A17698:463
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.
It is certain that Mo- was an excellent mirror of meekness, and such a one as had his mind utterly brought down, so as he sought not to follow any thing which was not commanded him from above. And yet for all that, it appeareth that he could not so restrain and overmaster himself, but that there was some excess in his affections. If this befell to Moses who had been accustomed to obey God in all points: how shall we do which have profited so evil in that behalf? So then, we see here a deed which showeth us what the chief exercise and study of Gods children is: namely to subdue their affections, that it may not befall them to desire any thing, but such as they know doeth please GOD. For that is the only rule whereby to discern good from bad. Mark that for one point.
It is certaine that Mo- was an excellent mirrour of meekenesse, and such a one as had his minde vtterly brought downe, so as he sought not to followe any thing which was not commaunded him from aboue. And yet for all that, it appeareth that he coulde not so restraine and ouermaster himself, but that there was some excesse in his affections. If this befell to Moses who had beene accustomed to obey God in all pointes: howe shall we do which haue pro•ited so euill in that behalfe? So then, we see heere a deede which sheweth vs what the cheefe exercise and studie of Gods children is: namely to subdue their affections, that it may not befall them to desire any thing, but such as they knowe doeth please GOD. For that is the onely rule whereby to discerne good from bad. Marke that for one point.
Moreover we must not stay upon the outward appearance. If we have a desire to a thing, although the same seem good and just, yet must we not think that it is therefore lawful. For if we look upon Moses desire, every of us will say it was holy. Yea and we ⟨p. 98⟩marvel how it was so refused, considering that he spake not so much for himself, as for the common profit of all the people. For his desire tended to none other end, but that the people might have been the better stablished and confirmed in Gods grace. He saw the vocation whereunto he had been ordained, to be most excellent: he had executed it already by the space of forty years: he saw the hardest was yet behind: he was acquainted with