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Title page of Sermons of M. John Calvin upon the Epistle of Saint Paul to the Galatians, London, 1574

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Sermons of M. John Calvin upon the Epistle of Saint Paul to the GalatiansSermons of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians

Name: Sermons of M. John Calvin upon the Epistle of Saint Paul to the Galatians
Author: John Calvin

John Calvin 1509–1564London: printed by Henry Bynneman for Lucas Harison and George Bishop, 1574London: printed by Henrie Bynneman for Lucas Harison and George Bishop, 1574

[20], 329, [1] leaves · 304k words · STC 4449 · ESTC S122190

Title page typeset from the transcription.

Sermon 15: The. 15. Sermon, which is the first upon the third Chapter.Sermon 15: The. 15. Sermon, which is the first vpon the third Chapter.

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.

[ Earlier:518–532 of 1,069

:518img 130

The. 15. Sermon, which is the first upon the third Chapter.

The. 15. Sermon, which is the first vpon the third Chapter.

:519img 130

O Ye unwise Galatians, who hath bewitched you that ye should not obey the truth, unto whom Jesus Christ hath heretofore bin portrayed out before your eyes, and crucified among you? 2 I would know but this one thing of you, received you the spirit by the works of the Law, or by the preaching of faith? 3 Are ye so unwise, that when ye have begun in the spirit, ye vvill now end in the flesh?

O Yee vnwize Galathians, vvho hath bevvitched you that yee should not obey the truth, vnto vvhom Iesus Christe hath heretofore bin pottrayed out before your eyes, and crucified among you? 2 I vvould knovv but this one thing of you, receyued you the spirit by the vvorkes of the Lavve, or by the preaching of fayth? 3 Are yee so vnvvize, that vvhen ye haue begon in the spirit, yee vvill novv end in the flesh?

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We see how God goeth about to win us by gentleness and fair means, till our naughtiness and stubbornness enforce him to deal roughly with us, because we suffer not our selves too be handled so gently by his hand. For throughout the whole doctrine of the Gospel, God doth as it were stretch out his arms to bring us in unto him and to receive us in his fatherly love: or rather (as he likeneth himself by Moses) he is as a Hen that spreadeth out her wings too gather her young chickens under them.

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John Calvin, Sermons of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians (London, 1574), serm. 15, p. 110. EEBO-TCP A17706.

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The book

Title as printed: Sermons of M. John Calvin upon the Epistle of Saint Paul to the GalatiansSermons of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians
Author: John Calvin 1509–1564
Place: London
Printer: Henry BynnemanHenrie Bynneman
Bookseller: Lucas Harison and George Bishop
Year: 1574
Size: [20], 329, [1] leaves
Words: 304,365
Catalogue: STC 4449 · ESTC S122190
Text: EEBO-TCP A17706

Passages: 1,069
Sections: 52

Title page

The author

John Calvin 1509–1564

ReformersGeneva

French reformer and pastor at Geneva; author of the Institutes of the Christian Religion.

Transcription key

WEe see how God goeth about to win vs by gentlenesse and fayre meanes, till our naughtinesse and stubbornnesse inforce him to deale roughly with vs, bicause we suffer not our selues too be hādled so gētly by his hand. For throughout the whole doctrine of the Gospell, God doth as it were stretch out his armes to bring vs in vnto him and to receyue vs in his fatherly loue: or rather (as he likeneth himself by Moyses) he is as a Hen that spreadeth out hir wings too gather hir yong chickēs vnder them.¹ Ye see then that God of his infinite goodnesse allureth vs to him,² but we be like wild beastes, that will not suffer themselues to be guyded by him. And therfore in respect of such our frowardnesse, he had neede to vse roughnesse, and to shewe vs our vnthankfulnesse, too the end wee may learne to be ashamed of it. And that is the cause why S. Paule hauing shewed that all our welfare lieth in Iesus Christ, and that if wee will bee partakers of his rightuousnesse and of the benefites that he is willing too impart vntoo vs, we must vtterly renounce ourselues, and acknowledge that there is nothing but sinne and corruption in vs: doth now sharply rebuke such as would mingle their owne deuotions with the grace that is offered them in our Lord Iesus Christ: for they had bin instructed faithfully before. If S. Paule had begonne in some place where men had neuer heard one woorde of the Gospell afore, he would not haue vsed such roughnesse: for he would haue pitied the blinde and ignorant wretches. But for asmuche as the Galathians had bin taught faythfully by him, and he had taken paynes to treine them too the Gospell accordingly, and they therevppon had shrunk backe and suffered themselues too bee turmoyled with false opinions: therfore is he so rough with them, according also as he himselfe sheweth, that the reason thereof was, for that Iesus Christ had bin crucified among them, and that they hauing seene the treasures of Gods infinite goodnesse layd foorth after that maner before them, had none excuze to returne againe to their pelting trash, in hope to bee iustified and too purchace saluation by the Ceremonies of the Lawe. Thus ye see in effect that the thing which wee haue to gather vpon this text, is that if wee desire too find a pleasant taste in Gods ⟨image 131⟩woord,³ wee on our side muste be teachable and not stubborne.

:521img 131

For we must call too mind how it is written in the eighteenth Psalm, that God will always deal mildly with such as be of a mild spirit,¹ and that he will be rough and sharp towards such as use stubbornness, and cannot abide to submit themselves unto him. Al they then which have a neck of brass, and cannot find in their hearts too stoop under the obedience of God, shall find themselves to be matched with too strong an adversary, & that they must needs be bruised and broken in pieces if they will not bow. Furthermore let us mark that when God correcteth our vices, we must not chafe and storm as many do, who do nothing else but gnash their teeth when they be rebuked, saying that they will not be handled after such a fashion, and that their nature requireth to be taught by gentleness: yea verily, but that their sturdiness showeth the clean contrary. For they that speak after that manner, would very fain be flattered. And although they overshoot themselves into all evil, yet will they not abide too have their galled backs rubbed, but rather that men should wink at them and conceal their naughtiness. But if their faults be laid afore them, by and by they rankle against the Gospel: and whereas they showed some good sign of zeal afore, they utter such spitefulness afterward, as a man may perceive there was nothing but venom and bitterness in their hart, and it is a sure token that such folk never wist what it is too profit in Gods school, at leastwise purely, as S. Paul sayeth in another place.² Gods word (sayeth he) is good, not only to teach, to the end we may know what is for our behoof, and be able to discern betwixt good and evil: but also to rebuke and correct us. For there are many negligent folk, which have need to be pricked forward with hard strokes of the spur: some had need to be embased by reason of their overweening: and othersome grow altogether past• recovery, if they be not overmastered by strong hand. Thus ye see how all of us must suffer patiently when our Lord useth such roughness, acknowledging the same to be greatly to our behoof.

For we must call too minde howe it is written in the eighttenth Psalme, that God wil alwayes deale meeldly with such as be of a meeld spirite,¹ and that he will bee rough and sharp towardes such as vse stubbornnesse, and cannot abide to submit themselues vnto him. Al they then which haue a necke of brasse, and cannot finde in their heartes too stoupe vnder the obedience of God, shall finde themselues to be matched with too strong an aduersarie, & that they must needes be broozed and broken in peeces if they will not bow. Furthermore let vs marke that when God correcteth our vyces, wee muste not chafe and storme as many doo, who do nothing else but gnash their teeth when they bee rebuked, saying that they will not bee handled after such a fashion, and that their nature requireth to be taught by gentlenesse: yea verely, but that their sturdinesse sheweth the clean contrarie. For they that speake after that maner, would very fayne bee flattered. And although they ouershoote themselues into all euill, yet will they not abide too haue their galled backes rubbed, but rather that men should winke at them and conceale their naughtinesse. But if their faultes bee layd afore them, by and by they rancle agaynst the Gospell: and whereas they shewed some good signe of zeale afore, they vtter suche spitefulnesse afterwarde, as a man may perceyue there was nothing but venim and bitternesse in their hart, and it is a sure token that such folke neuer wist what it is too profite in Gods schoole, at leastwize purely, as S. Paule sayeth in another place.² Gods woord (sayeth he) is good, not only to teach, to the end we may know what is for our behoofe, and bee able to discerne betwixt good and euill: but also to rebuke and correct vs. For there are many negligent folke, which haue neede to be pricked foreward with hard strokes of the spurre: some had neede to be imbaced by reason of their ouerweening: and othersome grow altogither past• recouerie, if they be not ouermaystred by strong hand. Thus ye see how all of vs must suffer patiētly when our Lord vseth such roughnesse, acknowledging the same to be greatly to our behoof.

1Ps. 18. d. 26
22. Tim. 3. d. 16.

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Howbeit let every of us examine his life well, and there is none of us but he shall find that he provoketh God too use such sharpness towards him, as if a father be as kind hearted as is possible to be wished, ⟨p. 111⟩yet if he have unruly children, so as they be •eude and froward, he shall be provoked after such a fashion, that he shall as it were change his nature, because he knoweth not at what end too begin with them, and is fain after a sort too transform himself. Even so is it with us. For we have a father which in goodness surmounteth all that can be seen among men: but we on our side (as I said afore) in stead of yielding obediently unto him as we ought to do, and in stead of offering our selves readily to walk as he commandeth so soon as he doth but speak the word: do nothing but stray. We have our lusts always inordinate and boiling, we have our replies always ready coined: and although our mouth speak not, yet it appeareth that there is no such calmness in our hearts, as too be contented to submit our selves to God as we ought to do. Seeing then that we be convicted to our faces by experience, that God had need to be so rough and sharp towards us: let us suffer him to do whatsoever he knoweth too be for our welfare. And no doubt but the Galatians were as nice as we, and had as itching ears as we have: and yet were they fain too be rebuked so sharply by reason of their unthankfulness. As for S. Paul, we know he endeavoured by all humility and mildness, too draw all such to the obedience of our Lord Jesus Christ, as were committed and appointed too his Apostleship. He likeneth himself (and not without cause) too a nurse, which will bear with her nurse child, and not spare any thing too show the love that she beareth it. We shall see hereafter that he will say,¹ Be ye as I am, for I am as you be. I seek nothing but too fashion my self unto you, and to bring to pass that we may agree in one. And yet notwithstanding, necessity hath constrained him too cry out as you hear now, Ye unwise, ye fools, ye undiscreete or witless as beasts, who hath bewitched you after that sort? must you not needs be possessed with the Devil? Here are very hard words, and no doubt but the Galatians were grieved at them at the first sight. Yet nevertheless it was meet for them to feel, that S.

Howbeit let euery of vs examine his life well, and there is none of vs but he shall finde that he prouoketh God too vse suche sharpenesse towardes him, as if a father bee as kinde harted as is possible to be wished, ⟨p. 111⟩yet if he haue vnruly children, so as they be •eude and froward, he shall bee prouoked after suche a fashion, that he shall as it were chaunge his nature, bycause he knoweth not at what end too begin with them, and is fayne after a sort too transforme himselfe. Euen so is it with vs. For we haue a father which in goodnesse surmounteth all that can bee seene among men: but we on our side (as I sayd afore) in steede of yeelding obediently vnto him as we ought to do, and in steede of offering our selues redily to walke as he commaundeth so soone as he doth but speake the woord: do nothing but stray. VVe haue our lustes alwayes inordinate and boyling, wee haue our replies alwayes readie coyned: and although our mouth speake not, yet it appeereth that there is no such calmnesse in our hartes, as too be contented to submit our selues to God as we ought to do. Seyng then that we be conuicted to our faces by experience, that God had neede to be so rough and sharp towardes vs: let vs suffer him to do whatsoeuer he knoweth too be for our welfare. And no doubt but the Galathians were as nyce as wee, and had as itching eares as wee haue: and yet were they fayne too be rebuked so sharply by reason of their vnthankfulnesse. As for S. Paule, we know he indeuered by all humilitie and meeldnesse, too drawe all such to the obedience of our Lord Iesus Christ, as were committed and appoynted too his Apostleship. He likeneth himself (and not without cause) too a nurce, which will beare with hir nurse childe, and not spare any thing too shew the loue that shee beareth it. VVee shall see hereafter that he will say,¹ Be yee as I am, for I am as you bee. I seeke nothing but too fashion my selfe vnto you, and to bring to passe that wee may agree in one. And yet notwithstanding, necessitie hath constreyned him too crie out as you heare now, Yee vnwize, yee fooles, yee vndiscreete or witlesse as beasts, who hath bewitched you after that sorte? must you not needes bee possessed with the Diuell? Here are very harde woordes, and no doubt but the Galathians were greeued at them at the firste sight. Yet neuerthelesse it was meete for them to feele, that S.

1Hereafter. 4. b. 12.

