The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

And now Saint Paul thinks it not enough to say, that God had his secret purpose hidden in himself: but also sayeth, that his vvill was, that this wisdom which is divers in many sorts, should be known. This title deserveth too be well marked, where he saith, that Gods wisdom is (as ye would say) of divers sorts. Not that God is variable and changeable in himself, nor that there is any snarling or entangling in his devices: there is no such thing at all in God, neither can there be: but Saint Pauls speaking after that manner, is in respect of our understanding. Therefore if we would comprehend Gods wisdom, we should be confounded and dazzled at it, because it is infinite: and besides that, it hath things in it which are able too amaze all our senses, yea and too swallow them quite up, so as we should never discern any thing certainly, too say, Lo, this is it. But this had need too be laid out more at length, that we may understand it, and fare the better by it. Now and then we see some looking glasses, wherein we think we behold a hundred, yea or rather an infinite number of images before us: and when we see them, we be at our wits end. After the same manner hath Saint Paul spoken here of Gods wisdom, namely, as giving us warning of the weakness and rudeness that is in our understanding, too the intent we should not be too inquisitive in searching the things that pass our capacity, and the matters that God hath purposed in himself. Then if we will needs so sty up higher than is lawful for us, and thrust our selves forward with foolish presumption, too be privy of Gods counsel, and too inquire particularly what he hath determined: ⟨image 143⟩our wits must needs fail us ere we come half way there, and we shall find so many things there, that we must of necessity quail of our selves, and (be driven too) confess that it is not for us too reach the bottom of so great and deep a gulf.

And now Saint Paule thinkes it not ynough to say, that God had his secret purpose hidden in himself: but also sayeth, that his vvill vvas, that this vvisdome vvhich is diuers in many sortes, should be knowen. This tytle deserueth too bee well marked, where he sayth, that Gods wisdome is (as yee would say) of dyuers sortes. Not that God is variable and chaungeable in himself, nor that there is any snarling or intangling in his deuyces: there is no such thing at all in God, nother can there bee: but Saint Paules speaking after that manner, is in respect of our vndersauding. Therfore if wee would comprehend Gods wisdome, wee should bee confounded and dazeled at it, bycause it is infinite: and besydes that, it hath things in it which are able too amaze all our senses, yea and too swallowe them quyte vp, so as wee should neuer discerne anie thing certeynly, too say, Loe, this is it. But this had neede too bee layd out more at length, that wee may vnderstand it, and fare the better by it. Now and then wee see some looking glasses, wherin wee thinke we behold a hundred, yea or rather an infinite number of images before vs: and when wee see them, wee bee at our wits end. After the same manner hath Saynt Paule spoken heere of Gods wisdome, namely, as giuing vs warning of the weakenesse and rudensse that is in our vnderstanding, too the intent wee should not bee too inquisitiue in serching the things that passe our capacitie, and the matters that God hath purposed in himselfe. Then if wee will needes so stye vp hygher than is lawfull for vs, and thrust our selues foreward with foolish presumption, too bee priuie of Gods counsell, and too inquyre particularly what he hath determined: