A17698:615
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.
Furthermore, let us also take heed to our selves. For as soon as we begin to entangle our §60selves in our own imaginations: by and by there followeth a sea of foolish thoughts, which make us to run gadding here and there, so as they carry us quite & clean from God. If men knew their own nature: surely they durst never adventure to make any image. I told you at the first, that we ought to know God. & that the same knowledge would be a good bridle to hold us in simplicity, and to make us to prevent all superstitions. And when we enter into our selves, that also ought to teach us well, that it is a turning of all things upside down, when we make any Image of God. For what is the cause that men are so eager to have some representation of God: but for that they cannot mount up into heaven, forasmuch as their wits go grovelling downward, and are always wedded to the earth? And therefore would they have God to come down unto them. Now it is true that God cometh down unto us: howbeit, that is after his own manner, and not at our appointment. And he must be fain to stoop unto us, because we cannot mount up unto him: but yet he keepeth such a fashion & measure, that therewithal he lifteth us up to him. We for our part could find in our hearts that God were (as ye would say) under our feet, so as we might tread upon him: and that is the cause why we have idols. For the beginning of idolatry sprang of this, that men feeling their own infirmity, would needs have God in such wise as their own wit was able to brook. Now their wit stieth not high, but rather rucketh beneath upon the ground. And therefore although men had no idols at all: yet is idolatry in them, & they have the seed of superstition, inasmuch as they would have God to fashion himself to their liking. Now then seeing that this naughtiness is rooted in us already: must not the mischief become double, when we meet with an object? that is to say, when we have any thing to set us forward, & when any new occasion is ministered? So then, if there be any idols or images to portray or represent God: it cannot be but that men shall be double seduced. Seeing they be to much inclined thereto of nature: it is a great enforcement when they be further driven forward by the thing that they behold.
Furthermore, let vs also take heede to our selues. For assone as we begin to intangle our §60selues in our own imaginations: by and by there foloweth a sea of folish thoughts, which make vs to run gadding heere and there, so as they carry vs quite & cleane from God. If men knew their owne nature: surely they durst neuer aduenture to make any image. I told you at the first, that wee ought to know God. & that the same knowledge would be a good bridle to holde vs in simplicitie, and to make vs to preuent all superstitions. And when wee enter into our selues, that also ought to teach vs well, that it is a turning of all thinges vpside down, when wee make any Image of God. For what is the cause that men are so eagre to haue some representatiō of God: but for that they cannot mount vp into heauen, for asmuch as their wits goe groueling downeward, and are alwayes wedded to the earth? And therfore would they haue God to come downe vnto them. Now it is true yt God commeth downe vnto vs: howbeit, that is after his owne maner, and not at our appoyntment. And he must bee faine to stoope vnto vs, because we cannot moūt vp vnto him: but yet he keepeth such a fashion & measure, yt therewithall he lifteth vs vp to him. We for our part could finde in our hearts yt God were (as ye would say) vnder our feete, so as wee might treade vppō him: and yt is the cause why we haue idols. For ye beginning of idolatrie sprāg of this, yt men feeling their own infirmitie, would needes haue God in such wise as their owne wit was able to brooke. Now their wit styeth not high, but rather rucketh beneath vpon ye groūd. And therefore although men had no idols at all: yet is idolatrie in them, & they haue ye seede of superstition, inasmuch as they would haue God to fashion himselfe to their lyking. Nowe then seeing yt this naughtinesse is rooted in vs already: must not ye mischiefe become dubble, whē we meete wt an obiect? that is to say, when we haue any thing to set vs foreward, & whē any new occasiō is ministred? So thē, if there be any idols or images to portray or represēt God: it cannot be but yt men shalbe dubble seduced. Seing they be to much inclined thereto of nature: it is a great inforcement whē they be further driuē foreward by ye thing yt they beholde.