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

And hereupon he useth another reason, too show that we have our salvation perfectly revealed in the Gospel, and need not any other doctrine than that, and also that we be justified by the free mercy of our God. For the Law (sayeth he) was given four hundred and thirty years after the promise of salvation. Now when any covenant is made, though it be but between men, yet ought it too be kept, if it be once throughly agreed upon. Therefore it followeth, that the Law was not given too disannul the covenant that God had made with Abraham, chiefly in the behalf of his linage, and finally in the behalf of the whole world. True it is that at the first blush this argument of Saint Pauls may seem very weak: for we know that second covenants do always repeal former covenants: in so much that although men have made any bargain, yet they may aduyze themselves better, and thereupon change their minds, and so the first bargain shall be as good as buried. As much is to be said of Laws and Statutes. For a former Law may well be repealed and disannulled by a second Law. But Saint Paul presupposeth the thing that is too be considered in this matter: which is, that when a man ⟨image 167⟩hath once promised, yea and solemnly bound himself: he will not go back again, but be as good as his word. Howbeit if both the parties agree too change the thing that they had consented on, and be both of one mind: then may it be so. But it were no fit similitude too take men that are fickleminded and changeable through lightness, or by better advice: but S. Paul presupposeth a covenant too be made by a man that will stand to it, and not fall too scanning afterward how to shift it off by any means at all. For if any of the parties should do against the former covenant, it were a falsehood that were not to be borne with among men, because the things that are inregistred so solemnly, ought to be stood too and performed without any gainsaying. Now then shall there be less steadfastness in God, than in men which are nothing but vanity? The Gospel therefore must continue unimpeached, notwithstanding that the law came in after the making of the free promise. This would be still dark if it should not be declared in order. I have showed heretofore what comparison S. Paul maketh between the Law and the Gospel.

And herevpon he vseth another reason, too shewe that wee haue our saluation perfectly reueled in the Gospell, and neede not any other doctrine than that, and also that we bee iustified by the free mercie of our God. For the Lawe (sayeth he) was giuen foure hundred and thirtie yeeres after the promis of saluation. Now when any couenant is made, though it be but betweene men, yet ought it too bee kepte, if it bee once throughly agreed vppon. Therefore it foloweth, that the Lawe was not giuen too disanuall the couenant that God had made with Abraham, chiefly in the behalfe of his linage, and finally in the behalfe of the whole worlde. True it is that at the firste blush this argument of Sainct Paules may seeme very weake: for wee knowe that second couenantes do alwayes repeale former couenantes: in so much that although men haue made any bargayne, yet they may aduyze themselues better, and therevppon chaunge their mindes, and so the first bargaine shall be as good as buried. As much is to bee sayd of Lawes and Statutes. For a former Lawe may well bee repealed and disanulled by a second Lawe. But Sainct Paule presupposeth the thing that is too be considered in this matter: whiche is, that when a man