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A17698:2117

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.

John Calvin 1509–1564London: printed by Henry Middleton for George Bishop, 1583

[12], 1247, [145] p. · 1.5M words · STC 4442 · ESTC S107166

Title page: Princeton Theological Seminary Library copy, digitized by the Internet Archive (opens the Internet Archive in a new tab)

THE SERMONS of Master John Calvin upon the fifth book of Moses call… › Sermon 88: On Wednesday the xvj. of October. 1555. The Lxxxviij. Sermon which is the third upon th…THE SERMONS of Master Iohn Caluin vpon the fifth booke of Moses cal… › Sermon 88: On Wednesday the xvj. of October. 1555. The Lxxxviij. Sermon which is the third vpon th…

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.

[ Earlier:2114–2129 of 6,323

:2114p. 545§60

Behold there comes me an hypocrite that would devise a new Religion, as it were to set up a popedom here again, or to bring in the Alcoran of Mahomet: now ought such a one to be put to death without forbearing, for so hath God ordained. And if any man say, it is cruelty; let him find fault with God for it, and we shall see if he can prevail.

Beholde there comes mee an hypocrite that woulde deuise a newe Religion, as it were to set vp a popedome here againe, or to bring in the Alcoran of Mahomet: nowe ought such a one to bee put to death without forbearing, for so hath God ordeyned. And if any man say, it is crueltie; let him finde fault with God for it, and wee shall see if he can preuaile.

:2115p. 545§60

On the other side, if we may well spit in such mens faces, notwithstanding that they say that their so doing is to maintain Gods honour, what is to be done to such as will needs after a sort deface it quite and clean? But let us come back again to the matter. There is a man that goes about to pervert the trueth thorough fond devotion; and to turn it into untruth: the same man ought to dye. There is a Roister that casteth forth lewd scoffs against the holy Scripture, as doeth that devilish fellow which is called Pantagruel, and all his filthy and ribaldly writings: and this sort of men pretend not to set up any new Religion, as though they were deluded by their own foolish imaginations: but like mad dogs they belch out their filthiness against the majesty of God, and their meaning is to overthrow all religion: and should such be spared? Why not? for they have the Cardinals for their upholders, they be favoured and maintained by them: in so much that the names of these Lord Cardinals are blazed in those goodly books, which serve to mock God as well as Mahomet. All is one, all may be abidden, so the Cardinals be curried, it is well enough, and it doth them good to be so registered: whereby a man may see that they not only mock at all Religion, but also could find in their hearts to abolish all religion quite and clean.

On the other side, if wee may well spit in such mennes faces, notwithstanding that they saye that their so doing is to maintaine Gods honor, what is to bee doone to such as will needes after a sort deface it quyte and cleane? But let vs come backe againe to the matter. There is a man that goes about to peruert the trueth thorough fonde deuotion; and to turne it into vntrueth: the same man ought to dye. There is a Royster that casteth forth lewd scoffes against the holy Scripture, as doeth that diuelish fellowe which is called Pantagruell, and all his filthie and ribauldly writings: and this sort of men pretende not to set vp any newe Religion, as though they were deluded by their owne foolish imaginations: but like madde dogges they belke out their filthinesse against the maiestie of God, and their meaning is to ouerthrowe all religion: and shoulde such bee spared? Why not? for they haue the Cardinalles for their vpholders, they bee fauoured and maintained by them: in so much that the names of these Lord Cardinalles are blazed in those goodly bookes, which serue to mocke God as well as Mahomet. All is one, all may bee abidden, so the Cardinalles bee curryed, it is welynough, and it doth them good to bee so registred: whereby a man may see that they not onely mocke at all Religion, but also coulde finde in their heartes to abolish all religion quite and cleane.

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John Calvin, Sermons upon Deuteronomy (At London, 1583), serm. 88, §60, pp. 545–546. EEBO-TCP A17698.

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Title as printed: 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.
Author: John Calvin 1509–1564
Place: London
Printer: Henry Middleton
Bookseller: George Bishop
Year: 1583
Size: [12], 1247, [145] p.
Words: 1,484,943
Catalogue: STC 4442 · ESTC S107166
Text: EEBO-TCP A17698

Passages: 6,323
Sections: 1,725

:2116p. 545§60

But herewithall let us also see how we may apply this to our own use, for we must not only condemn those that have showed themselves such as I have spoken of: but we must also fare the better by their example, to the end we may know how it is too wicked, yea, and too devilish a thing, that when men go about to make some backsliding or to set some trouble among us, and much rather to drive away all fear of GOD, and be favoured or shrouded, or harkened unto, or have any gap left open to them, or be let alone unpunished; it is the next way to undo and mar all. And yet we have seen examples of such as have maintained so cursed things, yea, and of such importance as the very Papists themselves could not endure them. For it is certain that the two heretics that were here, did wrest the holy Scriptures much more than the Papists. As touching this Treacle maker, who was the first of them; he maintained free will, & destroyed Gods election: and are those things maintained among the Papists? Nevertheless we see how he was favoured, & he was held up by the chin as it were in despite of God.

But herewithall let vs also see howe wee may apply this to our owne vse, for wee must not onely condemne those that haue shewed themselues such as I haue spoken of: but wee must also fare the better by their example, to the end wee may knowe howe it is too wicked, yea, and too diuelish a thing, that when men go about to make some backeslyding or to set some trouble among vs, and much rather to driue away all feare of GOD, and bee fauoured or shrowded, or harkened vnto, or haue any gappe left open to them, or be let alone vnpunished; it is the next way to vndoe and marre all. And yet wee haue seene examples of such as haue maintained so cursed thinges, yea, and of such importance as the verie Papistes themselues coulde not endure them. For it is certaine that the two heretikes that were here, did wrest the holy Scriptures much more than the Papistes. As touching this Triacle maker, who was the first of them; hee maintayned free will, & destroyed Gods election: and are those thinges maintained among the Papistes? Neuerthelesse wee see how he was fauoured, & hee was held vp by the chinne as it were in despite of God.

:2117p. 545–546§60

Again, as touching the second, we know how he was so horrible a blasphemer, that all men abhorred his lewd opinions: and yet for ⟨p. 546⟩all that, had he not his maintainers and defenders? Yes: for men showed them more favour than if they had been the nearest of their kin. And yet was it not evident that they conspired continually against God and his trueth, to wage battle against him? Therefore let us look nearlier to our selves, & to conclude let us understand that when God hath given us the grace to have the certainty of faith, so as we be grounded upon his word; we must hold us to it after such a §10sort, that whensoever we see any body go about to trouble the order which God hath set, we may all set our selves against it, and not tarry till all agree in one, but that whosoever of us doth first perceive the mischief, the same do discover it out of hand, and every of us do his duty in such wise, as such plaguey persons be not nourished among us. For (as I have declared already) we see there is such frailty in us, that a very little leaven will sower our whole batch §20of dowe;¹ and as soon as we give ear to Satan's juggling tricks, by and by we be over-thrown and so entangled, that in the end we be carried quite away from our God and from the true religion.

Againe, as touching the seconde, we knowe how he was so horrible a blasphemer, that al mē abhorred his leawde opinions: and yet for ⟨p. 546⟩all that, had he not his maintainers and defenders? Yes: for men shewed them more fauour than if they had beene the neerest of their kin. And yet was it not euident that they conspired continually against God and his trueth, to wage battel against him? Therefore let vs looke neerlyer to our selues, & to conclude let vs vnderstād that when God hath giuen vs the grace to haue the certeintie of faith, so as we be grounded vpō his worde; wee must holde vs to it after such a §10sort, that whensoeuer we see any bodie go about to trouble the order which God hath set, wee may all set our selues against it, and not tary till al agree in one, but that whosoeuer of vs doth first perceiue the mischiefe, the same doe discouer it out of hande, and euery of vs do his duetie in such wise, as such plagie persons bee not nourished among vs. For (as I haue declared alreadie) wee see there is such frailtie in vs, that a verie little leauen will sower our whole batche §20of dowe;¹ and as soone as wee giue eare to Satans iuggling trickes, by and by wee bee ouer-throwen and so intangled, that in the ende wee bee carryed quite away from our God and from the true religion.

