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 Fryday the xxvij. of September. 1555. The Lxxix. Sermon which is the sixth vpon the eleuenth Chapter.

26 Behold, I set before you this day a blessing & a curse.

27 A blessing if ye obey the commandements of the Lord your God which I commaund you this day.

28 And likewise a curse if ye obey not the commandements of the Lorde your God, but turne out of the way which I cōmaunde you this day, to go after strange gods which ye know not.

29 And when the Lord your God shal haue brought you into the land which thou goest vnto to possesse it: then shalt thou set the blessing vpon mount Gari∣zim, & the curse vpon mount Eball.

30 Are they not on the other side of Iordan, on the west side in the lande of the Cananites, which dwel in y^e plaine ouer against Gilgal, beside the groue of Moreh?

31 For ye shall passe ouer Iordan, to go & possesse the lande which the Lorde your God giueth you: and you shall possesse it & dwell therein.

32 Take heede therefore, & perfourme all the ordinances & lawes which I set before you this day.

THE protestation that Moses maketh here, serueth to shewe y^t men themselues are the cause of all their miseries, & that it is not for them to seeke the blame therof any where else. And on y^e other side, that when God declareth his will vn∣to vs, the way of welfare is shewed vs, & it is long of our selues y^t our life is not happie in al respects [ 30] throughout. So then, the meaning of Moses is, y^t God doth men a singular good turne, when hee vouchsafeth to teach them by his word. For whē they haue the record of his wil, it is as good as a shewing of them howe to attaine to saluation, & how to prosper in this transitorie life. Contrary∣wise also they be warned y^t if they fare not y^e bet∣ter by the doctrine that is deliuered vnto them, vnhappie are they, & they haue not cause to cō∣plaine of God afterward as though it were long [ 40] of him; for they had choyce. Therefore when we haue beene instructed in Gods worde, & knowen y^e true & pure religion: if we hold not on through out, all the blame is to be layed vpon our selues. For God had shewed vs the good way; & we held it not, ne kept our selues in it. Needes therefore must we be barred from al excuse, and God must hold vs as conuicted for that we had leuer to pe∣rish wilfully, & to go to destruction, than submit our selues to him who was willing to haue led vs [ 50] to life & saluation. For this cause Moses sayeth, Behold, this day do I set before you a blessing & a curse. As if he should say; Bethinke your selues: Seeing y^t God hath commanded me to publish his lawe, it is not for you to fall asleepe: For on the one side hee sheweth you howe you may prosper all your life long: namely by obeying him. On the contrarie part thinke not to scape scotfree when ye shall haue disobeyed your God; such vnthāk∣fulnes shal not abide vnpunished. For God must [ 60] needes be reuenged of such as haue refused his doctrine & made no reckening of it.

So then, first we be done to vnderstand that y^e hauing of the knowledge of Gods will is an ine∣stimable treasure. All of vs are desirous to lead a happie life, but there is no meane for vs to attain to it, vnlesse God open vs the gate to come vnto him. If it be alleged, How then? Shal not men be blessed, if they indeuour to do wel? Wil not God accept all their seruice when he sees them go on with a good intent? Let vs marke first of all, that men may (to their own seeming) haue as greate deuotion as is possible, & yet they shall but erre. To weene that we do wel is not all that we haue to do. We must be sure y^t the way which wee take is no bypath, but the way that leadeth straight forth vnto God. Ye see then that we cannot bee sure of any blessing, that is to say, that our liues please God, and that the seruice which wee doe him is wel liked of; vntil he haue shewed vs what he requireth & what he alloweth. For so long as we walke after our own imagination, wee go the clean contrarie way; & in stead of going forward wee go back. Marke that for one point. Againe, for the second point, when we haue done all, yet is God nothing beholden to vs for it. What oweth he vnto vs? [Nothing.] Now then al that we can hope for is by reason of the promise y^t he maketh vnto vs, & by telling vs that if wee keepe his law, we shal not lose our labour nor be disap∣pointed, but we shall haue a good rewarde at his hand. Gods saying so, is the ground from whence the blessing springeth that Moses speaketh here. And it is the same thing that S. Paul telleth vs, where he presupposeth y^t euen before y^e law, men could not deserue any thing: & not without cause For if wee had done all that which were possible for vs to do, (as I said afore) were it possible for vs to deserue aught at Gods hande? No: for wee owe it him euery whit of it, & he oweth nothing vnto vs. And so yee see why Moses sayeth here, y^t when the lawe was published, then was a blessing set before the people. As if he should say, Here∣tofore ye haue knowen no rule, ye haue beene as the wretched infidels which go on at all aduen∣ture & haue no certeintie to trust vnto. But now hath your God gathered you to him, & shewed you y^e right way. Therfore y^e way for you to leade a happie life is to obey the wil of your God.

Also here is a promise added to it, whereby the people might bee in the better hope y^t God

would blesse them. It is al one then with y^t which I haue told you alreadie, namely y^t God is verie gracious to vs, in shewing vs after what manner we ought to lead our life. For without that, wee might martyr our selues as much as we lifted, & yet it should be to no purpose. Wherefore let vs beware that we receiue the word the more reue∣rently which is preached vnto vs in his name, specially seeing it bringeth vs a blessing, not only in y^t we learne therby to know what Gods wil is, [ 10] & how to liue in his fauour; but also for that hee bindeth himselfe of his own good wil: insomuch y^t although no duetie compell him thereto; yet vouchsafeth he to couenant with vs in such sort, as we shal not serue him in vaine. But here a mā might cast a dout, how it commeth to passe that Moses speaking of the law, sayth that he setteth forth a blessing? For (as was declared yesterday) whatsoeuer God promiseth vs in his lawe, wee fare neuer a whit the better by it, because of the [ 20] conditiō that goeth with it, which is that y^e pro∣mise of his blessing is tyed to performing of his commandemēts. But no man doth that; & ther∣fore are we al disappointed of the promise of the lawe, by reason of the vnpossibilitie of the con∣dition. It should seeme then y^t Moses speakes to no purpose in this text, in promising a blessing to the people. And in deede wee heare how S. Paul speketh of it. He saith y^t the law bringeth nothing but Gods wrath & vengeance; for it rebuketh e∣uery [ 30] one of vs, so as there is none of vs all that is righteous, neither hath euer any man bin. All of vs then are conuicted by the lawe, as transgres∣sors against Gods righteousnes; & so be wee in danger of endles death. Sith it is so: it followeth y^t the law of it selfe can do no more but shewe vs that we be accursed of our God, & that he is our deadly enemie & must needs be our Iudge. And where is then the blessing that Moses speakes of here? The answere hereto is this; that if we looke no further but what we be in our own frowarde [ 40] nature, in respect of the sinne y^t we haue drawen from Adam: the law can doe nothing but curse vs. For whereas God sheweth vs what our righ∣teousnes ought to be; if we fall to the examining of our liues; we shal find y^t we haue offended him in euery point, & therfore we be past hope. Yea, but y^t springeth not of the nature of y^e law, but of our own sinfulnes, in y^t we are stubborne against God, so that in steede of obeying him, wee inde∣uour [ 50] altogether to follow our own wicked lustes. The lawe then as in respect of our selues, brin∣geth nothing but wrath & death. But as in re∣spect of it selfe, surely it bringeth blessing. For were we as we ought to be, that is to wit, were we so sound & vncorrupted y^t we were as throughly disposed to serue God as was our forefather A∣dam by creation before his fall: the lawe should bring vs his blessing. For why? It sheweth vs that we must loue God with all our heart. When wee [ 60] be once ioyned vnto him, & when wee bee once knit vnto him in all perfection of goodnesse, of ioy, of life, & of glorie; then shal this saying bee found true. For were we of nature good & right, we should be answerable to this doctrine, & wee should obserue it: & so should this blessing be per¦formed towards vs. Wherof is it long y^t as now the law bringeth vs nothing but death & dam∣nation? Euen for that wee be not able to receiue the promises y^t are conteined there. Our Lorde saith, Come ye to mee, & I will fill you full of all goodnes; & we shrinke quite & cleane from him. So is it not long of the doctrine. Wherof then? Euen of our selues. Where is the fault to bee found? In the law? No: but in our owne selues. Now then let vs mark, that whereas Moses pro∣testeth here y^e he setteth a blessing before y^e peo∣ple, his so doing is not without cause.

But here it might be replyed, that although our own sin be the let that we be not made parta∣kers of y^e blessing that is behighted in y^e lawe to enioy it; yet notwithstanding, for asmuch as wee be vtterly excluded from it; it is in vaine for him to say, I set before you a blessing. That is not so: For we haue two points to note. The one is, that Gods speaking after that maner concerning his word, is to the ende y^t we should haue it in reue∣rence & estimation, & also loue it & set our harts vpon it; & moreouer fall to the considering of our owne cursednes, so as we might be humbled & cast downe, & be sorie when we see our bene∣fite turned to our bane, & our life into death be¦cause we be not disposed to receiue it. But God shall haue wunne nothing at our handes by let∣ting vs alone there: wee must be faine to go one step further. Forasmuch as we see our selues be∣reft of the blessing of the law so long as it conti∣nueth but a dead letter; that is to say, so long as it doth but only tel vs what wee should do, & gi∣ueth vs not power to do it in deede: wee must re∣sort to our Lord Iesus Christ, whose office is to write the thinges in our heartes which God had written in stones, that hee may make vs willing to obey, in steede of our swaruing aside to y^e con∣trarie. Againe, our Lord Iesus Christ hath deser∣ued this blessing for vs; that wee might hence∣forth be receiued into fauour for his sake, & our workes be accepted at Gods hande though they be nothing worth of themselues. For we come not as euery man in his own person, nor as they y^t had performed the law thēselues: but we come in the name of our Lorde Iesus Christ, as mem∣bers of his bodie. Ye see then that the blessing is perfourmed in vs by seeking the remedie which we want, which is that whereas God hath pro∣mised to blesse men vpon condition, forasmuch as the same booteth vs not, there is added ano∣ther point of fauour, which is that he receiueth vs for his sonnes sake, & writing his lawe in our harts, imputeth not our sins vnto vs; by meanes wherof we faile not to bee partakers of the bles∣sing that is contained here, though we be not a∣ble to performe the law, but that the same passe our abilitie. Marke that for one point.

Now let vs come to y^t which Moses sayth con∣cerning y^e curse. He sayth y^t like as the law offe∣reth vs Gods fauor, which is the blessing y^t ten∣deth to our welfare; so also we must not set light by the threatnings y^t are set-downe there. For if we giue deafe eare to Gods speaking, so as our harts rancle against it through stubbornesse, or y^t we play the scoffers which turne all thinges to

laughter: let vs beare this in mind, that howsoe∣uer the world go, Gods worde shall either be our life or our death, there shall not so much as one word therof fall to the ground. Such as benefite themselues by y^e things y^t are told them on gods behalf, shall find y^t the doctrine serueth to their saluation: And on the other side, the despisers thereof, & such as refuse to be taught by it, must yeeld an account thereof, and they shall feele y^t no one iote of it shalbe lost, neither is to be de∣spised. [ 10] For should the thing be vndone & vanish away w^tout effect, which passeth out of y^e mouth of God? No. And therefore let vs marke well, y^t if men cannot find in their hearts to vse Gods do∣ctrine to their benefite when he sendeth it vnto them; it shal turne to their euerlasting death, & their damnation wilbee doubled, because they held scorne of the benefite y^t was profered them. And this is very needfull for vs. For we see how men dally with Gods word; & they y^t cast it not [ 20] quite & cleane away, do thinke themselues to be more than half perfect; because they becom not vtter enemies to fight against it, they beare thē selues in hand y^t God ought to hold himself con∣tented with it. But think we that God wil suffer so good a thing to perish? He offered vs life, and we refused it: and doeth not such vnkindnes deserue horrible vengeance? Againe, God setteth more store by his own honor, than by the saluation of our soules. And good reasō it is y^t he shonld. Now [ 30] he hath shewed vs after what manner he wilbee glorified by vs, & wee make no account of it but reiect it vtterly. And therfore let vs consider wel, y^t if we receiue not the blessing of Gods worde, y^t is to say, if it serue not to reconcile vs to him, y^t we may take him for our father: we must (spite of our teeth) feele him our iudge, & his worde must condemne vs. Wheras it should haue ben a witnes of his loue towards vs to bring vs to sal∣uation, & to the inheritāce of y^e kingdom of hea∣uen: [ 40] it must become an inditement to passe vpō our liues, so as we shalbe accursed in this present life, & after our death Gods vengeance shal pur∣sue vs for euer, because we obeyd not gods word when it was preached & set forth to vs.

Now then, seeing y^t God telleth vs y^t this is y^e conuenient time, & y^t he calleth vs vnto him: let vs learne, let vs learne I say to go to him and to make hast, least this threat light vpon vs, that we be cursed for our wickednes, in y^t we listed not to [ 50] receiue y^e benefite that was offered vs. And spe∣cially nowadayes we ought to be y^e more prouo∣ked therunto, because our fathers of old time had not the like occasion. It is true that Moses might wel say he offered y^e blessing to those people in y^e law: But we in these dayes haue the blessing set forth more openly in y^e Gospel. The promises at y^t time were dark, & they pointed at Iesus Christ, howbeit a farre off. They yeelded some smal tast of life; but wee at this day haue our fill of it, so as [ 60] god giueth vs euen his hart there without omit∣ting of any thing, to y^e intent to make vs to per∣ceiue his inestimable loue, therby to draw vs & to win vs vnto him. Sith it is so, y^t the law sheweth vs it aloofe, & y^e gospel bringeth it neerer to vs: let vs not bee so frowarde as to shrinke away as though we would needs spite God of purpose to be cursed: but let vs rather imbrace the blessing which costeth vs nothing as they say: For there is no more for vs to doe but to receiue it willingly, according to y^e promise which he maketh vs, say¦ing: Opē thy mouth & I wil fil it. And for y^e same cause also doth S. Paul say, Now are y^e acceptable dayes, now are y^e dayes of saluatiō; shewing how y^e same is to be applyed to y^• preaching of y^e Go∣spel. His alledging of that text of Esayes is as he should say, Our Lords desire is nothing else but to do y^e office of a sauiour among vs: & therfore suffer him to shew himself such a one. Againe, let vs vnderstand y^t we neede not to seeke farre for him; for he offereth himself to vs before we once thinke of him, to make vs perceiue his fatherly kindnes & goodnes. And on the contrary parte, when he threateneth vs & is minded to make vs feele his rigour; he runneth not vpon vs at y^e first dash, neither lifteth he vp his hand by and by to strike vs: but only sheweth it vs first aloofe. Yet notwithstanding, howsoeuer he fare, let vs mark y^t the Gospel is neuer preached, but y^t he witnes∣seth on y^e one side y^t he is readie to receiue men to mercy, & to open them y^e gate of his kingdō, y^t they may go into it: & on the other side that if they be stubborne & wilful in their wickednes, it shal not boote thē to think to escape, or to ween y^t the word shalbe vaine & to no purpose: for god wil always giue it force & power. What to doe? To destroy those y^t haue so refused it, & trodē it vnder foot, & made a mocke of it, & openly resi∣sted it. Now by the way we must call to minde a∣gain what I haue touched already heretofore in following Moseses discourse: namely y^t God pro∣miseth not any blessing but to such as obey his cōmandements: like as on y^e other side he threa∣teneth none but such as turne away from him, And therby he sheweth that men may well take much paine, but they shal but lose their labour if they rule not themselues according to the lawe. Here ye see how al y^e deuotions y^t men deuise, are cast down. Moses saith they be vtterly frutelesse. In deede y^e Papists, Turks & Iewes doe perswade themselues, y^t they deserue much at Gods hande by their doing of things vppon their own head, whē they be able to say; I take it to be very good. They beare themselues in hand y^t they come ve∣ry neere to God by their wādring in their wind∣lasses after y^t fashion. But on y^e contrary parte wee see, y^t God promiseth not any thing but to such as obey his word. Therfore if we intēd to be vn∣disappointed of our hope, let vs seeke to knowe Gods wil by asking it at his own mouth, & ther∣upō let vs simply obey whatsoeuer he telleth vs. For as long as men rule themselues after their own imaginations, or after y^e traditions of men; it is no obedience, but a displeasing of God, & he wil not admit it to come in their account. Thus much for the first point cōcerning this blessing.

On y^e contrarie, how much soeuer mē repine at it, setting themselues against vs, yea & condem∣ning vs for our refusing to follow their foolish in∣uentions; God acquiteth vs here, for he threate∣neth none but such as rebel against him. Now∣adays y^e Pope thundreth against vs, because wee

wil not be subiect to him as other do, which hold downe their neckes vnto him and yeeld them∣selues in bondage to him like wretched beastes.

True it is y^t their imagining that he hath po∣wer to ding vs down to the deepe pit of hell, is y^e thing y^t amazeth them, & maketh the rude and ignorāt sort to quake. But forasmuch as we heare it at the mouth of our God, y^t we neede not to be afraid except we haue disobeyed him: let vs hold vs to it, & be bold to laugh al the popes manaces [ 10] to scorne, for they be no better than the rattling of a bladder with a fewe beanes in it to scarre a yong babe withal. In deed it makes a great noise: but yet it is but a toy. And euen in like case is it with all the manacings that men can make.

