Sermons of M. Iohn Caluine, vpon the.X.Commandementes of the Lawe, geuen of God by Moses, otherwise called the Decalogue. Gathered word for word, presently at his sermons, when he preached on Deuteronomie, without adding vnto, or diminishing from them any thing afterward. Translated out of Frenche into English, by I.H.

The first Sermon of M. Iohn Caluine, vppon the Commaundementes of the Lawe. (Book 1)

Deut. Chap. 4.

44 This is the Lawe, whiche Moses set before the children of Israel.

45 These are the witnesses, and the ordinances, and the Lawes, whiche Moses declared to the children of Israel, after they came out of Aegypt.

46 On this side Iordan, in the vallie ouer against Beth-peor, in the land of Sihon King of the Amorites, which dwelt at Heshbon.

FOrasmuch as the world is hardly kept and reteined in subiection vnder God, let vs see how he, for his part, after he had chosen to himselfe one peculiar people, vouchsafeth to rule them, not for one time onely, but so long, and so often, vntill the people should bee well accustomed to the yoke: whiche order he vseth yet daily in his Church. It ought to suffice vs, that we had vnderstood of the truth of our God in one simple woord: but because we are not so readie to beleeue, as were requisite, and when we haue begonne, we decline and fall away in the end, insomuch that we vtterly forget that which was taught vs: see I say, howe he is not contented to haue declared vnto vs for one day, that whiche apperteineth to our saluation, but calleth the same to our mindes continually, and imprinteth it in our heartes as much as is possible. Let vs consider to this purpose, how Moses re∣citeth in this place, that he not onely deliuered the Lawe in Horeb, but also that after that he had made his circuite in the wildernesse by the space of fortie yeares or there about, he hath againe instructed the people, yea, that of all the time he was with them, he neuer ceased to set before them, that which God had commaunded him to publish,

as we haue alreadie aboue touched. And the diligence we here see in Moses, is not superfluous, but to good purpose, when he saith, that being come almost to Iordan, and hauing discomfited Sehon King of the Amorites, and Og the King of Bashan his neighbour, that he yet putteth them in minde of the statutes and ordinaunces of God, to the end the people should rest on them, and put them in practise, and that if heretofore they haue not bene sufficientlie instructed, they should at the lest then knowe the truth of the Lorde, wherein they should wholie abide. Thus yee see what Moses ment by this place: and here he purposely placeth together these wordes: the Lawe, the Witnesses, the Statutes, the Ordinaunces, to the end he might more fullie expresse & declare (as we haue before shewed,) that God hath not instructed his people by halfes, or deliuered vnto them some obscure or short and vnperfect doctrine: but that he hath comprised in the Lawe whatsoeuer was good and profitable: so that if in it the people would stay them selues, they should not neede to be busied in seeking for any thing beside, as being fullie and wholie guided and directed by it. Let vs marke this, for in this sense the Lawe is a doc∣trine, as indeed, the worde whereby it is called, is hence taken and deriued. It foloweth, The witnesses, which unporteth as much, as if God should declare that he maketh some contract or bargaine with men, that he setteth downe articles to this end, that he neither omit∣teth or forgetteth any thing, whiche should serue to knit vp this mu∣tuall agreement and aliance, when it pleaseth him to choose and a∣dopt vs for his people and for his Church: & to bring vs to himselfe. For to speake in fewe woordes, all that whiche concerneth this spiri∣tuall couenaunt betweene him and vs, is comprehended vnder this word, Witnesses, because these are as the articles and pointes of the couenaunt, as when bondes are geuen when men contract and bar∣gaine together, all is put in, which may serue for the one, and the o∣ther partie. Wee see then how God hath protested, that the Lawe conteineth a sufficient doctrine, if so be men would keepe them selues vnder it: to the declaration whereof the two other woordes followe, the Statutes, the Ordinaunces. Nowe when God bestoweth such paine to teach and instruct vs, and declareth that he hath omitted no∣thing whiche might perteine herevnto, who will not meruell that our mindes for all this are so fleeing and wandering, that we al∣wayes desire, I knowe not what something better than that whiche

wee finde in the woorde of God? This diuelish curiositie both from all times reigned in the world, and at this day a man may see, that whatsoeuer one doeth, he can not represse and stay this wicked and cursed desire, but that men will bee alwayes wiser than God would haue them to bee. And why? We can not denie when his woord is preached, but that he hath declared all thinges, which were good and for our profite: but yet we for all this time are verie ticklish, we flote in out fantasies, and we will alwayes haue one thing or other, more than that which God hath shewed vs. Seeing then that such a vice bewrayeth it selfe in vs, it doth stand vs in hand to beare in mind the warning which is here conteined: namely, that if we will suffer God to be our maister, we shall finde in his schoole all perfection of wise∣dome. For his lawe is sufficient of it selfe to make vs wise againe.* 1.1 It conteineth as we haue saide the articles whiche serue to ioyne vs to our God, in whome all our glorie and felicitie consisteth. Moreouer, it sheweth vs the rule of well doing, in such sort that we neede not searche further to vnderstand what God liketh and alloweth: for we haue both his statues & ordinaunces. So then we may know and be throughlie persuaded, that our life shalbe acceptable vnto God, if we passe not the boundes whiche he hath set and assigned vs: but if wee adde any thing of our owne, whatsoeuer it bee, let vs not thinke that God approueth it as right and good: for he hath forgotten no∣thing of that whiche belongeth to our profite and necessitie. These two pointes are well worth the noting, for they serue to make vs to haue in greater price and reuerence the doctrine, whiche is euerie day proposed vnto vs in the name of God. For when wee see that in it is perfect wisedome, ought not we is applie all our senses to it, and to hold our selues thereto? When we see that God ceaseth not, but continueth daily to teach vs, ought not we for our part to be diligent and attentiue, to the end we might profite vnder him? And if at the first we be not so geuen vnto it, as were requisite we should be all the time of our life, ought wee not to traine our selues to knowe alwayes better and better, the will of God, euen vntill we bee wholie ridde of all ignoraunce, which shalbe when we are taken foorth of this world, and not before? Nowe it is certeine, that whiche Moses hath done, ought at this day to serue vs for a rule and example: for it is not done at randon, and beside good purpose: Againe, God appoin∣ted him as a spectacle and mirrour to all Prophetes, and to all those

which haue the charge of teaching in his church. Let vs then vnder∣stand, that God will not that we receiue his truth for one day onely, as if one lesson were inough for vs: but that wee shoulde repeate againe that which before we vnderstood, to the end it might tarrie by vs, and take such deepe roote in vs, that we might haue no excuse, nor make any allegation, to say: O, I haue not bene yet throughly instructed. God then on his part is alwayes readie to teach vs, to the end we might not erre, except we our selues woulde wittingly decline, and of wilfull malice. And here is expresse mention made of the temple of Peor, to shewe, that although the people had in that place an obiect or sight to turne them to superstition, yet they had al∣so a remedie, in that God daily stirred them vp by his worde, to the end they shoulde not meddle with the idolatries of the Painims. True it is, that it was an hard and greeuous chastisement, that the people of God were feigne to haue euer before their eyes the temple of an idol: it was all one, as if God, to spite and anger them, shoulde say: I did call you to possesse a land, which shoulde be dedicated to my seruice, where you shoulde haue seene nothing which might in any point haue offended you: for my sanctuarie shoulde haue bene set vp in the middest of you. I woulde haue bene purely worshipped accor∣ding to my lawe, the lande should not haue bene vnhalowed & defiled with her old superstitions, all idolatrie should haue bene so raced out, that a man should heare nothing but my praises sounded: but now ye see ye are here in the corner of the countrie, where you see a temple of idols, where you see many villanous abhominations. This is then as a vengeance which you feele for your sinnes, for as much as you haue not bene worthie to enter into the lande, which I did pro∣mise you. See then how God woulde chastise his people, when he suf∣fereth them to dwell nigh vnto the temple of Peor. And at this day, when we are mingled among idolaters, and perceiue what vnclea∣nesse they commit, and howe they peruertall religion, let vs know that God by this meanes doth punish vs, or at least humbleth vs be∣cause of our sinnes. And in deede considering this, we ought not one∣ly to lament for the sinnes which are committed by these incredulous and vnbeleeuing persons, but also because we knowe that we are not worthie to haue the worlde wholy reformed, and to behold an agree∣ment & harmonie in religion, that God might be in all places purely worshipped, that when we are so neere to the superstitions of other,

that we be constrained to see some of the markes and signes, and to heare something thereof, we must impute this to our owne sinnes. But how so euer it be, God ceaseth not to geue a good remedie to the people of Israel: for when the lawe was in this sort taught by Mo∣ses, it was all one, as if God shoulde separate his, from those misera∣ble blinde ones, which wandered and went astraie in their supersti∣tions. Now herevpon we haue to note, that although all the worlde be peruerted, and that in it wee see great confusions, and that all is full of errours and corruptions, yet notwithstanding it behoueth that we haue recourse to the worde of God, to be guided thereby, which must strengthen vs in such sort, that we may defie all the superstiti∣ons of idolaters. And if we be so full fraughted with vanitie, that we geue ouer our selues to decline and to turne aside hither and thi∣ther, after that God shall haue geuen vs his worde, there remaineth then no excuse. For (as I haue alreadie said) this shoulde be a bridle good enough for vs, that God declareth to vs his will. Although all the worlde drawe backward, and some haue one fantasie, and others make a faire shewe of some religion, yet all this must be esteemed as vaine & friuolous, after that we haue heard the voice of our God, and by that shall haue intelligence of his will. And therefore let vs put to our vse this certeine and infallible doctrine, the worde of God, to withdrawe vs from all wicked opinions, from all euill errours, from all that the diuell hath forged and counterfeited, and from all that men shall haue inuented & deuised in the world. Thus ye see what we haue to beare in minde, when Moses maketh mention here of the temple of Peor. Nowe he also addeth, that this was after the two kinges, Og the king of Bashan, & Sehon the king of the Amo∣rites, or of Heshbon, were discomfited. This circumstance serueth to reproue the people, if they shoulde not yeald them selues in all obedi∣ence vnto God. We knowe that according to the benefite GOD bestoweth on vs, we ought so much the more to be stirred vp and pro∣uoked to loue and to feare him. God hath shewed himselfe bountifull and liberall towards vs: ought it not to drawe vs so much the more vnto him? For when a mortall man is indebted and bounde vnto vs for some benefite and good turne, shall he not be accounted dissolute and verie vnthankfull, if he reknowledge not the good we did him? Howe then shall there be lesse excuse towards the liuing God? Let vs then remember that Moses in this place maketh expresse mention

of these two Kinges, which were banquished and subdued, to the end the people should reknowledge this benefite in this manner: Go to, we haue had here two excellent victories. When heretofore we at∣tempted warre against the commaundement of God: our enimies with great courage gaue vs the foile, there was in vs no strength: our enimies were as waspes, which come to put out our eyes, as the similitude hereof hath bene before giuen: there are now two Kings strong and mightie ouerthrowen, and subdued, without any cost of ours, God hath deliuered them into our handes. Who hath bene the cause of both these victories? Hath it not bene God, which hath ruled & gouerned all herein? Sithence then it is so, that he hath pitie on vs, & hath begonne to accomplish the promise whiche he made to our fa∣thers, & that we haue alredie so good a warrant & gage thereof, ought not wee to endeuour to yeald our selues wholie to our God? Ought we not in all thinges to be subiecte vnto him? Ought we not to geue our selues ouer into his hand, which he hath shewed so strong by rea∣son of the loue he beateth vs? See I say how Moses hath vnderstod this, which he reciteth touching the ouerthrow of Sehon & Og, euen to reproue the vnthankfulnesse of the people, if they submite not them selues willinglie to the seruice of their God, to whome they were so much bound. But now we ought also to applie this doctrine to our owne vse that is, that as often as we perceiue in our selues any slouth or lithernesse in the busines of the Lord, any remisse negligence, any coldnes, any rebelliō of the flesh, which striueth & stubbornly resisteth in such sort, that wee come not to God with so cheerefull & earnest af∣fection, as were requisitie, that then we enter into a count of the bene∣fites wee haue receiued of him, to say: Wretched creature, howe art thou so negligent, that thou cleauest not to thy God, when he hath de∣clared his will vnto vs? Consider what thou holdest of him, consider the benefits he hath bestowed on thee, euen vnto this houre. So then let euerie one examine & consider, how farre he is indebted to God, that we may be the more prouoked to serue him. And in generall, let vs know that he not only created vs, when we were not: but also that after that he had redeemed vs, by the bloud of our Lorde Iesus Christ, as he redeemed his people out of the land of Egypt, he hath by his grace drawen vs to him: so as we had the doctrine of the Gospell deliuered vs, which is all one, as if he had receiued vs vnder his gard and protection, and daily he sheweth the same vnto vs by

effectes: for what greater aides and succours haue wee from him in our infirmities? Should we not a thousand times bee ouercome of Satan, if our God had not his hand stretched out to succour vs? Yes uerelie: we should be then all ouercome, and not onely oppressed, but also swalowed vp in our temptations, without such a stay and re∣fuge as I haue said. Sith then it is so, that our Lorde ceaseth not to confirme daily his goodnesse towards vs, let vs on our part aduise our selues and consider to take this occasion, to serue him with a more ardent desire, and greater zeale, as we see it is heere spoken. In this sense it foloweth, that Moses speaketh to the people of Israel saying, Heare O Israel the lawe which the Lord hath caused to be proposed vnto you, that ye may learne it, and obserue it. Here againe Moses setteth downe the preface, of which before we tooke some view, that the Lawe is not geuen onely, to the end that men should heare it, to knowe what it conteineth: but that by it we should also be reformed, and that God might proue herein what subiection we yealde vnto him. In fewe wordes, we see that the doctrine of God consisteth in practise, and that we must by our doinges shewe, that we haue not in vaine bene taught it. Nowe, then Moses saith in the first place, Heare the Lawe whiche I propose in your eares, to the end you should learne it: As if he should say, that God will not that the doc∣trine which is preached vnto vs in his name and authoritie, should fall to the grounde: but that we must receiue it with all diligence, and applie our whole studies therein. For what is the causes that wee profite so euill in the woord of God, but that wee are ouermuch bu∣sied in the thinges of the world? And if we come to the sermon, if we read the holy scripture, it is but for fashion and manners sake: wee seeke not to performe our dueties as we ought, in obseruing that whiche is taught vs. But let vs aduise our selues to be better and more diligent scholers, while the Lord vouchsafeth to instruct vs by his woord: and that is the cause why Moses saith he hath told the Lawe in their eares. Indeede, this manner of speaking would bee verie hard in our tongue: howbeit, it importeth as much, as if God should say, That he speaketh not vnto vs in an vnknowen & strange language, but sheweth himselfe in as plaine and familiar manner as may be desired. Seeing then it is so, that God cōmeth downe vnto vs, in such sorte, as to make a plaine and familiar declaration of his will, what excuse shall we haue to alledge, if his woord be lost in vs,

or if it slippe from vs, or if we keepe it not to make our profite there∣of? It is true, that for asmuch as we are ouer dull and ignorant, we shall alwayes find much obscuritie in the woord of God, that the lan∣gauge of the Lord is to high and profound for vs, but to whom should the fault therof be imputed? Let vs note therefore, that all they which complaine, that the woord of God is hard and obscure, as if it were hid vnder an vnknowen tongue, are here reproued of a manifest lie. Yea, that they do God great iniurie, yea, blaspheme him, for that they despitefully dissemble, & denie the bountie & goodnesse, which Moses protesteth was shewed the people at the publishing of the law: for it is there said, that God spake to the eares of the people by the mouth of Moses. So that the doctrine which he deliuered, ought to haue bene throughly knowen of them. And at this day we haue lesse occasion to vse this shifte, to alledge that we vnderstand nothing of that which is conteined to holie Scripture: for GOD speaketh so neerelie and familiarly vnto vs, that we neede but to haue our eares cleansed and prepared to heare him. And let vs note, that there remaineth no∣thing, but that we be attentiue & diligent to profite in the doctrine of saluatiō. But withall let vs call to mind that we haue aboue touched, namely, that this doctrine must be kept & folowed throughly: for if we doe not allowe the worde of God, and yeald our consentes that it is good, and true, and holie, God is much beholding vnto vs. What must we doe then? See: God will make a triall whether he shall be maister ouer vs, or no. Now then, if the worde of God rule our life, that is: if we not onely inquire after that which he telleth vs, but for∣sake our naughtie lustes and desires, and endeuour onely to please him, and to be gouerned by him, and his righteousnes: when we come to this, then see we one good proofe, that he hath such dominion and superioritie ouer vs, as he deserueth. But, vntill wee haue profited so much, that we are come hither, let vs not thinke that we haue pro∣fited any thing at all in the doctrine which hath bene taught vs. Let this worde therefore of Doing be often called to minde, and imprin∣ted in memorie of them, which heare the worde of God. As howe? Beholde, God doth vs this courtesie in vouchsafing to teach vs. And why is that? Is it to this end, that we shoulde onely lend our eares to say in the end, Yea: well said, that is good? Nay, but to the end our life shoulde be reformed, and because it is a true and certeine rule that we shoulde not erre as we haue done, and as many poore igno∣rant

wretches doe which are straied from the right way, and are not instructed as we are, vnto whome this doctrine ought to serue for mortification and newnesse of life: that God may beare rule ouer vs, and that we be subiect to him. Thus wee se in effect what Moses meant, when he protested vnto the people in this preface, that he set before them the lawe, not that they shoulde heare it, and so but haue their eares beaten there with: but that they should receiue it and keepe it. Nowe for the better confirmation of this, he alledgeth: That God had made his couenaunt with that people on the mount Ho∣reb, the better to persuade them to feare God, and to continue in his obedience. For if God woulde onely require of vs that which is his due: yet were we sufficiently bounde to cleaue vnto him, and to ob∣serue his commandements: but when it pleaseth him of his infinite goodnesse to couenant with vs, to binde himselfe vnto vs, when he needeth not: to stand on articles with vs, that he wilbe our father and sauiour, that he will receiue vs for his flocke and heritage, that wee may liue vnder his gard and protection, offering vs euerlasting life: seeing that he doth all these thinges, ought not our heart to be softe∣ned though it were of stone? When the creatures behold that the liuing God abaseth himself hitherto, as to treate the matter with vs, and to say: Goe to, let vs consider what we are, both you see what an infinite distance is betweene you and me, and knowe that I could commaund you what seemeth good to me, and not haue any thing to deale with you, and that you are not worthie to come nighe me, or to haue any acquaintaunce with him, which can command what he will without any further declaration than this. See, this I will, and this is my minde: yet loe I yeald of my right, I come hereto offer my selfe to be your guide and sauiour, I will gouerne you, you shalbe my familie, if so be that you will content your selues with my worde. I wilbe your king and you shall be my subiectes: & for all this, thinke you not that the couenant which I haue made with your fathers was to gaine any thing of you: for I haue no neede nor want of any thing whatsoeuer, and what benefite can you bestowe on me? But all which I haue done and doe, is onely for your profite, and for your welfare. I am then here readie to couenaunt by articles with you, and to bind my selfe vnto you on my part. Seeing I say, that the liuing God doth abase himselfe so farre, I pray you shall not we be to vnthankfull, if we be not herewith beaten downe to humble our selues vnder him

laying aside all our pride and hautinesse? It is not therefore without, cause, that Moses speaketh here of the couenaunt which God hath made with his people, to the end that especially his fauour and goodnesse shoulde be knowen. Nowe if this was to be done in the time of the lawe, there is at this day much greater reason thereof: for the Lorde hath not onelie made a couenaunt for one time, as with the Iewes: but when he sent this onely some, then declared he him selfe to be our father and sauiour much more fullie than before he had done, and that after so sweete, so gratious, and so amiable a manner, as nothing more: in such sort that he hath here as it were laid forth his bowelles of loue and compassion towards vs. Seeing therefore God hath presented vnto vs his heart in the person of our Lorde Iesus Christ,* 1.2 and wee heare besides the protestation which Iesus Christ maketh, that he will call vs no more his seruaunts, but his friendes: because he hath so familiarly communicated vnto vs all the secrets of his will: must it not I beseeche you needes be, that the di∣uell hath bewitched vs, if wee bee not hereby moued to frame our∣selues wholy vnto him, renouncing euen our selues, and all our af∣fections? So then, when we perceiue in our selues any wickednesse, wherby we are hindred to serue God, when we feele our selues idely disposed in the worke of the Lord, & are euen brought into an heauie sleepe by the cares of this world, to stirre our selues vp to praise our God, let vs haue in minde this couenaunt which the Lord hath made with vs. Nowe herevpon Moses further addeth: The Lord made not this couenaunt with our fathers, but with vs, euen with vs which are aliue at this day. This place may bee vnderstood after two sortes: for it may bee taken for a comparison which Moses maketh, the better to declare, that the people which then liued, ought to bee so much the more diligent in the seruice of God, because they had recei∣ued greater benefites than their fathers. In which sense he speaketh in Exodus,* 1.3 I haue not communicated this name to your fathers: where God speaking vnto Moses saith, that he declared not him self so plainly to bee God to Abraham, Isaac, and Iacob, as he did vnto Moses, And by this he signifieth, that the people should be now more attentiue, because God had reuealed himselfe vnto them after an vn∣accustomed manner. Euen so in this place one may vnderstand this, God hath not made such a couenaunt with your fathers. It is true that God spake vnto his seruaunts Abraham, Isaac, & Iacob, and did

sufficiently instruct them. And it is expresly said in the.* 1.4 18. of Gen. Shall I hide from my seruant Abraham that which I will now exe∣cute vpon Sodome, and Gomorra? For I knowe that he will in∣struct his housholde in my decrees and ordinannces, in my statutes and iudgements. See then howe Abraham instructed his familie, not after some bare and naked manner, but in the iudgements and statutes and ordinaunces of the Lord, Briefly, wee must needes say that Abraham had the lawe of God imprinted in his heart: yet loe besides a benefite not to be contemned, when God hath sent this lawe in the two tables, to the end the instruction thereof might remaine and abide for euer to his people, and that the thinges therein contei∣ned, might be ratified for euer, and testified to all posteritie as well as to them. We see then what we may gather vpon this sentence, e∣uen as much as if Moses should haue said vnto the people, Beloued, acknowlege we the benefite the Lord bestoweth on vs this day, euen such an one as our fathers haue receiued none the like: for he deliue∣red not vnto them the lawe by writing, as vnto vs, he hath not decla∣red to them these thinges in such plaine order. True it is, that he did sufficiently instruct them, & as much as was necessarie & requisite for their saluation- but here is yet an higher degree & further steppe, to which we are come at this day, and therefore wee ought to drawe so much the neerer to him, seeing we see that he hath so stooped vnto vs. And this is the meaning of Moses, if we vnderstand the place in this sense. As if a man shoulde say at this day, that God hath not done so to our fathers, as he hath done vnto vs. And this is that which Christ said to his disciples,* 1.5 That many Kings and Prophets haue desired to see those thinges which you see,* 1.6 & heare those thinges preached which you heare, and yet haue not had their desire. Seeing then it is so, that God of his infinite mercie & goodnesse vouchsafeth to preferre vs before the Patriarches and Prophetes, (as it is also said, that the Prophets serued not so much their owne time as ours,) we ought with greater diligence to suffer our selues to be taught vn∣der him,* 1.7 & to applie our selues wholy to his doctrine. Notwithstan∣ding, when all is well considered, although this we haue alledged be profitable, and the exhortation is often brought in holy Scrip∣ture, yet when we shall haue weighed all the wordes, wee shall finde that Moses, when he saith that God did not make his couenaunt with them which heard the lawe the first day it was published, mea∣neth

