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A17698:816

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.

John Calvin 1509–1564London: printed by Henry Middleton for George Bishop, 1583

[12], 1247, [145] p. · 1.5M words · STC 4442 · ESTC S107166

Title page: Princeton Theological Seminary Library copy, digitized by the Internet Archive (opens the Internet Archive in a new tab)

THE SERMONS of Master John Calvin upon the fifth book of Moses call… › Sermon 31: On Wednesday the xij. of June. 1555. The xxxj. Sermon, which is the second upon the fif…THE SERMONS of Master Iohn Caluin vpon the fifth booke of Moses cal… › Sermon 31: On Wednesday the xij. of Iune. 1555. The xxxj. Sermon, which is the second vpon the fif…

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.

[ Earlier:813–828 of 6,323

:813p. 184§60

And when the world was once grown out of kind (as I have said afore,) the wretched Paynims ran astray like blind folks: for they had no light to show them the way of salvation. Now here GOD chargeth the people of Israel with rebellion, if they held not themselves to the law that he gave them. And why? For I am the Everlasting, thy God. When as he saith, I am the Everlasting: it is an excluding of all the Gods that have bin invented by men. As if he should say, there is but only one Godhead, and that is in me. Therefore it is to be concluded, that such as know me and yet do turn away to idols, cannot excuse themselves, but that they have wilfully forsaken the living God.

And when the worlde was once growen out of kinde (as I haue sayd afore,) the wretched Paynims ran astray lyke blinde folkes: for they had no light to shew them the way of saluation. Now here GOD chargeth the people of Israell with rebellion, if they helde not themselues to the lawe that hee gaue them. And why? For I am the Euerlasting, thy God. When as he sayth, I am the Euerlasting: it is an excluding of al the Gods that haue bin inuented by men. As if hee should say, there is but onely one Godhead, and that is in mee. Therefore it is to bee concluded, that such as knowe mee and yet doe turne away to idols, cannot excuse themselues, but yt they haue wilfully forsaken ye liuing God.

:814p. 184§60

And whereas he addeth that he is the God of that people: it is to show that he had declared himself sufficiently. As if he should say, I have shoaled you out from all other men: You see how all other men go wandering astray, and that is for want of guiding and direction. But I have chosen you for my people, and given my self unto you.

And whereas hee addeth that hee is the God of that people: it is to shewe that hee had declared himselfe sufficiently. As if hee should say, I haue shouled you out from all other men: You see how all other men goe wandering astray, and that is for want of guiding and direction. But I haue chosen you for my people, and giuen my selfe vnto you.

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Title as printed: 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.
Author: John Calvin 1509–1564
Place: London
Printer: Henry Middleton
Bookseller: George Bishop
Year: 1583
Size: [12], 1247, [145] p.
Words: 1,484,943
Catalogue: STC 4442 · ESTC S107166
Text: EEBO-TCP A17698

Passages: 6,323
Sections: 1,725

:816p. 185§60

He allegeth yet furthermore the favour that he had showed to the people, saying That he had brought them out of Egypt, from the house of bondage. Whereby he meaneth that he hath bound the §10people in such wise unto him, as they can not start away, but they must deserve to be still punished. For inasmuch as they shall have forgotten their deliverance: their unthankfulness shall be double. Seeing they had been redeemed by the hand of God: it behoved them to give over themselves wholly to the service of him that was their Redeemer. And he termeth Egypt the house of bondage purposely, to make the people consider throughly in what plight they §20had been there. For we see that they which sighed and cried out when they were oppressed with such violence and tyranny as we read of in Exodus:¹ desired to return thither again as soon as God had delivered them. And whereof came that, but that they remembered not their oppression any more, and the devil stopped their eyes, that Gods grace might not be esteemed among them as it deserved? That is the cause why Moses termeth Egypt the house of bondage. In §30the end the commandment is added, that the people should not have any other gods before his face, whom they ought to account for their God.

