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

We see then a great deal the better how this which God hath pronounced by Ezekiel is true: namely, that he which hath sinned shall bear the payment and punishment as he hath deserved, and that the innocent ⟨p. 19⟩shall not be punished for the cause of the sinner and transgressor. Notwithstanding, we see also, that not without cause he declareth, that he will punish the iniquity of fathers upon the children. For why? It is in him to show mercy to the children of the wicked and unbelieving, or of the contemners of his word, or of hypocrites, which abuse his name: it is (I say) in the choice and liberty of God, to withdraw his grace from their posterity. And when their children are estranged from God, what retain they but the filth and corruption of Adam? There is nothing else in them, but sin and wickedness. And therefore needs it must be, that they be enemies to God. Ye see then how he punisheth them in justice, and that they can not shift them selves out of his hand, in saying that he doeth them wrong, that he is over cruel towards them. It behoveth that every mouth be stopped in that behalf. True it is, that a man can never satisfy and content the rebellions, as we see there are many which advance them selves against God in this case, with such boldness and presumption, that good men which are sober and modest, are ashamed to behold them, but leave we these dogs to bark their fill, and in the mean time let us glorify our God in all humility, knowing at least wise this one thing, that he hath this authority, and might, to show favour and mercy to whom it pleaseth him. And for this cause we must conclude, that if God withdraw his spirit from the posterity of the wicked, he may not be accused of cruelty: For they are in them selves punishable, when they are in this sort forsaken of him, and are not governed by his holy spirit. Let us then note well that this sentence hath no contrariety to that of Ezekiel. Now let us return to see the meaning of Moses in these words. There is no doubt, but by his manner of speaking in this place, he would imprint a greater fear in us, than if barely and simply he had said:

Wee see then a great deale the better how this which God hath pronounced by Ezechiel is true: namely, that he which hath sinned shall beare the payment and punishment as he hath deserued, and that the innocent ⟨p. 19⟩shall not bee punished for the cause of the sinner and transgressour. Notwithstanding, we see also, that not without cause he declareth, that he will punish the iniquitie of fathers vppon the children. For why? It is in him to shew mercie to the children of the wicked and vnbeleuing, or of the contemners of his word, or of hypocrites, which abuse his name: it is (I say) in the choice and libertie of God, to withdrawe his grace from their posteritie. And when their children are estraunged from God, what reteine they but the filth and corruption of Adam? There is nothing else in them, but sinne and wickednesse. And therefore needes it must be, that they bee enimies to God. Ye see then how he punisheth them in iustice, and that they can not shift them selues out of his hand, in saying that he doeth them wrong, that he is ouer cruell towardes them. It behoueth that euerie mouth be stopped in that behalfe. True it is, that a man can neuer satisfie and content the rebellions, as wee see there are many which aduaunce them selues against God in this case, with such boldnesse and presumption, that good men which are sober and modest, are ashamed to behold them, but leaue we these dogges to barke their fill, and in the meane time let vs glorifie our God in all humilitie, knowing at least wise this one thing, that he hath this authoritie, and might, to shew fauour and mercie to whom it pleaseth him. And for this cause we must conclude, that if God withdrawe his spirite from the posteritie of the wicked, he may not bee accused of crueltie: For they are in them selues punishable, when they are in this sorte forsaken of him, and are not gouerned by his holie spirite. Let vs then note well that this sentence hath no contrarietie to that of Ezechiel. Nowe let vs returne to see the meaning of Moses in these words. There is no doubt, but by his manner of speaking in this place, he would imprinte a greater feare in vs, than if barely and simplie he had said: