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

On Wednesday the xvij. of April. 1555. The seuenth Sermon vpon the first Chapter.

29 And I sayd vnto you, dread not, neither be afraide of them.

30 The Lord your God which goeth before you will fight for you, lyke as hee did with you in Egypt before your eyes.

31 And in the wildernesse where thou hast seene how the Lord thy God bare thee (euen as a man beareth his sonne) in all the way which ye haue gone, vntill ye be come vnto this place.

32 And yet for all this, you haue not beleeued the Lord your God,

33 Who to prouide you a place to pitch your tentes in, went before you in the way, in fyre by night to giue you light in the way that you should goe, and in a cloude by day.

IF hardinesse were well taken, it were an excellent vertue wor∣thie of great prayse, and excee∣dingly requisite in al a mans life. For if wee be fearefull, and haue not a stout courage to doe well: it will be an easie matter to cary vs to all naugh∣tinesse. But yet for all that, the worlde knoweth not how to bee hardie. And that is the cause why men are so much giuen to rashnesse, & so [ 10] bold & ouerbold to aduēture vpon foolish mat∣ches without aduisemēt. But if we aduēture vpon things on our own head & fancie, & put not our trust in God: it is a building without a founda∣tion. Neuerthelesse, it is not for vs to looke for Gods helpe, furtherfoorth than he hath bound himselfe to it by his promises. The way then that we ought to be hardy, is that when we haue once sought out Gods will, wee obey it simply without attempting any thing at our owne plea∣sure. [ 20] Be wee once at that poynt, wee must ex∣amine our owne strength and abilitie, and fin∣ding nothing but weakenesse there, wee must vtterly distrust our selues and resort vnto God. And forasmuch as he of his owne free goodnesse vouchsafeth to assure vs that hee will not leaue vs at our neede: we must thereupon conclude, y^t we cannot miscary being vnder his protection.

Now then wee see that the true hardinesse which God alloweth of, is when men trust not [ 30] to themselues, ne leane to their owne wit and reason, but yeelde themselues wholy to him that ought to gouerne them, and depend vpon his grace for all thinges which they want, and thereupon goe foreward stoutly, without shrin∣king or swaruing one way or other. And this les∣son is shewed vs in the text that I rehearsed euen now out of Moses. For there hee exhorteth the people to hardinesse, and sheweth them why. The Lorde your God (sayth he) will fight for you. [ 40] As if hee should say, If you esteeme your selues the more for your great multitude, or thinke to ouercome your enemies by your own power: it is but foolish presumption, and God wil punish you for being so puffed vp with pride. And if ye should attempt any thing without Gods leaue and without hauing his worde for it: that also were an ouerweening which should not scape vnpunished.

But forasmuch as God is on your side, and [ 50] you haue his promise that he will not faile you, and you be not come hither but by his leading of you with his owne hand: Be not afraid. Thus sendeth he them to Gods will, to the ende they should not doe any thing which is not lawfull. Againe, he will haue them to leane altogether to Gods promises, and because they could not haue in themselues the thinges that were requisite: he will haue them to hope that God will assist them. Now, this was spoken to the Iewes whom Mo∣ses [ 60] gouerned at that time: but yet is it a doctrine whose vse is euerlasting in Gods Church, as is sayde afore. We haue not the Chananites for our enemies against whome to fight: but yet doe wee knowe y^t this present life of ours shall not be idle, but that God will haue vs kept occupyed lyke men of warre that are waged to battell. And who be our enemies? Satan with all the shiftes that he hath, and all the vnbeleeuers through whom we must passe. For here wee be mingled with such as seeke nothing els but the destruction of Gods children, wee haue infinite temptations, and to be short wee neede neuer to go out of our selues to finde incounters enow: for all our lustes, and all that springeth of our fleshe, is deadly enmitie against GOD, as sayth S. Paul to the Romans.* 1.1 Seeing then that God hath ordeyned that wee should mainteine battell all our lyfe long, and wee haue a greate sorte of enemies, yea and those very mightie and strong, which neuer cease troubling of vs: it behoueth vs to get vs hardines: for if we shrink, anon we be ouercome. Therefore it standeth vs on hand to be armed with inuincible constancie, or else if euery of vs followe his owne swindge, God wil let vs alone. So then, are we desirous that God should guide vs, & hold vs vnder his prote∣ction, & withstand our enemies to giue vs victo∣rie against them? Let vs walke in obedience, and learne to leade our lyfe according to his will. For whosoeuer roueth abroad at randon, forsa∣keth Gods helpe. Againe, let no man beguile himself vpon trust of men, forasmuch as they are commonly disapointed of their enterprises. And it is good reason that God should laugh them to skorne, when they fling forth so at al aduenture, and keepe neither way nor path. But lyke as most men are so ouerlustie, that they can away with nothing worse, than to beare the yoke that God layeth vppon vs: so euery man would haue libertie to doe what he listeth, and it is seene that all men make warre against God and his worde, so as their iollitie cannot be daunted, but they be worse than wilde beastes. And therefore doe most men abuse themselues with their owne de∣uices: for they regard not what God permitteth them to doe. When a man will aduaunce him∣selfe for vaineglorie, he regardeth not what is lawfull, but pilleth, polleth, and filcheth by hooke or by crooke. He hath an eye to the ordinarie custome of the world, but as for to frame him∣selfe after Gods lawe, he hath no minde at all: He neuer thinketh thus with himselfe, beholde, my God giueth me no leaue to doe this thing, and therefore I must forbeare it. He hath no such thought with him.

Wel may men coakes themselues for a time, and beare themselues on hand that all the world fauoreth them: but in the end, God will make all their enterprises to vanish away, so as they shallbe all confounded. And why? Because they ranne gadding about, and kept not the right way. Now then, if we will be guided by Gods hand, and succored by him at our neede: let vs learne to rule our lyfe aright, and to submit it wholy vnto him. If wee be not at that poynt, let vs not looke for any helpe at his hand: but rather to haue him against vs as we bee worthie. Thus much concerning the first point.

But yet for all this, the matter lyeth not alto∣gether in being desirous to serue God, & to ab∣steine frō the foolish attempts y^t cary men away.

For there may be some that are pliable enough, & which would faine doe the thinges that God commaundeth: but therewithall they be puffed vp with a fond selfe weening, bearing themselues in hand that they be able to compasse the things that they haue to doe, and trusting to their owne reason. But our Lord cannot abide to be robbed of the honor that belongeth vnto him. For what haue wee whereof it is lawfull for vs to boast? When we haue gathered all our powers vnto vs, [ 10] wee shall finde them to be nothing but a vaine and fond shew. And therefore wee must bee faine to put to the second poynt which I haue touched. Which is, that here we be warned to submit our selues to the obedience of God, so as we seeke the thinges that he giueth vs leaue to seeke, & aske counsell at his mouth what things he lyketh and alloweth: to the intent that know∣ing our selues to bee ouerweake, yea and that there is no wisedome, strength, nor towardnesse [ 20] in vs, but that al our powers fayle vs: wee may pray him to guide vs and to giue vs good dire∣ction, and to hold vs vp with strong hand, so as wee ground not our selues vpon our owne wee∣ning or opinion, but altogether vppon the assu∣raunce of his worde. Hath God promised to helpe vs? then let vs not doubt but he will doe it. Haue we no promise at his hand? then must we needes be at our wittes ende, till he comfort vs and strengthen vs by shewing vs his wil. Thus [ 30] yee see what wee haue to marke vppon this text of Moses.

And therefore although it be vnpossible for a christen man to step one step without falling: yet must wee not be out of hart. The reason is, because wee haue Gods promise, that he will fight for vs.* 1.2 Our fighting (sayth Saint Paul) is not a∣gainst fleshe and bloud; beholde, all the powers of the ayre are against vs. For the diuil is named the prince of the world, he is aboue vs, and hol∣deth [ 40] vs as it were betweene his pawes and in his throate, so as he is lyke enough to swallowe vs vp euery minute of an houre lyke a lyon: and we haue neither strength nor sense to withstād him.

But yet for all that, we must conclude, that for∣asmuch as we be in the protection of our God, we be sure of the victorie, if we fight wel. There∣fore let this saying be well printed in our minde, that the Lord our God will fight for vs. When there is any question of doing well, the Papistes cling [ 50] to their own freewill, and it seemeth to thē that God layeth the brydle in their necke, so as they be able to doe this and that, whereby they ouer∣throwe themselues as they be worthy. But con∣trariwise let vs flee to our God, and hope to haue him doe the thinges that we cannot doe.

Furthermore let vs marke well, that this do∣ctrine could not stande, vnlesse wee were vnable to fight for our selues. For were wee of power to resiste our enemies, Gods fighting for vs were [ 60] more than needed. Then doth it follow, that his fighting is because wee haue no power at all, be∣cause our armes are as good as broken, and be∣cause wee bee lame from the sole of the foote to the crowne of the head. And in good sooth, if the Iewes hauing to doe but onelie with mortall and transitorie enemies, needed to haue God to fight for them: what had we need of? I pray you, when wee see Satan and all the worlde readie to giue assault vpon vs, yea and that he hath alrea∣die gotten the forehand of vs, and in the meane while wee haue neither wall, nor banke to holde them out, but (which is worse) all our owne lustes are as dartes wherewith Satan may serue his turne to wound vs with all: can wee defend our selues, hauing so hard a battell to beare out? No: and so wee see how the poore papistes are deceiued, in presuming vppon their owne free∣will, and in bearing themselues on hand that if they haue neuer so little helpe of God, they can well enough get the vpper hand of Satan. On the contrary part, it is not sayd that God will supply some little default with his power, and that wee must fight first to preuent him: it is not sayde so, but that it is our God that figh∣teth for vs. It followeth then that all that e∣uer wee doe, is done by the onely power that hee giueth vs, so as it is borrowed of him.

True it is that wee would fayne runne, & that wee make great indeuers to serue God: but whereof commeth that, but of this, that know∣ing our selues to be vtterly vnable, wee presume not vppon any power or abilitie of our owne, but doe feele that we be not yet come to perfe∣ction? And so, to be short, all our fighting com∣meth of the meere grace of the holy Ghost.

True it is that God worketh not in vs as in logges or blockes: for his will is to exercise vs as I haue sayd already. Therefore when we should doe well, wee must haue a good mouing and a liuely affection: and although we haue bin let∣ted and drawen away, yet must wee take cou∣rage to inforce our selues, that God may worke in vs as in his instruments. To be short, the battels of the faithfull are paynfull enough: but yet for al y^t, we must come backe to this point, that it is God which worketh by vs, and that all that euer wee doe proceedeth of him, insomuch that without him wee could not stir one finger, no nor so much as thinke one good thought. And so yee see how this saying that the Lord our God fighteth for vs, is accomplished. When wee be once come to that poynt, although our ene∣mies be neuer so terrible, yet let vs not be as men dismayed, assuring our selues that God alone is strong enough for vs, and that although all the world should set themselues against vs, yet ought wee not to care for them.

Haue wee made that account once, with ful purpose to withstand all Satans assaultes: we must also put the same doctrine in vre in all the rest of our lyfe. And so, when wee see our selues beset with neuer so many wicked persons, and that they lie in wayte for vs, continually follow∣ing their lewd practises and deuices: what haue wee to doe? Wee must walke on playnely and vprightly, and not hold with the hare and hunt with the hound as they say.

When wee see that the wicked labor all that they can to ouerthrowe vs, let vs not doe as they doe, but let vs looke what God com∣maundeth vs, & frame our selues thereafter. And

besides that, let vs consider, that we shall bee as a pray to them, if God had vs not in his kee∣ping. But seeing hee hath promised vs that hee will haue a care of vs, (as in deede he is our fa∣ther) and that he will maintaine vs in our iust quarels, and set himselfe against all such as la∣bor to oppresse the right: forasmuch as hee of his infinite goodnesse vouchsafeth to take our case in hand: let vs goe on hardily, and although our enemies be neuer so wyly, & haue the world [ 10] at will, and haue a nomber of practises ready for vs: let not all this abash vs, nor make vs to step out of the right way. For why? seeing that God is on our side, what a shame were it to preferre mortall men before him, as though they were able to get the vpper hand of him? So long then as the creatures are not able to preuaile against God, let vs assure our selues of the victorie, for∣asmuch as it cannot but fall on our side. Thus you see how wee ought to apply this doctrine of [ 20] Moses to our vse.

Furthermore we must also wey well this say∣ing which he addeth, namely that God had giuen them a hansel thereof in Egypt, so as they had good warrant to put their trust in him, and that through∣out the wildernesse he had ruled them lyke little babes, and borne them in his armes. Seeing it is so (sayth hee) that you haue had proofe of the power of your God in deliuering you from the handes of your enemies: and seeing you haue also percei∣ued [ 30] his fatherly care towardes you, and that not for one day onely, but for a long time toge∣ther: You be too too vnthankefull if you make not this conclusion, that he will no more faile you hereafter. To bee short then, to confirme this people withall, Moses alledgeth here the experience of Gods fauor which they had had. And although this poynt hath bin treated of heretofore: yet forasmuch as it is repeated again by Moses: I must needes rehearse it againe and [ 40] put you in remembrance thereof: for there is no superfluitie in y^e speach of the holy Ghost. Wher∣fore let vs marke well, that when God putteth vs in minde of his former helpe and grace, his meaning is that wee should thinke well vppon the great nomber of benefites which we haue re∣ceiued at his hand. And the same ought to serue vs for a warrant, that he wil continue to the end. For he is not lyke mortall men which alter and change their minde: neither is his abilitie abrid∣ged: [ 50] and to be short, he neuer ceaseth to do men good: whereas on the other side, if a man haue done his friend a pleasure, he will perchaunce be willing to doe as much for him the second time. But if his friend make none ende, he will be wearie of him. For he may say he is not able to doe for al men, and that he hath other friends whom he must doe for, as wel as for him. Againe, wee know that men are not constant. But there is no such thing in God, for the more good that [ 60] we receiue of him, the readier are his riches for vs, and they neuer diminish. And as for him, he doth not thinges by fittes as creatures doe, but he continueth alwayes in one will. There is not so much as any ouershadowing in him, as sayth Saint Iames,* 1.3 to shewe that he is alwayes lyke himselfe, and keepeth continually at one stay. Thus may wee assure our selues of Gods grace for the time to come, by our former experience of his succouring of vs at our neede heretofore, in that he hath reached vs his hand. To be short, all the good that God doeth vs, ought to serue vs to confirme our faith.