He alledgeth yet furthermore the fauour that he had shewed to the people, saying That he had brought them out of Egypt, from the house of bondage. Whereby he meaneth that he hath bounde the §10people in such wise vnto him, as they can not start away, but they must deserue to bee still punished. For inasmuch as they shall haue forgotten their deliueraunce: their vnthankefulnesse shall bee dubble. Seeing they had bene redeemed by the hand of God: it behoued them to giue ouer themselues wholly to the seruice of him that was their Redeemer. And he termeth Egypt the house of bondage purposely, to make the people consider throughly in what plight they §20had beene there. For we see that they which sighed and cried out when they were oppressed with such violence and tyrannie as wee reade of in Exodus:¹ desired to returne thither againe as soone as God had deliuered them. And whereof came that, but that they remembred not their oppression any more, and the diuel stopped their eyes, that Gods grace might not bee esteemed among them as it deserued? That is the cause why Moses termeth Egypt the house of bondage. In §30the end the commaundement is added, that the people should not haue any other gods before his face, whom they ought to account for their God.

1Exod. 2.23 . & 14.12 . & 17.3. Num. 14.3.4

:817p. 185§30

Now let us apply all this doctrine to our own use. First of all whereas he sayeth, I am the Everlasting: let us learn to weigh this saying in such sort, that seeing Gods Majesty is appeared unto us, we imagine not any other Godhead. For God cannot abide any companion. If the Sun do darken the light of all the Stars: is it not §40reason that when God showeth himself, all men should worship him, and that all the glory that was before should be then as it were utterly defaced? Yes: and therefore is it said by the Prophets, that when the Lord reigneth,¹ there shall be none other light but his: insomuch that even the Sun shall be dimmed, and the Moon be turned into darkness. This serveth to show us, that if we mingle any of the fancies of our own heads with God: it is a diminishing of the §50right that belongeth unto him. For he can not away with any companion. Therefore this word Everlasting must drive all fantasticalness from us, that we take not leave to imagine one thing or other. Let us be contended to have the only one God, & let him suffice us. And for the same cause also is it said,² that when our Lord Jesus setteth up his seat in the world, then shall the idols of Egypt fall down. Now this text belongeth to us. For like as Moses said to the people of old §60time, The everlasting hath appeared unto you, and therefore you must drive away all idols from among you: so now, seeing that God hath declared himself unto us in the person of his only Son,³ it is meet that all idols should down. We know that the Country of Egypt was full fraught with them above all the rest of the world. Now then whereas we were plunged in lies & darkness before, & had an infinite number of idols: all those things must melt & vanish away, when as God telleth us that he is the Everlasting. And whereas moreover he termeth himself our God: it is to acquaint us with him, that we may know his Majesty after a loving fashion. For if God should speak but only of his everlastingness and of his being: we should for the most part be utterly abashed. True it is, that this were sufficient to condemn all our dotages: But yet for all that, so it falleth out, that we can not be properly instructed thereby to our own use and profit. Therefore when God hath once showed us that he only is to be worshipped and honoured:

Now let vs apply all this doctrine to our own vse. First of all whereas he saieth, I am the Euerlasting: let vs learne to weigh this saying in such sort, that seeing Gods Maiestie is appeared vnto vs, wee imagine not any other Godhead. For God cannot abide any companion. If the Sunne doe darken the light of all the Starres: is it not §40reason that when God sheweth himselfe, al men should worship him, and that all the glorie that was before should be then as it were vtterly defaced? Yes: and therefore is it said by the Prophetes, that when the Lord raigneth,¹ there shall bee none other light but his: insomuch that euen the Sunne shall be dimmed, and the Moone bee turned into darknesse. This serueth to shew vs, that if wee mingle any of the fansies of our owne heads with God: it is a diminishing of the §50right that belongeth vnto him. For he can not away with any companion. Therefore this word Euerlasting must driue all fantasticalnesse from vs, that wee take not leaue to imagine one thing or other. Let vs be contended to haue the onely one God, & let him suffice vs. And for the same cause also is it said,² that when our Lord Iesus setteth vp his seate in the world, then shall the idols of Egypt fall downe. Now this text belongeth to vs. For like as Moses saide to the people of olde §60time, The euerlasting hath appeared vnto you, and therefore you must driue away all idols frō among you: so now, seeing that God hath declared himselfe vnto vs in the person of his onely sonne,³ it is meete that all idolles should downe. Wee knowe that the Countrie of Egypt was full fraught with them aboue all the rest of ye world. Now then wheras we were plundged in lyes & darknesse before, & had an infinite number of idols: all those thinges must melt & vanish away, when as God telleth vs that hee is the Euerlasting. And whereas moreouer he termeth himselfe our God: it is to acquaint vs with him, that wee may knowe his Maiestie after a louing fashion. For if God should speake but onely of his euerlastingnes and of his being: we should for ye most part be vtterly abashed. True it is, yt this were sufficient to condemne all our dotages: But yet for all that, so it falleth out, that wee can not be properly instructed thereby to our owne vse and profite. Therefore when God hath once shewed vs that he onely is to be worshipped and honoured:

1Ezec. 13.10. Ezech. 23.7.
2Esa. 19.1.
3•. Tim. 3.16.

:818p. 185–186§60

then must he also come to us after a gentle and familiar manner, that we may feel him to be our father and master, and know that his will is to make a covenant with us, to the intent that we should stick to him. This is the thing that is meant by the title that is attributed to him in this text, as if he should say, I come not only as the everlasting to make thee afraid:¹ but therewithal I am also thy God, I have chosen thee to my self, I intend to have thee for mine heritage. Now then we see how GOD authorizeth his Law, to the intent we should receive it with all reverence and lowliness: and yet therewithal vouchsafeth to make it amiable, to the end we should taste of it, and take pleasure to submit our selves to it, and suffer our selves to be ruled by the doctrine therein contained. And so to be short all excuse is bereft us, if we honour not our God now adays by renouncing all superstitions, and all things that are contrary to his service. Why so? Because the titles which he attributeth here to him self to hold us in awe, ought to draw us unto him. When as he speaketh of his sovereignty over us, and sayeth he is our God: that ought to make us to taste his fatherly goodness. And both of them are contained here. We see then that there remaineth no more to do, but to hearken to the things that are told us in Gods Law, and to hold our selves simply to the same. And that is the cause why he upbraided the people of Israel, that they neither loved him nor feared him.² If I be thy God and master, where is thy fear? And if I be thy father, where is thy love, sayeth he by his Prophet Malachi? No doubt but the Prophet hath an eye to the thing that Moses toucheth briefly here. For when God nameth himself the everlasting: it is to the end we should yield him the reverence that is due to him. And whereas he nameth himself the God of that people: it is to the end to win them by friendliness, and to show them that seeing he had chosen them, it was good reason that they should put themselves wholly into his hands. Now if it were so under the law: it agreeth much more to us now adays. For although God have vouchsafed to be as it were abased in the person of his only Son:³ yet notwithstanding he continued still in his glory, and it was no abatement of the highness whereof ⟨p. 186⟩mention is made here.

