, and in the meane while letteth all y^e rest goe: it serueth to giue the greater beauty to his goodnes: like as nowadayes, our hauing of y^e pure doctrine of y^e Gospel, is as a corde whereby God draweth vs to him, and whereby he vouchsafeth to be made one w^t vs, as I said afore. The worlde seeth how he letteth the wretched papists run at rouers, so as their eys be stopped & they see not one whit, nay rather they turne quite & cleane [ 50] away from the way of saluation. We see it. And what is to be done, but y^t inasmuch as god setteth such beawty vpon his mercy: such comparison should make vs the willinger to serue him, & to liue the more warely, for feare of turning away from him, seeing he hath vochsafed to prefer vs before others, though wee haue not deserued it? But what? So farre are we vnable to profite our selues by such goodnes of God: y^t we rather make it an occasion to take leaue & libertie to do euill. [ 60] For whē we haue y^e examples of the vnbeleeuers before our eyes: we thinke we may do the same things that they do. But that is far of from thin∣king vpon that which Moses saith here. Your god (saith he) hath sanctified you aboue al other na∣tions of y^e earth. As if he should say, Who be you? For ye be no better than other Nations: and yet neuertheles, your god hath vouchsafed to sancti∣fie you. Now therefore, be you the more carefull to bridle your selues, & to keepe you vndefiled, and meddle no more with the wretched vn∣beleeuers y^t are wholly giuen ouer to their owne vncleannes, because your God neuer drew them vnto him. Thus yee see why Moses compareth here y^e Iewes expresly with y^e heathen. Likewise in these days, forasmuch as God hath preferred vs before y^e wretched papists, we must beware y^t we walke the more circumspectly vnder his obedi∣ence, assuring our selues y^t he wil not haue such a benefite despised, as is his vouchsafing to take vs into his house, and to communicate himselfe so familiarly vnto vs as he doth. But yet to expresse this grace y^e better. Moses addeth that this people was chosen. As if he should say, indeede it is an in∣estimable dignitie and noblenesse for you to bee chosen to be the people of God, so as no Nation of the earth can boast themselues to haue beene exalted to such degree of honor: but yet beware that you be not proud of it. For your sanctifying at Gods hand, came not of your owne purchase, but of Gods choosing of you: it came of him. Therefore let the praise thereof be yeelded vn∣to him: & assure your selues ye be the more be∣holden to him, in that he hath shewed such mer∣cy towards you. Wee see then y^t the word Choose which Moses setteth down here, serueth to mag∣nifie Gods grace y^t was spoken of before, to y^e in∣tent y^t the people should be the more prouoked, & (as it were) rauished to serue God. And for the same purpose he setteth down a long discourse. Wherfore is it (saith he) that your God hath loued you, & knit himselfe to you? For this maner of speeche, (namely y^t God knitteth himself to men) impor∣teth very much. And why doeth he so, saieth he? What hath moued him therto? Was it for your owne sakes? Or did you put your selues foreward vnto it? Was it bicause ye were a greater nation than any other? Was it in respect of y^t, that God was moued to choose you rather thā any of the others? Had you deserued it on your part? No no: but it was (saieth he) bicause hee loued you. Nowe this worde Loue importeth here, first that God respected not any thing in men why hee should choose them, but that his owne free loue sufficed him in that behalfe. He loued you, that is to say, seeke not any cause or worthinesse in yourselues: bee contented that our Lorde hath chosen you of his owne free goodnesse before al others, though ye were no better thā they. Now we see all Moseses meaning.

