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 Munday the xviij. of Nouember. 1555. The Ciij. Sermon which is the second vpon the seuenteenth Chapter.

2 If within any of the Gates which the Lorde thy God giueth thee, there bee found either man or woman that hath wrought wickednes in the sight of the Lord the God, by transgressing his Couenant,

3 And hath gone and serued straunge gods, and bowed himselfe before them, whether it bee the sunne, or the moone, or any of all the host of heauen, which I haue not commaunded,

4 And it is told thee, and thou hast heard of it: then shalt thou inquire diligent∣ly. And if it be true and certaine that such abhomination hath beene committed in Israel:

5 Thou shalt cause, that man or that woman which hath committed that wicked deede, to bee brought out of the gates, and thou shalt stone them with stones, till they die.

6 At the mouth of two or three witnesses, let him that is worthie of death, dye: but at the mouth of one witnesse, let no man dye.

7 The hands of the witnesses shalbe the first vpon him to kill him, and after∣ward the hands of all the people. And so thou shalt ridde away that euil from thee.

* 1.1WE haue seene heretofore, that if there were either man or wo∣man which went about to coun∣sell others to peruert the seruice of God: they shoulde die for it. Nowe here is a Lawe, yet more sharpe: that is to wit, that if there be any ydolater founde among the people, whether the same bee man or woman, it must cost the party his head and his life, yea though hee haue not gone about to corrupt [ 10] others or to intice them to leawdnesse. Truely this seemeth rough dealing at the first blush, as we see howe they blame God for vsing such se∣ueritie against such as vppon deuotion did any act contrarie to his trueth. Because wee wey not Gods honour as it is worthy, wee make greater account of a mortall creature than of the liuing God. For if a man haue practised against his Prince, or gone about to alter the publike state: hee shall be condemned to death without any [ 20] sticking. Againe, if a man bee vnderstoode to haue had secrete conference with his Princes enemie, to haue shewed him fauour, or to haue conspired with him; no bodie will excuse such disloyaltie: and yet for all that, all this dealing is but against men. But if a man turne away from the seruing of God to gad after ydols: men thinke hee ought to bee borne withall, as though it were a thing of nothing. Whereby wee be∣wray, that wee passe not for the diminishing of [ 30] Gods honour, or for the defacing of his maie∣stie. But wee bee no competent Iudges in that case. Therefore let vs remember what is saide heere, and not thinke that God passed measure, when hee did set such price vppon his honour.

Nowe it is saide, If there be founde either man or woman, to the intent that no frailtie should bee a shrowding sheete to any euill doing. For else it woulde bee saide, it is a womans deede. If a man of wit, courage, and vnderstanding had done it; it had beene to haue beene regarded: but seeing it is done by sillie soules that are easie to be deceiued, is it meete that they shoulde bee haled to death for it at the first dash? See I pray you howe we bee wont to qualifie thinges. But God on the contrarie parte intended to preuent such shiftes, by telling vs that wee must not passe whether it bee man or woman, but that the deede of it selfe is so detestable; as that it ought not abide vnpunished. Yet notwith∣standing, before wee proceede to punishing, he will haue vs to vnderstande perfectly howe the matter goeth, and hee will haue the truth of the thing tryed out. And therefore hee saith, When it is reported vnto thee, inquire diligently thereof: and if thou find it true, then shalt thou take the partie which hath committed such crime, and stone him to death. Hereby our Lorde sheweth vs (as he hath done afore) that wee must not bee hastie to proceede rashly vnder pretence of any good will or zeale:* 1.2 but vse aduisednesse that thinges may bee well knowen. And that is well worth the noting. For wee see howe vnaduised zeale doth often carie men away, and make them to offende GOD. And when it is done, then they say, I did it of a good intent. Yea, but GOD telleth vs heere, that in this behalfe wee must behaue our selues discreetely. And in deede, God mea∣neth not that men shoulde so falsely abuse his name: For what a vile thing is this; that I shall suppose that I serue GOD and yet in

the meane season haue no equitie nor vpright∣nesse in me? Is it not a soule iniurie, so to inter∣mingle Gods holy name with mine owne follie and lewde imagination? Wherefore let vs well weigh y^t God, by this place hath condēned that same too too violent heate which men haue, when they suffer themselues to bee so caried a∣way by their zeale (as they say) without any moderation or stay at all. Let that serue for one point. [ 10]

