A17717:55
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.
And although he use not the like measure towards all, yet notwithstanding we must have our mouth closed up: or rather wide open, not to murmur, but to confess that all which he doth is in equity and justice, although it surmount our sense and reason. For we comprehend not always the reason why GOD disposeth so of men, and yet must we lay aside our prating, and learn to reverence and adore God in his judgements, when they shall be over high for us, over wonderful, over secrete. How ever it be, let this general rule abide certain, that is to say, That God might leave us in our destruction, wherein we are, if so it pleased him, and that by this means the whole world should perish: but because it pleaseth him to show himself gentle and pitiful, not towards all, but towards a part, see what discerneth the one from the other.
And although he vse not the like measure towardes all, yet notwithstanding wee must haue our mouth closed vp: or rather wide open, not to murmur, but to confesse that all which he doth is in equitie and iustice, although it surmount our sense and reason. For wee comprehend not alwayes the reason why GOD disposeth so of men, and yet must wee laie aside our prating, and learne to reuerence and adore God in his iudgementes, when they shall bee ouer high for vs, ouer wonderfull, ouer secrete. How euer it bee, let this generall rule abide certeine, that is to say, That God might leaue vs in our destruction, wherein wee are, if so it pleased him, and that by this meanes the whole world shoulde perishe: but because it pleaseth him to shewe himselfe gentle and pitifull, not towardes all, but towardes a parte, see what discerneth the one from the other.
Now, hereupon he leaveth them, as it seemeth good unto him, in the curse wherein they are borne. And if one demand why God useth his mercy towards some, when on others he executeth his severity? It is certain, the first and principal cause is unknown unto us, neither ought we to enquire after it. And why? For it behoveth that all our senses be locked up captives in that behalf, and that we confess that God hath liberty to choose whom he pleaseth, and to refuse the rest. But howsoever the case standeth, he maketh this promise to the faithful, that he will take pity on their children, and that as he hath begun his mercy in their persons, so he will continue it in their posterity, even to a thousand generations. Seeing God hath made this promise to his servants, we see now there is some cause why God hath pity of the one, rather than of the other.