But here is yet one other saying wel worthy to be noted. Moses saith that the curse shal come vpon the people when they turne away from their GOD to serue straunge Gods and such as they haue not knowen. Here againe he sheweth y^t they which haue bin [ 20] rightly taught, are much more blamewoorthie than the wretched infidels. For they spite God maliciously & wilfully: they offend not any more of ignorance, but turne aside wilfully frō y^e way y^t God had willed them to walke in, & seeme to make warre against him of set purpose: by means wherof they make their condemnation the grie∣uouser. And therfore let vs marke well, that wee which haue receiued y^e doctrine of the Gospell, shalbe lesse excusable than y^e papists, if we obey [ 30] not our God. For the papistes holde on stil their old trade, they be gone astray like sillie beasts, & all that euer they do is but filth & abhomination. This is true. And yet do we for our partes much worse in turning away from our God, after his comming vnto vs, & y^t hee had brought vs nigh vnto himselfe. And Moses saith expressely; The Gods which you haue not knowen. Wherein he rebu∣keth the malice of men, in that they had leuer to follow y^e vncertaine than the certaine. True it is [ 40] y^t we haue a cleane contrarie ground in nature. For if a man be demanded whether he had leuer to be sure of a thing or to be doutful of it; He wil alwaies say he had leuer be sure of it. And yet for all that, we seeme all of vs to striue who may bee most wauering, doutful, & vncerteine of his soul-health, & yet notwithstanding what is there that we should make more account of? And God is readie to assure vs of it, warranting vs it by his word, so as we cannot faile of it, if we obey him. [ 50] We heare it, & can God ly? No: & therfore let vs go on as he hath cōmanded vs. Nay, we be loth to do so. And what do we in steed therof? I trow, I weene. Loe at what point we be! Let vs see howe the papists do. When they should pray vnto god, this one good point they haue, that they knowe themselues vnworthie to prease vnto him. That is true. But behold, our Lord giueth vs a remedy, which is, that our Lord Iesus Christ shalbee our spokesman: so as if he intreat for vs, we shalbe ad∣mitted [ 60] & God wil heare all our prayers. It is the thing which the holy scripture assureth vs of e∣uerywhere. But what do the Papistes? I am not worthie to prease vnto God (say they) & there∣fore I wil go seeke to the virgin Marie, S. Micha∣el, & S. Peter: & therupon they deuise & set vp a great sort of Saints at their own pleasure. And what a dealing is that? Sure we be that our Lord Iesus Christ wil not faile vs: for as much as it is his office appointed him of his father; hee will discharge it. And why then do we not go right∣forth vnto him? He wilbe a good stay for vs. Com vnto me saith he, alluring vs gently. Againe wee haue promises innumerable, that if we resort vn∣to him we shal not be disappointed of that which we hope for: & yet for all this wee leane to our own weening, & we say, to my seeming I were best to go to S. Michael or to our Lady. And so we fall to forsaking the certaintie y^t God hath gi∣uen vs, to ketch an vncerteintie: and in likewise wise deale we with al y^e rest. For in seruing God according to his law, we be sure that our seruice shabe wel taken. But the Papistes fall to inuen∣ting of this & that, & leaue the law of God: & is not that a forsaking of the certaine to followe an vncertaine? Yes, & that is against nature. There∣fore it appeareth y^t we be blinded by Satan. For we haue the cleane contrarie in vs by nature. We haue with ynough to say, I would faine be assured & we bee loth to hazard our selues at all aduen∣ture: & yet in this case we be so mad, that neither ropes nor chaines can hold vs. My alleaging of these examples is to shewe after what sort wee should put this doctrine in vre: for it falleth out y^t men haue wilfully estranged themselues from God in al cases. Howso? For whereas God hath discouered himselfe vnto them; they haue not vouchsafed to hold themselues to him, but rather haue busied themselues about their own dreams & dotages. In deed they wil easily say, We know there is but one god y^e maker of heauen & earth: but in y^e meane while they hatch a whole swarm of other gods, as we may wel perceiue by y^e idols which they haue forged. And wherof commeth that? Euen of this, y^t wheras men knew God, yet they haue had no list to glorifie him, but haue wandred away after their own imagination, by meanes whereof they be turned away from him. And at such time as God gaue his law, y^e blessing was more darksom than it is nowadays in y^e time of y^e Gospel. Beholde, God doth not onely report himself to be y^e maker of heauen & earth; but also because he is incomprehensible, & his maiestie passeth all our vnderstanding: he will haue vs to looke vpon him in his liuely image, that is to wit in our Lord Iesus Christ. He is the sonne of god, which hath shewed himself so familiarly, y^t we may be sure ynough that we worship the liuing God forasmuch as we knowe that the whole ful∣nesse of glorie & of y^e Godhead dwelleth in him. That is the cause also why y^e Prophet Esay spea∣king of him, saith, Lo this is he, lo this is our god. If the case stoode so with the fathers of olde time, y^t it behoueth them to stand vpō a certein∣tie euen in the time of the law, so as God woulde not haue his people hang in dout, but that they should be certified of as much as was for their behoofe & benefit: much more ought we to bee sure nowadayes. For we haue a larger discouerie of things in our Lord Iesus Christ, so as y^e voyce of the prophet Esay; Lo this is he; lo this is our God, ought to sound continually in our eares; by

reason wherof it is not for any man to turn away from it, nor to runne gadding at rouers, nor to reele one way or other; but we must knowe & as∣sure our selues y^t we haue y^e ful & perfect mesure of al wisdome, if we can hold vs to Iesus Christ, & to the things which his doctrine teacheth vs. But herein we see how the wretched world gad∣deth vp & downe, euery man trotting after his own way, so as euery mans will is to go astray: & yet notwithstanding we shield our selues with ig∣norance. [ 10] When we haue shut our eyes after y^t fa∣shion against y^e light, when we haue stopped our eares against y^e doctrin of saluation, whē we haue turned our backs vpon him at his shewing of his face, & whē we haue spit at him for his reaching of hand vnto vs: yet we fall stil to excusing of our selues by ignorance. So then the thing which we haue to remember here in this place, by Gods vpbraiding of men with their turning away from his word when it is preached vnto them; is that [ 20] their so doing is through a diuelish stubbornes, & y^t (euen by y^e witnes of their own consciēces) it is a worshipping of gods which they haue not know∣wen. For our faith must not be vncerteine, it must not be an opinion or weening, but it must bring a sure knowledge with it. And what maner of knowledge? Truely as in respect of our own wit & reason, if we intend to come vnto god, we must worship him w^t all humilitie, & remēber that his secrets surmount our vnderstāding. But yet here [ 30] withall it behoueth vs to stande vppon so sure a ground, euen by knowledge; as our owne consci∣ences may beare record of it, & wee bee able to say with S Iohn, we wote well y^t we be y^e children of God. Lo here what the true Religion is. It is not an vnaduised zeale, or a liking that men cast to this thing or that: but a sure knowen doctrine grounded vpon Gods trueth, wherethrough we be able to say y^t it is he which hath spoken to vs, & y^t he is a faithfull witnesse of y^e things y^t are for [ 40] our welfare & saluation And againe, whatsoeuer we alleage, wee shall alwayes abide conuicted of our malice. So that when wee haue once beene taught y^e word of God, if wee afterwarde worship gods whom we haue not knowen, if we swarue a∣side to any superstition, or if we continue not in y^e pure simplicitie of y^e holy scripture: surely we shal iustly be accused to haue had strange Gods, & to haue bin forgers of them, as folke y^t loue the vn∣trueth better than y^e trueth. According wherun∣to [ 50] S. Paul speaking of all such as obeyed not the Gospel, saith it is good reason they shold be stri∣ken with horrible blindnes, & that forasmuch as they honored not the creator, it was meete that they should become vnderlings to the creatures, y^t is to say, to the things which they had dreamed in their own fond braine & foolish fancies. Now thē seeing y^t our God hath taught vs, let vs learn to hold our selues at a stay to his word, & to vn∣derstand in what maner he hath shewed himself [ 60] vnto vs; & let vs benefite our selues by al the re∣cords which he giueth vs, & beware y^t we wander not one way or other, ne followe not our owne leasings. For there wilbe no excuse for such as would not be certified of God when he was rea∣die to do it.

Now in the end Moses addeth, that when the people were come into the land of promise, they shoulde diuide their companie in two partes: the one halfe vpō mount Garizim, & the other halfe vpon mount E••all: & that they which should bee vppon mount Garizim, should pronounce the blessings; & that those which should be vpon mount Ebal, should pronounce the cur∣ses, which thing wee see was done accordingly. For this commandement shalbee rehearsed yet againe in the 27. Chapter of this booke. And Io∣sua in his eyghth Chapter declareth y^t he had o∣beyed the cōmandement of Moses. The effect of y^e storie is, that when y^e people were entred into y^e land, they should meete with two mountaines, y^e one called Hebal & y^e other Garizim. Now god had commanded y^t one part of y^e people, namely certaine tribes, shold be on y^e one side on mount Garizim; & y^t the rest of the tribes should be vpō mount Hebal, & y^t the Leuites shold stand in the middes of y^e host bearing the Ark of God, to shew y^t God was chiefe souerein there, & that the Le∣uites were as witnesses or sureties to vndertake matters in y^e behalf of the people, like as if there were two parties to make som solemne match or couenant, a notarie or register is present to take an othe betwixt them: euen so God had ordey∣ned y^t the people shoulde be there to heare & re∣ceiue y^e doctrine of saluation, & y^t they should an∣swere on their part, as in y^e passing of som solemn contract; to y^e end they might knowe vpon what condition God had chosen thē & preferred thē before al other nations of y^e earth, as shalbe she∣wed hereafter in the foresaid 27. Chapter. And what were y^e blessings? They were a rehersal of y^e same thing that God had spoken afore: namely, al such as keepe my law shalbe blessed; Al such as worship me with a pure conscience shalbe bles∣sed; all such as hallow my name, shalbe blessed: al such as obey their fathers & mothers, shalbee blessed: all y^t liue chastly shalbe blessed: all y^t ab∣staine from deceit, extortion, & al maner of euil, shalbe blessed. God then on his parte promised blessing after y^t maner. Hereunto the people an∣swered, Amen, Amen: y^t is to say, So be it: where∣by they ratified y^t which had been spoken by the mouth of God. Again, on y^e contrarie part, y^e cur∣ses were vttered on mount Hebal in this wise: Cursed be he y^t turneth aside after strange gods: Cursed be he y^t dishonoreth his father or his mo¦the••: Cursed be hee that offendeth in theft or in whoredom: Cursed be he y^t performeth not all y^e cōmandements conteined in this booke. Amen, Amen, said y^e people. When the curses were vtte∣red after y^t fashion, it behoueth euery man to an∣swer Amē. And so ye see what is said in this text.