But nowe let vs see what our vnthankeful∣nesse is. For hath there passed any day since our comming into the worlde, wherein God hath not assisted vs a thousand wayes? yea and did we not finde him a father, before we knew him, yea and euen before wee came out of our mothers wombe? How should the childe be nourished in the mothers womb whē he is there as in a graue, vnlesse God vttered a wōderful goodnesse ther∣in? Be we once entered into the world? behold, wee be hemmed in round about with miseries. Could we passe ouer one minute of an houre, if God shewed not himselfe to haue a continuall care of vs? Now then seeing that our God hath vttered himselfe vnto vs so manie wayes: is there any excuse for vs if wee be still in doubt and di∣strust of him, so as wee cannot leane vnto him? Againe let euery man looke vpon himselfe [how God hath dealt with him particularly.] For be∣sides the common course of this worldly lyfe, and the thinges that are ordinarie to all men, euery man ought to consider thus: Go to, I haue bin in such a daunger and in such a necessitie, and god hath helped me. How hath he wrought with me vnto this day? Hath it bin long of my selfe that I haue not bin vndone and destroyed a hundred thowsand times? was it through mine own power, that I haue bin preserued? No. Then must it needes be that I had his helpe to saue me, during the time that I was as good as senselesse. And afterward he shewed me the lyke fauour a∣gaine, when I had not yet any discretion to ac∣knowledge it and to honor him for it. Now if I haue receiued so many benefites of him: ought I not to hope that he will continue to doe so to me still hereafter? Let euery man then bethinke him of the benefites that he hath receiued at Gods hand, as well for his soule as for his body: and then shall wee be sufficiently conuicted, that he hath powred out the riches of his goodnesse vppon vs, and that in such sorte, as we may well trust in him, that he will neuer forsake vs nor put vs out of minde. After this maner must wee put this text in vre, where Moses speaketh to the Iewes and sayth thus: consider what you haue found at the hand of your God vnto this houre. How hath hee dealt with you? how mightily hath he ouermaistred the lād of Egypt, and deliuered you from the bondage wherein you were? And besides this, Moses noteth here a double circumstance, whereby the people were conuicted of gods mighty working in their behalfe. For (sayth he) He hath fought for you in Egypt, yea euen before your eyes. As if he should haue sayd, that the miracles which God had wrought, were not darksome nor done in hud∣ther mudther, but so openly, and apparantly, as the people could not say, we knowe not how the case standeth. God then shewed himselfe

after a visible manner in that behalfe, so as yee cannot but knowe that he reached out his arme. That is the first of the two circumstances.

The other is this where hee addeth, that from the time of the peoples deliueraunce, God had maintained them, yea and that with such kindenesse and gentlenesse, as a father that had borne his childe in his armes could not haue done more for him. Now these two poyntes belong to vs. For they bee the too meanes whereby God procureth and fur∣thereth [ 10] our saluation, vntill he haue brought it to full perfection. On the one side hee fighteth for vs: for wee shall neuer bee without enemies as hath bin declared already. If wee be not ac∣quainted with God, the deuill will reigne peace∣ably ouer vs, and wee shall delight to bee vnder his tyranny, as they that are naturally giuen thereunto. But if God call vs to him: then shall wee feele the deuill vtterly against vs, and wee shall see the world inflamed with deadly hatred [ 20] towardes vs. To be shorte, there will be such a sorte of enemies to bidde vs battell, as wee shall not knowe on which side to turne vs. Lo in what plight Gods children are. Now then, his power must bee fayne to maintaine vs, and to fight the battell: and if he haue done it for the Iewes, hee must be faine to doe it now for vs too.

Thus yee see that the first meanes whereby God sheweth himselfe to be our Sauiour: is that [ 30] hee armeth vs against our enemies, or ra∣ther that hee himselfe is our shielde, our strong holde (as he nameth himselfe oftentimes in the scriptures,* 1.4) our bulwarke, our captaine, and to be short, all that euer wee bee. Mark that for one poynt.

Now herewithal, when God hath so streng∣thened vs, and giuen vs the vpper hand of all assaultes that could be put vnto vs: he must bee faine to vpholde vs still within. For else shoulde [ 40] not we bee able to goe one step, and wee should want all that euer belongeth to our saluation. And euen as a young childe should dye, if it were not succoured: euen so is it with vs. If a little childe be let alone, hee will cast him∣selfe into the fire or into the water, hee coulde not take one bit of bread to feede himselfe with∣all, hee must be borne in armes, hee must bee swadled, he coulde not dresse himselfe, he would starue for cold sooner than come to the fire, and [ 50] to be short, wee see that a young babe before hee come to some age, is the miserablest cre∣ature that can bee deuised: and euen so is it with vs in respect of our God. Let vs set as much store by our selues as we list, as wee see that men doe, glorying maruelously in their owne opi∣nion: and yet is there more infirmitie in vs than in little infantes. He must be faine to rule vs, he must be faine to feede vs, he must be faine to ca∣ry vs, he must be faine to clothe vs, he must bee [ 60] faine to doe all for vs. For if wee haue any witte at all, it is of his gift: if we haue any strength, it commeth of him: if wee haue any abilitie or helpes, it is he that giueth them. True it is, that wee could not inioye the least benefite in the worlde, but by fayth, I meane to our profite: but yet for all that, it is hee to whome wee be beholden for all. Now therefore, when wee once perceiue that God hath giuen vs strength and stoutnesse to outstand the temptations that Satan hath stirred vp against vs: that wee haue not bin woūded to death by his venemous darts and arrowes: that we haue not wallowed in the mucke of this worlde: that wee haue not bin caught in the snares of the wicked: that their practises and wiles haue not preuailed against vs: and that God hath succoured vs at all as∣sayes: I say when wee haue perceiued that: let vs also consider that God hath borne vs, that he hath fed and nourished vs, that hee hath clothed vs, and y^t he hath as it were put our meat into our mouthes. The thing then whereupon wee must sette our mindes, that wee may well bethinke vs of Gods benefites: is that the same must serue vs for a warrant and confirmation of our fayth, both in lyfe and in death.

But yet the similitude that Moses vseth where hee sayth, as a father beareth his childe: deserueth to be well weyed. Truely if there were no more but this, that God compareth himselfe with a fleshly father: it were a singular record of infi∣nite and incredible loue. What a one is GOD if he be taken in his maiestie? Are wee worthie to come to him so familiarly? Now then seeing hee taketh vppon him the person of a man, and a creature, and lykeneth himselfe to them that beare their children: therein we see how he humbleth himselfe, of good wil to accept vs in like case as if we were his owne children. And what a token of loue is that? Now as for vs, wee be nothing woorth: needes then must wee acknowledge an inestimable goodnesse in our God, when he putteth off his maiestie, to make himselfe lyke a man.

Neuerthelesse hee contenteth not himselfe with this similitude onely, as wee shall see here∣after in the song.* 1.5 For there he lykeneth himself to an Eagle, which stretcheth out his winges to cary his young ones, and to trayne them to sore in the ayre. Seeing that God putteth him∣selfe as it were vnder the shape of a byrde, to shewe vs the passing fatherly care that he hath of vs: I pray you, ought not wee to bee ra∣uished with wonderment, when God stoopeth so vnto vs, to make vs perceiue the loue that hee beareth vs, and the fauour that hee meaneth towardes vs? [yes surely.] For what a maiestie importeth this worde GOD? And what are the birdes and vnreasonable creatures? [No∣thing.]

And yet notwithstanding, beholde, God loueth vs so greatly, that to expresse the loue which he beareth vs, and to witnesse his good∣nesse towardes vs, hee lykeneth himselfe to a byrd, and vs to his little ones. Sith wee see this, let vs learne to magnify the goodnesse and infinite grace of our God better than wee haue done heretofore, and let euery of vs a∣wake and inforce himselfe to consider them throughly. For wherefore is it that our God transfigureth himselfe in such sorte, but to re∣proue our vnthākfulnesse, because we be so ouer