And it is some what more when he saith, If the thing be reported vnto thee. For therein wee haue to note, that faultes cannot be punished among men, vnlesse they come to knowledge. Insomuch that a number of offenders escape the handes of worldly Iudges, though they haue offended more foully than others, and be wor∣thy of great blame: and that is because God hy∣deth their vnhonest dealings. For there are sinnes which make hast to come to their con∣demnation,* 1.3 [ 20] which God thrusteth forward: and there are othersome which linger, and God kee∣peth them as close as if they were buried. And hereby earthly Iudges are warned to be watch∣full in serching out of thinges. For inasmuch as they perceiue, that after neuer so much paine taken in boulting out of matters, which belong to their office to haue knowledge of, yet a great sort of thinges doe scape vnseene: they ought to bee so much the more diligent. They can∣not [ 30] knowe all thinges: and why? for they be but men. Yet notwithstanding, for asmuch as God hath commaunded men to punish euill deedes as soone as they come to knowledge: we must consider howe his meaning is, that because nothing can be hidden from him; therefore al∣though men require nothing of vs, nor make a∣ny inquisition or suite in Lawe against vs heere beneath: yet must wee euer bee faine to come to account before him. It is saide that an y∣dolater [ 40] shall be punished, for God hath com∣maunded him to bee stoned to death, vppon knowledge that hee is such a one. Nowe put the case that a man turne away from the pure∣nesse of Religion, and worshippe ydolles in se∣cret. In deede hee cannot be touched by or∣der of Lawe, neither shall hee abide iudgement for it. But yet must hee thinke in the meane while, that God will not suffer his eyes to be da∣zeled. And therefore wee may gather vppon [ 50] this text, that our Lord reserueth al those faults, to his owne iudgement, which are not punished by ordinarie Iustice in this worlde. Not that hee pardoneth not those which returne vnto him by true repentance: but my meaning is of such as harden themselues in their hypocrisie, and take occasion to growe worse and worse, because they bee not reproued of their wicked deedes. But yet let them not thinke they haue made the better market for all that. For whereas God telleth [ 60] the iudges of the earth that they ought to make diligent inquirie: because hee himselfe hath no neede to do so: he telleth vs that all faultes shall come before his iudgement seate, and that the hypocrites may well shrowde themselues for a time, but in the end they shalbe rooted out: and not without cause. For (as I haue touched afore) thinke wee that God wil leaue his honour in the suddes? Seeing it is his wil that euen men should be maintained in good reputation, and that all outrages shoulde be punished: what will he doe when the case concerneth his owne maiestie, & that his glorie is diminished by the malice of men? Ought such dealing to scape vnpunished? Wil God suffer himselfe to be mocked after that fashion? It will bee alledged that all of vs haue beene ydolaters, & so we are al worthie of death. And their saying so, is as it were to stirre vp all men against God. For the folke that make such replies, seeke but to poyson mens heartes, that Gods honour might bee lightly esteemed, and that we might quarrell with him when wee feele our selues touched.

But first of al (as I said afore) we must mark y^t our Lord speaketh here of y^e punishing of ydolaters, where order is stablished according to his word. If God had not begunne at that ende, his order had beene amisse. But seeing hee hath shewed howe men ought to serue him, and giue a sure rule thereof, telling vs that we must simplie doe whatsoeuer hee commaundeth; and seeing that both great and small are taught what God they ought to worshippe, and which is the true Reli∣gion: if a man or a woman doe afterward turne away, and become forsworn and disloyal to God by stepping aside into the superstitions of y^e hea∣then: is there any excuse to be admitted in that case? Then let vs marke wel, that this Lawe was made at such time, as God had alreadie stabli∣shed a Lawfull gouernement, directed according to his owne word. But wee haue all beene ydola∣ters. As howe? Euen by meanes of the horrible desolation, y^t happened through y^e whole world, as is to be seene yet still in the Popedome. Had this lawe bin well obserued at the first; Christen∣dome had not bin so sore decayed. For had they been punished which were the first ydolaters & had falsified the Gospel, and corrupted the pure∣nesse which was at that time: surely Gods order had bin maintained and preserued much better. But what? When hypocrites were once crept in, which would needes seeme holier than all other men; then inuented they many corruptions: and the more they were born with, the more did the mischiefe spread it selfe abroad, so y^t it became a poyson that vndoeth al. The cause then why the Church of God came to such desolation: is that men haue not bin held in awe, that the pure sim∣plicitie of the Gospel might be maintained, and God worshipped according to his word, so as mē might not assay to deuise any thing of their own braine, but that al men both great & smal, might be made to obey the doctrine which they knew already to be of God. Had this bin done: there had bin no such desolatiō as we see stil at this day And therfore let vs beare in mind, y^t Gods spea∣king here, is but of such countries or Cities, as haue had y^e grace to haue y^e true religion stabli∣shed amōg thē, so as he is worshiped there, & they haue al consēted to admit y^e order which is set by God; & therfore if any of thē do afterward turn away, he deserueth to lose his life. As for exāple,

wee haue now the light of the Gospel, whereby our Lord holdeth vs bound vnto him, to serue him & to be his peculiar people. Seeing thē y^t his Religion is knowen vnto vs, and that discipline is set vp among vs▪ if any of vs hereafter turne a∣way from it, and giue himselfe to ydolatrie, spi∣ting God wilfully: doeth hee not deserue pu∣nishment? Yes. For had a man committed any thing against the state, and after his giuing of his othe to the Magistrate, had broken it againe [ 10] by doing some deede to the contrarie: surely he shoulde be punished for his vnfaithfulnesse. And what shalbe doone then, if men daly with God, falsifying the faith which they haue giuen vnto him, so as they confederate themselues with his deadly enemie Satan, and with ydols which serue but to deface his glorie, his maiestie, and all his seruice? So then, if the skorners of our dayes replie, that if ydolaters shoulde bee pu∣nished, all of vs shoulde die: the aunswere is ea∣sie, [ 20] namely that if the Lawe of God had bin ex∣ecuted, as had bin for our benefite and behoofe, Christianitie had not beene so corrupted as it is, neither had Religion beene so imbaced as wee see it is. For the remedie thereof was good and behouefull: but men haue not vsed it. And that hath caused all thinges to come to vtter confu∣sion. Therefore it standeth vs the more in hand to take warning, that if this Lawe helde vs not in awe, wee shoulde alwayes bee in daunger of [ 30] withdrawing our selues from the seruing of God: and he shold no sooner haue giuen vs his word, but it shoulde by and by vanish away againe, through the malyce and vnthankfulnesse of a great number, which woulde soone ouerthrowe the state that is stablished at this day among vs. Marke that for one speciall point.

Secondly let vs marke, howe it is not said that all ydolaters in generall should be punished: but onely such ydolaters as liue in some Church of [ 40] God where order is set alreadie, and where Re∣ligion is certainly stablished, and thinges are sufficiently knowen. For then, if any man do wil∣fully playe the naughtipacke, and forsake the pure seruing of God, and defile himselfe with y∣dolatrie and superstition: that person deserueth death. Besides this, let vs marke well, that (as I saide heretofore) if wee bee not punished before men, we must early or late come to account be∣fore God: and there we shall finde that we haue [ 50] deserued, not onely to be stoned, but also to bee vtterly banished from the euerlasting saluation. And why? Because we were baptised in the name of our Lorde Iesus Christ, euen before we knew any thing at all. True it is that wee haue beene mistaught: but that excuseth not our disobedi∣ence, but that wee our selues to the vttermost of our power, haue falsified our baptisme: for wee haue beene corrupted with ydolatrie. So then, our Lorde might with good right thrust vs quite [ 60] out of his kingdome, and hee could doe it well y∣nough: neuerthelesse wee see howe he hath ga∣thered vs home to him. Nowe therefore let vs bethinke vs of the state wherein we haue beene: & being ashamed of our selues, let vs craue par∣don at Gods hand. And as I haue saide afore, let vs not be ashamed to confesse our selues to bee wretched offenders, that God may vse no vio∣lence against vs, nor enter into the rigour of his iudgement towards vs. And that is the cause why it is sayde in Ezechiel, Thou shalt remember thine owne wayes,* 1.4 and be ashamed of them. For there God speaketh of the repentance of such as had beene deceiued for a time by ydolatrie: declaring that when they were brought againe into the right way of saluation, they ought to be verie mindfull of the euill which they had com∣mitted, yea they ought to thinke vppon it with shame and confusion. That is the thing which wee haue to beare in minde. So that although God drawe not his sword, to punish our bodies: yet faile we not to bee guiltie and damnable be∣fore God. Neuerthelesse, we must vnderstand that hee will alwayes haue pitie vppon vs,* 1.5 if wee preuent his iudgement, & condemne our selues aforehand, acknowledging our selues to be wor∣thy to sinke for the ydolatrie and superstition which we haue followed, but that God haue pi∣tie vpon vs. But (as I saide) we haue wherewith to comfort vs, because we knowe y^t he is readie to receiue vs to mercie, when wee acknowledge our sinnes, and repaire to him after the foresaid manner. That is a thing which we haue to mark further, where it is said that if y^e thing be repor∣ted, men must inquire of it.

Now he addeth, that the partie which hath done the misdeede, shalbe conueyed out at the gate: and why so? For (saith Moses) hee hath committed ab∣homination before the Lorde, whether it be man or woman as hee had saide afore. For it is such a sinne as is wicked and grieuous in the eyes of the Lord. Wherin he doth vs to vnderstand, that we must not iudge after our own imagination, whe∣ther that deede be worthy of death or no. For it is a thing which beguileth many men, & maketh them to striue against God and to blaspheme his Law: that they will needs giue sentence of them selues according to their owne opinion. But con∣trariwise our Lord bringeth vs backe here to his will. It is euill in my sight (saith he) it displeaseth me; I abhorre it. And hee telleth vs moreouer, that we must rest vpon his worde, saying: I haue commanded it. Hereby therfore let vs take war∣ning that wee iudge not at all aduenture & with diuelish boldnesse as these galants do nowadays, which would not haue religiō to come in iudge∣ment for the punishing of blasphemie and such other like things which are committed against y^e honor of God. To be short, they would not haue the Magistrates to sit in iudgement vppon any fault committed against y^e first table. If any fault be committed against men, as robbery, ryot, murther, or aduowtry; they be contented that y^t shalbe punished, but if Gods name be blasphe∣med; if any abhomination be committed to the putting away of al feare of god; if heresies spring vp to y^e trouble of the Church, and to the peruer∣ting of all order: they would haue that to be suf∣fered & excused. And what leadeth them there∣to, but the saide hellish pride, that when a thing misliketh not them, they thinke y^t God shoulde yeeld to their lyking? But therin appeareth their

ouerweening matched w^t vngodlines of making none account of God, forasmuch as they can finde in their hearts that his maiestie should be so lightly esteemed at all assayes▪ Howbeit, let vs for our part marke what is set down here, name∣ly that if any euill displease the eyes of the Lord, it is not to be borne withall: neither must wee in that case leane to our owne wisedome, as if wee woulde say; O, I will shewe my verdit of it. No, no, we must thinke it ynough that God holdeth [ 10] it for abhomination, and that hee cannot away with any such thing.

Furthermore he expresly sendeth vs backe to his word, to the intent wee should see it proued to our faces, that they which are such ydolaters ought not to bee excused: for they make warre against God. And is the crime of rebellion a ve∣niall sinne? Is it a fault that may bee pardoned, without making any countenance of doing any thing to it? If a man doe of wilfull malice rebell [ 20] against his father or his mother, his master or his superior: it shalbe throughly weyed, and con∣tinually aggrauated to double & treble the fault. And shall a man be so rebellious against God as to defie him, and to doe quite contrarie to his will and intent: and shoulde we still cocker and flatter them that haue so grieuously offended? We see that our Lord speaketh but onely to such as haue bin dulie taught his wil aforehād. For he sayde not to the heathen, or the vnbeleeuers, I [ 30] haue commanded you this, or I haue forbidden you that. No. And therefore this lawe must con∣cerne a people that hath receiued Religion a∣fore, and among whome some certaine rule is set downe and stablished. Nowe then, when God hath once commaunded one thing and forbidden another, and hath tolde vs that his will is so: what remaineth more for vs, but to frame our selues thereafter? And as for those that refuse his yoke, can they say it is through [ 40] ignorance, and through some fonde deuotion? Indeede it may well bee so: but yet there lyeth another crime shrowded vnderneath, namely the contempt of Gods worde; yea there lur∣keth secrete malice, hypocrisie, and pride: and all these (saye I) are mingled together. Therefore must all excuses cease, and we must acknowledge that all such as haue beene duely trained in the worde of God, are lesse excusable than the ignorant. [ 50]

And this is not to be applyed alonely to tem∣porall Iustice: but forasmuch as it is God that speaketh, let vs marke that accordingly as wee haue proceeded in his doctrine, and he shewed his will vnto vs; our sinne is the greater if we fol∣lowe not whatsoeuer he commaundeth vs. To this point must we come: it is God that hath spo∣ken vnto mee, he hath graunted mee the grace to knowe howe hee will haue me to walke, and therefore seeing that hee inlighteneth mee, I [ 60] must not stumble, I must not play the blinkarde nor the blinde bussarde: but I must take heede to the obeying of his doctrine. If we doe not so; we see that this foresaide punishment belongeth vnto vs: and if wee be not chastised by the hand of man; it is readie for vs from aboue. For God can well skill to vpbraide vs with the fauour that he hath shewed vs, in that hee hath vouchsafed to teach vs his will. Insomuch that although the poore ignorant soules were halfe to be excused; yet so it is that on our behalfe the crime is out of all square, when wee set our selues after that fa∣shion against Gods will which is knowen vnto vs. Thus yee see what we haue to remember vp∣on this place, where it is expresly saide; that God hath not commaunded those things. Also let vs learne generally to iudge of Gods will according to his teaching of vs. For oftentimes we will needs les∣sen mens faults, or aggrauate them; and yet in the meane while we looke not at the thing that is tolde vs. Therefore let vs beare in minde, that Gods will is conteined in y^e holy scripture, and y^t that is the place where we must seeke it: & when we see that God speaketh so or so, let vs hold vs to it without any gainsaying.

Nowe Moses addeth, that the hande of the first witnesse shalbe first against the partie that is to bee sto∣ned; and then the hands of al the people. Wherein he ment to shewe, that witnesse must not be borne, but with feare. But nowadayes, many men make no great conscience to giue euidence at allauen∣ture against their neighbours, because they bee not put to the executing of the sentence. Here∣vppon one goes and with his false tongue doeth wounde some man that is but halfe guiltie, or peraduenture guiltlesse altogether. And he bears himselfe in hand, that a iob with his beake is not so great a matter; by reason whereof he passeth not at all to speake against all trueth. Yee see then the verie cause why there is so much liber∣tie of forswearing nowadayes; is, that such as giue euidence against their neighbours, are not put to the executing of the Iudges sentence. But it was Gods will that their shoulde bee another order among the people of Israel; namely that hee which gaue the euidence, shoulde cast the first stone at the partie, as who shoulde say; it is thou that puttest this man to death. By meanes whereof folke were restreined from bearing witnesse against any man, vnlesse the matter were true and certaine. For he that had giuen the euidence, sawe himselfe dubble guiltie both of tongue and hand, in murdering an innocent if hee had not deposed the trueth. Wee see then howe it was not without cause, that God commaunded this Ceremonie; namely that the witnesses should bee the first in stoning the par∣ties that were condemned to death by y^e Iudges. And hereby they were all done to vnderstande, that no offēder was put to death, but by the wit∣nesse of such as had proued his offence by their owne knowledge.

