Sermons of M. John Calvin upon the Epistle of Saint Paul to the GalatiansSermons of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians

yet if we hate them or bear them ill will, we be condemned of murder before God. In like case is it with Theft. For not only they that are whipped, hanged, or which have their ears cut off are thieves before God: but also even all those that bear the countenance of honest men and are in credit & estimation, are thieves too, if they deceive and beguile their neighbours. What countenance so ever they carry to the worldward, though men be not able to accuse them of robbery: yet are they thieves before God. As much is to be said of all the rest. Likewise in this text, when S. Paul sayeth that the deeds of the flesh are manifest: he giveth us such an instruction, as leadeth us from the great to the small. And when we shall have bin convicted of our wretchedness and vices, and our shamefulness is so discovered as we can no more reply too it: let us then enter into another trial, that is to wit, of examining all our lusts which tempt us unto evil: and whither it be theft, cruelty, guile, perjury, hatred, or enmity, all those things are too be condemned alike. For the Tree ceaseth not too be evil, though men see not the fruits of it at the first dash: but yet men judge of the nature of the tree by his fruit, howbeit that the tree keepeth his own nature still. And this is too be marked well, because that (as I said afore) although God drive men too condemn themselves, yet they do it but by halves, and for all that he can do too them, they would fain still that their faults which are not seen too the worldward, should be released them and never be spoken of. As for example, he that is condemned for doing some wicked act, will not excuse himself of it, forasmuch as he is enforced too confess it whither he will or no: But in the mean while, as for any entering into himself, to think upon Gods Justice and his own desert, and to consider that he had many temptations before he came to the deed doing, and that he offended God a •••dred times before his fault came ⟨image 293⟩to light: it is no part of his thought. So much the more therefore doth it stand us in hand, too mark well this warning which I have touched already. And verily here we see the over gross doltishness of the chief teachers of Papistry, in that they say it is no sin too think evil or to be tempted, so we consent not too it.

yet if we hate them or beare them ill will, wee be condemned of murther before God. In like cace is it with Theft. For not only they that are whipped, hāged, or which haue their eares cut off are theeues before God: but also euen all those that beare the countenance of honest men and are in credite & estimation, are theeues too, if they deceiue and beguile their neighbors. VVhat countenance so euer they carrie to the worldward, though men be not able to accuse them of robberie: yet are they theeues before God. As much is to bee sayd of all the rest. Likewise in this text, when S. Paule sayeth that the deedes of the flesh are manifest: he giueth vs such an instruction, as leadeth vs from the great to the small. And when wee shall haue bin conuicted of our wretchednesse and vices, and our shamefulnesse is so discouered as we can no more replie too it: let vs then enter into another triall, that is to wit, of examining all our lustes which tempt vs vnto euill: and whither it be theft, crueltie, guyle, periurie, hatred, or enmitie, all those things are too bee condemned alike. For the Tree ceasseth not too bee euill, though men see not the fruytes of it at the firste dashe: but yet menne iudge of the nature of the tree by his frute, howbeeit that the tree keepeth his owne nature still. And this is too bee marked well, bycause that (as I sayde afore) although God dryue men too condemne themselues, yet they doo it but by halues, and for all that he can doo too them, they would fayne still that their faultes which are not seene too the worldward, should bee released them and neuer bee spoken of. As for example, he that is condemned for dooyng some wicked acte, will not excuse himselfe of it, for asmuch as he is inforced too confesse it whither hee will or no: But in the meane whyle, as for any entering intoo himself, to thinke vpon Gods Iustice and his owne desert, and to consider that he had many tēptations before he came to the deede doing, and that he offended God a dred times before his faulte came