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Paul used not that manner of speech and language without cause. Therefore whensoever we be rebuked, let us blame our own faults for it, and yield our selves guilty: for we shall gain nothing by checking again. When we have disputed what we can, we may peradventure ⟨image 132⟩justify our case afore men: but we shall always be guilty before God. Moreover it behoveth us too mark well the reason that is added here by S. Paul, when he sayeth, ye must needs be bewitched, if ye obey not the truth, seeing that our Lord Jesus Christ hath bin as it were painted out lively before you, yea and even crucified among you. In speaking after that fashion, S. Paul showeth with what force and effectualness he had preached the Gospel. Therefore he likeneth the doctrine which he had brought, unto a picture: & thereunto enlargeth it yet better, saying that the matter which he had preached among the Galatians, ought too avail as much as if they had seen the Son of God crucified among them, and his blood shed out for the spiritual washing of their souls. For so much then as they had bin taught so faithfully, they could no more excuse themselves of their backsliding. But first of all we see here which is the true manner of preaching the Gospel: namely to give knowledge of Gods love towards us, in that he spared not his only Son, but gave him too the death for us: according as in very deed all the treasures of wisdom and understanding are laid up in our Lord Jesus Christ,¹ as it is said in another place too the Colossians. Sith it is so, if we be desirous to profit well in the Gospel, let us learn too acknowledge the grace that is purchased for us by our Lord Jesus Christ: for without that, all that we have is nothing. Many will brag that they be well learned in Gods word: but the true trial too know whither it be so or no, is if we perceive how great need we have, that God should pour out his mercy upon us, too succour us by drawing us out of the gulf of Hell, and thereupon conclude that we cannot be cleansed and washed from any of all our spots, but by the blood of Gods son nor obtain righteousness but by the obedience that he hath yielded: nor have any satisfaction for us but by the sacrifice that he hath offered: nor come in Gods favour but by his means: nor open our mouths too call upon him but by his intercession.

Paule vsed not that maner of speach and language without cause. Therefore whensoeuer we bee rebuked, let vs blame our owne faultes for it, and yeeld our selues giltie: for wee shall gayne nothing by checking againe. VVhen we haue disputed what we can, wee may peraduenture ⟨image 132⟩iustifie our cace afore men: but wee shall alwayes be giltie before God. Moreouer it behoueth vs too marke well the reason that is added heere by S. Paule, when he sayeth, yee muste needes bee bewitched, if yee obey not the truth, seyng that our Lorde Iesus Christe hath bin as it were peynted out liuely before you, yea and euen crucified among you. In speaking after that fashion, S. Paule sheweth with what force and effectualnesse he had preached the Gospell. Therfore he likneth the doctrine which he had brought, vnto a picture: & therevnto inlargeth it yet better, saying that the matter which hee had preached among the Galathians, ought too auayle asmuch as if they had seene the Sonne of God crucified among them, and his bloud sheaded out for the spirituall washing of their soules. For so much then as they had bin taught so faythfully, they could no more excuse themselues of their backesliding. But first of all we see here whiche is the true maner of preaching the Gospell: namely to giue knowledge of Gods loue towardes vs, in that he spared not his onely Sonne, but gaue him too the death for vs: according as in very deede all the treasures of wisedome and vnderstanding are layed vp in our Lord Iesus Christ,¹ as it is sayd in another place too the Colossians. Sith it is so, if we bee desirous to profite well in the Gospell, lette vs learne too acknowledge the grace that is purchaced for vs by our Lorde Iesus Christe: for without that, all that wee haue is nothing. Many will brag that they bee well learned in Gods word: but the true triall too knowe whither it bee so or no, is if wee perceyue howe greate neede wee haue, that God shoulde poure out his mercie vpon vs, too succour vs by drawing vs out of the gulf of Hell, and therevpon cōclude that wee cannot be clenzed and washed from any of all our spottes, but by the bloud of Gods sonne nor obtayne rightuousnesse but by the obedience that he hath yeelded: nor haue any satisfaction for vs but by the sacrifize that he hath offered: nor come in Gods fauour but by his meanes: nor open our mouthes too call vppon him but by his intercession.

1Coloss. 2. b. 9.

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Therefore when we be throughly persuaded of the gracious benefits that are brought us by the son of God: then may we say we have some understanding in the Gospel: but without that, we have nothing but imagination and folly. Mark that for one point. And therewith ⟨p. 112⟩let us mark, that it is not enough for us too know slightly that our Lord Jesus Christ hath bought us so dearly: but that we must continue still in the doctrine of the Gospel, till it be throughly printed in our hearts, as though his blood gushed down, too apply the fruit that cometh of it too our use: and that is too the end to waken us out of our drowsiness. For we shall see many that take themselves too be very great Clerks, if they understand but three or four words of the Gospel at a glance. And yet the same shall soon be defaced and put out of remembrance, because that whereas we ought too seek too be filled with the benefits that our Lord Jesus Christ hath brought us, they hold themselves contented with a taste of them. God then punisheth the unthankfulness of such folk, and their despising of his goodness. And therefore it standeth us so much the more on hand, to put forth & apply all our endeavour to be well settled in the foresaid doctrine, that is too wit, of knowing whereunto the death and passion of Gods son, and the inestimable benefits which we have received, do avail us. Again on the other side we be warned, that our sins are the heynouser before God, if after we have bin taught his will, we turn head back again, and sin, not through ignorance, but through contempt and wilfulness. For if we shake off his yoke, it is a sure proof that we be loth to be subject to him, and play the wild beasts. True it is that even the ignorantest folk in the world are reproved by their own sinfulness, forasmuch as hypocrisy reigneth in all men: but yet if comparison be made between those that never heard one word of the truth, and us that have our ears beaten with it, and are provoked without end or ceasing to come unto God: we be much more faulty than they. Behold, the Turks believe that they worship the God that made heaven and earth: how beit forasmuch as they refuse our Lord Jesus Christ, they have but an Idol. The Papists also are deceived in their fond devotions.

Therefore when wee bee throughly persuaded of the gracious benefites that are brought vs by the sonne of God: then may wee say wee haue some vnderstanding in the Gospell: but without that, wee haue nothing but imagination and follie. Marke that for one poynt. And therewith ⟨p. 112⟩let vs marke, that it is not ynough for vs too know slightly that our Lord Iesus Christ hath bought vs so deerely: but that we must continue still in the doctrine of the Gospell, till it bee throughly printed in our hartes, as though his bloud gushed downe, too apply the frute that commeth of it too our vse: and that is too the end to waken vs out of our drowsinesse. For we shal see many that take themselues too bee very great Clerkes, if they vnderstande but three or foure woordes of the Gospell at a glaunce. And yet the same shall soone bee defaced and put out of rememberance, bycause that whereas wee ought too seeke too bee filled with the benefites that our Lord Iesus Christ hath brought vs, they holde themselues contented with a tast of them. God then punisheth the vnthankfulnesse of such folke, and their despizing of his goodnesse. And therfore it standeth vs so much the more on hand, to put forth & apply all our indeuer to be well settled in the foresayd doctrine, that is too wit, of knowing whervnto the death and passiō of Gods sonne, and the inestimable benefites which we haue receyued, do auayle vs. Again on the other side we be warned, that our sins are the heynouser before God, if after wee haue bin taught his will, wee turne head backe againe, and sin, not through ignorāce, but through contempt and wilfulnesse. For if we shake off his yoke, it is a sure proofe that wee bee loth to be subiect to him, and play the wilde beasts. True it is that euen the ignorantest folk in the world are reproued by their own sinfulnesse, for asmuch as hypocrisie reigneth in all men: but yet if cō parison bee made betweene those that neuer heard one woord of the truth, and vs that haue our eares beaten with it, and are prouoked without end or ceassing to come vntoo God: wee bee muche more faultie than they. Beholde, the Turkes beleeue that they woorship the God that made heauen and earth: how beit for asmuch as they refuze our Lord Iesus Christe, they haue but an Idoll. The Papistes also are deceyued in theyr fond deuotions.

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And yet for all that, they be not a whit the less guilty before God. But what for that? If we that know the way of salvation, which hear Gods voice ringing continually in our ears, which are enlightened with the sun of righteousness,¹ even with our Lord Jesus Christ, If we (I say) become as good as brute beasts, and discern not between ⟨image 133⟩good and evil: must it not needs be that we are (as ye would say) bewitched? For seeing that God is so gracious unto us, as too come to us and to teach us so familiarly: surely he hath just cause to complain of us as he also doth: My people (sayeth he by his Prophet Micah) what can I do more for thee than I have done?² Then if God plead against us, and charge us with all the means which he hath given us to make us wholly his, that he might enjoy us without gainsaying: and we on our side cast a stop in his way, and are loth to bow down our necks to receive his yoke, or else be fickleminded and fleeting too forsake all again too day or too morrow, and had lever too be beguiled by the crafts and illusions of Satan, than to be guided by the truth which is certain: must it not needs be that we are as monsters, that is to say folk, that make utter defiance too nature? Therefore let us learn to look better upon our selves here: for look what was once said too the Galatians, is spoken still at this day unto us. For it was not for that peoples sake alone that S. Paul wrote: but the holy Ghost quickeneth us up still now, and telleth us that if we have once received the doctrine of the Gospel, and afterward start away from it, so as if a man trace us he shall find no constancy nor steadiness of faith in us: we be so much the more damnable, and cannot shield our selves with any thing: for when we shall have taken all the coverts in the world, we shall abide convicted of such lewdness, as in the end we must needs have our mouths stopped, and God must set us forth as an example of all unthankfulness, insomuch that we shall become odious both too men and Angels,³ because we made no better account of the doctrine of salvation, which is so precious a seed as we see that the Scripture speaketh of it. Ye see then that the thing which we have too bear in mind, is not that the only Galatians are rebuked here by S.

And yet for all that, they bee not a whit the lesse giltie before God. But what for that? If wee that knowe the way of saluation, whiche heare Gods voyce ringing continually in our eares, which are inlightened with the sunne of rightuousnesse,¹ euen with our Lord Iesus Christ, If wee (I say) become as good as brute beastes, and discerne not betweene ⟨image 133⟩good and euill: must it not needes bee that we are (as ye would say) bewitched? For seing that God is so gratious vntoo vs, as too come to vs and to teach vs so familiarly: surely he hath iust cause to complayne of vs as he also dothe: My people (sayeth he by his Prophet Micheas) what can I doo more for thee than I haue done?² Then if God pleade agaynst vs, and charge vs with all the meanes whiche he hath giuen vs to make vs wholly his, that he might inioy vs without gaynsaying: and we on our side cast a stoppe in his way, and are loth to bow downe our neckes to receyue his yoke, or else be fickleminded and fleeting too forsake all agayne too day or too morrow, and had leuer too bee beguyled by the craftes and illusions of Satan, than to bee guyded by the truth which is certaine: must it not needes be that we are as monsters, that is to say folke, that make vtter defiance too nature? Therfore let vs learne to looke better vpon our selues heere: for looke what was once sayd too the Galathians, is spoken still at this day vntoo vs. For it was not for that peoples sake alone that S. Paule wrate: but the holy Ghost quickeneth vs vp still now, and telleth vs that if wee haue once receyued the doctrine of the Gospell, and afterward start away from it, so as if a man trace vs he shall find no constancie nor stedinesse of fayth in vs: we be so much the more damnable, and cannot sheeld our selues with any thing: for when we shall haue taken all the couerts in the world, we shall abide conuicted of such leudnesse, as in the end we must needes haue our mouthes stopped, and God muste set vs foorth as an example of all vnthankfulnesse, in somuch that wee shall become odious both too men and Angels,³ bicause we made no better account of the doctrine of saluation, which is so precious a seede as wee see that the Scripture speaketh of it. Yee see then that the thing which we haue too beare in minde, is not that the onely Galathians are rebuked heere by S.

1Mala•h. 4. a. 2.
2Micah. 6. a. 3.Micheas. 6. a. 3.
3Math. 13. c. 19.

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Paul, but that we be taught in their persons, to walk in fear and awe when God shall have bin so gracious too us, as too call us unto him, and too show us what his will is. And it is not for nought that he useth so sharp and rigorous words, as too call them fools and witless, and consequently too say, who hath bewitched you? But we hear how that in the fourth too the Ephesians,¹ concerning the using of the Gospel, he sayeth that when we have once bin taught ⟨p. 113⟩it, we must not be as little babes that are led too and fro, and made to believe that the Crow is white: but we must be so settled in it, that although the Devil stir up never so many troubles, false opinions and lies, yet we may still hold our own, and keep on our pace, assuring ourselves that Gods truth is infallible. Thus ye see that the end whereto the Gospel ought to serve us, is not only to show us what is good for us, but also to arm and fence us against all encounters, and against all Satan's slights, so that if there rise up any heresies or other corruptions, we may still maintain the battle valiantly, and get the upper hand by our faith, and not be piped any more into the fowlers snare, according to the similitude which S. Paul useth. Now then seeing it is so: it must needs be that we be bewitched and possessed with the Devil, if such a remedy suffice us not, after that God hath manifested himself unto us, and we know (yea even fully and assuredly) that it is he which speaketh. If we be not moved by his authority, what will become of it? Again, whereas we have our Lord Jesus Christ shining upon us as it were at high none days: must it not needs be that we are at defiance with nature as I said afore, if we seek here and there for by ways, when the right way is laid before our eyes? So then it is not without cause that Saint Paul speaketh so roughly too that people, which had changed the doctrine, after that God had granted them the grace to have his truth showed unto them. But we must call to mind also, how God upbraideth his people of old time by his Prophet Jeremiah.² Go your ways over the sea (saith he) and into the Isles, and into far countries, and ye shall see every nation worship his own Idols without changing. And wherefore then are you so variable? As for those, they know not whereupon they be grounded.

Paule, but that we be taught in their persones, to walke in feare and awe when God shall haue bin so gracious too vs, as too call vs vnto him, and too shewe vs what his will is. And it is not for nought that he vseth so sharp and rigorous woordes, as too call them fooles and witlesse, and consequently too say, who hath bewitched you? But we heare how that in the fourth too the Ephesians,¹ concerning the vsing of the Gospell, he sayeth that when wee haue once bin taught ⟨p. 113⟩it, we must not be as little babes that are led too and fro, and made to beleeue that the Crow is white: but we must be so settled in it, that although the Diuell stirre vp neuer so many troubles, false opinions and lies, yet we may still hold our owne, and keepe on our pace, assuring ourselues that Gods truth is infallible. Thus ye see that the end whereto the Gospell ought to serue vs, is not only to shew vs what is good for vs, but also to arme and fence vs agaynst all incounters, and against all Satans slights, so that if there rise vp any heresies or other corruptions, we may still mainteine the battel valiantly, and get the vpper hand by our faith, and not be pyped any more into the fowlers snare, according to the similitude whych S. Paule vseth. Now then seing it is so: it must needes be that we be bewitched and possessed with the Diuell, if suche a remedie suffise vs not, after that God hath manifested himselfe vnto vs, and wee knowe (yea euen fully and assuredly) that it is he which speaketh. If we be not moued by his authoritie, what will become of it? Againe, whereas we haue our Lord Iesus Christ shyning vpon vs as it were at high none days: must it not needes be that we are at defyance with nature as I sayde afore, if wee seeke heere and there for by ways, when the right way is layd before our eyes? So then it is not without cause that Sainct Paule speaketh so roughly too that people, which had chaunged the doctrine, after that God had granted them the grace to haue his truth shewd vnto them. But we must call to mind also, how God vpbraideth his people of olde tyme by hys Prophet Ieremy.² Go your wayes ouer the sea (saythe hee) and into the Iles, and into farre countries, and ye shall see euery nation worship his owne Idolls without chaunging. And wherefore then are you so variable? As for those, they know not wherevppon they be grounded.

1Eph. 4. c. 14
2Jere. 2. c. 10.Iere. 2. c. 10.

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They have but a certain opinion, which carieth them away and beguileth them: and yet notwithstanding they hold on still without turning aside, and stick wholly to it: and why then should you which know what God ye obey, be so fleeting? Now therefore let us mark well, that if we be lightly turned and thrust aside from the doctrine of the Gospel: there shall need none other witness against us at the last day, than the wretched unbelievers which follow their own superstitions: for we see they be wedded ⟨image 134⟩to them. Look upon the Turks and Paynims, look upon the Jews and Papists. They wot not what God they worship, they have but a weening in stead of faith: and yet not withstanding a man cannot pluck them from their false fancies, and they be so given unto them as a man can never remove them. Then if we on our side knowing that it is the living God which calleth & teacheth us daily, and that the thing which is uttered by men cometh of him and of his holy spirit, and having record of the law & the Gospel which cannot fail, if we (I say) having such a resting stock for our faith, be afterward unconstant, so as our ears itch to receive every new toy, and men make us to alter our mind in less than the turning of a hand, what else betokeneth it, but that we wilfully refuse God's grace, as if we would shut the gate against him that he might not come in unto us? Or else, if after we have once known, that he offereth us so in estimable a benefit in his Gospel, we cast it down and trample it under our feet: think we that God will suffer his grace too be so lightly esteemed and held scorn of? No. For we cannot despise the doctrine of the Gospel, but we must unhallow the blood of Gods son, which he did shed for our redemption: for the one cannot be separated from the other. Whensoever and how often soever God speaketh to us, and offereth us forgiveness of our sins, showing himself ready to receive us to mercy: so often is the blood of our Lord Jesus Christ sprinkled upon us. All the teaching in the world cannot do us any good, except our Lord Jesus Christ be with it, to apply the shedding of his blood unto us. And if we despise the doctrine of the Gospel, it is all one as if we did spit at the holy blood of God's son, which thing is an intolerable traitorousness.

They haue but a certayne opinion, which carieth them away and beguileth them: and yet notwithstanding they hold on still without turning aside, and sticke wholly to it: and why then should you which know what God ye obey, be so fleeting? Nowe therfore let vs marke well, that if we be lightly turned and thrust aside from the doctrine of the Gospel: there shall neede none other witnesse against vs at the last day, than the wretched vnbeleeuers which follow their owne superstitions: for we see they be wedded ⟨image 134⟩to them. Looke vpon the Turkes and Painims, looke vpō the Iewes and Papists. They wote not what God they worship, they haue but a weening in sted of fayth: and yet not withstanding a mā cannot plucke them from theyr false fancies, and they bee so giuen vnto them as a man can neuer remoue thē. Then if wee on our side knowing that it is the liuing God which calleth & teacheth vs dayly, and that the thing which is vttered by men commeth of him and of his holy spirit, and hauing record of the law & the Gospel which cannot fayle, if we (I say) hauing such a resting stock for our faith, be afterward vnconstāt, so as our eares itch to receiue euery new toy, and men make vs to alter our mind in lesse than the turning of a hand, what else betokeneth it, but that we wilfully refuse Goddes grace, as if we wold shet the gate against him that he might not com in vnto vs? Or else, if after we haue once knowen, that he offereth vs so in estimable a benefite in his Gospell, wee cast it downe and trample it vnder our feete: thinke we that God wil suffer his grace too be so lightly esteemed and hild skorne of? No. For wee cannot despise the doctrine of the Gospel, but we must vnhalow the bloud of Gods sonne, which he did shead for our redemption: for the one cannot bee separated from the other. VVhensoeuer and how often soeuer God speaketh to vs, and offereth vs forgiuenesse of oure sinnes, shewing himselfe readie to receiue vs to mercie: so often is the bloud of our Lord Iesus Christe sprinkled vpon vs. All the teaching in the world cannot do vs any good, except our Lord Iesus Christ be with it, to apply the sheading of his bloud vnto vs. And if we despise the doctrine of the Gospel, it is all one as if wee did spit at the holy bloud of Goddes sonne, which thing is an intolerable trayterousnesse.

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Therefore let us look narowlier to our selves, and weigh well this text, to the intent we stand steadfast: and forasmuch as God hath called us to so great a good turn, and we do now know that is not by haphazard that the Gospel hath bin preached, but because it was Gods will to utter the infinite riches of his goodness towards us: let us stand in it, and so stick too it, as nothing may thrust us from it, nor by any means ever shake us down. Lo in effect what we have to bear away in this text. Moreover we be warned also, which are the true pictures or paintings to lead us too ⟨p. 114⟩God. The Papists say we must have remembrances to teach us, and that images are the books of the unlearned which are not apt to conceive higher doctrine: but hath Saint Paul spoken here but to three or four folk? No: It is generally, and to all Christians without exception, as well to great as small, that he saith that when the Gospel is preached, then Jesus Christ is painted out lively, and we must look upon him, not with the fleshly eyes of our bodies, but with the spiritual eyes of our faith. Then seeing it is so, let us learn that we have no need of Images and puppets to teach us what is necessary for our salvation, neither need we a piece of wood, stone or other such pelting stuff, too put us in remembrance of God, (for in all those things there is nothing but vanity and leasing:) but we have need to have Gods word preached, and to endeavour and travel to make the same familiar too us, that we may there behold God in his lively image, that is to say in the person of our Lord Jesus Christ his only son,¹ according also as Saint Paul sayeth in the second too the Corinthians, where he protesteth that the doctrine which he brought unto them, was not hidden from any but the unbelievers, such as perish, whom the Devil possesseth, and which have their eyes sealed up. And no wonder though they see not awhit in the open light. But yet in the mean while the doctrine is so manifest unto us, as we may easily perceive Gods will. For he showeth us it familiarly enough as oft as the Gospel is preached, insomuch that we need not to make much running up and down,² not too fetch far windlasses: we need no more to say, who shall sty up above the Clouds? who shall go beyond sea? who shall go down into the deep? Have we Gods word?

Therfore let vs looke narowlier to our selues, and wey wel this text, to the intent we stand stedfast: and for asmuch as God hath called vs to so great a good turne, and we do now know that is not by haphazard that the Gospel hath bin preached, but bycause it was Gods will to vtter the infinite riches of his goodnesse towardes vs: let vs stand in it, and so sticke too it, as nothing may thrust vs from it, nor by any meanes euer shake vs down. Lo in effect what we haue to beare away in this text. Moreouer we be warned also, which are the true pictures or peintings to leade vs too ⟨p. 114⟩God. The Papists say we must haue rememberances to teache vs, and that images are the bookes of the vnlearned which are not apt to conceiue higher doctrine: but hath Sainct Paule spoken heere but to three or four folke? No: It is generally, and to all Christians without exception, as well to great as small, that he sayth that whē the Gospell is preached, then Iesus Christ is peinted out liuely, and we must looke vpon him, not with the fleshly eyes of our bodyes, but with the spirituall eyes of our faith. Then seeing it is so, let vs learne that we haue no neede of Images and puppets to teach vs what is necessarie for our saluation, nother neede wee a peece of wood, stone or other suche pelting stuffe, too put vs in rememberance of God, (for in all those things there is nothing but vanitie and leasing:) but we haue neede to haue Gods word preached, and to indeuer and trauell to make the same familiar too vs, that wee may there beholde God in his liuely image, that is to saye in the person of our Lord Iesus Christ his only sonne,¹ according also as Sainct Paule sayeth in the second too the Corinthians, where he protesteth that the doctrine which he brought vntoo them, was not hidden from anie but the vnbeleeuers, suche as perish, whome the Diuell possesseth, and which haue their eyes sealed vp. And no wonder though they see not awhit in the open light. But yet in the meane while the doctrine is so manifest vntoo vs, as we may easly perceyue Gods will. For he sheweth vs it familiarly ynough as oft as the Gospell is preached, in somuch that wee neede not to make much running vp and downe,² not too fetch farre wyndlasses: wee neede no more to say, who shall stie vp aboue the Cloudes? who shall go beyond sea? who shall go downe intoo the deepe? Haue we Gods word?

12. Cor. 4. a. 3.
2Deut. 30. c. 12.Deute. 30. c. 12.

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at leastwise have we it preached purely? Then is Jesus Christ as it it were in the midst of us, and showeth himself as it were hanging upon the Cross, witnessing what he did for us, when he suffered death to reconcile us to God his father. There he setteth us down a sure and undeceivable pledge or warrant, and let us content our selves with it. For when we have pleaded never so much, it will not excuse us: our case will always go against us, if we be not well assured in our consciences, that we have wholly leaned unto God's ⟨image 135⟩word, which (as I said) bringeth us so near unto God, that it is the very union itself, which we have with him in the person of our Lord Jesus Christ. And in good sooth, we see how God doth as it were stoop to our rudeness and infirmity. For doth he speak in so lofty and dark a stile as we can understand nothing? No: but contrariwise he abaseth himself, and thereto thinks it not enough to have spoken, but also addeth Sacraments to his word, which are the true pictures that we ought to have. Like as when we see the water of baptism, it is a picture which showeth us that we be •ull of filth and uncleanness, till we be washed: and by whom? We must seek our washing from above. Besides this, it showeth us that we must be renewed by the holy Ghost of God. That then is a good picture. And why? Because it beareth Gods mark, and is matched with his word. As much is to be said of the Lords supper. When we see the morsels of bread and the drops of wine. Very well, they be the Creatures whereof we have bin wont too take nourishment and sustenance for our bodies: but the same do lead us to the life of our souls, and give us to understand, that we have no life but in our Lord Jesus Christ. And the cause why the wine is added, is to show that he hath such virtue in him, as we need not to seek any part of the things that we want, any otherwhere: but that he serveth us for meat and drink and all. These (I say) are the good images that God hath set afore us: and now if we be still soaring in the air, and gadding after our own lusts, to say I would fain have more: it is a disdaining of the grace that is offered us.

