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 Thursday the xij of September. 1555. The Lxxj. Sermon, which is the third vpon the tenth Chapter.

12 And nowe O Israell, what doth the Lord thy GOD require of thee, but that thou shouldest feare the Lord thy GOD, and walke in all his wayes, and that thou shouldest loue him, and serue the Lord thy God with all thy heart and all thy soule:

13 And that thou shouldest keepe the commaundementes of the Lorde, and his ordinaunces, which I commaunde thee this day, to the ende it may goe well with thee?

14 Beholde, the heauens, and the heauens of heauens are the Lord thy Gods, and likewise the earth and all that is therein.

HEre Moses proceedeth with the matter that we haue hard these dayes past, that is to witte, that God had vsed marueilous fauor towards his people, in forgiuing them so many and so greeuous offences. It was verie much that they were re∣ceiued [ 60] to mercy, so as they were not dispossessed of y^e heritage that God had promised them. Now Moses addeth here an other respect, which ser∣ueth to make Gods great and infinite goodnes yet better knowen, & to giue it the greater beau∣ty: which is, that he not onely forgaue the peo∣ple the faults that they had done, but also recei∣ued them againe with so gentle and friendly cō∣ditions, as might set al mē in a wonder to thinke vpon it. If a Citie or a countrie haue rebelled a∣gainst their prince, so as they haue broken their allegeance, although he list not to vse extreeme rigor by putting all to fire and sworde, but be cō∣tented to graunt them their liues: yet will he be∣reaue them of all their priuileges, he wil lay fines and exactions vpon them, & he will perchance depriue them of their ancient liberties, so as the wretched soules shall grone vnder the burden, & haue cause to remember their offence a hundred

yeres after. But Moses sheweth here, that God dealt not so with the Iewes. For when he had once pardoned their offence, he delt with them as if they had neuer done amisse, & their state was as pleasant & amiable, as if they had obeied him in all points as became them. And so ye see the intent of Moses in this place.

He had reported heretofore, how he had bin heard: & nowe he addeth here, What is it that the Lord requireth of thee? He chargeth thee not with [ 10] any amerciaments, he layeth no punishment vp∣pon thee, he layeth no burden vpō thee to beare thee down w^t: his only desire is, y^t thou shouldest loue him, that thou shouldest honor him, y^t thou shouldest keepe his commandements. And is this any profit to himselfe? No. Euerywhit of it redoundeth to thine own benefite. Was it not ynough to make this peoples heart to melt, though they had bin the wickeddest in y^e world, when they might say, wheras we had forsaken y^e [ 20] Lord, & broken the couenant that he had made with vs, & chosē an ydol in stead of him; he hath not only forgiuen y^t so hainous cryme, & bin cō∣tented to take vs stil for his children, & to leaue vs the inheritance y^t he had promised vs: but also he gouerneth vs after such a fashion, as it might seeme we had deserued al y^e benefites in y^e world. Could he deale more kindly with vs, if wee had honored him & giuen our selues wholy to him? Such consideratiō then ought wel to haue mee∣kened [ 30] the harts of that people; & although they were hard & stubborne, yet ought they to haue bowed, seeing they knewe that God sought no∣thing but their benefite & welfare. Thus we see now the intent of Moses, & to what circumstan∣ces his sayings are to be referred. Which is, that the people should knowe that God had not on∣ly pardoned their fault aforepast, but also was minded to forget it vtterly for euer after: & that in the mean while they should think thus deuti∣fully [ 40] with thēselues, our God behaueth himselfe towards vs, as if we had neuer offended him, our state is not a whit appaired, he vseth nothing but gentlenes towardes vs. Marke that for one point.