Now let vs mark y^t by that meanes god ment to touch y^e people neerer to y^e quicke, by their a∣greing to such a couenant. And the same belon∣geth vnto vs. For although wee haue not y^e same cerermonie y^t was obserued at y^t time, yet haue we y^e trueth howsoeuer the world go: & whensoeuer Gods word is preached vnto vs, although we re∣ceiue it not, yet shal it not fal to y^e grounde, but it shal light vpō our heads spite of our teeth, & it shalbe an intolerable burthen to sink vs down to y^e bottom of hel. Therfore when we receiue gods

word into our harts, let beware y^t we like wel of it & y^t we ratifie the promise of our saluatiō which he maketh vs. Nowe hee adopteth vs to be his children; and if we be his children we be also his heires. Therfore when we imbrace the preached word by faith & obedience, although our mouth speake not a worde, yet doe wee confirme Gods truth to our saluation, according to this saying of S. Iohns, that as many as beleeue in the only sonne of God, haue set to their seales that God is [ 10] true. Thus ye see howe the full measure of our saluation and of the promise is accomplished & hath his full effect & power, when we on our side do aunswere rightly Amen. And although it be not spoken with the mouth, yet let the heart say it for y^t is the chiefe point. True it is that if there be faith in the heart, the mouth must needes a∣gree vnto it also; according to this saying of the Psalme, I did beleeue, and therfore will I speake, which saying, is alledged likewise by S. Paul to [ 20] the Corinthians. But my speaking at this time is of the ceremonie; namely y^t although wee haue not a mount Garizim & a mount Heball among vs; although we assemble not together into one cōpanie, to seuer our selues into two hostes, and although there be not a visible Arke among vs; yet is Gods once declaring therof inough for vs, & his once setting downe of a memoriall thereof before vs is sufficient for vs, to make vs know y^t y^e same belongeth to vs at this day, & y^t the prea∣ching [ 30] of the Gospell vnto vs in the name of our Lorde Iesus Christ, is all one as if wee confirmed God to be our father by our saying Amen. That is y^e very meane wherby we be receiued to be his children, & wherby we be assured of the inheri∣tance of the kingdom of heauen. For otherwise, how were it possible that we wretched creatures should attaine to such dignitie, as y^t God should vouchsafe to win vs by gentlenes, & vtter y^e good loue that he beareth vs, & be willing to haue vs [ 40] to be his, to the ende y^t he might be owner of vs? Must it not needs be y^t we be worse than froward if we benefit not ourselues by such grace? Yes, & therfore let vs learn to answere Amen willingly, when our Lord behighteth vs his blessinges. For on the contrary part, although wee harden our hearts & shut our eyes, yea & grind our teeth at God as it were in rage & dispite of him: yet must there follow an Amen therupō, which shall burn vs like a searingyron, wherby God wil shew y^t his [ 50] word is as a burning fire to consume all thinges, so as we must needs feele y^e inward scalding ther∣of when God vttereth y^e power of his word, by reason whereof we shalbe in continuall vnquiet∣nes & torment for euer, if he set himselfe against vs. Yet for all this y^e faithfull must answere Amē, as well to the blessings as the cursings. Amen, by imbracing y^e grace y^t God offereth vs. Doth God offer himselfe so vnto vs? Cōmeth he to seeke vs out when we be vtterly lost & forlorne? Doth he [ 60] come downe to these horrible miseries wherein we be plundged? Well, then it is our duetie to go vnto him, and not to be so frowarde as to drawe back when he allureth vs so gently. Thus ye see how we must answere Amen to the blessings, by imbracing y^e grace of the holy Ghost, y^t we may be guided & gouerned by it, & made acceptable to our God, by fashioning our life after the rule y^e he hath giuen vs, in resting vpon y^e grace of our Lord Iesus Christ, wherby he is reconciled vnto vs, & accepteth vs for righteous, insomuch y^t al∣though we be sinners, yet he receiueth vs for his sonnes sake, & couereth al our sins & vices. After that sort therfore must wee answere Amen, that our Lorde may performe all the free promises which he hath made vnto vs.