at leastwise haue wee it preached purely? Then is Iesus Christ as it it were in the middes of vs, and sheweth himself as it were hanging vppon the Crosse, witnessing what hee dyd for vs, when he suffered death to reconcyle vs to God his father. There hee setteth vs downe a sure and vndeceyuable pledge or warrant, and let vs content our selues with it. For when we haue pleaded neuer so muche, it will not excuse vs: oure cace wyll alwayes go againste vs, if wee bee not well assured in oure consciences, that wee haue whollye leaned vntoo Goddes ⟨image 135⟩word, which (as I sayd) bringeth vs so neere vnto God, that it is the very vnion itselfe, whiche we haue with him in the person of our Lord Iesus Christ. And in good sooth, we see how God dothe as it were stoup to our rudenesse and infirmitie. For doth he speak in so loftie and darke a stile as we can vnderstand nothing? No: but contrariwise he abaceth hymselfe, and therto thinkes it not ynough to haue spoken, but also addeth Sacramentes to his worde, whyche are the true pictures that we ought to haue. Like as when we see the water of baptim, it is a picture which sheweth vs that we be •ull of filth and vncleannesse, till we be washed: and by whome? VVe must seeke our washing from aboue. Besides this, it sheweth vs that we must be renued by the holy Ghost of God. That then is a good picture. And why? Bycause it beareth Gods marke, and is matched wyth hys worde. As much is to bee sayde of the Lordes supper. VVhen we see the morsells of bread and the droppes of wyne. Very well, they bee the Creatures whereof wee haue bin wont too take nurrishmeute and sustenaunce for our bodies: but the same do leade vs to the lyfe of our soules, and gyue vs to vnderstand, that we haue no lyfe but in our Lorde Iesus Chryste. And the cause why the wyne is added, is to shew that he hath such vertue in him, as we neede not to seeke any part of the thynges that we want, any otherwhere: but that he serueth vs for meate and drinke and all. These (I say) are the good images that God hath set afore vs: and now if we bee still soring in the aire, and gadding after our owne lusts, to say I would fayne haue more: it is a disdeyning of the grace that is offered vs.

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So much the more therefore doth it stand us on hand to mark well this strain, where Saint Paul by the power and in the name of God condemneth, yea and with the power of the holy Ghost thundereth, against all such as have bin taught the Gospel faithfully, and afterward do turn aside and slip away from it. And thereupon he addeth, that he would fain have it known by what mean the holy Ghost is received. For if they had received the holy Ghost by the works of the law: Saint Paul would have granted that there was some righteousness to be had by it. But forasmuch as they had received him by the Gospel: it must needs be concluded, that they ought to have ⟨p. 115⟩rested upon the record that God gave them so apparently. And for the better understanding of the thing that he meant too say here: let us mark that Gods spirit is given in common to all the faithful, for so much as they be regenerated and made new creatures. Besides this▪ there are spiritual gifts, which God distributeth according to such measure and portion as he thinketh good, but yet they redound all to the common welfare of the Church. If we be Christians, we must needs have Gods spirit, as we shall see hereafter.¹ For he is called the earnest penny, and the Seal of the heritage that is promised us,² and which we look for. Ye see then that Gods spirit must dwell in us, if we be his children. But besides this, there are also gracious gifts: as for example there was in old time the gift of Tongues, the gift of prophesying, the gift of healing, and such other like. And even still at this day, God showeth well that he hath not utterly forsaken his Church. For although visible gifts reign not now as they did then: yet notwithstanding we may see still, that God doth by some mean or other utter his operation among us. Furthermore Saint Paul speaketh here to all men. And therefore (according to the common and ordinary meaning of it) we will take this word Spirit, for the renewment which God worketh in his children,³ as it is said in the third Chapter of Saint John. For inasmuch as we be borne of flesh, there is nothing in us but utter corruption, and we tend always towards the earth. No doubt but men glory in their own wisdom, and moreover think that they have a free choice and will of their own, to take the good and [leave] the evil, but those are but dreams.

So much the more therefore doth it stande vs on hand to marke well this streine, where Sainct Paule by the poewr and in the name of God condemneth, yea and with the power of the holy Ghost thundereth, against all suche as haue bin taught the Gospell faithfully, and afterward do turne aside and slip away from it. And therevpon he addeth, that he woulde fayne haue it knowen by what meane the holy Ghost is receyued. For if they had receiued the holy Ghost by the works of the law: Sainct Paule would haue graunted that there was some righteousnesse to be had by it. But forasmuch as they had receiued him by the Gospell: it must needes be concluded, that they ought to haue ⟨p. 115⟩rested vppon the record that God gaue them so apparantly. And for the better vnderstanding of the thing that he meant too saye heere: let vs marke that Gods spirit is giuen in common to all the faithfull, for somuch as they be regenerated and made new creatures. Besides this▪ there are spiritual gifts, which God destributeth according to such measure and portion as hee thinketh good, but yet they redound all to the common welfare of the Church. If we bee Christians, we must needes haue Gods spirit, as wee shall see heereafter.¹ For hee is called the earnestpenny, and the Seale of the heritage that is promised vs,² and whyche wee looke for. Yee see then that Gods spirit must dwell in vs, if wee bee hys children. But besides this, there are also gracious giftes: as for example there was in olde time the gift of Tungs, the gyfte of prophesying, the gift of healing, and suche other lyke. And euen still at thys day, God sheweth well that hee hath not vtterly forsaken hys Church. For although visible gyftes reygne not now as they did then: yet notwithstanding we may see still, that God doth by some meane or other vtter his operation among vs. Furthermore Sainct Paule speaketh heere to all men. And therefore (according to the common and ordinarie meening of it) wee wil take this word Spirit, for the renewmēt which God worketh in his children,³ as it is sayd in the third Chapter of Sainct Iohn. For in asmuch as we be borne of flesh, there is nothing in vs but vtter corruption, and we tend always towards the earth. No doubt but men glory in their owne wisdome, and moreouer thinke that they haue a free choyce and will of their owne, to take the good and [leaue] the euil, but those are but dreames.

12. Cor. 1. d. 22.
2Eph. 1. c. 14
3John. 3. a. 6.Iohn. 3. a. 6.

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For it is certain that so long as we be let alone in our own nature, we tend evermore unto evil, and the scripture also condemneth us of it,¹ saying that there is not any thought conceived in mans mind,² but the same is lewd, and all our affections are enemies and rebels against God. Therefore let us not beguile ourselves any more with vain flatteries, but acknowledge ourselves too be utterly marred in Adam, so as there is nothing but sinfulness in us. Notwithstanding, God provideth for that mischief, when he toucheth us too the quick by his holy spirit, and so ⟨image 136⟩purgeth our harts as we desire to obey him, and although we be not so perfect as were requisite, yet we fight against ourselves, and go forward still to goodness. And surely when Gods spirit is as a bridle to us to hold us back in his obedience, it is a sure token that God dwelleth in us, and governeth us as his flock, and holdeth us for his children. For we cannot be counted Christians, without this record, that God warranteth himself to be our father, and that his holy spirit is as a seal thereof, according as I have already alleged the record of Saint Paul,³ out of the first to the Ephesians. And now he saith, that the Galatians had received the spirit of God by the preaching of the Gospel. Then seeing it is so, it was for too be concluded, that the works of the law could not justify them. And why? For we must always come back to this principle which we have treated of, namely that in the Gospel we be utterly stripped out of all the goodness and virtue which we thought ourselves to have, and that God doth us such shame, as we be fain to come to him as quite confounded. For although God set our cursedness afore us in the law: yet we perceive it not so well there, as in the Gospel. And we see how the hypocrites do always flatter themselves, and think too perform the things that are commanded them. But in the Gospel there are two things. For God showeth that there is nothing in us but poverty, so as we must be fain to come to beg his grace, with utter acknowledgement of our baseness, how that we have done amiss, and have not one spark of virtue in us worthy of commendation.

