A17690:688
Divers sermons of Master John Calvin, concerning the divinity, humanity, and nativity of our…Diuers sermons of Master Iohn Caluin, concerning the diuinitie, humanitie, and natiuitie of our…
Divers sermons of Master John Calvin, concerning the divinity, humanity, and nativity of our Lord Jesus Christ as also touching his passion, death, resurrection, ascension: together with the coming down of the holy Ghost upon his Apostles: and the first sermon of S. Peter. The order of which you shall find in the page ensuing.Diuers sermons of Master Iohn Caluin, concerning the diuinitie, humanitie, and natiuitie of our Lorde Iesus Christe as also touching his passion, death, resurection, ascention: togeather with the comming downe of the holy Ghoste vpon his Apostles: and the first sermon of S. Peter. The order of which you shall finde in the page ensuing.
London: printed by Thomas Dawson for George Byshop, 1581
Title page typeset from the transcription.
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.
Wherefore, it followeth that God would not have them do any evil: but suffereth them to do it: & for the cause they are in excusable, forsomuch as they do contrary to his commandment. And therefore we must not say that God is the cause of evil: for he committeth not the faults which we commit. For we see, that he giveth the Devil leave to punish such are worthy thereof. The Devil committeth evil, and hath none other regard but to do mischief, and yet God maketh him to serve him to another clean contrary end. God suffereth a Thief to rob a true man of his goods.1 And why doeth he so? Forsooth to prove his patience, that it might be known. We see what Job saith in all his troubles, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. And yet thieves robbed and spoiled him. What meaneth he then hereby? Doth Job accuse God of theft? No forsooth, you must not so take it: for he knew that thieves were wicked, and that they came not thither but against the will of God, and to the intent to do mischief: howbeit he had a further reach, and considered ⟨p. 195⟩that it was not done without the providence of God.
Wherefore, it followeth that God would not haue them doe any euill: but suffereth them to doe it: & for ye cause they are in excuseable, forsomuch as they doe contrary to his commaundement. And therefore we must not say that God is the cause of euill: for he committeth not the faultes which wée commit. For wée sée, that he giueth the Diuell leaue to punish such are worthie thereof. The Diuell committeth euill, and hath none other regard but to doe mischiefe, and yet God maketh him to serue him to another cleane contrary end. God suffereth a Théefe to robbe a true man of his goods.1 And why doeth he so? Forsooth to prooue his pacience, that it might be knowne. We sée what Iob saith in all his troubles, The Lorde hath giuen, and the Lorde hath taken, blessed be the name of the Lord. And yet théeues robbed and spoyled him. What meaneth hée then hereby? Doth Iob accuse God of theft? No forsooth, you must not so take it: for hée knewe that théeues were wicked, and that they came not thither but against the will of God, and to the intent to doe mischiefe: howbeit he had a further reach, and considered ⟨p. 195⟩