And although this matter cannot be discour∣sed throughout: yet must we note, y^t Moses spake here of Gods election, to the intent y^t the people should be y^e more humbled, and y^t the same hum∣bling of them should ingender an affection and zeale to serue God according as he was knowen to thē. Therefore when there is any talke of the grace y^t God hath shewed vs in inlightening vs, & it is told vs that he hath adopted vs to bee his children & of his Church: wee must needes match this with it, y^t our hauing of al these things is not by our owne purchase, nor for putting of

our selues foorth by any vertue or good minde y^t was in vs: but through Gods seeking of vs at such time as we turned our backs vpon him. Now by this meanes we be hūbled, & we haue need of it. For as soon as men haue any incling of any good¦nesse y^t is in themselues: they like wel of it & stand gasing at their owne fethers like Peacockes: but in the meane while they consider not, that they rob and bereaue God of the praise that is due to him. Therfore whensoeuer there is any speaking [ 10] of Gods grace, it is requisite for vs to bee put in mind of this matter, to y^e end we may not imagin our selues to haue deserued aught on our owne side, or that God respected any good disposition that was in vs: but assure our selues that nothing but his free loue moued him to doe it. When we be so humbled: then must we needs be spoyled of our owne reason, or else become starke beasts, if wee take not corage to serue God and to dedi∣cate our selues wholly vnto him, to say, How hap¦peneth [ 20] it that wheras we were cursed and dam∣ned creatures, our God hath sought vs out, yea euen from the dungeons of death, & hath ope∣ned vs the gate of the kingdom of heauē, calling and drawing vs dayly thither: & yet in the mean while we be slothful in seruing him? And specialy sith we see y^t whereas the most part of the world goeth to destruction, and the wretched Infidels are so blinded that they be let alone in the dark∣nesse of their ignorance, God in the meane while [ 30] watcheth early and late ouer vs: what ought we to do,* 1.12 when hee vseth such speciall loue towards vs? Ye see then that this humility must leade vs to a care and warenes to serue God, and to ga∣ther our selues wholly vnder his wings, acknow∣ledging y^t the more we be bounde vnto him, the more we must shewe by our deeds that we impute all to his mere goodnes, and are willing to yeeld him the praise thereof as he deserueth. Thus yee see wherunto the things are to be referred which [ 40] Moses speaketh heere.

And herewithall let vs marke, that whereas it is said, that the people [of Israel] were not the grea∣test of other Nations: vnder one kinde, he compre∣hended al the rest. As if he should say, there was neither dignitie nor worthinesse in you, why God shoulde choose you rather than any other Nation. For it must be vtterly rooted out of our hearts, to imagine that God findeth any thing in vs, which may moue him to loue vs. For vntill [ 50] such time as men bee quite rid of selfeweening, they shall neuer be able to glorifie God as they ought to do. And although wee blase it not with open mouth, that there is some desert or excel∣lencie in vs: yet notwithstanding we fall asleepe in such selfesoothing, as we imagine that there is still some value in our selues. And therfore it be∣houeth vs to enter purposely into our conscien∣ces, and to clense them in such wise as wee leaue not any one drop of pride & presumption there: [ 60] to y^e intent that whē we haue throughly serched and sifted all that is in vs of our nature, wee may know there is not any thing that may purchace vs grace and fauor at Gods hand, nor that can be acceptable vnto him, but that wee be naked and vnpurucyed of all goodnes and glorie, and final∣ly that we haue nothing in vs but vtter filth and vncleannesse.* 1.13 When examination is made after y^• maner: then shall men bee disposed to receiue Gods grace, and to glorifie him for it when they shall haue receiued it. Then let vs learne to vn∣derstand wel, that the searching of all that euer is in vs to the hard bottome, (so as we foster not any imagination of selfworthinesse, but perceiue that God findeth vs vtterly vnhappy and accur∣sed, so as we might be vtterly forlorne and dam∣ned, and wee haue not any thing of our own but such as prouoketh Gods wrath and vengeance against vs:) commeth of the grace that god hath graunted vnto vs. When we be come to y^t point: then must we come also to the loue that Moses speakes of here.