For it is certayne that so long as we bee let alone in our owne nature, wee tende euermore vntoo euill, and the scripture also condemneth vs of it,¹ saying that there is not any thought conceyued in mannes mynde,² but the same is leawd, and all our affections are enemies and rebells against God. Therefore let vs not beguile ourselues any more with vayne flatteries, but acknowledge ourselues too be vtterly marred in Adam, so as there is nothing but sinfulnesse in vs. Notwithstanding, God prouideth for that mischeefe, when he toucheth vs too the quicke by hys holy spirite, and so ⟨image 136⟩purgeth our harts as we desire to obey him, and although we bee not so perfect as were requisite, yet we fight against ourselues, and go forward still to goodnesse. And surely when Gods spirit is as a bridle to vs to hold vs backe in his obediēce, it is a sure token that God dwelleth in vs, and gouerneth vs as his flocke, and holdeth vs for his children. For we cannot bee counted Christians, without this record, that God warranteth himselfe to bee our father, and that his holy spirit is as a seale thereof, according as I haue already alledged the record of Sainct Paule,³ out of the first to the Ephesians. And now he sayth, that the Galathians had receyued the spirite of God by the preaching of the Gospell. Then seeing it is so, it was for too be concluded, that the workes of the law could not iustifye them. And why? For we must always come backe to thys principle which we haue treated of, namely that in the Gospell we be vtterly stripped out of all the goodnesse and vertue whiche we thought ourselues to haue, and that God doth vs such shame, as we be fayne to come to him as quite confounded. For although God set oure cursednesse afore vs in the law: yet we perceiue it not so well there, as in the Gospell. And we see how the hipocrites do always flatter themselues, and thinke too performe the thynges that are commaunded them. But in the Gospell there are two things. For God sheweth that there is nothing in vs but pouertie, so as we must bee fayne to come to begge his grace, with vtter acknowledgement of our bacenesse, how that we haue done amisse, and haue not one sparke of vertue in vs woorthy of commendation.

1Gen. 6. a. 5.
2Rom. 8. b. 7
3Eph. 1. 14.

:532p. 116

Now then, seeing it is so, Saint Paul doth not without cause tell us here, that such as receive Gods spirit by the preaching of the Gospel, must be void of all trust in their own merits, and acknowledge themselves beholden all wholly to Gods mere and free mercy for their whole salvation. And why so? For they be things that can no more match together than fire and water, that we should be justified by the Gospel, and also justified by the law. What then? Is the Gospel contrary to the law? No: for (as I have declared already) God is author as well of the one as of the other, and there is no contrariworking in him, but the question here concerneth the case of our salvation. God hath given men his law too ⟨p. 116⟩show them the way too live well, and thereby intended to bring them to such condemnation, as if he should prefer an indictment against them, and put a halter about their necks: For truly in the law we see nothing but▪ Hell gaping open upon us, that Gods vengeance is ready afore hand to encounter us, and that he is armed against us as our enemy. Those are the things which the law setteth afore us. But now is the Gospel given us for a remedy, to the end that when we be so in despair, we should flee to the grace that is offered us in our Lord Jesus Christ, and understand that there is none other way [to do us good] than the forgiveness of our sins, whereby God doth so put away and wipe out our offences, as they come no more to account before him. The thing then wherein our righteousness consisteth, is that he burdeneth us not any more with the evil that is in us. And although we see Gods intent and determination to be such, both in the law and in the Gospel: yet are we sure that there is no contrariety in it. Besides this also, if we be not justified by the Gospel, how can we attain salvation by the law? It is true that the law is a preparative too bring us to the Gospel: for so long as men be puffed up with pride, Gods grace hath no entrance into them. If a vessel be full of wind, let a man labour to put what liquor he will into it, and he shall not get it in, because the wind beateth it back, and hindereth the putting of it in. And we may perceive it even in mans body: for we must be fain too take similitudes of worldly things too lead us to higher things.

Now then, seeing it is so, Sainct Paule doth not without cause tell vs heere, that such as receiue Gods spirit by the preaching of the Gospell, must be voyd of all trust in their owne merites, and acknowledge themselues beholden all wholly to Gods meere and free mercie for their whole saluation. And why so? For they be thinges that can no more match togither than fyre and water, that we should be iustifyed by the Gospell, and also iustifyed by the law. VVhat then? Is the Gospell contrary to the law? No: for (as I haue declared already) God is author as well of the one as of the other, and there is no contrariworking in hym, but the question heere concerneth the cace of our saluation. God hath gyuen men hys lawe too ⟨p. 116⟩shewe them the way too lyue well, and thereby intended to bring them to suche condemnation, as if hee shoulde preferre an inditement agaynst them, and put a halter about theyr neckes: For truly in the law we see nothing but▪ Hell gaping open vppon vs, that Gods vengeance is ready afore hand to incounter vs, and that he is armed against vs as our enimie. Those are the thynges whych the law setteth afore vs. But now is the Gospell gyuen vs for a remedy, to the end that when we be so in despaire, we should flee to the grace that is offered vs in our Lorde Iesus Christe, and vnderstand that there is none other way [to do vs good] than the forgiuenesse of our sinnes, whereby God doth so put away and wype out our offences, as they come no more to account before him. The thing then wherein our righteousnesse consisteth, is that hee burdeneth vs not any more with the euil that is in vs. And althogh we see Gods intent and determination to be such, both in the law and in the Gospell: yet are we sure that there is no contrarietie in it. Besydes this also, if we be not iustifyed by the Gospell, howe can wee attayne saluation by the lawe? It is true that the lawe is a preparatiue too bryng vs to the Gospell: for so long as men bee puffed vp wyth pryde, Gods grace hath no enterance intoo them. If a vessell be full of wind, let a man labour to put what liquor hee will into it, and he shall not get it in, bycause the wynde beateth it backe, and hindereth the putting of it in. And we may perceyue it euen in mannes body: for we must bee fayne too take similitudes of worldly things too leade vs to higher thinges.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

The. 15. Sermon, which is the first upon the third Chapter.

The. 15. Sermon, which is the first vpon the third Chapter.