A17698:1590
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.
As touching the second question, where it was demanded how it may be that GOD should say one thing and mean an other: (for that is contrary to his nature, insomuch as he nameth himself the trueth, and therefore must needs show himself to be so indeed:) we must mark that in saying so, he speaketh not peremptorily, but with condition, though the condition be not expressed. Therefore we must have an eye to the end whereunto these words are referred: and then shall we find that there is no contrariety in them. God had said to Abraham, thy seed shall be held in bondage: but about a four hundred years hence I will perform the promise that I have made thee.
As touching the seconde question, where it was demaunded howe it may be that GOD shoulde say one thing and meane an other: (for that is contrarie to his nature, in somuch as hee nameth himselfe the trueth, and therefore must needes shewe himselfe to bee so indeede:) we must marke that in saying so, hee speaketh not peremptorilie, but with condition, though the condition be not expressed. Therefore we must haue an eye to the ende whereunto these wordes are referred: and then shall wee finde that there is no contrarietie in them. God had saide to Abraham, thy seede shall bee helde in bondage: but about afoure hundred yeres hence I will performe the promise that I haue made thee.
Needs now must this free promise of God be performed: for it dependeth not upon men: it is not said, conditionally that thine offspring behave themselves well: but Gods intent is to be unchangeable in his determination. And therefore whereas he saith here to Moses, Let me alone, I will make clean riddance of this people: it is as if he should say, This people hath deserved to be utterly destroyed: for seeing they be past amendment, what shall I do more? I have tried them a number of ways, I have experience of them, I have borne gently with them, I have chastised them, and yet will they not be reclaimed, neither by fair means nor by foul. Seeing then that they be past recovery, they must needs be utterly rooted out and perish. Yea, but yet is there this, Let me alone. His using of that speech includeth a condition: as if he should say, Here am I ready to do the office of a judge: what remaineth now to do, but to thunder down upon this people, and to make clean dispatch of them? Only make thou no intercession for them.