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.

On Thursday the xix. of December. 1555. The Cxviij. Sermon, which is the third vpon the twentith Chapter.

10 When thou commest neere any Citie to fight against it, thou shalt offer it peace.

11 And if they aunswere thee peaceably, and open vnto thee, al the people that is in it shall bee tributarie vnto thee and serue thee.

12 But if they will not make peace with thee, but make warre with thee: then shalt thou lay seege to it.

13 And the Lord thy God will giue it into thy handes. Thou shalt slea all the males in it with the edge of the sword.

14 But the women, the children, and the cattel, and al that is in the Citie besides, and all the spoile thereof thou shalt take to thy selfe: and thou shalt eat the spoyle of thine enimies which the Lord thy God giueth thee.

15 After that manner shalt thou doe to all the Cities that are farre off from thee, which are not of the Cities of this nation.

16 But of the Cities of the nations which the Lord thy God giueth thee to in∣herite, thou shalt not leaue any soule aliue.

17 But thou shalt vtterly destroy thē: namely the Hethites, the Amorrhites, the Chananites, the Pheresites, the Hiuites and the Iebusites, as the Lord thy God hath commaunded thee:

18 Least they teach you to doe according to all the abhominations which they haue done to their gods, and so you sinne against the Lord your God.

IT might well seeme at the first blushe, that wee haue no great need to haue y^e doctrine expoun∣ded to vs which is conteyned heere, bycause it declareth howe men ought to beehaue themselues in warfare. But when all is well looked vppon, wee shall finde that wee may gather good and profitable fruite to our instruction, of the thinges that GOD hath commaunded his people heere. For first wee see what a care hee had to teach

those of whome hee had taken charge, that they myght knowe howe to behaue them∣selue•• in all thinges. Nowe seeing th••t GOD hath such a care: let vs learne ••o walke in his obedience, not doubting but wee shall finde sufficient instruction in his worde, whereby to rule our whole lyfe well. I say that all they which yeeld themselues teachable vnto GOD, and are ready to fa∣shion themselues after his will, shall finde [ 10] sufficient in his worde wherewith to guide themselues aright without any want at all; insomuch that whereas men are disordered in their dealinges, and knowe not what to doe: the cause thereof is, that they submit not themselues wholly to GOD, but take coun∣sell by themselues, and runne gadding heere and there, whereas all they that seeke to be taught by Gods worde, as well in matters of state as in priuate matters, and as well in time [ 20] of warre as in tyme of peace, shall finde a perfect doctrine and such as is fitte for them. The thing then which wee haue to marke vp∣pon this text, is that GOD woulde not faile them in any one point, whom he had taken into his tuition.

But there is yet more. For it may well seeme that where open warre is, there all thinges should bee put to hauocke. But our Lorde ment to shewe, that all his seruauntes [ 30] must alwayes brydle themselues, yea euen where they seeme to haue most excessiue ly∣bertie, to breake the bondes of all humani∣tie and vprightnesse. GOD sheweth that such as belong to him must euen in those ca∣ses keepe and mayntayne themselues vndefi∣led; so as howesoeuer the worlde goe, they must stande in continuall awe, that no ex∣tremitie may driue them beyond their bondes, but that they holde them still to this ground; [ 40] Wee must obey GOD. True it is that euen the heathen coulde skill to say, that euen in tyme of warre it was not Lawefull to as∣sault or beseege a Towne, vntill they had of∣fered it conditions of peace. But yet wee see there was nothing but furie and crueltie: for as soone as they were entered into armes, they bare themselues in hand that it was Law∣full for them to beare all thinges downe be∣fore them without sparing. GOD then ment [ 50] to shewe heere, that his people ought to bee so courteous as to spare their enemies, euen in tyme of warre. That is the thing which is conteyned heere. A man shall finde in the bookes of the heathen, that they also commended this vprightnesse, that although there was iust cause of warre; yet the shed∣ding mans bloode was to bee forborne; but this rule was not well kept. And howeso∣euer the case stande, our Lorde hath heere se∣parated [ 60] his people from all the rest of the worlde, shewing that they which are led by his worde, must looke more straitely and narrowly to themselues, than they that followe their naturall inclination, and are not taught as they should be.

And nowe let vs come to the doctrine that is conteyned heere. It is sayde, When thou commest to a Citie to beseege it, thou shalt offer them peace: and if they yeeld or bee willing to fall to composition, thou shalt receiue them to mercie, so as no bloud shall bee shedde. The inhabitants shall but onely bee subiect to thee and pay thee Tribune. In so saying GOD sheweth that although there bee iust cause of warre, yet must not men bee so whot and firie at the first dashe, as to put all to the swoord and slaughter: For howesoeuer the worlde goe,* 1.1 men are created after the Image of GOD: and there must we beholde our nature. Wherefore it must needes bee that wee are caryed away from all reason, if the same witholde vs not, and that wee haue no pitie of those which are our owne fleshe and bones,* 1.2 and which beare the marke of our GOD, euen of the same GOD which hath fashioned vs after his own lykenesse. If this (say I) bee not able to as∣swage our passions, which myght carie vs a∣way to crueltie: it must needes be sayde that wee bee bereft of all reason, and woorse than the brute beasts, which knowe their owne kinde, and doe not so deadly pursue one another. That is the thing which wee haue to marke in the first place. And hereof we may gather a good lesson expedient for vs all. For heere God speaketh of those against whom he armeth his people. But we cannot say the like of our enemies. If a man haue done me all the wrong that is possible, yea and haue euen sought my death: yet doeth not that arme me to be auenged of him: God doeth not giue mee leaue to requite like for like, but I am commanded to render good for euill. How∣beit the case standeth otherwise with Princes and Magistrates which haue the sword:* 1.3 for God hath set them in his owne stead to execute ven∣geance. Ye see then that heere is a people ar∣med with Gods authoritie, as if God had sayde, draw your swords, for I dispence with you at this tyme, so as ye may slea your enimies, and it shall not be layde to your charge for a cryme. When a warre is rightfull, and God giueth men leaues it is a permission or priuilege which he granteth them. And yet for all that he will not haue men to goe to it at alauenture, but that they shoulde seeke peace, and abstayn from shedding of bloud if it be possible, so as no man may be hurt of woū∣ded in his person. Seeing that God wil haue men to brydle themselues after that manner in the tyme of warre, I pray you what is to bee doone where our handes are so tyed vp, as it is not law∣full to giue our enimie a philluppe, but to loue them rather,* 1.4 that haue grieued vs or wrought vs any wrong or iniury? Ought we not to offer them peace, & to be already to receiue them to mercy when we see them willing to be reconciled to vs? So then, seeing that euen in the tyme of warre, when all thinges seeme to be lawfull, our Lorde will haue vs to offer peace to them that haue dealt amisse with vs and haue deserued to be pur∣nished in their bodies: Seeing (I say) that God will haue vs to seeke meanes to saue them, and that wee should not deale rigorously with them:

much more ought euery of vs in our owne pri∣uat cases, to be inclined to beare with our aduer∣saries. If we be troubled and molested, so as we haue iust cause to the worldwarde to pursue the iniurie doone vs: yet ought wee rather to fall to composition, if it be possible: And if we doe not, what excuse will there bee for vs? If those whom God hath armed against their enemies, may not strike one stroke at them vntill they haue assai∣ed to make peace with them: what shall become [ 10] of vs who ought to be men of peace, and to loue our enemies; if we be vnreconcilable, fierce as Lyons, harde as steele, and such as can bee brought to none attonement? Must it not needes be said that we haue shaken off all feare of God? Yes: and yet we see howe men doe sooth them∣selues in this case. Insomuch that if a man bee grieued; he is so far off from warning y^e offender of his fault quietly, to bring him to good attone∣ment againe; that (to all lykelyhoode) he will ra∣ther [ 20] turne the whole world vpside downe, than he will by any meanes be reconciled. Wee see that this wilfull stubbornnesse is vtterly past a∣mendment in most men. And so wee perceiue now what fruite wee ought to reape of this text: namely that although he speake of warre, yet he giueth good instruction to his people and eue∣ry of vs.

And therefore let vs remember, that when∣soeuer any man hath offended vs, wee must as [ 30] much as in vs lyeth indeuour to fall to agree∣ment with our enemyes. As howe? By war∣ning them of their faultes. For reconciliation presupposeth that the offender should vnder∣stande his offence and mislike thereof, and that wee shoulde bee ready to receiue such as are so minded, so as wee shoulde bee desirous to bee at one with them as with our brethren, notwithstanding that they had beene as ene∣myes to vs before so much as in them lay. And [ 40] if wee ought to yeelde this courtesie towardes them that haue broken the bond of all peace and brotherly vnitie: howe much more should wee maintayne peace and concorde with our neighbours that haue not doone vs any wrong? And so wee must come by degrees,* 1.5 euen to the procuring of our peace with all men as much as wee can possibly, bicause it is Gods will that all men shoulde bee linked together in one bonde; as in very deede the nature y^t is [ 50] common to vs all, ought to bee as a common kinred to vs all. Nowe then, seeing it is so that wee ought to maintayne peace and brotherly loue among vs: let vs see that we offer peace to all men, not onely in wordes, but also in such wise as our life may beare record that we be desi∣rous of nothing more than to be friendes to all men. Insomuch that if there happen any quarel, wee must not minister occasion thereunto, nor kindle the fire on our behalfe, but so refraine [ 60] our selues, as wee prouoke not our neyghbour to enmitie. Thus yee see howe after the order afore mentioned, wee must come to the do∣ctrine which the holy Scripture sheweth vs in other places: That is to wit, that it must not bee long vs that wee bee not as brothers to al men, and that wee communicate not toge∣ther, without any iarring or disagreement. That (say I) is the meane and maner to offer peace accordingly as GOD commaundeth. And nowe let vs proceede to that which fol∣loweth.

When a Citie will not receiue peace, God gi∣ueth his people leaue to destroy all the men, reser∣uing onely the young Children, the women, and the Gatteli. True it is that although a Citie fall to composition, yet will hee haue it to become tributarie. For (as I sayde afore) hee pre∣supposeth that the warre must be rightfull, and allowed by him, as made in his name and by his authoritie. And therefore it is not to bee wondered at though he lay trybute vpon those that submit themselues. For why? It is as a penaltie. Lyke as in Ministration of Iustice, men punishe offenders according to the Lawe; and when the case requireth not the punish∣ment of death, there is some other chastise∣ment or amercement layde vppon them for a penaltie: Euen so our Lorde giueth leaue to such as haue iust tytle of warre, to lay some correction vppon those whom they shall haue vanquished and subdewed. And heere∣in wee see howe we ought to take good heede, that wee giue no cause of warre. For where∣as wee see our Lorde hath giuen his people leaue lay trybute vppon others, it is all one as if hee shoulde say that all such as mi∣nister occasion of trouble, are to bee puni∣shed, and that if they bee borne with, it is but of fauour and courtesie: but yet are they woorthy to haue some correction for all that.

Therefore let vs learne heereby to be so peaceable, as wee moue not any trouble or discord on our side. For by setting downe such a Lawe, GOD hath shewed that who∣soeuer soweth any discord among men, or procureth any trouble, deserueth alwayes to bee punished; and that although hee bee spa∣red, yet hee is to bee chastised after some sorte neuerthelesse. And although warre bee not made against vs, nor any tribute bee layde vppon vs: yet notwithstanding wee must not therefore omitte to acknowledge our selues faultie before GOD. For if a whole Nation bee not spared: what shall a priuate person bee? I see that GOD con∣demneth a whole Citie or a Countrie: and what will become of mee, when I shall haue kindled the fire of discorde, and giuen occa∣sion of enmitie? Am not I much more worthy to bee condemned? Is it meete that I which am but one man, shoulde bee more borne with than a whole Nation? This therefore ought to bee a good warning to vs, to liue in peace and to maintaine my eldenesse, so as no man bee troubled or vexed by vs. For sith wee see so sharpe execution, that God giueth leaue to put the men to death, and to reserue y^e women to bondage and slauerie: is it not a thing that

ought to make vs afraide? Yes: and this doeth vs to vnderstande, that when swoordes are once drawen, there must needs be horrible confusion, and it is not possible to remedie it. For it is GOD that speaketh heere, and hee setteth downe the best order of gouernment among his people, that is possible to bee founde: and yet so horrible is that kynde of dealing, that when a Citie is assaulted and taken by force, all the men must be destroyed. Surely such [ 10] shedding of bloud ought to make the hayre to stande vp vppon our heades. And yet for all that it is GOD that speaketh it, and (as I sayde afore) hee intendeth to set downe heere the perfectest Lawe of armes that can bee among men. Then let vs conclude, that if warre bee once kindled, there is no reme∣dye to appease it. And therefore it behoo∣ueth men to haue the more staye of them∣selues before hande, and to consider thus: What [ 20] a thing is it come to battell, wherein so ma∣nie murders are to bee committed, and so ma∣nie slaughters are to bee doone, as though the whole world shoulde goe to confusion, and all bondes of nature were to bee forgotten, and men shoulde shutte their eyes wilfully to the intent they myght not see whether the folke whome they so murther bee men or no? Ought it not to bee a good brydle to vs, when wee see so great enormities insue thereof? [ 30] Let such as take warres in hande looke well to themselues, and bethinke them thus: What? Peraduenture I must come to the sacking of a Citie: and so from one to another, and battell vppon battell shall bee fought. What a nomber of poore widowes and fatherlesse children shall bee made thereby? What a heape of confusions wil insue thereof, so as ye woulde thinke that the worlde should bee tur∣ned vpside downe? And shall I bee the cause [ 40] of all this? If Princes considered that they shoulde fall into such extremities by taking warres in hande, surely they would deale much more myldly than they doe.

But if they benefite not themselues there∣by, yet let vs looke to our selues, and consi∣der that the mischiefe which our Lord shew∣eth vs to bee in warre, may also befall to priuate persons. For when two men fall at variaunce, and runne out into heates of euill [ 50] speeches, strypes will ensue of it, and when swoordes bee once drawen, bloudshed doeth lyghtly followe after. And in this case there is no lawfulnesse at all: it is not as when God giueth men leaue to kill their enemyes in bat∣tell: for whoseuer sleaeth a man for any pri∣uate quarell, is a murtherer. So then, wee must looke neerelyer to our selues, and es∣chewe quarels and debates the more, know∣ing that it is a giuing way and an opening of [ 60] a gappe to Satan, that hee may raygne a∣mong vs, whensoeuer wee seeke occasions of quarelling, or when wee shunne them not as we ought to doe.

Yee see then howe the warning which wee haue to gather vppon this text, is that seeing GOD hath giuen leaue (as it were of force and necessitie) to kill such as resist the as∣sault of a Towne: it behooueth vs to take good heede, that quarelles, troubles, and contentions proceede not so farre through our faulte, as there is none other remedie but the shedding of bloud. For if wee be slaine in any such fray, vnhappie bee wee; and if wee chaunce to slea our aduersarie, vnhap∣pie bee we so too. For wee see that GODS spirit beareth not the sway in that case. True it is, that if a man that is assaulted, doe slea him that assaulteth him, hee shall not bee punished for it, neyther ought hee to bee: but yet is hee not excusable before GOD. For why? Who is hee that can so brydle him∣selfe, that hee is not inflamed with choler, or with some excessiue and inordinate passi∣on? Seeing then that such thinges doe raigne in vs, wee bee blame woorthie though wee haue iust cause to doe it. For it is not ynough for vs to haue a good case; but it must also bee well ordered, that is to say, it must bee done with a quiet minde, so as wee proceede not into such extremitie as to commit manslaugh∣ter. And therefore let vs learne to preuent Sathan, and to seeke meanes of attonement, that our quarelles may not proceede into shed∣ding of bloud.

Besides this, wee haue also one other lesson to gather, namely that if there bee a∣ny agreement among vs, or any meane of re∣concilement whereas wee were deadly ene∣myes before: the cause thereof is, that God stablisheth a holy brotherhood among vs, by calling vs to him, and by adopting vs to bee his children. And in that respect is the Gos∣pell called the message of peace.* 1.6 For why? Whereas we bee at warre with GOD, and he must needes hate vs in as much as wee be cor∣rupted, and there is nothing in vs but vtter cursednesse: hee vouchsafeth to become our friend, and receiuing vs as his owne children, promiseth to forget and to burie all our faults. The Gospell beareth vs recorde hereof. And therefore not without cause is it called the do∣ctrine of peace, seeing it vniteth vs againe to our GOD. Sith it is so, wee ought in deede likewise to bee at one among our selues. For howe is it possible that GOD should acknow∣ledge vs for his children, if there bee not vni∣tie and agreement among vs? And if wee re∣ceyue not the sayde message, then must grea∣ter warre bee proclaymed against vs than e∣uer there was afore. And therefore our Lord Iesus Christ sayde to his Disciples, Into what∣soeuer house yee enter, greete the same with peace. For (as I sayde afore) it is the proper∣tie of the doctrine of saluation, to shewe that God is minded to come vnto vs and to receiue vs to mercie though wee bee not woorthie thereof. Therfore all the Ministers of his word are commaunded to beare witnesse thereof: and to tell men that if they refuse it, cast it off, and make none account of it; there is a harder battel towards than this is. For the case concer∣neth

not the destruction of their bodies onely, but also of their soules. It is not onelie the males that shall bee slaine for it; but both males and females must passe vnspared. Not the greate ones only shall beare the punishment, but both great and small shall feele the whole weight of Gods vengeaunce. Nowe then, if men accept not your peace, gette you out from among them,* 1.7 and shake the dust off your feete. As if hee shoulde say, Such folk are so accursed, that [ 10] yee must not haue anie thing at all to doe with them. But for asmuch as they carrie nothing about them but infection; yee must shewe by outwarde tokens, that yee woulde faine bee separated from them, euen as it were into ano∣ther world. Thus ye see how the things that are spoken here concerning the law of armes, ought to be applied in way of similitude to the peace which our Lorde sendeth vs by the preaching of his Gospell.* 1.8 For there was enmitie betweene [ 20] him and vs before: by nature (as I haue said al∣readie) we be all stranngers to our God, and we cannot but set our selues against him. Yet for all this, hee seeketh attonement with vs. Vppon what condition? Not that we shoulde pay him tribute, as though hee were minded to inrich himselfe with our goods. True it is that hee li∣keth wel to haue vs to serue him: but y^t is for our benefite and welfare, and not for anie aduaun∣tage to himselfe. For hee hath no want of anie [ 30] thing, neither needeth he to be inriched: but by possessing vs, he would that wee likewise should inherite him. And that is as amiable a condi∣tion as can be. Nowe what is to bee doone, but to receiue his peace? Yea verily: and therefore let vs not tarie til God inforce vs; but let vs pre∣uent him, by imbracing the inestimable prero∣gatiue which he offereth vs in vouchsafing to forgiue vs all our sinnes. But if wee be so wret∣ched as to refuse so great a benefite: let vs mark [ 40] that wee bee not onely cast vp as it were to the spoile, and that GOD shaketh vs quite & cleane off: but also that his wrath must needes bee vt∣tered vppon vs, because of such vnthankfulnes and churlishnesse, in despising our GOD so wilfully and stubbornely, that wee had leuer to haue him our deadly enemy than our protector. Seeing then that his intent is not to haue vs as subiects that are conquered by tight of warre, nor to raise tributes vpon vs to increase himselfe [ 50] withall; but to reigne ouer vs for our welfare; and yet wee will not abide it, but shake him off vtterly and pursue him still with a venemous heart to prouoke him to anger: is not our de∣seruing such as hee may iustlie bee so rigorous vnto vs, as to commaunde his seruauntes to withdrawe themselues from vs, and to shake off the dust of their feete? As who shoulde say, wee bee not worthie to treade vppon the earth, be∣cause wee defile it. The verie thing therefore [ 60] which wee haue to marke, is that wee cannot prouoke Gods wrath any way more, than by re∣fusing the peace that is offered vs by the Gos∣pell, so as wee vouchsafe not to hearken to it. For then, because God findeth vs past grace, God also is faine to arme himselfe with terrible and dreadfull vengeaunce against vs, and not onely to punish vs in our bodies, but also to ex∣tende his vengeaunce vnto our soules, and so to roote vs out quite and cleane, in which be∣halfe women are no more to bee spared than men. For when as God calleth vs all in Christ Iesus, there is no difference of male and female (as saith Saint Paul,)* 1.9 but faith reconcileth vs all vnto God. Likewise vnbeleefe and stubborn∣nesse make vs enemies to God, both men and women, the punishment whereof extendeth both to great and small. For seeing wee are be∣come traitours and rebels to our God, it is good reason that all our whole ofspring should perish with vs: because Gods curse lies vppon the wic∣ked euen vnto the third and fourth generation,* 1.10 as the law auoweth & we haue seene heretofore. Thus ye see in effect what wee haue to remem∣ber vpon this text.

And let vs marke herewithall, that seeing God doeth so preuent vs aforehand to seeke at∣tonement and to sende vs tydings of peace: we also ought to seeke meanes to bee friends with such as haue offended vs, and to followe the ex∣ample of our heauenly father, as if wee shoulde say. What shal become of mee who am but a worme and rottennesse, if I continue wilfull; and holde skorne to come to attonement with mine enemie when he hath once offended mee, so as I chawe vppon my bridle still and will not by a∣nie meanes bee pacified, when in the meane time my God seeketh mee? Beholde, my GOD is wel contented to stoope vnto mee which am but rottenesse: and shall I not withstanding re∣fuse to be reconciled to him that is my fellowe and brother? Although he haue offended mee, yet can I not renounce mine one nature; yet can I not bring to passe but that he is still a humane creature shaped after the image of God as well as my selfe. So then let vs learne to meeken our stomackes though they bee neuer so stout, and let this example of God induce vs to greater gē∣tlenesse and compassion than wee bee woont to haue.

Hereuppon Moses addeth, That this lawe serueth but onely for the Nations that were farre off. For as for those nations (saith he) whom God giueth you now presently, as the Chananites, the Hethites, the Amorrhites the Pheresues, the Heuites, and the Iebu∣sites; all those you must vtterlie roote out, and inherite their lande, howbeit hauing first purged it cleane from all abuses. Here wee see howe the lawe which I haue expounded alreadie, serued for the time then to come when the Israelites should haue any newe warre against such as had not beene their enemies before. But as for the people of the Lande of Chanaan which God had pro∣mised for an inheritaunce to the Iewes: it was his wil that they shoulde bee vtterly rooted out, which thing at the first sight might seeme ouer∣harde as I haue saide thereof heere before, [but it was not so indeede.] For to the intent that men shoulde not accuse God of crueltie, it was shewed why hee vsed so great rigour. But for∣asmuch as all of you [perchaunce] vnderstood it not; it is requisite to declare againe where∣fore

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our Lorde commaunded all those Nations to bee rooted out and to bee put to sworde and hauocke without any mercie at all. For they were no such enemies as had doone any speci∣all wrong to the children of Israell, but they were enemies to God,* 1.11 yea and enemies alrea∣die condemned euen by the space of fourehun∣dred yeares afore. True it it that the children of Israell had iust cause of warre against them, be∣cause Abraham came into that coūtrie by Gods [ 10] appointment to dwell there. And although GOD did not yet put him in possession of the souereigntie thereof which he had giuen vnto him: yet was it his will that hee shoulde bee an inhabiter of that lande. But they draue him from place to place: so did they also to his sonne Isaac,* 1.12 and likewise to Iacob, insomuch as they euen denied them water. Not that they went about to borrow water at their neighbours pits: but that their neighbours stopped vp the pittes [ 20] which they had digged, and draue them from them without al humanitie. Howbeit there was yet a much higher respect: which was that God knowing the excessiue wickednesse of all those nations to be vtterly vnreclaimable, determined to take them quite and cleane out of the world, and yet woulde not that their lande shoulde lie wast without inhabitauntes: and therefore hee appointed it for an inheritaunce to his owne people. Here therefore wee must behold Gods [ 30] speciall iudgement, to the ende wee accuse him not as I saide afore, ne dispute as a number doe, which presume to replie and to say, why was GOD so seuere? What cause had he so to do? To the intent therefore that wee may honour God in his iudgementes, acknowledging him to bee vpright, and iust, yea without fault in all thinges: let vs marke that the condemning of this people here is not without cause. Might not God (if he listed) wipe vs out of the worlde [ 40] euen at the first? And what shoulde we gayne by pleading agaynst him or by going to Law with him? Nowe if hee may so destroy vs at the first dash, and yet we may not complaine thereof or goe to Law with him therefore, but that he shall continue righteous still in his punishing of vs: what may hee doe to vs when we be past grace, when he hath borne with vs long time, and pa∣tiently taried for vs, and yet wee growe euer worse and worse, and cease not to increase his [ 50] wrath still against vs? If God finde vs so hard-hearted, is not our wickednesse then ripe? Is it not come to the full growth, as hee speaketh of these Nations here? Yes verily is it. For we see how these people were so wicked long aforehand euen in the time of Abraham, that it woulde greeue ones hearte to thinke on it, so as they were not to bee borne with anie longer. They sawe what befell to Sodome and Gomor, which were their Neighbour cities;* 1.13 and yet they be∣came [ 60] neuer the better for it, but continued still in all manner of outrageous wicked∣nesse. Yet notwithstanding, it was Gods will to holde his hand, and not to punishe them at the first. And howe long a time did hee waite for them? Not a tenne or twentie yeares onelie: but he saith, I haue condemned them, and giuen diffinitiue sentence vppon them, and yet will I giue them,* 1.14 fourehundred yeares respite, so as I will not execute my iudgement till then. God (I say) deferred the execution of his iudge∣ment against those that were worthie to haue beene rooted out of the worlde at the verie first. And yet for all his long delay what commeth of it? Did they amende? Did they bethinke them of their faultes to mislike of them and to craue forgiuenesse at Gods hande? No: But they grewe still worse and worse; insomuch that the thing which God had foretolde to Abraham fell out to bee true: namely that the wickednesse of the Chananites was not yet as then growen to the full. As if hee shoulde say, Indeed the mea∣sure is full enough alreadie: but yet there must be such an ouermeasure, as they may come to destruction of themselues, and their owne wic∣kednesse may be their ouerthrow.

Sith we see that God did so refrayne himselfe and vse so mielde a kinde of proceeding to∣wardes these Nations: what shall wee say, but that wee haue good cause to glorifie him, and to confesse him to bee so kindehearted towards mankinde, as yet notwithstanding wee must not dallie with him, but liue in his feare? But if God beare with vs, wee take occasion to mocke him for his labour, and we thinke our selues escaped when hee hath delayed his punishing of vs. But beholde, GOD on the one side is loth to giue vs anie cause to complaine of ouergreat rigour: and therefore hee is patient and long-suffering, as hee termeth himselfe in the holie Scripture. Howbeit forasmuch as wee abuse his goodnesse, and become the bolder to doe euill: hee sheweth vs that wee must come to a reckening for it in the ende, and that hee will pay the most vnrulie sorte of vs for the arrea∣rages that he is behinde hande with vs. The thing then which wee haue to remember at the sight of this fayre lookingglasse which wee haue in the Amorrhites, Hethites, Chananites, Phe∣resites, Iebusites, and their like; is to consider with our selues, that if GOD anie time do let men alone as though hee had layde the reines in their necke, and do wincke at them, and make no countenance at all of punishing them: it is no consequent that therefore hee acqui∣teth them, and that nothing is registred vp be∣fore him, and that their sinnes shall scape quite and cleane vnpunished. No no: but hee waiteth for them with patience, and in the ende they must come to their account. And therefore let it not trouble vs when we see y^• our Lord punisheth not the wicked at y^e first dash; neither let it spite vs to see them ruffle it out in the meane while, & to make good cheere: for their triumphing shall cost thē right deare, because they haue despised God; yea & euen falsely abused his grace, in ma∣king it a shrowdingsheete of their noughtinesse. Therefore let it not be a meane to drawe vs to follow their example: but let vs patiently abide Gods leasure til he worke, & vntill the conueni∣ent time bee come for him to execute his wrath: and that wil serue vs for a double lesson.

For on the one side, when wee see that GOD punisheth not the wicked: we woulde by and by take part with them, if we bethought vs not of this threate. Well though GOD shewe not his arme to day, yet doeth it not follow but that he may doe it to morrowe. If wee were not re∣streyned by this feare, wee woulde soone be out of all order, and the verie Angels woulde be cor∣rupted by the example of the diuelles. Marke that for one point. Againe, wee must bridle our [ 10] affections and lustes that carrie vs away because wee bee amased yea and astonished, to thinke howe GOD leaueth those vnpunished which haue offended him so sore: and that on the con∣trarie part, whereas he letteth them alone, yea and giueth them full scope to doe what they list in this worlde: in the meane time hee seemeth to forget vs as though hee had no regarde of vs at al. [Wherupon we think thus with our selues:] If wee be his children, where is the pitie that he [ 20] hath promised vs? Such complaint doe they make, which haue not an eye to Gods long-sufferance. And so the seconde lesson which he shoulde receiue, is that seeing wee perceiue that our Lorde taried so long a time for those nations which had offended him as highlie as could be, and we see him delay their punishment so long a time, that their sins seemed to lie buryed by the space of fourehundred yeares, and that yet neuerthelesse God executeth his sentence at the [ 30] ende of those fower hundred yeares, which was foure times beyonde the remembrance of men: Let the beholding hereof make vs to feare the rigour of our God afarre off: and though no to∣kens of his wrath appeare; yet let not vs fayle to foresee them by faith. As for example; when y^e Apostle speaketh of Noe,* 1.15 he saith that he fore∣sawe the flud by faith. While men were sotted in their delightes, and gaue themselues to feasting, Noe behelde the fludde. And howe behelde he [ 40] it? For it was yet faire weather, and euerie man tooke his pleasure and pastime. Yet did hee see all the worlde drowned and destroyed: For hee sawe it by faith, because God had threatened that it shoulde bee so. Nowe, the same threate haue we, and therewithall wee haue the proofe of it also, euen in this, that our Lorde punished these nations that are spoken of here, at the end of foure hundred yeares, when they thought not of it, ne tooke anie heed of it, insomuch that if a man had then threatened them any such thing, they woulde haue blurted out their tongues and shaken their heads at him. But their inditement was framed in heauen, iudgement was giuen v∣pon them alreadie, and the Iudge had power & might to put it in execution in spite of their wil∣full stubbornesse. And therefore let the sight hereof make vs to stand in awe of our God. And when he letteth vs alone in quiet, and spareth vs, let vs not thinke our selues to bee scaped his hande: but let vs enter into account, and euerie man quicken vp himselfe, and looke into his owne faults, and that in such wise as we may pre∣uent his wrath, and let vs not tarie till he be ar∣med against vs to proclayme war against vs, but let vs preuent the rigor of his iudgement, that by comming vnto him, whereas we shoulde else finde him our Iudge in the end, wee may finde him to bee our pitifull and kinde hearted fa∣ther.

Nowe let vs kneele downe before the maie∣stie of our good God with acknowledgement of our faultes, praying him to make vs feele them continually more and more. And for asmuch as there is none of vs which hath not prouoked his wrath exceedingly, so as we be all guiltie be∣fore him; let vs seeke to returne to the refuge of his mercie. And seeing there is no meanes to come at him except he reach vs out his hande and drawe vs by his holy spirit: let vs not refuse to goe to him when he calleth vs, nor tarie till y^e gate be shut against vs: but let vs vse the oppor∣tunitie of the time when he causeth his Gospell to be preached vnto vs, and let vs imbrace our Lorde Iesus Christ with the peace which he of∣fereth vs, resorting to his death and passion, that we may haue him for the gage of our righteous∣nesse, and the verie raunsome whereby to come in fauor with our God againe, so as all our sinnes may be buried through his mercie, and we la∣bour to drawe others also vnto him, that all of vs with one common accord may tend vnto our God, and he be serued and worshipped of al mē. And for the bringing hereof to passe, it may please him to raise vp true and faithfull mini∣sters of his worde, &c.

Notes

• * 1.1

  Gen. 9.6.
• * 1.2

  Esa. 58.7.
• * 1.3

  Rom. 12.••••.
• * 1.4

  Matt. 5.44.
• * 1.5

  〈◊〉〈◊〉. 12.18
• * 1.6

  Eph. 6.15.
• * 1.7

  Matt. 10.14
• * 1.8

  〈◊〉〈◊〉 8.7. Eph. 1.3.1•• 2. Cor. 5.••0.
• * 1.9

  Gal. 3.28.
• * 1.10

  Deut. 5.9.
• * 1.11

  Gen. 15.16.
• * 1.12

  Gen. 12.19. & 26.16.19.20.
• * 1.13

  Gen. 19.24.
• * 1.14

  Gen. 15.16.
• * 1.15

  Hebr. 11.7.