then must he also come to vs after a gentle and familiar maner, that wee may feele him to bee our father and maister, and knowe that his will is to make a couenaunt with vs, to the intent that wee should sticke to him. This is the thing that is meant by the title that is attributed to him in this text, as if he shoulde say, I come not onely as the euerlasting to make thee afraide:¹ but therewithall I am also thy God, I haue chosen thee to my selfe, I intend to haue thee for mine heritage. Now then wee see howe GOD authorizeth his Lawe, to the intent wee should receiue it with all reuerence and lowelinesse: and yet therewithal vouchsafeth to make it amiable, to the end wee should taste of it, and take pleasure to submit our selues to it, and suffer our selues to bee ruled by the doctrine therein contained. And so to bee short all excuse is bereft vs, if wee honour not our God nowe adayes by renouncing all superstitions, and all thinges that are contrarie to his seruice. Why so? Bicause the titles which he attributeth here to him selfe to holde vs in awe, ought to drawe vs vnto him. When as he speaketh of his souereintie ouer vs, and saieth he is our God: that ought to make vs to taste his fatherly goodnesse. And both of them are contained here. Wee see then that there remaineth no more to doe, but to hearken to the thinges that are tolde vs in Gods Lawe, and to hold our selues simply to the same. And that is ye cause why he vpbrayded the people of Israel, that they neither loued him nor feared him.² If I bee thy God and maister, where is thy feare? And if I bee thy father, where is thy loue, saieth hee by his Prophet Malachie? No doubt but the Prophet hath an eye to the thing that Moses toucheth briefely here. For when God nameth himselfe the euerlasting: it is to the end we should yeeld him the reuerence that is due to him. And whereas he nameth himselfe the God of that people: it is to the end to winne them by friendlinesse, and to shewe them that seeing he had chosen them, it was good reason that they should put themselues wholly into his handes. Nowe if it were so vnder the lawe: it agreeth much more to vs nowe adayes. For although God haue vouchsafed to bee as it were abased in the person of his onely sonne:³ yet notwithstanding he continued still in his glorie, and it was no abatement of the highnesse whereof ⟨p. 186⟩mention is made here.

:819p. 186§60

The abasing of our Lord Jesus Christ, was an infallible evidence of the mercy of our God: but yet howsoever it were, it ought not to make us to despise him. For it was Gods will to draw us to his infinite glory by that means, to the intent that we should worship him seeing he came down after that fashion unto us. Justly then may he upbraid us now adays, that we be utterly unexcusable, if we do not both fear him and love him. For he showeth himself to be both §10our God and our master. Where then is our fear, if we make none account of his commandments, but be so hard hearted at his threatenings, as to set light by them, and to go on still in evil deeds, & to make but a mock of it though he show himself to be our judge and call us to a reckoning? Where is the reverence that we owe to our God? For if it were a mortal creature, we would stand in more awe of him than we do of the living God, who hath all superiority over §20us. Again, it is not enough for us to fear God after a slavish manner, as by constraint: but our fear must be matched with love. And for the same cause he nameth himself our father. Yea and we have to note, that in showing himself to be the GOD of Israel, under that saying he meant to be our Saviour also. Thou art our GOD (sayeth the Prophet Habakkuk) and we can not perish.¹ Now then, let us bear these titles well in mind, for they belong to us, that is §30to say, they ought to serve for our instruction at this day,² when the Majesty of God is appeared in our Lord Jesus Christ.

The abasing of our Lord Iesus Christ, was an infallible euidence of the mercie of our God: but yet howsoeuer it were, it ought not to make vs to despise him. For it was Gods wil to draw vs to his infinite glory by that means, to the intent yt we shold worship him seeing he came down after yt fashion vnto vs. Iustly then may he vpbraid vs now adayes, that we be vtterly vnexcusable, if we doe not both feare him and loue him. For he sheweth himself to be both §10our God and our maister. Where then is our feare, if we make none account of his commandements, but bee so hard hearted at his threatnings, as to set light by them, and to goe on stil in euill deedes, & to make but a mocke of it though he shew himselfe to be our iudge and call vs to a reckening? Where is the reuerence that we owe to our God? For if it were a mortall creature, we would stand in more awe of him than we do of the liuing God, who hath all superioritie ouer §20vs. Againe, it is not ynough for vs to feare God after a slauish maner, as by constraint: but our feare must bee matched with loue. And for the same cause he nameth himselfe our father. Yea and wee haue to note, that in shewing himselfe to bee the GOD of Israel, vnder that saying he meant to bee our Sauiour also. Thou art our GOD (sayeth the Prophet Abacuck) and wee can not perish.¹ Nowe then, let vs beare these titles well in minde, for they belong to vs, that is §30to say, they ought to serue for our instruction at this day,² when the Maiestie of God is appeared in our Lord Iesus Christ.

1Abac. 1.12.
21. Tim. 3.16.

:820p. 186§30

And herewithall we must also note what he addeth concerning the favour that he showed to his people. I have brought thee (sayeth he) out of the land of Egypt. Of a trueth God meant hereby to bind the people of Israel to him most specially above all other nations. And that is the cause why he maketh express mention of their deliverance.§40 Nevertheless, when God speaketh, we must bethink us of all the benefits whereby he hath bound us to himself, which are infinite & inestimable. But yet must we taste of them after our ability, and apply all our understanding to them, and forasmuch as we see that we come short, we must strain our selves the more, to know at leastwise so much by them, as may teach us to fear and love our God. Doeth God then speak? We must first consider, that it is he which §50hath created and fashioned us: and therefore we be his. Lo here a benefit that is singular enough already. Were there no more but his setting of us in this world and his maintaining of us here: could we recompense it as we be bound to do, though every of us employed himself to serve him to the uttermost of our power? No: But yet further when we behold the records of his love which he giveth us both above and beneath,¹ as that he hath made the world for our §60sakes,² that he hath ordained and appointed all things to our use, that he hath printed his image in us to the intent we should be immortal: and that he hath prepared a better inheritance for us than this transitory life: when we see all these things, must it not needs be that we be worse than blockish, if we be not ravished with earnest affection to worship our God, and to vow and dedicate our selves wholly to him? Yes: but besides this, we must bethink us of all the good turns which God hath done us, as well in general as in particular: and then must we confess with David, Lord, when I think upon thy benefits, behold, my wit is plunged as it were into a bottomless pit:³ yea they be moe in number than the hairs of my head, as it is said in the fortieth Psalm. Again, when we have acknowledged how much we be beholden to our God generally: let us also consider the benefits that every of us have received at Gods hand particularly. And whereas it was said to the people of Israel in old time, I brought thee out of the land of Egypt:

And herewithall wee must also note what he addeth concerning the fauour that he shewed to his people. I haue brought thee (saieth he) out of the land of Egypt. Of a trueth God meant hereby to bind the people of Israel to him most specially aboue al other natiōs. And that is the cause why hee maketh expresse mention of their deliuerance.§40 Neuerthelesse, when God speaketh, wee must bethinke vs of all the benefites whereby he hath bound vs to himselfe, which are infinite & inestimable. But yet must we taste of them after our abilitie, and apply all our vnderstanding to them, and forasmuch as wee see that wee come short, wee must straine our selues the more, to know at leastwise so much by them, as may teach vs to feare and loue our God. Doeth God then speake? We must first consider, that it is he which §50hath created and fashioned vs: and therefore wee bee his. Loe here a benefite that is singular ynough alreadie. Were there no more but his setting of vs in this worlde and his maintaining of vs here: could wee recompence it as wee bee bound to do, though euery of vs imployed himselfe to serue him to the vttermost of our power? No: But yet further when we behold ye recordes of his loue which he giueth vs both aboue and beneath,¹ as that he hath made the world for our §60sakes,² that he hath ordained and appointed all things to our vse, that he hath printed his image in vs to the intent wee should be immortall: and that he hath prepared a better inheritance for vs than this transitorie life: when we see al these things, must it not needes be that wee bee worse than blockish, if we be not rauished with earnest affection to worship our God, and to vowe and dedicate our selues wholly to him? Yes: but besides this, wee must bethinke vs of all the good turnes which God hath done vs, as well in general as in particular: and then must we confesse with Dauid, Lord, when I thinke vpon thy benefites, behold, my wit is plundged as it were into a bottomlesse pit:³ yea they be moe in nomber thā the haires of my head, as it is said in the fortith Psalme. Againe, when wee haue acknowledged how much we be beholden to our God generally: let vs also consider the benefites that euerie of vs haue receiued at Gods hand particularly. And whereas it was saide to the people of Israel in olde time, I brought thee out of the land of Egypt:

1Gen. 1.28. Psal. 8.7.
2Gen. 1.26.27 . & 9.6. Heb. 9.15 . & 11.16. 1. Pet. 1.4.
3Psa. 40.•.

:827p. 187–188

Forasmuch as men are so inclined to corrupt Gods service with wicked superstitions: God is fain to threaten them, that they may be held under as it were by force, or else their fondness would carry them away to surmise of God, contrary to that which may beseem his Majesty. And this is a very notable point, as I have touched heretofore. For in as much as the people §10of Israel knew the living God: it may seem to be as it were needless to forbid them to make any image. Howbeit by reason of our cursed inclination, it was behoofefull that this forbidding should be added as strait as we see it here. And it is well for us that it is so. For this sin is rooted as it were in our very bones: in so much that if God told us not that he cannot away with idolatry, and that he wounded us not with that threat: there is none of us all which ⟨p. 188⟩would not forge infinite idols to himself, and by that means the honour of the living God should be conveyed over unto our own imaginations. Wherefore let us mark well, that here we be convinced to have a froward and cursed nature which draweth always to superstition, and that it is requisite for us to be restrained after a violent manner. For of our own will we can never serve GOD so purely, as to imagine nothing of him but as may beseem him. And herewithall §10we see also whereunto our good intents serve us. For if there be any thing wherein men may excuse themselves, by imagining that they do well: it is in forging of idols. For to what end do they make them, but to serve GOD, that they may be stirred up to the greater devotion, and be the surer that God will grant their requests? Therefore by this means men might shroud themselves under colour of good intent. But we see on the contrary part, that God abhorreth it:§20 we see how he uttereth the grievous sentence of condemnation, against all such as proceed to behave themselves so after their own imagination. They may well enough say, (and so it is in deed) that their meaning is to serve God. But what for that? He accepteth no such service, but rather curseth it and utterly misliketh it, & that justly. For (as I have showed afore) it is a disguising of his Majesty, to make any visible image unto him.

FOrasmuch as men are so inclined to corrupt Gods seruice with wicked superstitions: God is faine to threaten them, that they may bee helde vnder as it were by force, or els their fondnesse would carie them away to surmise of God, contrarie to that which may beseeme his Maiestie. And this is a verie notable point, as I haue touched heretofore. For in as much as the people §10of Israel knew the liuing God: it may seeme to bee as it were needelesse to forbid them to make any image. Howbeit by reason of our cursed inclination, it was behoofefull that this forbidding should bee added as straite as wee see it here. And it is well for vs that it is so. For this sinne is rooted as it were in our verie bones: in so much that if God tolde vs not that he cannot away with idolatrie, and that he wounded vs not with that threate: there is none of vs all which ⟨p. 188⟩would not forge infinite idols to himselfe, and by that meanes the honour of ye liuing God should be conueied ouer vnto our own imaginations. Wherefore let vs marke well, that here wee bee conuinced to haue a froward and cursed nature which draweth alwaies to superstition, and that it is requisite for vs to bee restrained after a violent maner. For of our owne will wee can neuer serue GOD so purely, as to imagine nothing of him but as may beseeme him. And herewithall §10wee see also whereunto our good intentes serue vs. For if there bee any thing wherein men may excuse themselues, by imagining that they doe well: it is in forging of idols. For to what end do they make them, but to serue GOD, that they may bee stirred vp to the greater deuotion, and be the surer that God will graunt their requests? Therefore by this meanes men might shroude themselues vnder colour of good intent. But we see on the contrarie part, that God abhorreth it:§20 wee see howe he vttereth the grieuous sentence of condemnation, against all such as proceede to behaue themselues so after their owne imagination. They may well ynough say, (and so it is in deede) that their meaning is to serue God. But what for that? He accepteth no such seruice, but rather curseth it and vtterly misliketh it, & that iustly. For (as I haue shewed afore) it is a disguising of his Maiestie, to make any visible image vnto him.