11. Cor 5.6. & Gal. 5.9.

:2119p. 546§30

Moreover, seeing we be commanded to pluck up whatsoever is contrary to the majesty of God, and whatsoever may pervert or put away the true religion: let every of us see that he so offer and dedicate himself to our God, as we may not thrust one another out of the right way. If any man go about to thrust me out of the way: behold, God commandeth me to rise up against him; and though it were mine own brother, my son or my wife; yet is it said that I ought not to spare them. Now then, if I my self thrust others out of the way, is it not a far more heinous crime? I shall be taken for an accessory if I do but conceal another bodies misbehaviour, and I show my self a traitor to Godward: Now then, if I my self be an author of evil, how deep am I in? So then, if we will correct other folks misdealings so roughly, let us bear in mind that we must in any wise hold our selves in the fear of God, so as in cases concerning his honour, we be not a stumbling block to drive wretched souls to destruction; but rather endeavour to gather home the stray sheep into the flock, & to bring back the wanderers into the right way, and to maintain and further such as are in the good way already, and all of us lend our helping hands one to another, that we may go serve our God with one common accord.

Moreouer, seeing wee bee commaunded to plucke vp whatsoeuer is contrarie to the maiestie of God, and whatsoeuer may peruert or put away the true religion: let euery of vs see that hee so offer and dedicate himselfe to our God, as wee may not thrust one another out of the right way. If any man goe about to thrust mee out of the way: beholde, God commaundeth mee to rise vp against him; and though it were mine owne brother, my sonne or my wife; yet is it sayde that I ought not to spare them. Now then, if I my selfe thrust others out of the way, is it not a farre more heynous crime? I shalbe taken for an accessarie if I doe but conceale another bodies misbehauiour, and I shewe my selfe a traytour to Godwarde: Nowe then, if I my selfe bee an author of euill, howe deepe am I in? So then, if wee will correct other folkes misdealings so roughly, let vs beare in minde that wee must in any wise holde our selues in the feare of God, so as in cases concerning his honour, wee bee not a stumbling blocke to driue wretched soules to destruction; but rather indeuour to gather home the stray sheepe into the flocke, & to bring back the wanderers into the right way, and to maintaine and further such as are in the good way alreadie, and all of vs lende our helping handes one to another, that wee may goe serue our God with one common accord.

:2122p. 546–547

12 If thou hear say, that in any of the cities which the Lord thy God giveth thee to dwell in, 13 Some wicked men are gone from among you, and have seduced the inhabitants of their cities, saying, let us go and serve other gods whom ye have not known: 14 Then shalt thou search, and inquire, and examine the matter throughly, & if it be true & certain that such abomination hath been done among you: 15 Thou shalt root out the inhabitants of that city with the edge of the sword, and utterly destroy the city, and all that is in it, and the very cattle thereof with the edge of the sword. 16 And thou shalt gather all the spoil thereof together into the midst of the city, and burn up the city and all the spoil thereof with fire to the Lord thy God: and it shall be a heap for ever, and never be builded again, ⟨p. 547⟩17 And none of the cursed things shall stick to thy hands, that the Lord your God may turn away the fierceness of his wrath from thee, and give thee mercy, and have pity upon thee and multiply thee, as he sware to thy fathers, 18 Because thou shalt have obeyed the voice of the Lord thy God, in keeping all his commandments which I command thee this day, to the end thou mayest do the things that are right in the eyes of the Lord thy God.

12 If thou heare say, that in any of the cities which the Lorde thy God giueth thee to dwell in, 13 Some wicked men are gone from among you, and haue seduced the inhabitants of their cities, saying, let vs go and serue other gods whome yee haue not knowen: 14 Then shalt thou search, and inquire, and examine the matter throughly, & if it be true & certaine that such abhomination hath beene doone among you: 15 Thou shalt roote out the inhabitants of that citie with ye edge of the sword, and vtterly destroy the citie, and all that is in it, and the verie cattell thereof with the edge of the sworde. 16 And thou shalt gather al the spoyle thereof together into the middes of the citie, and burne vp the citie and all the spoyle thereof with fire to the Lorde thy God: and it shalbe a heape for euer, and neuer be builded againe, ⟨p. 547⟩17 And none of the cursed thinges shall sticke to thy handes, that the Lorde your God may turne away the fiercenesse of his wrath from thee, and giue thee mercie, and haue pitie vpon thee and multiply thee, as he sware to thy fathers, 18 Because thou shalt haue obeyed the voyce of the Lorde thy God, in keeping all his commaundementes which I commaund thee this day, to the ende thou mayest doe the thinges that are right in the eyes of the Lorde thy God.

:2123p. 547

WE have seen heretofore what §10manner of zeal we ought to have to the maintaining of Gods true service & the pure religion: that is to wit, that we must forget all the friendship of the world, and show that we make more account of the honour of our God, than of all those that are as deer to us as our own souls. But now Moses proceedeth further, and saith that we must use §20such rigour not only against particular persons, but also against whole cities. Now if a whole City ought to be razed for breaking the service of God; what shall be done to any one man? Should he be borne with? Here then we see how Gods honour ought to be preferred before the whole world. And because he had set down a right and pure order to the people of Israel how to do it; his mind was that it should be kept to the uttermost, and that if any man transgressed it, he should be cut §30off; insomuch that if it were a whole people that had done it; they should be dealt withal after the same manner. Now then we see yet better, how careful we ought to be for the preservation of religion in his pureness. True it is that we ought to be always mindful of that which we have said already; namely that it serveth not to excuse idolaters when they be so enraged with zeal without discretion. For we must be sure a forehand, that the religion which we hold is holy, & that §40God alloweth of it, so as it is not a doctrine forged at the pleasure of men, but Gods own will uttered unto us of his own free favour, whereof we have good and infallible record, that if any set himself against it, he must be cut off: yea though it were a whole City. So little ought any private person to be forborne, that even a whole city ought to be destroyed for it.

WE haue seene heretofore what §10manner of zeale wee ought to haue to ye mainteining of Gods true seruice & the pure religiō: that is to wit, that we must forget al ye friendship of the world, and shewe that we make more account of the honor of our God, than of all those that are as deere to vs as our owne soules. But now Moses proceedeth further, and sayth that wee must vse §20such rigour not only against particular persons, but also against whole cities. Now if a whole Citie ought to be rased for breaking ye seruice of God; what shalbe done to any one man? Should he be borne with? Here then we see how Gods honour ought to be preferred before the whole worlde. And because he had set downe a right and pure order to ye people of Israel how to do it; his mind was that it should be kept to the vttermost, and that if any man transgressed it, he should be cut §30off; insomuch that if it were a whole people that had done it; they should be delt withall after the same maner. Now then we see yet better, howe carefull wee ought to be for the preseruation of religion in his purenes. True it is that we ought to be alwayes mindefull of yt which we haue sayd already; namely that it serueth not to excuse ydolaters whē they be so inraged with zeale without discretion. For we must be sure a forehande, that the religion which we holde is holy, & that §40God alloweth of it, so as it is not a doctrine forged at the pleasure of men, but Gods owne will vttered vnto vs of his owne free fauour, whereof we haue good and infallible record, that if any set himselfe against it, he must be cutte off: yea though it were a whole Citie. So litle ought any priuate person to be forborne, that euen a whole citie ought to be destroyed for it.

