A17698:465
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.
Now then, we see the thing that I said afore: that is to wit, that we may now and then have fair colours to desire this or that: but in so doing we may go too far, yea and indeed we shall not obtain our requests. Why so? For obedience must go before: and without that we cannot build, but to our ruin and confusion. And it is a thing very requisite. For men cannot bridle themselves §50from being wise in their own conceits: insomuch that if we take a thing to be good: we cannot be persuaded to the contrary, GOD cannot win so much at our hands as to get the mastery of us. So much the more then behoveth it us to take pain to hold our selves wholly in awe, to the end we build not any thing which God alloweth not, but that we always have that mark before our eyes, and rest wholly upon it.
Nowe then, wee see the thing that I saide afore: that is to wit, that wee may nowe and then haue faire colours to desire this or that: but in so doing wee may goe too farre, yea and indeede wee shall not obtaine our requestes. Why so? For obedience must goe before: and without that wee cannot builde, but to our ruine and confusion. And it is a thing verie requisite. For men cannot bridle themselues §50from being wise in their owne conceites: insomuch that if wee take a thing to bee good: wee cannot bee perswaded to the contrarie, GOD cannot winne so much at our handes as to gette the masterie of vs. So much the more then behoueth it vs to take paine to holde our selues wholly in awe, to the end we build not any thing which God alloweth not, but that wee alwayes haue that marke before our eyes, and rest wholly vppon it.
Now if it be so that the desires which of their own nature are good, holy, and commendable, do nevertheless become sinful and blameworthy, when they advance themselves against God: what are they when we covet evil things, and give head to our fleshly lusts? We see that the thing which GOD hath forbidden us is evil, and yet notwithstanding we take leave to desire it: is this to be excused? Now then, to the intent we may take profit by this doctrine, let us mark that although our desires to see to, are as good as can be: yet must we abstain from them unless God do like of them. For at that end must we begin. And furthermore, that if we ought to correct our desires, though there be no likelihood of evil in them: we ought much more to be well advised that we cast not forth our bubbles when we be tempted to evil, and when we be carried away to fleshly lusts. All that gear must be killed stark dead, seeing it is not lawful for us even to wih the thing that is good, except we have leave of God. But we must then specially observe this lesson, when we go about to pray: for as I have said already, the foundation of all our prayers is faith: and what importeth that? Even that we should hear God speak. If we pray at all adventure, doubting whether we shall obtain the thing that we require or no: