A17698:774
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.
And on the other part let us mark also, that if we have known a man to be of a good conscience, and seen none other signs in him but of the fear of GOD, of honesty, and of upright dealing: we must not lightly take upon us to charge him with any crime. For to what purpose should it serve such as have lived as becometh them, to have given good example all their life long: if every ill report should be admitted against them at the first dash, so as they should be condemned without further inquiry? So then let us mark, that God meant here to restrain us from judging unadvisedly, and from thinking amiss on such as have lived aright.
And on the other part let vs marke also, that if wee haue knowen a man to be of a good conscience, and seene none other signes in him but of the feare of GOD, of honestie, and of vpright dealing: wee must not lightly take vppon vs to charge him with any cryme. For to what purpose shoulde it serue such as haue lyued as becommeth them, to haue giuen good example all their lyfe long: if euerie ill repor• shoulde bee admitted against them at the first dashe, so as they should be condemned without further inquirie? So then let vs marke, that God meant here to restraine vs from iudging vnaduisedly, and from thinking amisse on such as haue liued aright.
Now for the sum and conclusion of all, here is the promise that Moses maketh: that is to wit, That the people shall prosper in the land that is given them to inherit, and that God will bless them for ever, and them also that come of their children. And this doctrine is very rife: namely that if we serve GOD he will bless us, as though our service were recompensed. But yet we must not imagine hereupon as the Papists do, that we deserve any thing at all at Gods hand, & that he yieldeth us like for like, as though he were bound thereunto or as though there were some hire or wages due to us: we must not enter into such dotages: but we must consider that the cause why God promiseth reward to such as serve him, is to hearten them by doing them to understand that it is not lost labour to serve God. By that means then God intendeth to encourage us to serve him and to do well: and not to make us proud or to put us in belief that we deserve aught. Then let us mark, that whereas God promiseth us reward: it is for that he had erst given us the grace to serve him. Whereof cometh it that we live as becometh us? Cometh it of our own freewill? Cometh it of our own self-moving? No: but of Gods governing of us by his holy spirit. Now then, although it were a recompense: yet ought not the same to be attributed unto us: