A17698:147
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.
Nevertheless, to the end that the people may the better understand, that they were not to possess the land for their own deserts sake: he telleth them expressly, It is the God of your fathers that doth it. For the Land was promised as well to Abraham as to Isaac and Jacob, before the Jews which then lived, were borne. Thereby then are they put in mind, that they had not deserved such a benefit at Gods hand, but that it proceeded wholly of his free goodness. And so much the more were they to blame, in that they had felt such experience of Gods goodness, and their sin also was so much the heinouser, in that they acknowledged not the mercy that he had used towards them. That then is the effect of Moseses meaning here.
Neuerthelesse, to the ende that the people may the better vnderstande, that they were not to possesse the lande for their owne deserts sake: hee telleth them expresly, It is the God of your fathers that doth it. For the Lande was promised as well to Abraham as to Isaac and Iacob, before the Iewes which then liued, were borne. Therby then are they put in minde, that they had not deserued such a benefite at Gods hande, but that it proceeded wholly of his free goodnesse. And so much the more were they to blame, in that they had felt such experience of Gods goodnesse, and their sinne also was so much the heinouser, in that they acknowledged not the mercie that he had vsed towards them. That then is the effect of Moseses meaning heere.
But we have to note herewithal, that although the promise was then grown old, yet had it not lost his force: neither ceased it to live still, though Abraham, Isaac, and Jacob were dead. True it is that the promise which had been made, was not spoken to them that were presently alive at this time: [they to whom it was spoken] that is to wit, Abraham, and the Patriarchs, were all deceased. But Gods promise & his truth die not with men, they have not the course of a transitoritie and flightfull life as we have. Therefore let us mark well, that whereas God had promised the land to Abraham, for him, his heirs, and successors that should descend of his race: although Abraham was rotten in the earth, and they that followed him together with all the Patriarchs were consumed to powder and dust: yet the word that GOD spake continued still, and forewent no whit at all of his force. This (I tell you) is a point which we ought to mark well. For it is now long ago since the Law was given: so that if we have an eye to the oldness thereof, it will seem to us to be an outworn and dead thing. About a two thousand years after that, the Gospel was published to the world: and we see that many years yea many hundred years are passed since. Then if we should measure Gods trueth by time: we might think it to be a thing as good as buried and quite and clean forgotten.