Also we must aunswere Amen to y^e curses. For why? We haue such a number of contrarieties in vs, as is pity to see. Although God haue giuen vs a good desire to receiue his word, & y^• we receiue it in deede; yet do we it not to the full. For wee drag our legges after vs; there is alwayes some gainstriuing in vs; we haue still some remnantes of our flesh; & besides that, there is too too much stubornes in vs, so as we be like asses y^t haue need to be driuen forwarde by force. And therefore I sayd y^t we must answere Amen to y^e curses. When we see y^t God will haue vs to passe through y^e affli∣ctions of this worlde, & through the cares y^t are vpon earth: Let thē prouoke vs to repaire vnto him, and let vs assure ourselues y^t oftentimes his causing of vs to feele his curse, is for our benefit. Moreouer let vs consider thus with ourselues: A∣las, if God curse all such as transgresse his comā∣dementes; what shall become of me? Now then let euerie of vs finde such fault with himselfe, as we may patiently indure whatsoeuer it pleaseth God to lay vpon vs in this present life. Thus our pronouncing of the curses must be to y^e end that they light not vpō vs. For they y^t quicken vp thē∣selues after y^t maner, shalbe set free from the cur∣ses. And let vs mark by the way, y^t when we shall not haue performed all y^e cōmandements of the lawe, we haue a remedie for it in our Lord Iesus Christ, for otherwise we shold be accursed euery∣chone of vs, according to this alegation of saint Pauls to the Galathians: Cursed are they y^t per∣forme not the whole Lawe to the full. Whereupō he concludeth, y^t all men are cursed of God as in respect of their owne workes, and y^t if we will be iustified by our owne desertes, we must go seeke our payment in hell. For God hath shot out one thunderbolt against all mankinde, in saying, cur∣sed be all they y^t perform not the whole Law. But no man performeth it. Euen y^e holiest men in the world are indebted in y^t behalfe. So then S. Paul rightly concludeth, y^t we be all accursed in our∣selues. But yet he sendeth vs to our Lorde Iesus Christ, & telleth vs y^t forasmuch as he is giuen vn¦to vs, we be set free from y^e rigor of the Law: so y^t whereas God as now doth teach vs his will, tel∣ling vs what way we should walke, & setting be∣fore vs both his promises & his threatnings: al∣though our liues be still vnperfect, yet wil he not cease to accept vs, so wee haue recourse to him which hath supplied our want. For our Lord Ie∣sus Christ hath made such satisfaction by y^e sacri∣fice of his death; y^t God accepteth it in full pay∣mēt to coueral our faults. Therfore let vs repaire thither, & let vs so plundge ourselues in it, as we may be clensed & scoured frō al our spots. Which thing will come to passe, if we learne to walke in

humilitie and feare before our God, & abuse not his goodnesse & patience. For y^t is the meane to make vs acceptable vnto him, so as his curses shal be turned frō our heads, & his grace & blessing so increased after he hath once vttred the same, as it shal growe cōtinually in vs, vntil it be come to the full perfection.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him &c.

Notes

• 〈1 paragraph〉〈1 paragraph〉
• Rom. 4.15. & 7.14.
• Psal. 14.3.
• Rom. 7.14. & ••.7.
• 2. Cor. 3.6.
• 2. Cor. 3.3.
• Ier. 31.34. & 36.26.29.
• 2. Cor. 2.15.16.
• Esa. 49.8.
• Psal. 81.••••.
• Ioh. 14.13. & 1. Ioh. 2.1.
• Matt. 11.18.
• Rom. 1.21.
• 2. Cor. 3.18. & 4.4.6.
• Col. 2.9. Esa. 25.9.
• 1. Iohn 3.2.
• 〈◊〉〈◊〉. 1.25.28.
• De••t. 27.•••• & Ios. 3.••••
• Iohn 3.33.
• Psal. 116.10 & 2. Cor. 4.13.
• 1. Cor. 11.38
• Gal. 3.10.
• Deut. 27.26.