grosse and dulheaded, as we let the benefites slip which he bestoweth vpon vs, and digest them not to conceiue the goodnesse of them, and to take heede of them? That is the cause why he setteth them before vs after that fashion. And we see also how our Lord Iesus speaketh of him∣selfe, in bewayling the destruction of the Citie of Ierusalem.* 1.6 Howe oft (saieth he) would I haue gathered thy little ones vnder my winges, and thou wouldest not? There our Lord Iesus spea∣keth [ 10] not as man: but sheweth y^t inasmuch as he is the euerlasting God, he played the part of a henne towardes the Iewes, and had his winges stretched out to haue brooded them: and that they on their side played the wylde beastes that woulde not bee tamed. When wee shall once haue knowen the fauour of our God towardes vs: let vs beware that it be not so defaced as we may iustly bee accused of vnwillingnesse to suf∣fer our God to gouerne vs peaceably. What is [ 20] to bee done then? Seeing that our GOD shew∣eth himselfe so louing and kinde hearted, that he protesteth himselfe to bee as a father towardes his little babes, in bearing with our feeblenesse and infirmities: and seeing that he saieth by his Prophet Esay,* 1.7 that although all the mothers in the world should forget their children, yet would not he forget vs: and seeing he stoopeth so lowe as to liken himselfe to an Eagle and to a Henne, to shewe that he taketh vs for his chickins and [ 30] birdes: let vs looke that wee yeelde vnto him, & lay our selues as it were in his lappe, praying him to beare vs and to releeue our infirmities, that we may be comforted at his hand, as he is readie to doe, if wee flee to his mercie for suc∣cour. Thus ye see what wee haue to doe for the well putting of this doctrine in vre.

But Moses addeth yet one point more for the better confirming that God had as it were borne his people in his armes, saying That a [ 40] night times he appeared to them as in a pillar of fyre, and a daytimes hee appeared to them as in a Cloud. Wee knowe that Gods shewing of these two vi∣sible tokens, was to the end that y^e people should bee assured of his presence: and those tokens were requisite for the leading of the people. For else in the night they should haue bene flighted with the wildernesse which was verie dreadfull, as I haue declared alreadie. God therefore did giue them light by night, whereby he shewed [ 50] that he was continually with them. And bicause they were in a hotte and drye Countrie, he did spred a cloud ouer them in the day, which sha∣dowed them from y^e burning of the Sunne. Wee see then that these two tokēs of Gods presence, serued fitly for the easing of the Iewes, and that in all these dooings they felt his fatherly good∣nesse. Againe, the moe of such figures they had, the more were they conuicted that GOD had gouerned them, and that he had a continuall [ 60] care of their welfare. And therefore doth Mo∣ses make expresse mention both of the fire and of the cloud, saying that neyther night nor day GOD had euer forsaken them: so as they could not but knowe that he was with them, and that his grace accompanyed them, as he sawe meete and expedient for them.

But by the way wee must note, that although wee in these dayes haue no such figures as the Iewes had vnder Moses: yet notwithstanding GOD giueth vs the thing that is of equall va∣lue, according also as Saint Paule sheweth,* 1.8 saying that the cloud and the fire were a kinde of Baptisme to the auncient fathers. And the chiefe thing that GOD meant to shewe vnto them thereby, was that although as in respect of their bodyes they were guided with fire by night, and had a cloud spred ouer their heades by daye: yet Gods meaning was not to haue them stay vpon these temporall benefites, but to leade them further. Then were they baptized in the cloud. And what haue wee now adayes? Doeth not Baptisme warrant vs Gods presence more certeinly & with a greater vertue, than did that auncient figure? Yes surely, if all thinges bee well considered. For wee must not stay our eyes vpon the water: but forasmuch as y^e bloud of our Lorde Iesus Christ was shed, which is a spirituall washing vnto vs: therein God sheweth himselfe more familiarly vnto vs now adayes, than he did to such as liued vnder Moses. True it is that wee haue not the like myracles: but in the meane while, howe excellent was the Ma∣iestie that appeared in the person of our Lorde Iesus Christ? How excellent were the myracles that he wrought? To bee short, howe highly ought wee to esteeme the death and passion that he suffered?* 1.9 Againe, haue wee not a pas∣sing excellent recorde of his Godhead in his r••sing againe from death? Seeing then that wee haue the whole fulnesse of Gods Maiestie in the person of our Lord Iesus Christ, and that not in shadowe onely, but in very substance as Saint Paule declareth to the Colossians:* 1.10 I pray you were it not too shamefull a thankelesnesse in vs, if wee shoulde not bee throughly resol∣ued that our God hath vttered himselfe suffi∣ciently vnto vs, to cause vs to rest wholly vpon him, and to trust in his power? Thus yee see wherein we resemble the Iewes as touching the cloud whereof Moses speaketh here and as touching the pillar of fire.

Furthermore, if wee consider well howe our Lorde guideth vs: wee shall finde that the Cloud and the pillar of fire serued not the Iewes more, than the gouernment that is stablished in the Church at this day, serueth vs. Where∣as that people had the pillar of fire by night, and the Cloud by daye: wee must vnderstand that in so dooing GOD meant not to blesse them for that one time onely. For what had the Iewes bene the better for it, if it had not made them to knowe that God was their gouer∣nour all their life long? Now then wee cannot goe one pace, vnlesse wee bee led by our God and assured of his goodnesse. For our life is like the iourney that the people of Israel made tho∣rough the wildernesse. God therfore suffereth vs not to wander in vncerteintie, knowing not whe∣ther wee were were best to goe or to stand still. For wee haue such a declaration of his will, as wee can neuer straye, except it bee wilfully.

Whosoeuer seeketh Gods good pleasure, shal be taught by him. And therefore now adayes wee haue no need of the visible pillar of fire, nor of y^e cloud that was spred ouer the childrē of Israel, forsomuch as our Lord sheweth himselfe to bee at hand with vs by another meane, and stret∣cheth out his hand continually ouer vs, and the way is wide and open ynough for vs. Now then we haue good cause to be contented.

And so let vs vnderstand, that Moses did not [ 10] onely speake to the Iewes after all sortes: but al∣so that he hath written these thinges for vs, that wee also might be confirmed now adayes in the doctrine which we haue of God, and not be dis∣obedient vnto him. And seeing wee haue neede to be succoured at his hand, against Satan and all our aduersaries: let vs learne to distrust our owne strength which is none at all, and acknow∣ledging our owne wretchednesse let vs resort to him for aide and helpe at our neede. And when [ 20] we haue once gotten hardinesse to marche vn∣der his banner: let vs assure our selues that he will neuer suffer vs to miscarie, though we be as∣sailed with neuer so many temptations. Wee see what threatening there is now adayes, yea euen on all sides: wee see how our welfare (as to out∣ward seeming) is as a pray to our enemies, which seeke nothing else but to swallowe vs vp: and therewithall wee see also how weake and feeble we be to withstand them: and yet for all that, let vs not doubt but our Lord fighteth for vs, condi∣tionally that wee walke on simply vnder the sha∣dowe of his winges, and play not the loose colts, ne attempt any thing which he alloweth not. And so doing, let vs not doubt but he will deliuer vs, and stretch out his hand vpon our enemies to vanquishe them and destroy them, so as wee shall knowe that he hath a continuall care of vs, and that his only desire is to guide and gouerne vs, and to continue and increase his graces in vs, and to haue vs alwayes in his keeping and protection.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to make vs so to feele them, that being ashamed of our selues, wee may craue pardon of him, and being desirous to be gouer∣ned by his direction, seeke nothing but to sub∣mit our selues to his yoke more and more, till he haue ridde vs quite and cleane of all our fleshly corruptions and imperfections, and that we bee come to the full measure of his righteousnesse▪ whereunto it behoueth vs now to tend. And so let vs al say, Almightie God heauenly father, &c.

Notes

• * 1.1

  Rom. 8.7.
• * 1.2

  Eph. 6.12.
• * 1.3

  Iames. 1.17.
• * 1.4

  Psal. 91.2.
• * 1.5

  Deut. 32
• * 1.6

  Mat. 23.37.
• * 1.7

  Esa. 49.15.
• * 1.8

  1. Cor. 10.2.
• * 1.9

  Rom. 1.4.
• * 1.10

  Col. 2.9.