A17717:237
Sermons of M. John Calvin, upon the.X.Commandments of the Law, given of GodSermons of M. Iohn Caluine, vpon the.X.Commandementes of the Lawe, geuen of God
Sermons of M. John Calvin, upon the.X.Commandments of the Law, given of God by Moses, otherwise called the Decalogue. Gathered word for word, presently at his sermons, when he preached on Deuteronomy, without adding unto, or diminishing from them any thing afterward. Translated out of French into English, by I.H.Sermons of M. Iohn Caluine, vpon the.X.Commandementes of the Lawe, geuen of God by Moses, otherwise called the Decalogue. Gathered word for word, presently at his sermons, when he preached on Deuteronomie, without adding vnto, or diminishing from them any thing afterward. Translated out of Frenche into English, by I.H.
London: printed by Thomas Dawson for John Harison, 1579London: printed by Thomas Dawson for Iohn Harison, 1579
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.
IT might seem at the first sight, that this commandment is superfluous, because that God having condemned theft and adultery, would there also repress all wicked concupiscences and desires. For we have said, that these commandments must be expounded of us, according to the nature of God. And we know, that the proper office of God is to sound our hearts, that he only knoweth the thoughts which are secret and ⟨image 90⟩hid: and therefore it followeth, that when God forbiddeth men to be thieves and adulterers, he would bridle their affections and desires. And in very deed if this were not, God should have no more power in making and prescribing of laws than mortal men. For an earthly man, if he condemn adultery, he will also condemn the act and deed thereof: yea, if an evil intent and meaning appear, it shall be punished. If the law of God were such, it should import no great thing. For it should be but a policy, that is, a rule of order to govern us honestly before men. But there is in it much more. As we see that S. Paul saith,1 That the law cannot be kept and observed without a pure conscience and a faith unfeigned. If it be then required, that we have such a soundness for to observe rightly, and as we ought, the law of God: it followeth, that under the name of adultery, all wicked lusts and desires are forbidden, and so likewise under the name of theft. We might also allege to this purpose the authority of our Lord Jesus Christ, who is a faithful interpreter of the law. For it is by his spirit that. Moses and all the Prophets have spoken. Why then is it now added, that we must not covet or desire? If mention hath been already made of all wicked desires, was there any need that this should be again repeated? We must therefore note for answer hereunto, that God in this place would not repress such wicked affections and desires as are already resolute and concluded upon of us, but those affections which do first prick and stir us up, albeit we cleave not, nor consent unto them. This requireth a more ample and familiar exposition. Sometimes to covet, importeth the will which is in a man, as when I shall cast mine eye on the goods of my neighbour, if I shall be tempted to covetousness, and that I nourish such a temptation in me, and give my self the bridle:
IT might seeme at the first sight, that this commaundement is superfluous, because that God hauing condemned theft and adulterie, would there also represse all wicked concupiscences and desires. For wee haue said, that these commaundementes must be expounded of vs, according to the nature of God. And we knowe, that the proper office of God is to sound our heartes, that he onelie knoweth the thoughtes which are secret and