A17698:1050
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.
Seeing it is so: let us assure our selves, that when we have taken never so much pain to hold our selves imprisoned under the awe of God: yet there will scape many evil lusts from us, the which it behoveth us to bewail before God. And so the first point is, that we must be earnest in calling upon God, to govern us by his holy §60spirit, and do our endeavour and diligence to bridle our selves in such wise as satan may not have any hole to enter at, nor be able to make any breach upon us, to win the possession of our harts: but that we drive them a great way of, so as if we perceive any thought tending unto evil, we straightways prevent it and set a bar in the way saying: No not so, Thy God must have the whole dominion of thee, so as he possess, not only thy heart, but also all thy senses. And for the second point we must learn to condemn our selves, that we may glorify God in confessing our selves to be all guilty, and that if he call us to a reckoning, we be all undone and cast away, if he use rigour against us. To that point must we come, or else we shall never profit in Gods Law as we should do. But here it might be demanded, seeing that God knoweth mens frailty, why he doth not either strengthen them better, or else make a Law that were less strait and severe? For it should seem that God meant to oppress us, when he forbiddeth wicked lusts, and thinks it not enough for us to yield him obedience in our wills, without adding of the other word. And that is the cause why scoffers say that God meant to mock men in his law, and intended (as ye would say) to forbid men to scratch, when he made them to itch. But we must come to the cursedness that is in our selves: namely that we have neither thought nor affection in us, (as I said afore) but the same is disobedient to Gods righteousness. Therefore let us not wonder though there be such a battle between Gods law & mens lusts. For why? when we have throughly searched what is in us: we shall find nothing there but utter corruption and damnable vice: for we cannot conceive so much as one thought which tendeth not to evil. Forasmuch as it is so: behold, God giveth us here a perfect rule of all goodness and righteousness.
Seeing it is so: let vs assure our selues, that when we haue takē neuer so much paine to hold our selues imprisoned vnder the awe of God: yet there will scape manie euill lustes from vs, the which it behoueth vs to bewaile before God. And so the first point is, that we must be earnest in calling vppon God, to gouerne vs by his holy §60