And to the intent to shewe the better, that the said loue is freely bestowed: he sheweth out of what fountaine it springeth. Euen of this (saith he), that it is Gods will to performe the 〈◊〉〈◊〉 which he made to thy fathers. And hereafter he wil say, that their fathers also were chosen freely. But let it suffice vs that in this place God put∣teth the people in minde of the couenant that was made with Abraham, before the people, to whom he speaketh, were borne. Hereby he shew∣eth that the cause of our election, came not of our owne deseruing. For what is it that wee did before wee were borne? If it bee saide that God foresawe what manner a ones we would be: yet did none of all that moue God to choose this people: for they were so hardhearted & stubborn a people, as hee coulde neuer weald them. What manner of ones did they shew themselues to be at their going out of Egypt? Howe did they ac∣knowledge Gods grace in y^e deliuerance that he had wrought for them? The scripture yeeldeth vs record good ynough of it. And yet notwithstā¦ding God ceased not to take them still for his people. Wherein he ment to shew vs, that his vt∣tering of his goodnes towardes vs, is not in any respect of our deseruings. And indeede, the holy ghost was not so ill minded, as to haue concea∣led such a thing from vs, but that if our Lord had foreseene any goodnes in vs, and y^t the same had caused him to choose vs: hee woulde surely haue told vs of it. But what? As for such as bable that God chose vs according to his foreknowledge, & that he knew we should haue some good disposi∣tion in vs: they shew themselues to be worse thā beastes, forasmuch as they consider not that all men are alike, sauing that God putteth his grace more into one than into another, and y^t we must not imagine that we haue some thing I wote not what of our own. Who is he (saith S. Paul) which putteth the difference,* 1.14 to make thee excellenter than other men? It commeth not of our selues then must we needs haue that making of God. And so it is not for nought, that Moses telleth y^e people, y^t the onely cause why they were chosen was for y^t God loued them, which loue made him to vtter y^e same loue, euē before such time as they to whō he spak, were born or bred, so as he sware aforehand to their fathers, y^t he would take them for his people. Seeing it is so then, let vs know y^t when we be beaten downe in our selues, we must

consider that the welspring and fountaine of our saluation, is the infinite goodnesse of our God, & that he ment not to regard our deserts, but to vse his owne free goodnes as we cal it, that is to say, not to fell any thing vnto vs. Neuerthelesse it was his will to loue vs. And wherefore? Because it pleased him. Nowe let men goe and surmise I wote not what causes in this case, for they shall confound all by it: but let vs take hold of the on∣ly good wil of God, in y^t it pleased him to choose [ 10] vs and to leaue others.

And now let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele them more and more, and to indeuour dayly to know them, that we may be sory for them and amend them: and that therewithal we may haue an eye to the couenant which he hath made with vs, to y^e end to answere to his call, that we wander not heare and there like straye beasts, but that seeing he is willing to hold vs vnder his obedience, and to gather vs into his flock, wee may be satisfied vn∣to him by meanes of his word, which benefite it maye please him to make to preuaile in such wise in vs, as it may bee a furtherance to his glo∣ry, and wee be brought more & more to forsake the lusts of our flesh and of the worlde, & to offer our selues vnto him in sacrifice both aliue and dead: Aliue, that the power of his holy spirit may vtter it selfe in vs [by making vs] to followe his commaundements cheerefully: and deade, that we may be ready to goe out of this world, when∣soeuer it shall please him to call vs hence. That it may please him to grant this grace, not onely to vs but also to all people and Nations of the earth, &c.

Notes

• * 1.1

  Exod. 25.8. & 29▪45.
• * 1.2

  Rom. 〈…〉〈…〉
• * 1.3

  Heb. 9.26.
• * 1.4

  1. Kin. 15.14 and 22.44. & 2. king. 12 3. & 14.4.
• * 1.5

  Iudg. 8.27.
• * 1.6

  Eph. 2.12.
• * 1.7

  Iohn 15.3.
• * 1.8

  Mal. 4.••.
• * 1.9

  2. Cor. 〈…〉〈…〉
• * 1.10

  Eph. 1.13. & 5.26.
• * 1.11

  2. Cor. 6.16
• * 1.12

  Ier. 31.28.
• * 1.13

  〈1 paragraph〉〈1 paragraph〉
• * 1.14

  1. 〈…〉〈…〉