A17698:895
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 must we come to the second point: which is, that (as I have said already) the Sabbath day was a policy or order whereby to exercise the faithful in the service of God. For that day was ordained for men to assemble in, to hear the doctrine of the law preached, to communicate together with sacrifices, and to call upon the name of God. As touching these points, it belongeth as well to us as to the people of old time. For albeit that the figure be ceased, (I mean the same that S. Paul speaketh of in the epistle to the Colossians:) yet notwithstanding, so much as concerneth the order, continueth still and hath his use. And to what end serveth this order? To assemble our selves in the name of God. True it is that this ought to be done continually: howbeit for our infirmities sake, or rather by reason of our slothfulness, it is requisite that some one day should be chosen out. If we were as earnest in serving of God as we ought to be: we should not appoint ⟨p. 204⟩one day in a week, only but every man ought to meet both morning and evening without law written, to be edified more and more by Gods word. And truly this exercise is more than needful for us, considering that we be so inclined to evil, as there needeth not any thing to thrust us out of the way: and therefore it were expedient for us to come together daily in the name of God. But what? We see that men will scarce meet upon the Lord his day, and that §10most of them must be held to it as it were by force. Considering then that there is such infirmity in us: let us understand that this order was not made all only for the Jews, that they might have some day wherein to come together: but also for us, so as it belongeth to us as well as to them.
Now must we come to the second point: which is, yt (as I haue sayd already) ye Saboth day was a policy or order whereby to exercise the faithfull in the seruice of God. For that day was ordeined for men to assemble in, to heare the doctrine of the lawe preached, to communicate together wt sacrifices, and to call vpon the name of God. As touching these poyntes, it belongeth as well to vs as to the people of olde time. For albeit yt the figure be ceased, (I meane the same that S. Paul speaketh of in the episte to the Colossians:) yet notwithstanding, so much as cōcerneth the order, continueth still and hath his vse. And to what end serueth this order? To assemble our selues in the name of God. True it is that this ought to be done cōtinually: howbeit for our infirmities sake, or rather by reason of our slothfulnesse, it is requisite that some one day should be chosen out. If we were as ernest in seruing of God as we ought to bee: wee should not appoynte