:2124p. 547§40

But to the intent this doctrine may be the better understood; let us mark the order which §50God commandeth here to be kept. If it be said, that is to say, if the report go, that some wicked persons are gone from among you, and have led away the inhabitants of a City: make good inquisition of the matter, & search it out diligently and unfeignedly to the uttermost: and if it be found to be so; let that City be utterly destroyed with the edge of the sword, and so forth, Now first our Lords will is, that when any brute goeth of an evil deed, we should first inquire §60how the case standeth. And hereby he showeth that such as have authority of the sword, & sit in the seat of Justice, must not be reckless, in suffering things to pass before their eyes, without making any countenance to see them. Is there then any brute of a thing? Inquisition must be made of it. For if it be let pass, we show that our intent is to nourish the evil: and the parties that have so concealed it, must in the end abide their payment, which is that it must light wholly upon their own heads, as we see it cometh to pass. And it is a just punishment of God, that when such as are in office to remedy & redress evil, do bear with it, they themselves should abide the pain of it. And when they suffer it, it happeneth not by haphazard, but God yieldeth them the just wages which they have deserved. Therefore we must mark this text, that God will have us to be doing aforehand as soon as the brute is reported or given forth, & not to tarry till the thing be apparent, without setting hand to it or without making inquisition of it: but he will have the Justice to inquire of it betimes, specially when there goeth any brute of it. And by the way, to the intent there be not a slight inquiry made of it as it were but for fashions sake; he useth here three words: and afterward he addeth that it must be done throughly, so as there be an exquisite care used in the matter, For divers times, informations are taken when some complaint is made, and that the evil is known, yea and that in suchwise as they be ashamed to cloak it altogether, and so witnesses be called. But they will not seek to understand the pith of the matter, they do but use a kind of form for fashions sake, as who should say the matter is not buried, because there hath bin some seeking to know the truth of it.

But to the intent this doctrine may be ye better vnderstoode; let vs marke the order which §50God commandeth here to be kept. If it be sayde, that is to say, if the report go, that some wicked persons are gone from among you, and haue led away the inhabitantes of a Citie: make good inquisition of the matter, & search it out diligently and vnfainedly to the vttermost: and if it be found to be so; let that Citie bee vtterly destroyed with the edge of the sworde, and so forth, Now first our Lordes will is, that when any brute goeth of an euill deede, we should first inquire §60how ye case standeth. And hereby he sheweth that such as haue authoritie of the sword, & sit in the seate of Iustice, must not be retchlesse, in suffering thinges to passe before their eyes, without making any countenance to see them. Is there then any brute of a thing? Inquisition must be made of it. For if it be let passe, we shew that our intent is to nourishe the euill: and the parties that haue so concealed it, must in ye ende abide their payment, which is that it must light wholly vpon their owne heads, as we see it commeth to passe. And it is a iust punishmēt of God, that when such as are in office to remedie & redresse euill, doe beare with it, they themselues should abide the paine of it. And when they suffer it, it happeneth not by haphazard, but God yeeldeth them the iust wages which they haue deserued. Therefore we must marke this text, that God will haue vs to be doing aforehand as soone as the brute is reported or giuen forth, & not to tary till the thing be apparaunt, without setting hand to it or without making inquisition of it: but he will haue the Iustice to inquire of it betimes, specialy when there goeth any brute of it. And by the way, to the intent there be not a slight inquirie made of it as it were but for fashions sake; he vseth here three wordes: and afterwarde he addeth that it must be done throughly, so as there be an exquisite care vsed in the matter, For diuers times, informations are taken when some cōplaint is made, and that the euill is knowen, yea and yt in suchwise as they be ashamed to cloke it altogether, and so witnesses bee called. But they will not seeke to vnderstand the pith of the matter, they doe but vse a kinde of forme for fashions sake, as who should say ye matter is not buried, because there hath bin some seeking to knowe the truth of it.

