A17717:37
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.
For when they shall have forgotten the redemption, by the which they were delivered out of bondage, should not their unthankfulness be double, when being delivered by so mighty an ⟨image 15⟩hand, they yield not them selves wholly to the service of their redeemer. And of purpose doth he call Egypt. The house of bondage, to the end the people should well consider, in what estate they had been there. For we see how they, which had sighed and cried when they were oppressed with such great violence, and tyranny, (as we read of in Exodus) as soon as God had delivered them,1 desired to return thither again. And whence proceedeth this, but that they remembered not their wrong and oppression, but while they endured it: and that the devil did shut up their eyes, that they should not esteem the favour of GOD, according to the price and worthiness thereof? That is the cause, why Moses in this place nameth Egypt, The house of bondage. In the end there is set down the commandment, that the people should have no other GOD before the face of him, whom they ought to hold for their God. Now let us apply this whole doctrine to our use. First therefore, when it is said, I am the eternal or everliving, let us learn so to weigh the sense and meaning of this word, that when as the majesty of GOD appeareth unto us, we imagine no other deity. For GOD can not suffer any companion. If the brightness of the Sun darken the light of the Stars, is it not great reason that when GOD showeth him self, every one should worship him, and that all glory, which shall have been before, be as it were brought to nothing? And this is the cause why it is said to the Prophets, That when the Lord shall reign,2 there shall then appear no other brightness but his: that the Sun it self shall be dimmed, and that the Moon shall be turned into darkness. This is to show, that if we mingle with GOD the fantasies of our own brain, we take away so much from the right which appertaineth to him: for he can not suffer any companion. It behoveth then, that this word, Everliving, bridle all our fantasies and fond imaginations, in such sort, that we presume not on the liberty to conceive this and that, but that we content our selves with this simplicity, to have one GOD, and that this suffice us. And for this cause, it is also said: