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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17698	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.; Sermons de M. Jehan Calvin sur les dix commandemens de la loy. English	Calvin, Jean, 1509-1564.; Golding, Arthur, 1536-1606.; Fleming, Abraham, 1552?-1607.; Ragueneau, Denys.	1583 (1583)	STC 4442; ESTC S107166	2,969,750	1,370

bee chaunged to serue our GOD. The same was likewise in Circumcision and Moses doeth shewe in this place that it was not a vayne figure It was not a marke that GOD had set vppon his people but onely to say You are a chosen people and in the meane whyle they shoulde haue thereby no promise not warrant of their saluation nor of any thing that was spirituall But contrariwyse in saying that GOD will Circumcise their heartes hee sheweth that this Sacrament this visible signe of Circumcision declared vnto them that they ought to bee chaunged and that they ought to be a holy people vnto their GOD. And therefore let vs learne that Baptisme at this day succeedeth circumcision like as Saint Paule sayeth in the Epistle to the Colossians Col. 2.12 After hee hath shewed that Circumcision remayneth not at this day as touching the outwarde vse hee sayeth that wee bee Circumcised not by the hand of man but in that wee bee buried in the Baptisme of our Lorde Iesus whereby the olde man is mortifyed that from hencefoorth the spirit of God may gouerne vs. Thus yee see what we haue to obserue in this place as touching the first poynt Therefore let vs marke that although the fathers which lyued vnder the Lawe were as little children vnder their Tutors and Ouerseers Gal. 3.23 4.2 yet were they the children of GOD as wee are and had the verie same promise of saluation and the Sacramentes which GOD deliuered them tended to the selfe same ende and so consequently were spirituall Thus much concerning one point Nowe furthermore it is heere shewed vnto vs that Circumcision did not onely signifie vnto the Iewes that they shoulde bee a holy people vnto GOD and that they shoulde change the malice of their hearts but it shewed also that God would do them the fauour to regenerate them by his holy Spirit As at this day in Baptisme when the water is powred vppon the head of a little childe it is not onely to signifie that beyng come to mans age hee must serue GOD and yet notwithstanding is not able to doe it vnlesse it bee giuen him from aboue but the infant is baptised by the hande of another and the hand of the Minister is as it were the hand of Iesus Christ to whom onely it doeth appertaine to Baptise as Saint Iohn sayth Wee in deede doe Baptise with water but his office is to Baptise with the Spirit and with fyre Therefore let vs marke it well that when the Minister layeth the water on the childes head therein hee representeth the person of our Lorde Iesus Christ witnessing thereby that our Lorde Iesus will bee so gracious to as many as beleeue and are chosen of GOD his father as to drawe them to him and to gouerne them so as they shall become newe Creatures And euen so is it with Circumcision Abraham in deede was circumcised but that was after an extraordinarie manner But yet ordinarily it behooued men to bee circumcised by the handes of them that were appointed thereunto and those did represent the person of God It was therefore a testimonie that men of themselues could not be circumcised but that it was necessarie that God shoulde put his hande thereto and that he should change them Seeing it is so let vs marke that in all the Sacramentes wee bring nothing of our owne but that wee doe rather come to receiue that which is offered vnto vs in the name of GOD. The Sacraments then be not meritorious matters that men might alledge any seruice that they had doone but rather come to seeke that which they want Whereby wee see the foolishnesse that is in the Iewes for they boast themselues of Circumcision as if it had beene a great vertue and woulde needes bring it in reckoning as if God had beene beholden vnto them bycause they were circumcised To bee short whensoeuer deseruing and grace came in question the Iewes pretended that they were not saued by the free goodnesse and mercie of God And wherefore To what end serued y e circumcision It serued for a testimonie for an earnest for a visible signe to declare y t it is God that doth all in vs. But these miserable beastes vnderstand not that See here I pray you the vnthankfulnes of men which hath taken place not with that nation onely but among the christians also where y e goodnes of God hath bin vttered much more at large Behold our Lord Iesus Christ calleth vs vnto him Col. 2.10 he telleth vs that we must seeke all our welfare in him yet the Papistes haue not ceassed to distinguishe and to seeke out a woorke which is wrought on mans part as they terme it They haue yeelded that the principall part of the Sacramentes is a diuine worke but yet neuerthelesse they sticke not to say that men doe bring thereunto somewhat of their owne And no maruaile For we see to what point they are come namely that they haue chaunged the Supper of our Lord Iesus Christ into a charme and a diuelish sorcerie Thus saide Iesus Christ Take Matt. 26.26 Eate he commandeth vs to receiue it the Papistes make God to beleeue y t they do offer it vnto him And further they stablish thereupon a worke of merite euen the most excellent y t euer they could dreame of But yet for al that we see how y e diuell hath bewitched them so as they haue changed y e whole order of nature For in sted of receiuing y t thing with humilitie which God offered them they haue presumed to offer vnto him the things which they haue forged in their owne braine doe make themselues beleeue that all those things are acceptable vnto him yea and that he is very much beholding to them for so dooing So much the more therefore doth it stand vs in hand to mark that which is spoken here namely The Lorde thy God will circumcise thy heart So then seeing God hath shewed vs what Baptisme doeth signifie let vs vnderstande howe it is our duetie to reforme vs and to renounce our owne nature to serue GOD. But doe wee once knowe that Then let vs proceede to the promise that is giuen vs which is that bycause wee can doe nothing GOD sayth that he will put to his hand that wee may bee chaunged and become new creatures through his holy spirite This is in effect that which wee haue to obserue in this place Nowe Moses addeth That thou mayst lyue not that God dealeth with vs according to our deseruings but bicause wee be slouthfull therefore he addeth this promise namely that wee shall be blessed of God and whatsoeuer he hath sayd to make vs to walk in his obedience it is to shewe vs that wee must walke in such sort as wee prouoke not the vengeaunce of GOD against vs if wee will bee blessed of him It is true that hee may alwayes punish vs by good right and that although hee guide vs and

by the laying on of my handes be not hindered Saint Paul challengeth not to himselfe y e thing that is peculiar to the holy Ghost neither meaneth he that he had the holy Ghost in his sleeue to giue him to whom hee listed by the reaching out of his arme but hee sheweth vs that the signe which God had appointed vnto it was not vaine or vneffectuall Moreouer the same is to be considered more in all the Sacramentes whereof the Scripture speaketh than in all other signes that are to be had in the world I haue alreadie alleadged a similitude of y e deliuering of a fether or of a wand to him y t purchaseth an inheritance but there is yet much more in the Sacraments we must go yet one step higher Forthere our Lord worketh that by his power which men cannot doe True it is that when such a ceremonie is once done performed the lawe will maintaine a man in possession of the thing that he hath purchased howbeit that is not all For as I saide afore God performeth by the secret power of his spirite whatsoeuer hee sheweth and witnesseth to the eye So then wee must euer come to this point that the sacraments are effectuall that they be no trifling signes which vanish away in the aire but that the trueth is alwayes matched with them because that God who is faithfull sheweth that he hath not ordained any thing in vain And y t is the cause why y t in baptisme we receiue truly the forgiuenes of our sins we be washed and clensed w t the bloud of our Lord Iesus Christ we be renewed by y e operation of his holy spirit And how so Hath a little water such power when it is cast vpon y e head of a child No But because it is y e will of our Lord Iesus Christ y t the water should be a visible signe of his bloud of y e holy Ghost therfore baptisme hath y t vertue whatsoeuer is there set forth to the eye is forth with accomplished in verie deede If wee come to the Lordes supper it is certaine that a little cantle of bread and a drop of wine cannot quicken our soules for they be corruptible thinges but therby we haue a record y t we be fed with y e body blud of our Lord Iesus Christ by y t record we know y t our Lord Iesus Christ sheweth y t will not deceiue vs in his promises nor holde vs downe with our nebbes in the water as they say but that he performeth all that euer is tolde vs there insomuch that when we come to that holy table we must assure ourselues that our soules are nourished with the spirituall foode which we see not and that our faith must mount vp vnto heauen there to be ioyned with our Lord Iesus Christ. Heere then wee haue to note that when the scripture speaketh vnto vs of the signes which we haue in vse according to Gods ordinaunce the very trueth of them is present with them And why For as I haue sayde our Lorde alloweth of our sayth in that behalfe shewing vnto vs that the thinges which proceede from him are not deceiueable And as we ought to be fully resolued heereof in the Sacramentes so let vs marke on the contrary part that when men inuent things of their owne heades without the ordinance of God they be but toyes and may-games and no better As for example in the Popedome they haue many signes which they would haue men to accept as hygh mysteries What a sort fonde thinges are in the Masse And yet if a man will beleeue them there is nothing which is not well worthy to bee commended They would haue it y t there they be as it were rauished vp among the Angelles when they play their pretie pageantes And yet all is but vtter vanitie and a blearing or daseling of mens eyes And why For if a man demaunde from whence those thinges come he shall finde that men forged them and that there is no warrant for them from God yea and euen we ourselues doe see that they haue defiled baptisme True it is that they could not vtterly dispatch it out of the way but that euen in spyte of their teeth and in spyte of Satan who stirreth them thereunto and reigneth ouer them yet still at this day our Lorde Iesus Christ hath brought to passe that his baptisme continueth still in his Church But yet we see howe it is infected with many spottes among the Papistes so as the baptisme it selfe is nothing in cōparison of the rest For they esteeme not a childe to bee baptised with the water as it is of it selfe but the water must bee charmed aforehande and it must haue coniurations made ouer it and then must other inuentions be mingled with it as Spittle Sault and Tapers a number of other gawdes which would make a man amased And what importeth all this Euery whit of it is but doung taken from Satan and held still and yet the Papistes set all their holinesse therein Againe they haue inuented Sacramentes of their owne brayne as their Sacrament of conformation as they terme it and their Sacrament of Anealing and al their other pelting toyes And to be short what else are all the Ceremonies which we see among them but vtter illusions of Satan Therfore let vs learne to discerne the thinges which God ordeyneth and alloweth by his worde from the thinges that men haue putfoorth at aduenture and after their owne fancies And let vs vnderstande that as Gods trueth is alwayes certaine and infallible so y e things that are brought vp by men can not proceede but of vntrueth and falshoode For they be gouerned by Satan who is the father thereof That is the thing in effect which we haue to beare in minde And let vs marke further that when men are chosen to gouerne Gods Church so it be by orderly proceeding according to his word they shal be guyded and gouerned by him and hee will furnish them with his gratious gifts as farre as shal be needefull for them and whereas wee perceiue not nowadayes the thinges by experience which are contayned heere it is by reason of our vnbeleefe and leaudnesse For had wee such order of election as ought to be in choosing ministers to preach Gods worde and that wee went about it with such reuerence as is requisite with calling vpon the name of God with obseruing the order in such sort as hee hath set it downe by his worde and againe if the like were done in the choosing of magistrates and officers of Iustice It is certaine that GOD also would shedfoorth the gratious giftes of his holy spirite and we should see that his blessing should not be vayne in those elections But what Because we be oftentimes puffed vp with presumption and euery man deales after his owne fancie and a great sort of vs neuer passe for the obseruing of the thinges

a byrde to shewe vs the passing fatherly care that he hath of vs I pray you ought not wee to bee rauished 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 Nothing And yet notwithstanding beholde God loueth vs so greatly that to expresse the loue which he beareth vs and to witnesse his goodnesse 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 awake and inforce himselfe to consider them throughly For wherefore is it that our God transfigureth himselfe in such sorte but to reproue 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 himselfe in bewayling the destruction of the Citie of Ierusalem Mat. 23.37 Howe oft saieth he would I haue gathered thy little ones vnder my winges and thou wouldest not There our Lord Iesus speaketh 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 suffer our God to gouerne vs peaceably What is to bee done then Seeing that our GOD sheweth 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 Esa. 49.15 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 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 succour 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 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 visible 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 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 shadowed 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 goodnesse Againe the moe of such figures they had the more were they conuicted that GOD had gouerned them and that he had a continuall care of their welfare And therefore doth Moses 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 value according also as Saint Paule sheweth 1. Cor. 10.2 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 Maiestie 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 Rom. 1.4 Againe haue wee not a passing 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 Col. 2.9 I pray you were it not too shamefull a thankelesnesse in vs if wee shoulde not bee throughly resolued that our God hath vttered himselfe sufficiently 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. Whereas 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 gouernour all their life long Now then wee cannot goe one

baptisme at this day For circumcision serued to two endes First God thereby condemned all mankinde and all that is of mans owne nature shewing them thereby that all of it is euill And secondely he gaue hope of saluation in y e seede of Abraham accordingly as he had promised To this purpose say I serued y e figure of circumcision namely to put the Iewes in minde y t frō their mothers wombe they brought nothing with thē but condemnation that all y t euer was of man was cursed before God because it had nothing in it but sinne corruption Secondarily againe they were comforted forasmuch as they sawe that God promised them saluation Eph. 1.3 by the seede of man and y t he receiued them into fauour and iustified thē of purpose to haue them separated frō all y e rest of the worlde Gen. 1● 1● Seeing the Iewes had this prerogatiue surely if they had not ment to deface Gods power as much as in thē lay they should haue made their circumcision auailable by cutting off al y t euer was of their owne nature assuring themselues y t men can not please God Rom. 1. ● vntill they haue giuen ouer the thinges y t were their owne Hereunto had Moses an eye when he sayd Circumcise your heartes this day For their obseruing of y e figure was nothing except they cōsidered to what end God ment to lead them by it They beguiled themselues with y e visible signes and y t was ynough to thē for Satan hath alwaies this policie with him to make men busie their wits about the thinges y t they see with their eyes as whereunto he seeth them inclined For all our seeking is to content God with faire couers and though we neuer come nie him in verie deede yet would we fain pay him with a sort of pelting trifles The Iewes then esteemed their circumcision ynough too much but yet in so dooing they abused it because they regarded not y e thing y t God ment to shew thē therby but were tied altogether to y e visible signe Therfore doth Moses rebuke them saying thinke not y t the hauing of circumcision in your bodies is all y t you haue to doe for Gods giuing of y t signe vnto you was to help your infirmity of purpose to leade you further therby namely to bring you to true repentāce For when ye once perceiue y t al y t euer is of your own nature bringeth nothing but cursing you shall see that all of it is to be done quite and cleane away Therefore bethinke ye to mortifie your selues as if he should say Circumcision consisteth not in the outwarde paring away of the fleshe but the trueth thereof is within it is your heartes that must bee circumcised Moses his meaning hereby is not to condemne the outwarde signe but to shewe the true vse of it which folke had corrupted through superstition and hypocrisie Accordingly whereunto Ioell sayth Ioel. ● ● Rend your heartes not your garments Wherin his meaning is not that men should no more shew any token of repētance by humbling themselues before God but to shew that all that euer men do by outwarde signes as by rending of the hayre from their heades and beardes by much weeping by knocking vpon their brests and by al other maner of gestures that may shew them to be abashed in maner out of comfort before God is nothing except y e hart be broken afore Euen so circumcision is vtterly vnprofitable vnles y e hart be circumcised as wel as y e body Now we see the meaning of Moses but it will become the plainer easier vnto vs if we come to our baptisme I haue already touched the likenesse that is betweene these two sacraments and it is all one as if a man should say vnto vs nowe adayes if you would y t God should take you for his people and heritage yee must be baptised in your soules What baptised in our soules Yea for south For the water that is cast vpon our bodies is nothing if wee haue not the trueth of it namely that we be so plunged vnder the water as if we werein a graue Rom. 6.4 Col. 2.12 that is to say y t it maketh vs to die in our selues so as our owne affections our owne thoughtes our owne witte our owne reason and our owne wisedome beare not any more sway in vs but y t we suffer our selues to be gouerned by God so as all our fleshly lustes bee subdued and held in captiuitie vnder him and vnder his yoke Therefore if a man would shew vs the true meaning of our baptisme he shoulde say looke that yee be baptised within And for the same cause also doeth Saint Paule in the seconde to the Romans Rom. 2.28 sette downe a difference betweene the circumcision of the letter and the circumcision of the spirite And he sayeth that the one is inwarde and the other outward Whereas he termeth it the Circumcision of the letter it is by a similitude for he hath an eye to the worde To what purpose serueth the reading of Gods Law and of the Gospel if it touch vs not inwardely Verily if euery of vs haue his Bible in print and yet let it alone what doe we else but make it vnholy by our not applying of so great a treasure to our vse by our not imploying of the same to our profite according to the intent of our God Euen so standeth the case with the sacramentes sayeth Saint Paule For they be but as a dead letter so long as wee haue no more but the visible signes it is but a gay appearance and shew before men But the whole matter consisteth in hauing the trueth before God Wil we haue the true Circumcision then must it be inwardly that is to say in the Spirite That is to say God must worke there So we see nowe that the meaning of Moses was that folke shoulde not boast vainely of the bare name of God nor of the wearing of his badge without the trueth of it so as they could shewe the power thereof but that they should fare the better by the signe that is giuen them to warrant their adoption to the entent it might appeare that God hath not without cause separated them from the heathen which were as good as banished out of his church had no acquaintāce at al with him Againe we see that this doctrin toucheth and concerneth vs nowadayes because we haue baptisme which serueth to the same vse y t circumcision did namely to lead vs to repentance Therfore must we apply it to our vse And forasmuch as God hath vouchsafed to giue vs a seale of the fatherly loue which hee beareth vs and that it pleased him to gather vs into his Church and to shew y t he hath taken vs vnto himself to be heirs of his kingdome Let not vs disappoint our selues of such a benefite through our