But now haue we a general sentence to gather vpon the thing y^t Moses tolde vnto y^e people. For the doctrine y^t is contained in y^e Lawe, belongeth as well to vs, as to thē. Now then o Israell, what requireth thy God of thee? After y^e same maner doth God speake vnto vs at this day: he sheweth [ 50] vs his will as a rule to direct our liues by. And what meaneth he in so doing? Let vs marke what he cōmandeth, & see what profit cā redound vn∣to himselfe by it. Certaine it is y^t God requireth no more at our handes, but that wee should loue him; & is not that a condition which we shoulde rather chose, than all y^e kingdoms of the worlde? Yes; for if our God should make vs princes; sure∣ly the greatest honour y^t hee should do vs ther∣in, were but that he should make vs his seruants. [ 60] We see that such as liue at ease, yea euen men of worshippe & of good reuenue, had leuer to trot to the Court, & to be in seruice with the prince, and to take much toyle, yea and to spende their goods to get estimation; than to play y^e snudges at home in their own houses, & to liue at rest vp∣pon their owne reuenewes. Behold our God en∣tertaineth vs & keepeth vs in his house, & y^t not in degree of slauerie, but as his children; inso∣much y^t he calleth vs his inheritance. In deede, were there no further than this, that hee accep∣teth y^e seruice of vs, of vs I say which are altoge∣ther vnprofitable, & haue nothing but al maner of corruption in vs: wheras notwithstanding he•• vouchsafeth to imploy vs to good purpose, & to make vs vessels of honor, so as we shine like perles in his church, whenas of our selues we be but dūg & myre: seeing our God dealeth so gently w^t vs, what an vnthankfulnes is it, y^t wee come not to yeeld our selues to him with al obedience? And I pray you what profit shal he reape by vs, when we shal haue serued him neuer so wel? Shal he be y^e better at ease? Hath he need of our help in any thing? No, but al redoundeth to our welfare, & he intendeth nothing but to our profit. Wo worth vs therefore, yea & dubble wo worth vs, if such goodnes ouercome vs not, & y^t our harts be not inflamed w^t a right affection of giuing our selues wholy to our God, to be gouerned by him, so as we suffer him to ouerrule vs, & y^t we be prest and readie to yeeld to his hand, & to turn euery way as he wil haue vs. That is y^e thing which we haue to mark vpō this text. So then, whensoeuer the law seemeth ouer rough & sharpe vnto vs, & our wicked lusts tickle vs to spurne against God, so as it is hard for vs to do as he cōmandeth vs: let vs bethink our selues thus: Thou wretched wight, is y^e law of thy god burdensom & grieuous to thee? what demandeth he of thee? wherat shoteth he? His demand is y^t thou shouldest loue him, honor him, & serue him: & wilt thou in this case becom an vnnatural monster? Shal y^e life which thy god hath giuen thee, serue to make thee kick against him? wilt thou grieue thy maker who hath crea∣ted thee & shaped thee, & doeth also maintaine thee? Were it not better y^t heauen & earth were mingled togither, & y^t al things were cōfounded; than y^t it might be said that thou makest no rec∣kening of thy god? nay rather, y^t thou spitest him of set purpose, insomuch y^t there is neither lawe nor scripture y^t can bring thee to such obediēce, as to make thee yeeld glory to thy God? Is it not reason y^t we should serue God, when he vttereth such goodnes towards vs, as to tel vs y^t he wilbe our father, specially by planting y^e beleefe of his Gospell in vs? Now then, as the earth when it is lustie & in good plight doth alwayes bring forth some thing or other, to shewe that it hath heart in it, so, seeing y^t God hath giuen vs vnderstan∣ding & reason aboue the brute beasts, it becom∣meth vs to consider y^t his doing thereof is to the ende that we should knowe him that made vs, of purpose that we should serue & honour him, and stoop to him with al humility, assuring ourselues that he ought to haue soueraigne dominiō ouer all creatures. Therfore let vs marke wel, y^t when soeuer we be tempted to striue against God, and his lawe seemeth ouer heauie to vs, and our affe∣ctions fight against it, or go the cleane contrary way from it; then to ouermaister such froward∣nesse of our nature, we must bethinke vs as it is told vs here, What is it that thy God requireth

