A17698:1047
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.
London: printed by Henry Middleton for George Bishop, 1583
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.
The case concerneth not the very heart or will, as I have declared afore: but the conceit that is in the soul of man. Now then, I show that there is vanity in me, and that the fear and reverence of God restrain me not as they should do: and therefore it followeth that I am condemned as blameable, because I have not discharged my self in loving my God as I am commanded. Again, is there no power of my soul which is not applied to the thinking of some one thing or other that is contrary to God and his righteousness? Yes. We see then that naughty and wicked thoughts are to be condemned, and we must no more qualify them that they should not be punished at Gods hand: and also that the men which never consented to evil so far as to purpose and fully intend it, should not fail to be cursed before God, if he listed to use rigour against them. Now therefore we have the true and plain meaning of this text, whereby we see that it behoveth us to look nearer to it, that we be not beguiled nor misled. And S. Pauls example ought to prick us the more forward, seeing he confesseth himself to have bin ignorant of Gods law, until our Lord Jesus Christ had enlightened him by his holy spirit, to the intent he should know what was meant by the word: Lust, or Concupiscence.
The case concerneth not the very heart or will, as I haue declared afore: but the conceit that is in the soule of man. Now then, I shew that there is vanitie in mee, and that the feare and reuerence of God restraine mee not as they shoulde doe: and therefore it followeth that I am condemned as blameable, because I haue not discharged my self in louing my God as I am commaunded. Again, is there no power of my soule which is not applyed to the thinking of some one thing or other that is contrarie to God and his righteousnes? Yes. We see then that naughtie and wicked thoughts are to bee condemned, and wee must no more qualifie them that they shoulde not bee punished at Gods hand: and also that the men which neuer consented to euill so farre as to purpose and fully intende it, should not faile to be cursed before God, if hee listed to vse rigor against them. Nowe therefore we haue the true and plaine meaning of this text, whereby we see that it behoueth vs to looke neerer to it, that we be not beguiled nor misledde. And S. Pauls example ought to pricke vs the more forwarde, seeing he confesseth himselfe to haue bin ignorant of Gods lawe, vntill our Lorde Iesus Christ had inlightened him by his holy spirit, to the intent he should know what was ment by the word: Lust, or Concupiscence.