:2126p. 547–548§60

Now to the end that men should not dally after that sort with God; it is said expressly that inquisition should be made, that the matter should be examined, and information duly taken. And therefore let Justices understand, that they shall not go quit, but that God will hold them guilty, for neglecting their duty, if they do not what they can to bring matters to light, when they hear any complaint or any brute of them. Nevertheless our Lords meaning is not that men should judge at all adventure, but that the crime should be duly proved whether it be so of a truth in deed. He useth two words to show that a Judge ought not to be led by bare suspicion to conclude what he listeth. For we must be fain to bear with the evil when it is not known, because God hath not yet brought it to light. As for example, there be some sins (saith S. Paul) which make hast to come to their condemnation;¹ and we see that God doth so thrust and drive some wicked men forward, that they run a head into mischief. ⟨p. 548⟩For sometimes it is Gods will to humble us by making our offences known, that we may feel them and be sorry at the heart for them. Yea & [sometimes again] a man knows not at what end to begin, but is letted that he cannot punish, because he findeth no mean how to do it. Therefore a Judge must be discreet and mild, that he give not sentence upon bare conjectures, but that he first of all do see the matter substantially proved. Now then, here are two notable things:§10 the one is that we must not be reckless, but diligent in searching out of things, that the evil may be discovered & not nourished. The other is, that we should not judge rashly, but that the matter should be well known and throughly brought to light, before me come to give definitive sentence of it, so as our judgement may be ripe & settled.

Now to the end that men should not daly after that sort with God; it is sayd expresly that inquisition should be made, that the matter should be examined, and information dewly taken. And therfore let Iustices vnderstand, that they shall not goe quit, but that God will hold them giltie, for neglecting their duetie, if they do not what they can to bring matters to light, when they heare any complaint or any brute of them. Neuerthelesse our Lords meaning is not that mē should iudge at al aduenture, but that the crime should be duly proued whether it be so of a truth in deede. He vseth two wordes to shew that a Iudge ought not to be led by bare suspition to conclude what hee listeth. For wee must be faine to beare with the euill when it is not knowen, because God hath not yet brought it to light. As for example, there be some sinnes (sayth S. Paul) which make hast to come to their condemnation;¹ and we see that God doth so thrust and driue some wicked men forward, that they runne a head into mischiefe. ⟨p. 548⟩For sometimes it is Gods will to humble vs by making our offences knowen, that we may feele them and be sorie at the heart for them. Yea & [sometimes againe] a man knowes not at what end to begin, but is letted that he cannot punish, because he findeth no mean how to do it. Therfore a Iudge must be discreete and milde, that he giue not sentence vpō bare coniectures, but that he first of all do see the matter substantially proued. Now then, here are two notable thinges:§10 the one is that we must not be rechlesse, but diligent in searching out of thinges, that ye euil may be discouered & not nourished. The other is, that we should not iudge rashly, but that the matter should be welknowen and throughly brought to light, before me come to giue diffinitiue sentēce of it, so as our iudgement may be ripe & settled.

11. Tim. 5.24

:2127p. 548§10

Now this being so, it is said, thou shalt destroy the inhabitants of that City with the edge of the sword. Whereby God showeth (as I have declared already)§20 what affection we ought to bear unto his service. For if we consider what a thing his glory is, it ought to be more deer to us than all the whole world. What see we either in heaven or on earth but little sparks of the power, righteousness, goodness & wisdom which are infinite in God? They be not to be measured: we have but only some little signs and tokens of them in heaven and earth. Therefore it were better that the world should perish ten thousand times, than that Gods glory §30should be defaced. But it falleth out that his glory is conveyed over unto idols, yea & bestowed upon Satan, when his service is corrupted. And therefore it is not for us to fall asleep or to cocker ourselves in this case, as we have bin wont to do, making sale of Gods honour, and letting it pass as though we seemed to count it as a thing of nothing. But contrariwise we see here how he putteth all cities to destruction, if they have defaced his honour. So then let us understand that §40it is not for us to row any more between two streams as we have bin wont to, if we intend to keep our religion unimpaired: but we must see that all Church treasons, that is to say all outrages that are done to the majesty of God, may be punished. Seeing we know and nature teacheth us that robberies, murders, thefts, and all manner of pilfries ought not to be borne with; what shall we do when gods name is blasphemed, all religion turned upside down, and the pure §50doctrine falsified, to thrust folk out of the way and to break the union of faith? Such things are not to be winked at: for they be too heinous crimes.

Now this being so, it is sayde, thou shalt destroy the inhabitants of that Citie with the edge of the sword. Wherby God sheweth (as I haue declared already)§20 what affection wee ought to beare vnto his seruice. For if we consider what a thing his glory is, it ought to be more deere to vs thā all ye whole world. What see we either in heauen or on earth but litle sparks of ye power, righteousnes, goodnes & wisedome which are infinite in God? They be not to be measured: we haue but only some litle signes and tokens of them in heauen and earth. Therefore it were better that the worlde should perish ten thousand times, than that Gods glory §30should be defaced. But it falleth out that his glory is conueyed ouer vnto ydols, yea & bestowed vpon Satan, when his seruice is corrupted. And therefore it is not for vs to fal asleepe or to cocker ourselues in this case, as we haue bin wont to doe, making sale of Gods honour, and letting it passe as though we seemed to count it as a thing of nothing. But contrariwise we see here how he putteth all cities to destruction, if they haue defaced his honor. So then let vs vnderstand that §40it is not for vs to rowe any more betweene two streames as we haue bin wont to, if we intend to keepe our religion vnappayred: but we must see that all Church treasons, that is to say all outrages that are doone to the maiestie of God, may be punished. Seeing we know and nature teacheth vs that robberies, murthers, theftes, and all manner of pilfries ought not to bee borne with; what shal we do when gods name is blasphemed, all religion turned vpside downe, and the pure §50doctrine falsified, to thrust folke out of the way and to breake the vnion of faith? Such thinges are not to be winked at: for they be too heynous crymes.

:2128p. 548§50

Yea and it behoveth us to mark how it is said here, that if any wicked men be risen up, and have seduced the inhabitants of a City. For it may seem that this circumstance should somewhat abate the fault, forasmuch as the whole city went not away of their own accord, but were carried away §60by certain wicked persons, as in deed a few such firebrands of hell are enough to set all things out of order. Yea, but yet are not they to be born with, which have given ear to such deceivers; they must be punished for it nevertheless: yea and that not with stripes of rods only, but even with death. And in deed, how trifling an excuse is it for a man to say, I was undermined, I would never have done amiss if I had not bin enticed to it, ye may see what ill counsel is. Yea, but yet notwithstanding thou haddest bin taught by the voice of thy God, thou knewest his will, & wast ascertained of it. Behold, a man whom thou knewest to be wicked came to seduce thee, and thou gavest more credit to his lewdness and to thine own wit, than to the infallible truth of thy God. Thou knowest that thy God speaketh for thy benefit, and thou leavest him, thou givest him deaf ear, thou art loth to give him any hearing, thou refusest all that he telleth thee: and is that to be excused? Nay rather, should we not spit in the faces of such men as will needs make a shield of other mens enticements? Yes: and for that cause doth not God hold a whole City excused, when the people of it have bin deluded by wicked persons. Both great and small (say I) must be punishable: and God is not cruel in punishing them all, as we see he hath ordained here.

Yea and it behoueth vs to marke how it is said heere, that if any wicked men be risen vp, and haue seduced the inhabitants of a Citie. For it may seeme that this circumstance should somewhat abate the fault, forasmuch as the whole citie went not away of their own accord, but were carried away §60by certain wicked persons, as in deed a few such firebrandes of hell are ynough to set all thinges out of order. Yea, but yet are not they to be born with, which haue giuen eare to such deceiuers; they must be punished for it neuerthelesse: yea and yt not with stripes of roddes onely, but euen with death. And in deede, how trifling an excuse is it for a man to say, I was vndermined, I would neuer haue done amisse if I had not bin inticed to it, ye may see what ill counsell is. Yea, but yet notwithstanding thou haddest bin taught by the voyce of thy God, thou knewest his will, & wast ascerteined of it. Beholde, a man whome thou knewest to be wicked came to seduce thee, and thou gauest more credit to his leaudnesse and to thine owne wit, than to ye infallible truth of thy God. Thou knowest yt thy God speaketh for thy benefite, and thou leauest him, thou giuest him deafe eare, thou art loth to giue him any hearing, thou refusest all that he telleth thee: and is that to be excused? Nay rather, shoulde wee not spit in the faces of such men as will needes make a shield of other mens inticementes? Yes: and for that cause doth not God hold a whole Citie excused, when the people of it haue bin deluded by wicked persons. Both great and small (say I) must be punishable: and God is not cruell in punishing them all, as wee see hee hath ordeined heere.