of thee? And then is it certain that we shalbe too too much ashamed of our selues. For what shal we answere before the Angels of heauen, when this saying shalbe laide afore vs? For it shalbee well layd to the charge of all such as haue made none account of obeying God, & of all such as haue despised him and his worde. Yea and al∣though the Angels were not to iudge of it, verily euen the Oxen, the Asses, the dogges & the very stones & trees might be our iudges: for all those [ 10] creatures retaine a naturall inclination of obey∣ing God. Therfore how shal we do, when we shal be vpbraided with this saying vttered by Gods own holy mouth, What haue I required at your hands? no more but that you should loue mee & honor me. That is the very summe, & effect of al y^t my law conteineth. I haue loued you, & my de∣sire hath beene to be loued of you. Were you worthie to be receiued & loued of me, when ye•• drew cleane contrarie to my wil? Lo here wher∣with [ 20] to hold vs in awe, as oft as we cannot finde in our harts to yeld to the obeying of our God, & y^t his commandements seeme hard & sharp vn∣to vs. What? Surely our God could not vse grea∣ter curtesie towardes vs, than to allure vs to him by louing of vs, to the intent y^t wee shoulde loue him againe. His meaning is y^t we should followe him the same way that he hath led vs afore. But now it is certaine, y^t although God require no∣thing of vs but to haue the reuerence y^t hee de∣serueth: [ 30] yet can we not serue him & honour him, vntil he haue reformed our harts. And therby it appeareth what frowardnesse there is in all men by originall sinne. Behold, God commandeth vs but to loue him & to yeeld him honor: that is all y^t is conteined in his lawe. And yet we come all of vs so farre short of the perfect performāce of the thing y^t is commanded, that we cannot so much as thinke a good thought, but we indeuer by all meanes possible to withstande whatsoeuer God [ 40] commandeth. Therefore let vs learne to be a∣bashed & ashamed of the crabbednes of our na∣ture, seeing we be so wayward as to striue against our God & his righteousnes, yea euen though y^e things that he requireth be more than rightfull. And so ye see what we haue to marke, when wee feele such a law in our selues,* 1.1 contrary to y^e lawe y^t God hath giuen vs.

And hereby wee be warned that it is in vaine for men to make protestation, as a number doe, [ 50] which go about to excuse themselues y^t they can not giue themselues to God, because of y^e weak∣nes & sinfulnes of their nature. Verily, as who would say, that the euil which is in vs shold serue vs for our defence. Were not that a mocking of God? Shal a man be acquit at his iudges hand, by confessing himself to be giltie? But here it is shew¦ed vs, that al y^e hardnes that we haue in vs to o∣bey God, yea euen though it be impossible for vs to moue forward to the performance of the [ 60] least commandement of the lawe: will not serue to iustifie vs. Why so? Let a man looke well to it, & he shal find that the fault is not in the lawe: for it requireth no more but that wee shoulde serue our God, & therewithal loue him by yelding him his dew reuerence: and what is it to do that? let vs knowe therfore, that the whole fault is in our selues y^t we obey not our God; & that although we haue no power at all to performe our duetie, yet doth not that discharge vs, seeing that God demādeth nothing but y^t which is right & reasō.

By the way, we must call to minde what hath beene declared heretofore:* 1.2 namely that as con∣cerning this text, where Moses sheweth y^e meane how to fulfill the law aright: it is not meant that we must but onely haue our eyes, hands & feete well ruled; but that wee must begin at the refor∣mation of our harts. Thou shalt loue thy God (sayeth he) & serue him. And howe? With all thy soule, & with all thy heart. Then let vs learne, y^t if we do the things by compulsion which are cō∣manded vs; it is nothing woorth: we may not thinke that it shall passe in account. And in deed there are diuers that beare countenance faire ynough afore men, so as they cannot be accused of theft, murther, or whoredome: but in y^e meane while they be full of wicked lustes, so as they bee readie to burst with them, & it is a corsie to them to obey God, neither finde they any taste in his commandements. And therfore al is but hypo∣crisie, all is but a faire pretence & shewe to the worldward, & (to be short) all is but vanitie and leazing till the heart be wonne vnto God, & vn∣till we be fully minded & bent to do as God cō∣mandeth vs. That (say I) is the ende that wee must beginne at, if we will accomplish the lawe throughly. Wherefore let vs not beguile our selues any more as the hypocrites do, with de∣sire that men only should be contented. Let vs vnderstand y^t we haue to do w^t the heauēly Iudge who admitteth no eyeseruice,* 1.3 but looketh to the trueth of y^e heart. Therfore let vs giue our selues to God with hartie affection, & not content our selues so with y^e outward workes, y^t the intent of doing wel shold not also be groūded in our harts.

Besides this, Moses telleth vs y^t God will not only be serued & honored but also loued. And here are three words; the one is Loue, the other is Re∣uerence, & the third is Seruice. Now as touching Reuerence or Feare, (for he vseth the same term of feare;) it is not a slauish fearefulnes, but it is y^e seruiceablenes & honor which we yeld vnto god in submitting our selues vnto him, because we be throughly persuaded that forasmuch as he hath all soueraintie ouer vs, it is good reason that we should be subiect vnto him. First & formost ther∣fore let vs consider, that although God had not spoken to vs to persuade vs to this reuerence; surely euen nature sheweth it vs sufficiently, and it is welynough proued vnto vs in our selues. For although it were neuer told vs that the lewdnes of men is such, as they seeke nothing else but to turne away from God, & to become beastlike by al meanes they can deuise, yea euen wittingly & wilfully: yet our heads & harts are stuffed so full of that lesson, as we cānot be ignorant of it. And therfore it standeth vs greatly in hand to beare in mind what this word reuerēce or feare impor∣teth, that is to wit, that God ought to be honored of all his creatures, & that seeing we be his, wee ought to offer our selues to be subiect to him.

