A17698:1024
Sermons upon Deuteronomy
The sermons of M. John Calvin upon the fifth book of Moses called Deuteronomy faithfully gathered word for word as he preached them in open pulpit; together with a preface of the ministers of the Church of Geneva, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chief matters; the other the places of Scripture herein alleged. Translated out of French by Arthur Golding.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.
London: printed by Henry Middleton for George Bishop, 1583
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Again we must keep our selves from all fond ambition or vainglory, (as I touched afore:) which is, that we must not be desirous to vaunt our selves before men as a number do, who would fain make themselves as holy as saints, by crying out against other men, and by finding fault with them. As soon as they spy a §60thing amiss: by and by men must be charged with it, and all the world must know it. O this is a good zealous man: and yet in the mean while all is but a foolish desirousness to vaunt himself. For this cause God doth oftentimes punish such pride, because they bear themselves in hand, that so they rebuke other men sharply, they themselves are saints and half Angels: whereas notwithstanding, they dispense with many misdemeanours in themselves, and though they offend more grossly than those whom they find fault with, yet will they needs have men to bear with them. And why? Because they have well chidden others. Yea and ye shall see some that are not ashamed to say, What? have I not done well in rebuking evil? Seeing I have behaved my self so stoutly, is it not enough for me? Yes, and if thou couldest not bear with other men, how wouldest thou have other men to bear with thee? If thou haddest but one drop of good disposition in thee, wouldst thou not hate the vice in thy self, as well as in another man? So then, when we cry out against our neighbours in rebuking them: let us beware that we be clear from all ambition. If we will discover the evil that we perceive in another body: let us deal so orderly, as to begin at our selves. If we intend to condemn other mens faults: let us search and examine well what is in our selves, and reprove our selves first: and then let us steppe to our neighbours. That is the order which we must keep if we intend to proceed according to Godliness. But let us mark that here God condemneth generally all injuries and all backbitings, so as if we do but open our mouth to speak any manner of evil of our neighbours, we be condemned for false witnesses before God. Nevertheless it is not meant hereby, that men should conceal the evil that is known. For as I have showed heretofore, that we must not foster mens sins through flattery and lying, under pretence of charitable hiding of them, so must we not say that black is white, under colour that we be forbidden to do men wrong.
Againe wee must keepe our selues from all fonde ambition or vaineglorie, (as I touched afore:) which is, that we must not bee desirous to vant our selues before men as a number do, who woulde faine make themselues as holy as saints, by crying out against other men, and by finding fault with them. As soone as they spie a