to say, that not onely with them he made his couenaunt, but also with those which ouer liued them, and succeded in the place of those which were dead. So that in fewe woordes Moses woulde here declare, that the lawe was not transitorie, to endure onely for the life of them which first heard it, but that it was a doctrine which shoulde reteine his strength & authoritie foreuer. The Lord our God (saith he) hath not made a couenant with our fathers, that is to say, he woulde not onely haue our fathers for his people, he was not tied to them, so that his lawe should serue but for fortie or fiftie yeares, but he hath made a couenaunt with vs as well, and with them which were not borne when the lawe was published. You then which were not at the mount of Horeb, which haue not seene the fire on the mon∣taine, nor heard the thunderinges, know you not withstanding that your God did then adopt you also to himselfe, and that he made a co∣uenaunt, in the which you also were comprised. You must therefore obserue his lawe, because it hath bene established to bee perpetuall, to endure from age to age and to bee preached euen to the end of the worlde. And this is the true and naturall meaning of Moses. And from hence we may gather a good and profitable doctrine: namely, that although we were not at first when the Gospell was published, although wee haue not seene with our eyes those thinges which are mentioned in the lawe, yet ought we not therfore to haue in lesse esti∣mation & price the authoritie of he word of God. And why? I graunt that when God raised vp Moses, it was an especiall token of his fa∣uour and goodnesse towards the people, which then liued: yet not∣withstanding, the authoritie of the Lawe must not at any time bee diminished: for it cōteineth the truth of God, which alwayes abideth, and is not variable and transitorie as men are. It is said, that men are as a flowre,* 1.8 or as an herbe, which by and by drieth and withereth, but the truth of the Lord endureth for euer.* 1.9 Now this truth which is vnchaungeable, is conteined in the Lawe. Truely the Lawe as touching the ceremonies is vtterly abolished: but as touching the sub¦staunce & doctrine which it cōteineth, it reteineth alwayes his force & power still: not one iot thereof falleth away or perisheth. So then let vs note, that though we haue not liued in the time of Moses, this ser∣ueth not to alledge, that we may therefore contemne the admonitions he hath geuen & are conteined in the lawe. And why? For he hath spo∣ken to vs, he hath not onely spoken to the multitude which was assem∣bled

at mount Horeb, but generally to the whole world. And if this be said of the lawe, by a greater & more strong reason is it to be said of the Gospel. For as we haue said, the law concerning the shadowes thereof is cleane done away, but the Gospel hath no such thing. For in it our Lord maketh a new & euerlasting testament, & a couenaunt to last from generation to generation. Howe then must we be affec∣ted, when the Gospel is preched? We must remember that the sonne of God came into the world, not onely to instruct them, with whom he was conuersant in his manhood: but that he hath wonne vs to God his father, and hath called vs to saluation, by sending his A∣postles, that their voice should sound to the endes of the worlde, to them which heard not him, to make them partakers of the doctrine of saluation: the which at this day also we ought to receiue, as if Iesus Christ were yet in the middest of vs, or as if the Apostles with their owne mouthes did speake vnto vs. And this is that which wee haue to beare in minde vppon this place, that we make no alteration in the Church of GOD, neither attempt to chaunge any thing in his woorde, knowing that he will alwayes haue kept therein one equall traine. For seeing that he hath deliuered vnto vs his Gospel, and stablished a certeine rule of regiment in the time of the Apostles, and in the primitiue Church, we must held the same, and thereon rest our selues. If we doe otherwise, it is as if wee woulde make the word of God mortall and corruptible with vs. So then let vs learne, that though the worlde be variable and inconstant, and hath euerie day his backturning: and though there bee none of vs, whiche hath not alwayes many gadding opinions, whiche trotte in our braine, that yet not withstanding, concerning that the word of God hath ap∣pointed, we are not to take that libertie, to doe at one time this, and at an other time that, as we list, and as we fansie. Wherefore? Be∣cause God hath not made this couenaunt with our fathers, but with vs which are aliue at this day. As long then as we are in the world, let vs knowe, that Gods gouerning of vs, and his shewing vs the way, is to the end we should not be as wandering pilgrimes to stray hither and thither, and to raunge as our lustes and appetites turne vs: but that we should be conducted as by his hand. To be short, whereas Moses saith, Heare we that are all aliue at this day, it is to declare & proue, that men during their life time, ought not to forge any newe Lawe, that they ought not to haue to day one, to morrowe an other.

And why? For the life of man is in the lawe of God, which ought to suffice vs. Let vs then make our profite by regarding the thinges that tend therevnto. And further, it is no doubt, but Moses here char∣geth the people with vnthankfulnesse which should be in them, if they dedicate not their liues to the seruice of God: as if he should say, How liue we? Is it not for that the Lorde hath placed vs in this world? If then our life we haue, be geuen of him: ought we not to bestowe it & employ it in his seruice? Ought it not to be wholie consecrated to his will? We see then how Moses reproueth here all them which wan∣der, and continue not then course in the word of God. Let vs with∣all reteine in memorie that which I haue aboue touched, that is: that we haue not a doctrine for three dayes, but one wherein we must bee confirmed as long as we liue. Therfore when we haue once receiued and embraced that which is conteined in the holie scripture, let vs studie to profite our selues by it, and to go forward, encreasing in the knowledge & practise of it, till God shall drawe vs out of this world, knowing that he will vouchsafe to take vs into his couenaunt, and that he for his part will not be vnfaithfull and vnconstant, but sure and stedfast in his purpose and promise. Let vs doe the like, that we may be ioyned to him: and as long as we liue let vs haue no other purpose, but to cleaue vnto him, howbeit as he hath declared in his word. But let vs not thinke to ioyne and vnite our selues to our God by our owne fantasies: but since he commeth vnto vs, let vs goe vn∣to him, and when we are come thither, let vs take good heede to stay our selues there. And thus we see what we haue togather vpon this place, to the end we may the better bee disposed and prepared to re∣ceiue the instructions, which shall hereafter be geuen vs, concerning the lawe of God and his Commaundements.

Nowe let vs cast our selues downe before the maiestie of our good God, with acknowleging of our sinnes, desiring him to make vs feele them better than we haue done, in such sort that we desire nothing but to yeald out selues wholie vnto him: and that it will please him to reach vs his hand, and not suffer vs to be wedded to our owne fan∣tasies, and affections, that we may alwayes magnifie his good∣nesse, whiche he vseth towards vs, that we may profite by it, in ren∣dring vnto him that obedience and dutie which he deserueth, especial∣ly, for that it hath pleased him to bring and deliuer vnto vs his lawe, and that he is not onely contented to shew vs the way of well liuing,

but hath vouchsafed also to adopt vs for his children, and to declare himselfe our father and sauiour, for our Lorde Iesus Christes sake, that he will not onely graunt this grace to vs, but to all people and nations of the earth, &c.

Notes

• * 1.1

  Col. 1. 28.
• * 1.2

  Iohn▪ 15. 15.
• * 1.3

  Exod. 6. 3.
• * 1.4

  Gen. 18, 17 19.
• * 1.5

  Mat.. 13. 17
• * 1.6

  Luke▪ 10. 24.
• * 1.7

  1. Pet. 1. 12.
• * 1.8

  Isaie▪ 40. 6. 7.
• * 1.9

  1. Pet. 1. 24.