:2129p. 548–549§60

Furthermore, let us mark well ye God meant to do us to understand what it is to have wicked persons in a city.¹ For (as saith S. Paul) a little leaven soureth a whole lump of dow. Now then, wheresoever deceivers be, there are the people by & by infected. God speaketh so thereof plainly, to the intent we should not suffer evil to harbour among us. If there be any poisonings, we are all afraid of them, and it troubleth us to provide how to save our selves from them. ô (say we) such a plague must not abide among us. Now it is certain that there is not a worse nor a more deadly plague, than the stepping up of unruly persons, despisers of God, and wicked men, which seek to turn all things upside down, and to bring all to confusion, corrupting all things to the intent to have the more liberty to do evil. When such folk rise up, & be borne withal; it is good reason that all should be guilty of their fault. And we see also that God punisheth those that bear with evil doings when they both should and could correct them: insomuch that the common proverb is verified in them, that when a man is saved from the gallows, he could find in his heart to see them hanged that delivered him from it. And good reason it is that they should have such reward, for their corrupting of Justice, and for their impeaching of right. Therefore when we see men go about to turn all things upside down, we must repress them aforehand: and not tarry till the end, for that is a cursed patience. True it is (as I said afore) that if God give us not the mean to rid away evil so soon as we would; then must we be sorry for it & have patience. But when things are evident, & there is none other let than lack of courage: then if we be cold and la•ie, and shut our eyes because we be loth to sustain displeasure; [as if a man should say,] I will not be too forward, least I be left in the briers, for fear least I pay for the shot when I have entered into such a quarrel, for I see that such fellows are full of revenge and may easily be even with me: when we use such cowardliness, then must we ⟨p. 549⟩abide the penalty of it. And surely it is a great grace of God to have power to redress a mischief that hath bin known of long afore: and therefore it must not be let slip without providing for it in time convenient.

Furthermore, let vs marke well ye God ment to do vs to vnderstand what it is to haue wicked persōs in a citie.¹ For (as saith S. Paul) a little leuē soureth a whole lump of dow. Nowe then, whersoeuer deceiuers be, there are the people by & by infected. God speaketh so thereof plainly, to the intent we should not suffer euill to harbor amomōg vs. If there be any poysoninges, we are all afraid of them, and it troubleth vs to prouide howe to saue our selues frō them. ô (say we) such a plague must not abide among vs. Now it is certain that there is not a worse nor a more deadly plague, than the stepping vp of vnruly persons, despisers of God, and wicked men, which seeke to turne al thinges vpside downe, and to bring all to confusion, corrupting all thinges to the intent to haue the more libertie to doe euill. When such foke rise vp, & be borne withall; it is good reason that al should be giltie of their fault. And we see also that God punisheth those yt beare with euill doinges when they both should and could correct them: insomuch that the common prouerbe is verified in them, that when a man is saued from the gallous, he could finde in his heart to see thē hanged yt deliuered him from it. And good reasō it is that they should haue such reward, for their corrupting of Iustice, and for their impeaching of right. Therefore when we see men goe about to turne all thinges vpside downe, wee must represse them aforehande: and not tarie till ye end, for that is a cursed patience. True it is (as I said afore) that if God giue vs not the meane to rid away euill so soone as we would; then must wee be sory for it & haue patience. But when things are euident, & there is none other let than lacke of corage: then if we be cold and la•ie, and shut our eyes because wee be loth to susteine displeasure; [as if a man shoulde say,] I will not be too forwarde, least I bee left in the bryers, for feare least I pay for the shot when I haue entered into such a quarell, for I see that such fellowes are ful of reuendge and may easily be euen with mee: when we vse such cowardlynesse, then must wee ⟨p. 549⟩abide the penaltie of it. And surely it is a great grace of God to haue power to redresse a mischiefe that hath bin knowen of long afore: and therfore it must not be let slip without prouiding for it in time conuenient.

11. Cor. 5.• & C•l. ••.