Also it importeth, that when we thinke vpon

God, wee should hallowe his name, that is to say, not imagine any thing of him to the derogation of his glorie, but yeeld honor to his righteousnes, wisdome & power. This is the first point which Moses setteth downe here, cōcerning obedience and the right obseruing of the Lawe.

Now this reuerence requireth also loue. For God wilbee honored with harty affection. If we reuerence his maiestie, & yet stand in feare of it, so as it is a terror to vs: then would wee wish that [ 10] there were no God at all, and wee coulde fynd in our heartes to plucke him out of his seate, if it were possible. As many as woorship God vppon no further grounde, but for that they are sure they cannot scape his hād, & because they know him to be their maker; those (say I) being not tou∣ched with any free loue, wil shunne God; and when they heare any speaking of him, it grieueth them; insomuch that if it were in their choyce & power, they woulde plucke him out of his seat if [ 20] they could, as I said afore. So then, it is not possi∣ble for vs to feare God, (I meane to yeelde him right reuerence, so as we beare a hartie god will to him, & haue a feeling of his goodnes towards vs, & y^t he is the place where we must seeke al our welfare) vnlesse we loue him. Therefore if wee haue not this loue, there wilbe no reuerence at all. Wherfore let vs learne, y^t God requireth free∣will offerings, that is to say, that our offering of our selues vnto him should not be of force or cō∣straint, [ 30] but with such deuotion as wee should bee desirous to serue him, & as we might protest with Dauid,* 1.4 not onely that wee set more store by his law than by gold & siluer; but also that it is more sweete & pleasant to vs, than honie. Thus ye see what the second worde Loue importeth.

The third worde is Seruice. For if wee make pretence to worship God with ceremonies and gewgawes as they say, & in y^e mean while do him no true seruice in deede: is it not a mocking of [ 40] him? If men beare folkes in hande y^t their intent is to honor God, & that they loue him, & submit themselues to him; & in the meane season make but a flim flam of it when God setteth forth his commandements vnto them: what a presumptu∣ousnes were that? And [likewise what a matter were it,] if they should shewe no proofe wherby a man might perceiue, y^t his loue which he spea∣keth of here is rooted in their heart? Then let vs learne, y^t we must shewe by our deedes that wee [ 50] loue & feare God. And what are the doings that must beare witnesse therof? Euen our seruing of him, y^t is to wit, when we play not the loose colts by taking leaue to do euery man after his owne lust & liking; but suffer God to ouerrule vs, so as our whole desire be that he should hold y^e raines of the bridle, & we yeld euery way vnder his hād to turne to & fro according to his good wil. And so we see y^t the way whereby wee must shewe our selues to loue God, is by our seruing of him. [ 60]

Howbeit, forasmuch as men are giuen to de∣uise seruices of their own brain, & do make boast that they glorifie God when they haue followed their owne foolish inuentions: Moses rebuketh this ouerboldnesse of men, and this curiositie of theirs, telling them that the seruice of God cō∣sisteth in keeping the commandements & ordinances which he deliuereth to them in the name of God. Now then we see here, that our Lorde hath cut off all our fond inuentions, y^t we should not imagine to serue him any more after our owne fancie. For why? He will haue obedience, & hee esteemeth more of that than of al the sacrifices in y^e world.* 1.5 Had this point beene wel obserued, there would not be such disputing as is seene nowadayes, a∣mong such as beare the name of Christians. For the Papists may good cheape say, that a mā may fulfil the law of God. And why? Because they ne∣uer wist what end or what mark God aymed at. They think it ynough for a man to be able to dis∣charge himself to y^e worldward; & so they make God like a litle babe, by reason wherof they say it is a blasphemie to saye that wee cannot per∣fourme the law. For they neuer came to the trial of it. The despisers of God stepforth here & say, that the lawe is easie, when as notwithstanding they neuer put so much as their little finger to∣wards the doing of it. But when we haue well weyed the things that are conteyned here; wee shal finde that it is not so easie a matter. Againe if we compare the law with our own frowardnes, we shal find that the law were easie ynough of it self, if we were as wel disposed as we ought to be. But we come farre short of being Angels; & wee had neede of an angelical nature to the obeying of Gods law. For it draweth vs from the world, and leadeth vs vp to heauen: and we go y^e cleane contrarie way. Againe, when the seruing of god commeth in question, it wil not suffice vs to play the hypocrites & to say, wel, this or that is to be done, & in the meane while to ouerhip y^e chiefe point: but when it is said that wee must loue our GOD with all our hearte; wee come to the wel head, and to the verie roote, which is that GOD requireth such a soundenesse, as not onely wee should doe whatsoeuer hee cōman∣deth vs, but also haue a pleasure in it, so as our chiefe delight should be therin, and when we see an agreeablenes betwene God & our affections, we should be gladder therof than if wee had ob∣tained all our fleshly desires & likings. Againe, men should not be doutfull of the meanes howe to serue God as wee see the worlde hath al∣wayes beene, by swaruing from the rule that is contained in Gods worde. What is it that is ter∣med Gods seruice in the Popedome nowadayes, but fansies that men haue deuised without any reason? And no maruel. For (to their seeming) Gods law was of no great importance, neither did they busie their heads greatly about it. And therefore needs must they inuent a great num∣ber of other small trifles. But they that giue them selues to Gods lawe, doe see, there is cause for them to saye thus; Alas, although I take neuer so much paine, yet can I not compasse it, but alwayes I come short of my wayes ende. Nay (which more is) all my inforcing of my selfe is in vaine: in so much that if my God were not mercifull to mee, to giue me power & strength, I shoulde goe cleane backewarde, and contrarie to his will.

As for the Papists, they had no regard of this,

but inuented a sorte of gewgawes to serue God withall; as setting vp of candles before puppets, gadding on pilgrimage, hearing of masses, ta∣king of holy water, and all the rest of their pel∣ting trash. But such as knowe what it is to keepe the lawe, do neuer set their myndes vppon such childish bawbles. But when men knowe not howe to serue God aright, then they rome wan∣dring here and there. Therefore let vs beare in mynde, that here our Lord hath declared which [ 10] is the true seruice that hee liketh and alloweth of; namely the following of his commaunde∣mentes, so as men deale not after their owne fansie and liking, but holde themselues to his worde; and as it were bridling and keeping them selues captiue, do attēpt nothing but that which they knowe to bee the pleasure of their God. Thus you see in effect what wee haue to gather vppon this text.

Nowe for a conclusion, heere Moses setteth [ 20] foorth commaundements for the welfare of the people. Whereas hee sayeth that he setteth them foorth, it is to take away all excuses of ignorance, and to quayle mennes foolish curiositie, that woulde stye aboue the cloudes to knowe Gods will. Yee see then howe GOD maketh vs vnexcusable, when hee sendeth vs his worde, and commaun∣deth it to be preached vnto vs. Could he make him selfe more familiar vnto vs, than by sen∣ding mortall men as his messengers vnto vs, to [ 30] speake vnto vs in his name, and to giue vs vn∣derstanding of his will by their meanes? Then if wee saye that wee knowe not Gods will, you see here is wherewith to disprooue vs; for God hath giuen vs his worde in writing, so as wee neede not to seeke for it: and therefore it ought to be sufficiently knowen vnto vs. Nowe then let vs also learne to receiue it with reuerence & humilitie: and when we heare mortal men spea∣king vnto vs, let vs assure our selues, that wee [ 40] must not measure the maiestie of Gods worde by their persons. But wee must haue an eye to him from whome it commeth, and which is the author of it, that wee may submit our selues wholly vnto it. Therefore let vs not haue these diuelish fansies with vs, as some dreamers haue, which say, O that God woulde speake to mee from heauen, I woulde faine haue some reuela∣tion. Let it content vs that God cōmeth down vnto vs, to make vs priuie to his will: for that is [ 50] it which Moses ment, in saying that hee did set foorth Gods commaundements: as if hee had saide, that men neede not to goe farre to seeke him. And in the ende hee sheweth, that all this tendeth to the welfare of the people, so as God seeketh not any benefite to himselfe,* 1.6 for he nee∣deth not to borowe aught of vs, neither can wee do him any pleasure: wee can doe him neither good nor harme, all thinges are his: according [ 60] to the eyght Psalme,* 1.7 and also the fiftith Psalme, where it is saide, that all the beastes in the feelde are in his possession, and that if hee be hungrie or want any thing he needeth not to seeke it at our handes. Why then requireth he to be ser∣ued of vs? It is for our benefit, for that there can not be a greater good turne vnto men, than to be the seruants of their maker. Then let vs vnder∣stand, that whereas our Lord layeth not the bri∣dle loose vpon our necke, but gouerneth vs him∣selfe, and holdeth vs vnder his obedience, ther∣by to moue vs to serue him the more willingly: hee doeth it to our benefite and respecteth no∣thing but our welfare. Yet notwithstanding it is true that the lawe will finde vs all giltie, & that when God hath shewed vs all that is good and right:* 1.8 that doctrine doeth so litle benefite vs, that it rather bringeth vs death, and wee bee cursed by it. For it is a looking glasse wherein to see that wee bee Gods enemies: and it is a keye to open the gates of hell. And how then com∣meth it to passe that God shoulde procure our welfare, and yet notwithstanding wee shoulde receiue nothing but harme by it? That is not of it selfe; but it falleth out by another meane, that is to saye by our owne fault. Then let vs vnder∣stande, that Gods lawe (if wee consider it in it selfe) is vnto vs a doctrine of welfare, whereby God commeth neere vnto vs to bee our father and to make vs finde life in him, that by his ru∣ling of our life, wee might sticke vnto him, and thereby bee made partakers of his benefites, & in the ende attayne to the heritage of the hea∣uenly life. But herewithal we be so froward and ful of corruption, that the law can serue vs to no other purpose, but to curse vs, & to make vs per∣ceiue how lothsome we be vnto God, in as much as we be his deadly enemies, & so we haue dou∣ble cause to be abashed & afraid, & ashamed of our selues, when we see y^t the good is so turned to our harm: & it is more than if y^e nature of y^e sunne were changed by our infection. Woulde it not make vs to loth our selues, if we should find such foule & vyle smokes in vs, as shoulde darken and quench the light of the sunne? yes verily. Nowe we see that Gods law is the light of our life: and yet we not only dim it, but also turn it into y^e dark¦nes of death; & it is vnpossible y^t it should stande vs in any other steed, vntil our Lord Iesus Christ haue wrought in vs,* 1.9 & reformed vs by his holy spirit, & by writing his lawe newe againe in our hearts. For asmuch then as we see y^t men turne life into death, light into darknes, & benefit into bane: alas, ought we not to be exceedingly aba∣shed? yes, but yet must not y^t put vs out of con∣ceit of y^e doctrin of y^e law, so as we shuld not loue it, howbeit y^t we cānot performe it, vntil god haue chāged our harts to cause vs to submit our selues vnto him, and haue made vs newe creatures in our lord Iesus christ. True it is y^t the setting forth of y^e law vnto vs, is not for nought: but yet must we needes perceiue by experience, y^t vntill God hath brought vs home again vnto him, y^e doctrin of his law wil serue for nothing but to cōdemne vs. But when he hath once wrought in vs by his holy spirit: then shal wee perceiue that in setting forth his law vnto vs, he procureth our benefite & welfare, according as is saide of it here by Mo∣ses. And so you heare what we haue to gather v∣pō this text. But Moses doth yet better confirme the matter that wee haue seene; which is, that God helde not his people downe like slaues, not handled them roughly to be reuenged of thē, &

to make them feele the offence they had com∣mitted; but that he handled them after a gentle and louing fashion. Now then (saith he) hath the euerlasting thy God any neede of thee? Behold (saith he) the heauens, yea, and the heauens of heauens are Gods. As if he should say, you think that God would fain haue a people, as though he could not forbeare to be without them. Hath not hee the skyes at commandement? hath not he his hea∣uenly host? hath he not whole millions of An∣gels? [ 10] hath hee not peaceable dominion in hea∣uen? Yes, and therefore ye must not imagine a∣ny more, that his choosing of you was to better his owne estate by you. If hee shoulde destroy you, and make quite riddance of you, should his raigne ceasse? No, no, and for proofe therof, he hath no neede of men. Againe, besides that, is not the earth and all thinges in it, in his posses∣sion? Yes: What is the cause then that hee hath not taken and chosen other nations to him as [ 20] wel as you? Is it for that you are nobler, or migh∣tier, or worthier in any respect, than the rest, as it is mentioned in the seuenth Chapter?* 1.10 No. It is certaine that the Iewes were not better than the Gentiles: insomuch that if they should haue beene compared with them, they shoulde haue found themselues to haue bin neither nobler of linage, nor richer in substance, nor vertuouser in life, nor to haue excelled them in any thing. What is the cause then (saith Moses) that God [ 30] hath vouchsafed to take you for his people, and that he hath let all others alone, & reached you his hand to gouern you? Sought he his own pro¦fite or aduantage? No. Seing then that you be so gretly boūd vnto him; serue him w^t the better wil.

Here we see in effect two things. The one is Moses his confirming of the Israelites still in the doctrine y^t we haue heard; which is, y^t all of them shoulde learne to glorifie God for their welfare, acknowledging themselues beholden to him for [ 40] all good things, so as they haue not any worthi∣nes or deseruinges to vaunt themselues of, but must exalt their God & vtterly abase thēselues. Marke y^t for the one point. And out of this pro∣ceedeth the other point; which is, that such as haue had such experience of Gods goodnes to∣wards thēselues, & are taught aforehand to glo∣rifie god, must take courage to serue him y^e more frankly, & offer themselues to God with a more zelous will, to be quietly gouerned & ouerruled [ 50] by him. Thus ye see y^e two pointes that are to be gathered vpon that text. Yea & let vs mark well, how it is not without cause y^t Moses standeth so much vpon y^t doctrine. For wee see how the vn∣thankfulnes of men is so great, y^t they labor con∣tinually to deface Gods goodnes, by reason of y^e cursed roote of pride & loftines which cannot be quite & cleane taken from vs. Men then do al∣wayes beare themselues in hand, y^t they be som∣what worth, & therupon they stand in their own [ 60] conceits, yea euen as it were in despite of God. Although God lay on sure loade vpon our heads with beetles; yet ceasse wee not set vp our bri∣stles stil, & to grunt at him, & to think there is yet some vertue or power in vs. For this cause Moses thinks it not ynough to haue said once or twice, you must father all your welfare vpon the onely fauour of God: but he returneth eftsoone to the confirming of the same doctrine, to the intent that mens cackling might be y^e better stilled, and that such as deceiue themselues through their vaine imaginations, might learne to conclude in the end, y^t it is not for vs to looke for any valour or worthines in our selues, but that we must yeld God that which belongeth peculiarly vnto him, namely, that his calling of vs, his choosing of vs, & his maintaining of vs; & likewise our hauing of his word, & our reteining of some order in the Church, come altogither of him, so as we cannot say we haue gotten them by our owne skil, cun∣ning or strength. Thus much concerning y^e first point.

Nowe for our better confirmation herein, let vs compare our selues with the Angels & with al the world besides, & let vs think thus: what are we? Truely, if we go no further than to our owne selues, we may haue our eies dazeled, & we know y^t naturaly men do so besot themselues, y^t they be as good as bewitched with the fond imaginatiō of their own worthines. Therefore if we should looke no further than to our selues; it would seem to vs y^t we be something worth: but if wee looke further of, & fall to considering with our selues, What are other men? Do they not set as much or more by thēselues than we do? yes: & if there were a third partie to play y^e iudge, would he not make more account of them than of vs? Yes. For to outward showe there is much more greatnes, riches, worthines, & honor; there is much more discretion & wisedom in thē than in vs. What is the cause then y^t God hath chosen vs, & let the others go? Haue we any thing wherof we may be proud? Alas, no, if we be not ouerfarre besotted in our own fond imaginations. But if we cannot yet be brought to this reason by cōparing ourselues with all the worlde beside: let vs mount vp a litle higher & come to y^e Angels of heauen. Could not God haue contented himselfe with his Angels, w^tout cōming vnto vs. We be but poore wormes, there is nothing but rottennesse in vs, & yet god vouchsafeth to seeke vs. His wil is to haue vs to be his chilren, not only to enioy his gifts & be∣nefits here beneath, but also to aduance vs vp to his heauenly kingdom. And for what deserts of ours? [None at al.] Wherefore seeing we cannot be so beaten down at one blow, as to come hum∣ble our selues vnto God; let vs wey well these words of Moses, & bethink vs of the thing that is told vs here; namely that the heauēs of heauens are the lords. For Moses thinkes it not ynough to say simply the heauēs: but he inlargeth his speech yet further, & saith, the heauens of heauens. It had been ynough to haue saide the heauens; for seeing that y^e earth (how wide and houge so euer it be) is no∣thing in comparison of the vnmeasurable great∣nes of the skyes: y^e only word heauens ought wel to haue sufficed. But Moses intēded to expresse it yet more in saying the haeuens, yea euē the hea∣uēs of heauēs. In respect wherof he repeteth thos•• words three times: as if he should say, God can find a kingdō large & gret ynough, & of such wid¦nes as he shal not need to com borow some litle

corner in the world to lodge in: he needeth not to seeke in darke caues for any thing wherewith to set foorth his glorye. Men are but wormes; they be but like frogges in a puddle of myre; and shal God come downe here belowe, to make his glorie shine there? Hath he not his heauenly po∣wer, to shewe there aboue that he hath soueraine dominion ouer all creatures? Must he be faine to stande to our courtesie for the dooing of any thing? So then, we see that men must not onely [ 10] become drunken & beastlike, but also starke di∣uels through pride, if this declaration of Moses make them not to stoope, & to acknowledge it to be good reasō that God should be glorified eue∣ry where, and that they ought not to reserue to themselues any whit of the praise of their owne saluation or welfare.

Now furthermore Moses addeth, that Gods affection towards that people, & his louing of them to choose their seede, proceeded onely of his own good wil. [ 20] Your God (saith he) hath dominion ouer heauen & earth; And yet notw^tstanding he hath vouch∣safed to be your Lord. What is the cause therof? Moses hath shewed it alreadie. But yet hee ad∣deth (for greater confirmation) that God did cast an ernest free good wil towards this people. The first word which he vseth, signifieth sometime to cleaue vnto, & sometime to take pleasure. But here the proper & natural meaning of it is, that God tooke pleasure in that people, so that he ac∣quainted [ 30] himself with them through a free loue: for he addeth the worde Loue thereunto. Ye see then, that willing pleasure went afore, & after∣ward loue ensued of it, and it serueth to shewe, that it is a fondnesse for men to imagine y^t there is any cause why God should loue one more thā another, saue onely that it is his pleasure so to do. Moses could not haue expressed this more plainly, than by saying that it was Gods good pleasure. That is the verie fountaine; and out of [ 40] that fountaine springeth afterward the loue. Let vs learne then, that God must first loue vs, and that we must feele the same by effect in vs; and yet notwithstanding we must not stay stil at that loue. But to the ende wee may the better feele y^t it is a free loue, we must proceede to Gods plea∣sure or will; that is to say, wee must knowe, that he respected neither one thing nor other, wher∣by to be persuaded and moued to that loue, but that he sought the cause of it in him self; and be∣cause it liked him, therefore he listed it. That is the thing that Moses hath declared in this text. Howbeit for as much as we cannot as nowe pro∣ceede any farther, let vs beare away but this lesson, that as oft as there is any speaking of our saluation, wee must not seeke y^e cause of it any where else, than in God; & that being vtterly naked of all goodnes, we must confesse our selues to be vtterly accursed, but that God pitying vs, and mynding to shewe vs mercie, draweth vs out of the cursednes wherein we were, in which respect, for as much as he calleth & allureth vs to the saluation which he hath purchased so dearly for vs, we must not dout but y^t he wil bring vs thi∣ther, at leastwise if we abide stedfast in his coue∣nant, & yet neuerthelesse, that because wee can∣not haue such stedfastnes of our selues, hee will hold vs vp & strengthen vs by his holy spirit, to the end that feeling his power in vs, wee may be the more incouraged to serue him, and not bee vnthankfull for so great goodnesse as hee hath shewed vs.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs so to feele them, as we may continually mislike them more and more, and in so doing returne vnto him, as to y^e onely partie that can remedie our diseases, and set vs vp againe by pardoning our offences: so as we may feele the sweetenes that is in him, and the bitternesse of our afflictions may not make vs to mislike of his seruice, but rather y^t wee may be the more affectioned vnto it, so as by y^t means we may be framed vnto his righteousnes, & vnto y^e obeying of him, vntil we be gathered into the company of his Angels. That it may please him to grant this grace, not onely to vs, but also to all people & nations of the earth, &c.

Notes

• * 1.1

  Rom. 7.23.
• * 1.2

  Deut. 6.••.
• * 1.3

  Ier. 5.••.
• * 1.4

  Psal. 19.11.
• * 1.5

  1. Sa. 15.22.
• * 1.6

  Iob 35.7. & Psal. 16.2.
• * 1.7

  Psal. 8.7. & 50.10.
• * 1.8

  2. Cor. ••••.12.
• * 1.9

  2. Cor. ••••
• * 1.10

  Deut. 7.7.