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A17698:914

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 35: On Friday the xxj. of June. 1555. The xxxv Sermon which is the sixth upon the fifth Chap…THE SERMONS of Master Iohn Caluin vpon the fifth booke of Moses cal… › Sermon 35: On Friday the xxj. of Iune. 1555. The xxxv Sermon which is the sixth vpon the fift Chap…

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:911–926 of 6,323

:911p. 208§60

and that forasmuch as he hath redeemed us with the blood of his Son, we should be wholly his, endeavouring to withdraw our selves from the defilements of this world, that we may be true sacrifices unto him, calling upon him alone, fleeing to him alone for succour, & yielding him thanks for all his benefits. Ye see then that the first point of our life, is the honour that we ought to yield to our God.

and that forasmuch as hee hath redeemed vs with the bloud of his sonne, wee should bee wholy his, indeuoring to withdrawe our selues from the defilementes of this world, yt we may be true sacrifices vnto him, calling vpon him alone, fleeing to him alone for succor, & yelding him thanks for all his benefits. Ye see then yt the first poynt of our life, is the honour that we ought to yeeld to our God.

:912p. 208§60

Another point is this: that forasmuch as it is his will to try our obedientnesse by living uprightly among men: none of us must be given to his own peculiar profit, but every of us must endeavour to serve other, and maintain mutual honesty among our selves, so as we not only abstain from deceit, violence, and cruelty▪ but also lead a sober and modest life, without looseness, lewdness, or beastliness. That is the second point of our life.

Another poynt is this: that forasmuch as it is his will to trye our obedientnesse by liuing vprightly among men: none of vs must bee giuen to his owne peculiar profit, but euery of vs must indeuour to serue other, and mainteine mutuall honestie among our selues, so as wee not onely absteine from deceite, violence, and crueltie▪ but also leade a sober and modest life, without loosenesse, lewdenesse, or beastlynesse. That is the second poynt of our lyfe.

:913p. 208–209

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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

Now sith it is so that the commandment of the Sabbath day is contained in the first table: it followeth that it belongeth to the spiritual service of God, and that it concerneth not the charity which ought to be betwixt neighbour and neighbour. And why then is it treated of in that place? It is all one as if our Lord should say, This Sabbath day shall serve you for an overplus, that your manservants and womenseruauntes may have some ease as well as your selves. Not that that was the drift of Gods purpose: his chief intent was not that there should be a day in the week wherein men should cease from labour that they might take breath & not be continually overhauled, so as they should be tired: that was not the cause which moved God to appoint the Sabbath day: But his ordaining of it was to do the faithful to understand that they ought to live after such a holy manner, as to rest from all their own lusts and desires, that God might work wholly in them. ⟨p. 209⟩Also here is a very excellent benefit, as men term it. Behold (sayeth our Lord) in as much as ye have this warrant among you, that I do sanctify you: see that you also endeavour to give your selves unto me. For lo, this thing shall do you service, and it is to your profit: that is to wit, your household shall not be always overhauled: for your menservants and your womenseruantes and your cattle must have some rest. Therefore ye shall have this as an overplus. Now we see §10why here is express mention made, that the Jews had bin bondservants in Egypt, and therefore that they ought to have regard of such as were held as prisoners under their hand. For whereas Moses speaketh of menservants & womenseruants: he meaneth not the manner of service that is common among us now adays: for in those days servants were slaves, and they were held down like Oxen & Asses: they were handled so roughly and unkindly, as was pity to see. God therefore §20telleth the Jewish people, that in keeping the Sabbath day, they should even benefit & prosper their own household. So little cause have you (sayeth he) to repine at the time that I have reserved to my self, in taking one of seven: that if ye were not overcruell and tyrannous to such as are at your devotion, [ye would see that] the same day is to your benefit. If ye had no further regard than to civill order, that is to wit that in that day your servants shall have some refreshing:

Now sith it is so that the commandement of the Saboth day is conteined in the first table: it followeth that it belongeth to the spirituall seruice of God, and that it concerneth not the charitie which ought to bee betwixt neighbor and neighbor. And why then is it treated of in that place? It is all one as if our Lord should say, This Saboth day shall serue you for an ouerplus, that your manseruantes and womenseruauntes may haue some ease as well as your selues. Not that that was the drift of Gods purpose: his chiefe intent was not yt there should be a day in ye week wherein mē should cease frō labor yt they might take breath & not be continually ouerhaled, so as they shoulde be tyred: yt was not the cause which moued God to appoint the Saboth day: But his ordeining of it was to do ye faithfull to vnderstand yt they ought to liue after such a holy maner, as to rest from all their owne lustes and desires, that God might worke wholy in them. ⟨p. 209⟩Also here is a verie excellent benefite, as men terme it. Behold (saieth our Lord) in as much as ye haue this warrant among you, that I do sanctifie you: see that you also indeuour to giue your selues vnto mee. For loe, this thing shal doe you seruice, and it is to your profite: that is to wit, your housholde shall not bee alwaies ouerhaled: for your menseruants and your womenseruantes and your cattell must haue some rest. Therefore ye shall haue this as an ouerplus. Nowe wee see §10why here is expresse mention made, yt the Iewes had bin bondseruantes in Egypt, and therefore yt they ought to haue regard of such as were held as prisoners vnder their hand. For whereas Moses speaketh of menseruants & womenseruants: he meaneth not ye maner of seruice that is common among vs nowe adayes: for in those dayes seruantes were slaues, and they were held downe like Oxen & Asses: they were handled so roughly and vnkindly, as was pitie to see. God therfore §20telleth ye Iewish people, yt in keeping the Saboth day, they should euen benefite & prosper their owne houshold. So little cause haue you (saieth he) to repine at the time that I haue reserued to my selfe, in taking one of seuen: yt if ye were not ouercruell and tyrannous to such as are at your deuotion, [ye would see that] the same day is to your benefite. If ye had no further regard than to ciuill order, that is to wit that in that day your seruauntes shall haue some refreshing:

:914p. 209§20

it ought §30to persuade you thereunto. But ye must understand that I have not ordained it only for your households sake: but to the intent ye should bethink ye of the thing that I have told you: namely that in as much as ye be shoaled out from the Infidels, you must be to me a kingly priesthood, so as you must seek nothing but to serve me in all soundness and pureness of conscience.¹ Have ye once that regard, ye shall perceive that the same day will yield ye moreover some earthly §40commodity, but yet is not that the thing which you must seek thereby. To be short, ou• Lord showeth us here the same thing which is avowed by Jesus Christ: which is, that if we seek the kingdom of heaven,² all other things shall be cast upon us. For we bear our selves on hand, that if we seek the heavenly life, we shall starve for hunger, & it will be a mean to turn us out of all our commodities. To be short, the devil comes, & always tempts us to mislike of Gods service,§50 under this pretence & guile, that if we give our selves to the serving of God, we must starve for hunger, so as we shall be in rueful case, & all the world will forsake us. But surely we cannot serve God, unless we be bereft of our own affections, & shake off the worldly cares that press us too sore. Nevertheless we must repose our selves upon the blessing that is promised us: which is, that if we seek the kingdom of God, we shall be blessed even in these transitory things, so as our §60Lord will pity us▪ & give us all things which he knoweth to be requisite for this present life: only let us but wait upon him for the things which we cannot attain to by our own power & policy. That is the thing which is showed us in this place.

it ought §30to perswade you thereunto. But ye must vnderstand that I haue not ordained it alonly for your housholdes sake: but to the intent ye should bethinke ye of the thing yt I haue told you: namely that in as much as ye be sholed out from the Infidels, you must be to mee a kingly priesthood, so as you must seeke nothing but to serue me in all soundnesse and purenesse of conscience.¹ Haue yee once that regard, ye shall perceiue that the same day will yeelde ye moreouer some earthly §40commoditie, but yet is not that the thing which you must seeke thereby. To bee short, ou• Lorde sheweth vs here ye same thing which is auowed by Iesus Christ: which is, that if wee seeke the kingdome of heauen,² all other thinges shall bee cast vppon vs. For we beare our selues on hand, that if we seeke the heauenly life, we shall starue for hunger, & it wil be a meane to turne vs out of all our cōmodities. To be short, the deuil comes, & alwaies temptes vs to mislike of Gods seruice,§50 vnder this pretence & guile, that if wee giue our selues to the seruing of God, wee must starue for hunger, so as we shall bee in rufull case, & all the world will forsake vs. But surely we cannot serue God, vnlesse we be bereft of our own affections, & shake off the worldly cares that presse vs too sore. Neuerthelesse wee must repose our selues vppon the blessing that is promised vs: which is, that if we seeke the kingdome of God, we shalbe blessed euen in these transitorie things, so as our §60Lord will pitie vs▪ & giue vs all thinges which he knoweth to be requisite for this present life: only let vs but waite vppon him for the things which we cānot attaine to by our own power & policie. That is ye thing which is shewed vs in this place.

1Exo. 19.5.6
2•att. 6.33.

:915p. 209§60

Now this saying ought to serve us continually for a spur, to make us go forward with the things that God commandeth us. For the chief thing that stayeth us from ruling and directing our life in the obedience of God, is that being too much wedded to our selves, we think that this thing or that thing will be more for our profit, and whatsoever come of it, we will needs lay for our own commodity, & for the things that pertain to the world. We see here that men cannot find in their hearts to follow God: but rather shrink away from him & draw clean back from his law, because that to their seeming, if they should serve God they should never thrive. But that is such a shameful thanklessness, as enhanceth their rebelliousness a hundredfold more. What is to be done then? Let us mark well that we can never serve God with a free & cheerful heart, except we be fully resolved that he will provide for us all our life long, & not forget us as is said in the person of Joshua.¹ For in the Epistle to the Hebrews, the Apostle applieth this doctrine to all the faithful, even of purpose to withdraw them from over great carefulness: he sayeth, Thy God will not forsake thee, neither will he forget thee. Now if we could once be throughly persuaded that God watcheth over us, and that he will provide for all our necessities: it is certain that we should not be so overplunged in our earthly affections, we should not be turned away from the serving of him, neither should we be letted to mind the spiritual life: but we should pass through the world & use the creatures as though we used them not, because we would consider that we had yet further to go. Thus ye see the effect that we have to gather of this lesson, is that where our Lord showeth us that his commanding of the Sabbath day to be kept, hath a spiritual meaning: yet notwithstanding men shall not fail to find the same profitable to them, and that God will bless them for it, if they look rightforth to him, and be not too eager in seeking their earthly commodities.

Now this saying ought to serue vs continually for a spurre, to make vs goe foreward with the things that God commandeth vs. For the chiefe thing that staieth vs from ruling and directing our life in the obedience of God, is that being too much wedded to our selues, we thinke yt this thing or that thing will be more for our profite, and whatsoeuer come of it, we will needs lay for our own commoditie, & for the things that pertaine to the world. Wee see here yt men cannot finde in their heartes to follow God: but rather shrink away frō him & drawe cleane backe from his law, bicause yt to their seeming, if they should serue God they should neuer thriue. But that is such a shamefull thanklesnesse, as inhaunceth their rebelliousnes a hundredfold more. What is to be done then? Let vs marke well yt we can neuer serue God wt a free & cheerful heart, except we be fully resolued yt he wil prouide for vs al our life long, & not forget vs as is said in the person of Iosua.¹ For in the Epistle to the Hebrewes, the Apostle applieth this doctrine to all the faithful, euen of purpose to withdraw them frō ouer great carefulnes: he saieth, Thy God will not forsake thee, neither will he forget thee. Now if we could once be throughly perswaded that God watcheth ouer vs, and that he will prouide for al our necessities: it is certaine that we should not bee so ouerplunged in our earthly affections, wee should not bee turned away frō the seruing of him, neither shold we be letted to minde the spirituall life: but wee should passe through the world & vse the creatures as though wee vsed them not, bicause wee would consider that wee had yet further to goe. Thus ye see the effect that we haue to gather of this lesson, is that where our Lorde sheweth vs yt his commanding of the Saboth day to bee kept, hath a spirituall meaning: yet notwithstanding men shal not faile to finde the same profitable to them, and that God will blesse them for it, if they looke rightforth to him, and be not too eagre in seeking their earthly commodities.

1Joshua 1.5.6. He. 4.8.11.Iosua 1.5.6. He. 4.8.11.

:916p. 209–210§60

And by the way we be warned, that if any have authority over others, they must not despise their neighbours though they be their inferiors. And this reacheth very far. For we must not interpret it only of menservants and womenseruants: but also of the poor, of such as are not of authority or estimation, of all underlings & subjects, & of all such as (to our seeming) are not worthy to be compared or matched with us in respect of the world. For we see what the pride of men is. Although there be no cause why we should advance our selves: yet doth every of us covet some preeminence. Now then, if we be so high minded, that every of us could find in his heart to overpeer his neighbour, yea even though there be no reason why: what will we do if we be advanced in deed? Look upon such as sit in seat of Justice: they bear themselves in hand that the whole world (as ye would say) was made for none but them, except God bridle them by his holy spirit, & show them that they ought to walk in all manner of mildness, & not oppress those that are under their charge, but rather behave themselves as fathers, & account of their subjects as of their children, yea & that because God honoureth them, ⟨p. 210⟩therefore they ought to live in the greater humility. As for those that preach Gods word, and have the charge to direct others: if they think they ought to be exempted from the common sort, & despise other men: woe worth them. For it were better for them to break their necks in going up into the Pulpit, than not to strain them selves to be the first that should lead a godly conversation, & live quietly with their neighbours, & show themselves to be sheep of the flock of our §10Lord Jesus Christ. But yet for all this, it is true that rich men may well be served by the poor. If a man have menservants & womenseruantes for wages, he will not set his servant above himself at the table, neither will he lay him in his own bed: but yet, (notwithstanding all superiority,) we must come to this point,¹ that we be knit together as one flesh, & that all of us are created after the image of God. If we considered that as many as come of Adams race are our own flesh & bone:§20 ought it not to move us unto kindness, though we were as wild beasts one to another? When the Prophet Isaiah meant to reprove men for their unnaturalness:² he said, thou shalt not despise thine own flesh.

And by the way wee bee warned, that if any haue authoritie ouer others, they must not despise their neighbors though they be their inferiours. And this reacheth very farre. For wee must not interprete it onely of menseruants and womenseruants: but also of the poore, of such as are not of authoritie or estimation, of all vnderlings & subiects, & of all such as (to our seeming) are not worthy to be compared or matched with vs in respect of the worlde. For wee see what the pride of men is. Although there be no cause why we should aduaunce our selues: yet doth euerie of vs couet some preheminence. Now then, if we be so high minded, that euerie of vs could finde in his heart to ouerpeere his neighbour, yea euē though there be no reason why: what will we do if we be aduanced in deede? Looke vpon such as sit in seat of Iustice: they beare thēselues in hand yt the whole world (as ye wold say) was made for none but thē, except God bridle thē by his holy spirit, & shewe them yt they ought to walke in all maner of mildnes, & not oppresse those that are vnder their charge, but rather behaue thēselues as fathers, & account of their subiects as of their children, yea & that bicause God honoreth thē, ⟨p. 210⟩therefore they ought to liue in the greater humilitie. As for those that preache Gods worde, and haue ye charge to direct others: if they think they ought to bee exempted from the common sort, & despise other men: woe worth them. For it were better for them to breake their neckes in going vp into the Pulpit, than not to straine thē selues to be the first yt should leade a godly conuersation, & liue quietly with their neighbors, & shew thēselues to be sheepe of the flocke of our §10Lord Iesus Christ. But yet for all this, it is true yt rich men may well be serued by the poore. If a man haue menseruantes & womenseruantes for wages, he will not set his seruant aboue himselfe at the table, neither will he lay him in his owne bed: but yet, (notwithstanding all superioritie,) we must come to this point,¹ yt we be knit togither as one flesh, & that all of vs are created after the image of God. If we considered that as many as come of Adams race are our owne flesh & bone:§20 ought it not to moue vs vnto kindnes, though we were as wild beastes one to another? When the Prophet Esay ment to reproue men for their vnnaturalnesse:² he said, thou shalt not despise thine owne flesh.

1Gen. 9.6.
2Esa. 58.7.

:918p. 210§20

But there is yet more: namely that the image of God is printed in all men. Therefore whensoever I go about to oppress any man, I not only §30despise mine own flesh, but also hurt Gods image as much as in me lieth. So then let us mark well, that by this text, God meant to show to all such as are in authority & estimation, and to all such as are richer than others, & to all such as are in any degree of honour: that they ought not to abuse those that are under their hand, nor to vex or torment them out of measure, but evermore to bear in mind how we be all descended of Adams race, & are all of one kind, yea & that all §40of us have Gods image printed in us. That is the thing which we have to note, specially now that our Lord Jesus Christ is come down to us, and hath abased himself to condemn all pride,¹ and to show that there is none other mean to serve God than with lowliness,² & moreover hath made us all members of his body, as well servants [& underlings) as masters & superiors, so as there is no distinction in that behalf. When we come to our Lord Jesus Christ, and have an eye to him: we §50must follow him. And seeing that all of us both great and small are members of his body, and he is our head: it is good reason that every of us should fashion himself like to his neighbours. And besides that, seeing that God hath showed himself a father more familiarly to us, than he did to them that lived under the Law: let the same move us to maintain brotherly love among us. Thus ye see further what we had to remember upon this place.

But there is yet more: namely that the image of God is printed in all men. Therefore whensoeuer I goe about to oppresse any man, I not only §30despise mine owne flesh, but also hurte Gods image as much as in mee lyeth. So then let vs mark well, that by this text, God meant to shewe to all such as are in authoritie & estimation, and to all such as are richer than others, & to all such as are in any degree of honour: that they ought not to abuse those yt are vnder their hand, nor to vex or tormēt thē out of measure, but euermore to beare in minde how wee bee all descended of Adams race, & are all of one kinde, yea & that al §40of vs haue Gods image printed in vs. That is the thing which we haue to note, specially now that our Lorde Iesus Christ is come downe to vs, and hath abased himselfe to condemne all pride,¹ and to shew that there is none other meane to serue God than wt lowelines,² & moreouer hath made vs all members of his body, as well seruants [& vnderlings) as maisters & superiors, so as there is no distinction in yt behalf. When we come to our Lord Iesus Christ, and haue an eye to him: wee §50must follow him. And seeing that all of vs both great and small are members of his bodie, and hee is our head: it is good reason that euerie of vs should fashion himselfe like to his neighbors. And besides that, seeing that God hath shewed himselfe a father more familiarly to vs, than he did to them that liued vnder the Lawe: let the same mooue vs to maintaine brotherly loue among vs. Thus ye see further what we had to remember vpon this place.

1Phil. 2.7.
21. Cor. 12.13 Ga. 3.27.28

:919p. 210§60

Howbeit there is yet one point more, concerning Gods ordaining of this monument to put the Jews in remembrance, That they had bent as wretched bondslaves in the land of Egypt. And we know that they were naughtily and cruelly handled there. Now forasmuch as they would fain have bin borne withal in the case, and God hearkened to them when they sighed and gro•ed:¹ therefore doeth he tell them, that they also ought to do the like to others. And this containeth a good lesson: which is, that if we consider our selves, we may continually be induced to discharge our duties. On the contrary part, if we be cruel towards our neighbours: it is because we be (as ye would say) besotted in our own ease, & think not upon our wretchedness & misery. He that hath suffered hunger and thirst, because he hath longed to be succoured at his need, will think thus with himself when he sees a poor man: Go to, I my self have been in the like necessity, and I would have bin glad to have bin succoured, & me thought that other men ought to have had pity upon me to relieve me. Now (say I) if a man bethink him of such things when he beholdeth a poor man in need: will it not make his heart to relent? Yes verily: but what for that? When we be at our ease, we think no more upon our humane wretchedness: but rather we imagine that we be exempted, and that we be no more of the common sort. And that causeth us to forget our selves, so as we have no more compassion of our neighbours, nor of any thing that they endure. Therefore have we so much the more need to mark this matter: namely, that because our Lord seeth us blinded with self-love, so as it is enough for us to welter in pleasure, & we never think upon such as are in distress & necessity: therefore he showeth us [our state, saying:] who be you? Were ye never in any adversity▪ Yea & though ye happen to overshoe your selves towards them: do ye not bethink your selves again [and say▪] Lo, these are creatures shaped after the image of God, & if we misuse them, God will have no pity upon us? And so let us practise this doctrine all our life long. Therefore whensoever we see any folk pinched with adversity, let us call our selves to remembrance in this wise▪ Have not I bin in need as well as they? And if I were in like taking again, would I not be glad to be succoured?

Howbeit there is yet one poynt more, concerning Gods ordaining of this monument to put the Iewes in rememberaunce, That they had bent as wretched bondslaues in the land of Egypt. And wee knowe that they were naughtily and cruelly handled there. Now forasmuch as they would faine haue bin borne withall in ye case, and God hearkened to them whē they sighed and gro•ed:¹ therefore doeth he tell thē, that they also ought to doe the like to others. And this containeth a good lesson: which is, yt if wee consider our selues, we may continually be induced to discharge our dueties. On the contrarie part, if we be cruell towards our neighbors: it is bicause wee bee (as ye would say) besotted in our own ease, & think not vpon our wretchednes & miserie. He yt hath suffered hunger and thirst, bicause he hath longed to bee succoured at his neede, will thinke thus with himselfe when he sees a poore man: Go to, I my selfe haue bene in the like necessitie, and I would haue bin glad to haue bin succored, & mee thought that other men ought to haue had pitie vpon me to releeue me. Now (say I) if a man bethinke him of such things when he beholdeth a poore man in neede: will it not make his heart to relent? Yes verily: but what for that? When we be at our ease, we thinke no more vpon our humane wretchednes: but rather we imagin yt we be exempted, and yt we be no more of the cōmon sort. And that causeth vs to forget our selues, so as we haue no more compassion of our neighbours, nor of any thing yt they indure. Therefore haue we so much the more neede to mark this matter: namely, yt bicause our Lord seeth vs blinded with selfloue, so as it is ynough for vs to welter in pleasure, & wee neuer thinke vpon such as are in distresse & necessitie: therfore he sheweth vs [our state, saying:] who be you? Were ye neuer in any aduersitie▪ Yea & though ye happen to ouershooe your selues towards them: doe ye not bethinke your selues againe [and say▪] Lo, these are creatures shaped after the image of God, & if we misuse thē, God will haue no pitie vpon vs? And so let vs practise this doctrine all our life lōg. Therfore whensoeuer wee see any folke pinched with aduersitie, let vs call our selues to remembrance in this wise▪ Haue not I bin in neede as well as they? And if I were in like taking againe, would I not be glad to bee succoured?

1Exod. ••

:921p. 210–111§60

But let us come now to such as were not of the Jewish nation, but only traffickers among them. God will have them also to keep the Sabbath day, & yet were they not sanctified of God, ⟨p. 111⟩neither could this sign belong to them, as I have said already. It seemeth then that God unhalloweth the Sacrament, when he maketh it so common to the Infidels, & to such as were not circumcised to bear the mark of the covenant, & to such as had not the law & the promises. But we have to mark, that Gods speaking of strangers in this place, is as having always an eye to the people whom he had chosen and adopted. For we know that if things should be permitted which are contrary §10to Gods service: although it might be said that they be no people of our body: we might be induced to follow them by their evil example. If strangers had bin suffered to travel among the Jews: what would have come of it? The Jews would have dealt with them, & so have defiled themselves, and there would have bin no difference at that time. For when occasions offer themselves, we be easily enticed to evil. And although there be no great occasion: yet is our §20nature so much inclined to evil, that we be allured to it by and by. And what will become of us then, when all shall be out of order? So then the liberty that had bin given to strangers to labour & travel among the people of Israel [on the Sabaoth day,] would have led them to corruption. Every man would have dispensed with himself, and taken leave to break the Sabbath day and not to keep it. Therefore to cut off such occasion of evil, and to have that day §30observed with the greater reverence: like as Gods will was that the cattle should rest, so ordained he the like also for strangers. And now must this serve for us too. For it showeth us that vices may not be suffered among people that make profession of Christianity, so as they should go unpunished, no not even in such as are but travellers or sojourners. As how? Whereas blasphemy is condemned among us, if a man hear one blaspheme in passing by, so as he scorneth §40God, and yet suffereth it and winketh at it: is not his bearing with such blasphemy, so as it hath full scope unrepressed, as good as a defiling to make all other things stink? Yes: and yet is it to be seen.

But let vs come nowe to such as were not of the Iewish nation, but onely traffickers among them. God will haue them also to keepe the Saboth day, & yet were they not sanctified of God, ⟨p. 111⟩neither could this signe belong to thē, as I haue said already. It seemeth then yt God vnhalloweth the Sacrament, when he maketh it so common to the Infidels, & to such as were not circumcised to beare the mark of the couenant, & to such as had not the law & the promises. But we haue to marke, that Gods speaking of straūgers in this place, is as hauing alwayes an eye to the people whom he had chosen and adopted. For we know yt if things should bee permitted which are contrarie §10to Gods seruice: although it might bee sayde that they bee no people of our bodie: wee might bee induced to followe them by their euill example. If strangers had bin suffered to trauell among the Iewes: what would haue come of it? The Iewes would haue dealt with thē, & so haue defiled themselues, and there would haue bin no difference at that time. For when occasions offer themselues, wee bee easily intised to euill. And although there be no great occasion: yet is our §20nature so much inclined to euill, that wee be allured to it by and by. And what will become of vs then, when all shall bee out of order? So then the libertie that had bin giuen to straungers to labour & trauell among the people of Israel [on the Sabaoth day,] would haue led them to corruption. Euery man would haue dispenced with himselfe, and taken leaue to breake the Saboth day and not to keepe it. Therefore to cut off such occasion of euill, and to haue that day §30obserued with the greater reuerēce: like as Gods will was that the cattell should rest, so ordayned he the like also for straungers. And nowe must this serue for vs too. For it sheweth vs that vices may not bee suffered among people that make profession of Christianitie, so as they should goe vnpunished, no not euen in such as are but trauellers or soiourners. As howe? Whereas blasphemie is condemned among vs, if a man heare one blaspheme in passing by, so as he scorneth §40God, and yet suffereth it and winketh at it: is not his bearing with such blasphemie, so as it hath full scope vnrepressed, as good as a defiling to make al other things stinke? Yes: and yet is it to bee seene.

:922p. 111§40

Surely so far of is it that blasphemy is punished as it deserveth, among such as are not of our religion: that even in those which are mingled with us and profess Christianity as we do, men do as it were harden themselves: and that is to our greater shame. But yet for all that,§50 if any man, be he Papist or be he of any other sect, (as now adays the world is fraught full of despisers of God:) I say if any man he suffered to rail against the doctrine of the Gospel, and to blaspheme Gods name: corruption will ensue of it, so as it shall not be easy to redress it. If Whoremasters and Ruffians may be suffered to bring in their lewd tricks, and to sow more wickedness among us than we had afore: If wanton persons & unthrifts §60may be suffered to come and play their lewd pranks here: must it not needs be that we shall play the unthrifts with them, & be utterly corrupted? Yes: and therefore let us mark well, that our Lord intendeth to keep his people occupied in all cleanness, so as the professors of Christianity shall not only abstain from evil themselves, but also not suffer any, so far as in them lieth. For we must understand that the earth is as it were unhallowed, when Gods service is defiled, and his holy name dishonoured. The land wherein he will have us to dwell, is as it were defiled and accursed, or at leastwise it is not long; of us if it be not so. But if GOD have given his children prerogative, so as they be able to rid idolatry out of the Country where they dwell: surely if they do it not, they provoke Gods wrath and vengeance against themselves. Now then if we should grant the abominations of the Popedom, to be mingled here with the pure service of GOD, so as the wilful Papists that list to live here, should have Mass granted them by privilege, and they should be suffered to have some corner to work their idolatry and superstition in: it were a drawing of Gods wrath upon us, and a kindling of the fire of his vengeance against us. And why? Because that in as much as God hath put the sword of Justice into the hand of such as have the rule of things in this life, and given them power to drive away idolatry and all infections of Papistry: surely if they maintain them, it is as if they drave away GOD, that he should no more dwell among them nor reign over them.

Surely so farre of is it that blasphemie is punished as it deserueth, among such as are not of our religion: that euen in those which are mingled with vs and professe Christianitie as we doe, men doe as it were harden themselues: and that is to our greater shame. But yet for all that,§50 if any man, bee he Papist or bee he of any other sect, (as nowe adayes the worlde is fraught full of despisers of God:) I say if any man hee suffered to rayle against the doctrine of the Gospell, and to blaspheme Gods name: corruption will insue of it, so as it shall not bee easie to redresse it. If Whooremaisters and Ruffians may bee suffered to bring in their lewde trickes, and to sowe more wickednesse among vs than wee had afore: If wanton persons & vnthriftes §60may bee suffered to come and play their lewde pranckes here: must it not needes bee that wee shall play the vnthrifts with them, & bee vtterly corrupted? Yes: and therefore let vs marke well, that our Lord intendeth to keepe his people occupied in all cleannesse, so as the professors of Christianitie shall not onely abstaine from euill themselues, but also not suffer any, so farre as in them lyeth. For wee must vnderstande that the earth is as it were vnhallowed, when Gods seruice is defyled, and his holye name dishonoured. The lande wherein hee will haue vs to dwel, is as it were defyled and accursed, or at leastwise it is not long; of vs if it bee not so. But if GOD haue giuen his children prerogatiue, so as they bee able to ridde idolatrie out of the Countrie where they dwell: surely if they doe it not, they prouoke Gods wrath and vengeaunce against themselues. Nowe then if wee shoulde graunt the abhominations of the Popedome, to bee mingled here with the pure seruice of GOD, so as the wilfull Papistes that list to liue here, shoulde haue Masse graunted them by priuiledge, and they shoulde bee suffered to haue some corner to worke their idolatrie and superstition in: it were a drawing of Gods wrath vppon vs, and a kindling of the fyre of his vengeaunce against vs. And why? Bicause that in as much as God hath put the sworde of Iustice into the hand of such as haue the rule of things in this life, and giuen them power to driue away idolatrie and all infections of Papistrie: surely if they maintayne them, it is as if they draue away GOD, that hee shoulde no more dwell among them nor raigne ouer them.

:924p. 111–212§60

And hereby we be warned, not only to sanctify our selves by Gods word: but also not to suffer any occasion of offence or disorder to be committed among us, but to see that all such things be clean rid away. Moreover seeing our Lord will have us to be so zealous in the maintenance of his service, as to constrain even them that profess not themselves to be of his Church, to yield and frame themselves unto us as long as they be in our company: I pray you how shall we excuse our selves, if we on our side be not wholly given unto him, nor set forth our selves as mirrors to draw wretched unbelievers unto us, and to win them to our GOD? For if we rebuke them when they do amiss, & in the mean while they perceive the like or greater faults in us: shall they not have occasion to laugh all our sayings to scorn? Now then seeing it was forbidden to suffer strangers to do things contrary to Gods service: let us assure our selves that we be double commanded to walk warily and in such humility & soberness, as strangers may see by experience, that our desiring that God should be honoured, is in good earnest & without counterfeiting, & that ⟨p. 212⟩we cannot abide that any man should work reproach to his Majesty and glory. That is the thing which we have to mark upon this place, if we mind to observe the thing now adays which was commanded the Jews, accordingly also as it belongeth to us in trueth and substance. For like as our Lord in old time delivered that people out of Egypt: so hath he now delivered us from the gulf of hell, and rid us from everlasting death,¹ and from the bottomless pit §10of hell wherein we were plunged, of purpose to take us up into his heavenly kingdom, purchased for us by the blood of his dear beloved son our Lord Jesus Christ.

And hereby we bee warned, not onely to sanctifie our selues by Gods worde: but also not to suffer anye occasion of offence or disorder to bee committed among vs, but to see that all such things be cleane rid away. Moreouer seeing our Lorde will haue vs to be so zealous in the maintenance of his seruice, as to constraine euen thē that professe not thēselues to be of his Church, to yeeld and frame themselues vnto vs as long as they be in our companie: I pray you how shall wee excuse our selues, if wee on our side bee not wholly giuen vnto him, nor set foorth our selues as mirrours to drawe wretched vnbeleeuers vnto vs, and to winne them to our GOD? For if wee rebuke them when they doe amisse, & in the meane while they perceiue the like or greater faultes in vs: shall they not haue occasion to laugh all our sayinges to scorne? Nowe then seeing it was forbidden to suffer straungers to doe thinges contrarie to Gods seruice: let vs assure our selues that wee be dubble commanded to walke warely and in such humilitie & sobernesse, as straungers may see by experience, yt our desiring that God should be honoured, is in good earnest & without counterfetting, & that ⟨p. 212⟩wee cannot abide that any man should woorke reproche to his Maiestie and glorie. That is the thing which we haue to marke vppon this place, if wee minde to obserue the thing nowe adayes which was commaunded the Iewes, accordingly also as it belongeth to vs in trueth and substance. For like as our Lord in olde time deliuered that people out of Egypt: so hath he nowe deliuered vs from the gulfe of hell, and rid vs frō euerlasting death,¹ and from the bottomlesse pit §10of hell wherein wee were plundged, of purpose to take vs vp into his heauenly kingdome, purchased for vs by the bloud of his deare beloued sonne our Lord Iesus Christ.

1Col. 1.13. Heb. 2.14.