Neuerthelesse God willed also that the hands of al the people should ioyne with them, to shew that all of vs must bee furtherers of the mainte∣nance of his seruice, and of the pure Religion. If any trespasse haue beene committed between man and man, it shalbe pursued by such as haue taken the hurt or losse, or by such as haue to do therewith, or else some common sollicitor shal haue the prosecuting of it for them all. But when Gods honour is defaced, then ought euery

man to bestirre himselfe: and it is a singular fa∣uour that God sheweth vnto vs, when hee im∣ployeth vs in so honorable a thing, as the main∣tenance of his maiestie, to be as his Attourneys in that behalfe. For what are we? Now if God doe vs the honour to declare vnto vs, that he wil haue his honour maintained by vs and by our hands: shoulde we be negligent in that case? So then wee see nowe what was Gods meaning, in commaunding all the people to helpe to stone [ 10] the ydolaters. For thereby it is done vs to vn∣derstande, that wee ought to haue a care to maintaine Gods seruice purely among vs; and that euery man must bee earnest and zealous in this behalfe, that (as much as in vs lyeth) wee suffer not religion to bee had in skorne or to bee peruerted: But that if wee beare good will to the common weale, when all thinges are well orde∣red, and that wee loue to haue equitie and vp∣rightnesse among vs: there is much more rea∣son [ 20] that we shoulde bee verie chare of the wor∣shipping of God purely, that men turne not a∣way from his woorde, ne wander away wilfully from the Religion that hee hath stablished. For although that wee nowadayes, bee not bounde of any necessitie to the keeping of this Lawe, as in respect of the Ceremonie: yet doeth the sub∣stance thereof abide with vs. Euerie of vs is not to stone ydolaters: but yet our Lorde doeth vs to vnderstande, that wee must at leastwise haue so [ 30] great regarde of his honour, that (so farre as lyeth in vs) wee suffer not his name to bee scor∣ned, and his religion troden downe: but that euerie of vs doe set our selues there against, and make himselfe an aduersarie partie in that be∣halfe. That is the thing which wee haue to note. And so, although the Ceremonie of the Lawe be not such amongst vs: yet doeth the substance thereof stande in force still, and wee ought to obserue it. [ 40]

And for the same cause also it is added ex∣presly, that they must roote out the euill from among them. Whereby he doth vs to wit, that the suffe∣ring of ydolatrie and superstition, is a canker∣worme and corruption that infecteth al things. And as I saide afore, if men had beene well bri∣dled at the beginning, surely they had neuer come to such Apostasie; that is to say, they had neuer withdrawen themselues after that fashion from the obedience of God. For what else is [ 50] Poperie, but a corruption which hath drawen all men from the obeying of God, so as all be∣came backesliders, all haue gone astray, and all haue broken the promise of their baptisme? And whereof came this, but of mens nourishing of the euil by their winking at it and their concea∣ling of it, vntil the infection was so spred abrode, that both great and small were poysoned there∣with? Nowe then, if wee will holde ourselues in the pure obedience of God, let vs doe our in∣deuour [ 60] that the mischiefe may bee rooted out from among vs, specially being a mischiefe that bringeth so greate an infection with it: For it is not possible for vs to scape infection, if it abide among vs. And for the same cause the Apostle (in the Epistle to the Hebrewes) exhorteth vs to plucke vp the wicked weeds,* 1.6 before they bee full growē: for it wil amase vs when they shal pick out our eyes; and yet there is no remedie but it must be so, if we suffer them to growe any long time. Therfore as soone as we see any euil sprout out, we must take it away as much as we can, that we may bee quite and cleane rid of it. Yea and al∣though one man coulde not be intyced to wic∣kednesse by the example of another; yet is Gods wrath kindled and increased still among vs, whē the euill abideth so vnpunished. And therfore S. Paul speaking of the incest that was suffered a∣mong the Corinthians,* 1.7 saieth vnto them; Put a∣way the euil from among you. As if he had said, yee wretched men, the crime that is among you prouoketh Gods vengeance against your whole Nation, if it bee so suffered: and therefore if yee intende to be exempted from Gods wrath, let not that euill bee suffered or nourished any lon∣ger. And this is a sufficient proofe of that which I haue touched; namely that God in comman∣ding al y^e people to put to their hande to the sto∣ning of ydolaters, sheweth vs that the thing cō∣cerneth vs all: and that for as much as he ma∣keth vs his attourneys, it is good reason that e∣uery of vs should indeuour to discharge himselfe of his duety. And thereunto doth God himselfe exhort vs, in that hee sheweth vs that the suffe∣ring of such euil is an infection & deadly plague, and that our bearing with the thinges that are cleane contrarie to his maiestie, is a prouoking of his wrath against vs.

Now remaineth, that wee come to this Lawe that a man shall die at the mouth of two or three wit∣nesses, but not vpon the euidence of any one wi••nesse a∣lone. This Law serueth for order of gouernment. And indeede the very Heathen were taught by nature to follow this order, so as they could wel say it was requisite that a matter should be pro∣ued by a cupple of witnesses. And this was prin∣ted in their mindes, because our Lordes will was to holde mankind continually in some kinde of vprightnesse, and that discretion should be vsed. But we haue this doctrine the better confirmed, in that God speaketh it with his owne mouth & saieth, that a man shall die at the mouth of two or three witnesses, and not vpon the report of a∣ny one. Then let vs beare in minde, that thinges ought not to be iudged at al aduenture without lawfull proofe. Neuerthelesse, it may bee that e∣uen the Iudge himself may sometimes be a wit∣nesse in a matter▪ and yet notwithstanding hee must iudge contrarie to that he knoweth. If a mā say, he doth amisse: Nay, he could doe no other∣wise, and hee doeth well. For if I bee a Iudge, and no bodie but my selfe doth knowe a man to be faulty, so as I cā haue no witnes of his doing••: I must let him alone, because I cānot remedy it, & he must be quit by my sentence. And this dea∣ling of mine is no preiudice to my cōsciēce: for I cōdemn him before god as he deserueth: but yet I let his crime alone stil cōcealed, vntil God dis∣couer it and bring it to light. Nowe then let vs marke that for ciuill orders sake, wee must alwayes obserue this rule, that we iudge not but vppon good proofe, so as the matter be knowen

and verified.

Hereupon it is saide that there must bee two or three witnesses. But sometimes men to couer their faultes and misdeedes, wil needes require an infinite number of proofes, which thing was to be seene in those lustie blouds, which woulde needes be wiser than God, and had inuented a very strange lawe here in this citie of Geneua, which was that they would not be contented w^t two witnesses, vnlesse there were a Proctor be∣sides. [ 10] Thus went they about to controll Gods law, and all vprightnes of nature, and the thing which hath hitherto bin maintained of y^e whole world. And what was the cause thereof, but that they would faine haue committed al manner of lewdnes, & bleared out their tōgues against god, and yet there might neuer haue been any suffi∣cient witnesse to haue conuicted them thereof? For had there come two witnesses, yea, three or foure; yet had mens eyes beene bleared, and all [ 20] that had beene nothing. Therefore let vs note, y^t this law was set downe, to make vs hold y^e meane betweene the two extremities.

The first extremitie is, to iudge of a mater before it be throughly proued, for so to do is e∣uil, & in so doing men are too hastie. Therfore is it requisite, that there should be a two or three witnesses of it. And whē there be a two or three witnesses, it is not for men to reply, as who shold say it were meete that fower or fiue witnesses [ 30] should be sought for, & that the matter were ne∣uer wel prooued, except there bee a spokesman with the witnesses. And that is a flat mocking of God. Let vs then beare in minde, that seeing our Lord hath told vs, that the offender shall dye at the mouth of two or three witnesses; it is to bee supposed that y^e knowledge of the matter ought to suffice vs, so as there ought to bee no wrang∣ling against it, but that iustice ought to proceede to execution. And we see how needefull this ad∣monition [ 40] is for vs. For men would euer shrinke back if it were possible: & if there bee any appa∣rant colour to hyde their misdeedes; they beare themselues in hand that their hands are cleane washt of them. But here our Lorde summoneth vs, saying that if there bee two witnesses, y^e Iudge must not shrinke backe: for if he do, he is confe∣derate & companion with the wicked, vnlesse he put to his hand to the redresse of their wicked∣nesse. Thus we see nowe, that in saying that two [ 50] or three witnesses are sufficient, for the conui∣cting of a man to haue deserued death: our Lord ment to cut off occasion of all shifts that men deuise to cloake their misdeedes withall.

Now furthermore, let vs apply this doctrine to our selues also: & let vs vnderstand that seeing God hath set such order in temporal iustice; hee will keepe it towards vs. But are we not suffici∣ently conuicted, that wee haue beene estranged from the worde of God? First euery of vs hath [ 60] his own conscience to reproue him: and what a number of witnesses doeth that counteruaile? The Heathen haue saide, that it is as good as a thousand. Then if a man be condemned in him∣selfe, what shall it boote him to iustifie himselfe, seeing that his sinne gnaweth him and prefer∣reth inditementes continually against him? For there is no man (howe blockish so euer he bee) whose owne conscience doeth not continually sting him. Therfore let vs learne to plead guiltie before God, seeing he stirreth vs therto inward∣ly & sheweth vs our faults. Besides this, the pro∣phets and Apostles & the verie sonne of God himselfe,* 1.8 are faithfull witnesses of it, as the pro∣phet Esay nameth him. Seeing we haue them to conuict vs; what should we henceforth seeke for startingholes? What wil that boote vs? And wee haue not the holy scripture onely;* 1.9 but wee haue also the thicke clowde (as the Apostle tearmeth them in the Epistle to the Hebrewes) of all the faithful & of al the holy martyrs which euer suf∣fered for the name of God: & shall not al those be sufficient witnesses to condemne vs before y^e iudgement seat of our Lord Iesus Christ? Nowe if we make no account to benefite our selues, by the example which they haue giuen vs: but do wilfully forsake the doctrine after we haue kno∣wen it: what condemnation do we deserue? And that is the verie cause why S. Paul alleageth this text to the Corinthians,* 1.10 that iudgement stan∣deth vppon the mouth of two or three witnes∣ses. And whereof speaketh he there? Of his own Epistle & of his owne comming: for hee sayth y^t he will come to the Corinthians. Not that I haue not written vnto you sufficiently already, sayeth he; or that I haue not warned you often ynough heretofore, and yet you continue stub∣borne and hardharted still. But thinke you that ye shal winne any thing thereby at Gods hand? Know ye (saith he) that iudgement shalbe taken at the mouth of two or three witnesses. Sith it is so, let vs bethinke our selues; and forasmuch as we see that God hath beene so gracious to vs, to giue vs so many prophets after him, & that Iesus Christ himselfe & his Apostles haue witnessed vnto vs the trueth of the Gospel: let them not be witnesses against vs to our condemnation, but rather let them be witnesses of our faith; and let vs bee so confirmed in the grace of y^e holy ghost by our Lord Iesus Christ, as we may continually keepe on our course, and followe the vocation wherevnto our Lord hath put vs & called vs.

And now let vs fall downe before the maie∣stie of our good God with acknowledgement of our sinnes, praying him to make vs feele them better; that thereby wee may bee the more inflamed to serue him and woorshippe him, not onely as in respect of the ceremonie, but also by applying all our whole life to his o∣bedience, and by giuing of our selues whol∣ly to the soundnes which he sheweth vs by his holy word: And that we may endeuour to bring other men to the same, & not suffer those to stray which are alreadie in the right way; but with one common accord hold them together in the sheepefold which are come into it alreadie, and drawe others thither by our good life & con∣uersation, preuenting all causes of offence & dis∣order, whereby the true religion might bee per∣uerted. That it may please him to graunt this grace, not onely to vs, but also to all people, and Nations of the earth, &c.

Notes

• * 1.1

  Deut. 13.1.6
• * 1.2

  Deut. 13.••••
• * 1.3

  1. Tim. 5.24
• * 1.4

  Ezec. 16.6••
• * 1.5

  1. Cor. 11.31.
• * 1.6

  Hebr. 12.15
• * 1.7

  1. Cor. ••.1••
• * 1.8

  Esa. 5 5.4.
• * 1.9

  Hebr. 12.11
• * 1.10

  2. Cor. 13.1.