/ 
 
 Cibrarjp of ^he 'theological ^eminarjo 
 
 PRINCETON . NEW JERSEY 
 
 PRESENTED BY 
 
 Mrs. Margaret E. Davis 
 
 July 22, 1999 
 from the collection of 
 The Rev. Charles H. Davis 
 Class of 1941 
 
^■S 
 
 
i#t^ 
 
A 
 
 SELECTION 
 
 OP 
 
 THE MOST CELEBRATED 
 
 SERMONS 
 
 OP 
 
 JOHN CALVIN, ^ 
 
 MINISTER OF THE GOSPEL, AND ONE OP THE PRINCIPAL 
 LEADERS IN THE PROTESTANT REFORMATION. 
 
 (NEVER BEFORE PUBLISHED IN THE UNITED STATES.) 
 
 TO WHICH IS PREFIXED 
 
 A BIOGRAPfflCAL fflSTORY 
 OF HIS LIFE. 
 
 PUBLISHED BY T. DESILVER, Jr. 
 
 No. 347 MARKET STREET. 
 
 1831. 
 
ADVERTISEMENT. 
 
 In offering this selection of Sermons to the publick, the 
 publisher has not been governed by Sectarian principles, 
 but has selected Sermons upon various subjects, that the 
 reader may understand the general doctrine held forth by 
 those eminent divines. When we consider the mental 
 darkness which enveloped the world in the days of Luther 
 and Calvin, under Popish superstition and idolatry, and 
 that theirs were some of the first attempts to emancipate 
 the human intellect from more than " Egyptian darkness," 
 the ri&der will undoubtedly censure lightly any defects 
 that may appear in their discourses ; considering their 
 great object to have been, the removal of that servile 
 yoke of papistry under which nations were groaning, 
 and of bringing mankind into the liberty of the gospel. 
 
 Calvin's Sermons were translated and published in 
 England, about the year 1580 ; since which date we have 
 no account of an edition having been published. Luther's 
 Sermons, after having been translated, were published in 
 the year 1581, and re-published in 1649. In consequence 
 of the imperfection of the English Language when these 
 Sermons were formerly published, it was found necessary 
 to revise them, and correct the language ; but in so doing, 
 particular care has been taken to preserve precisely the 
 original meaning. 
 
BIOGRAPHY 
 
 OF 
 
 JOHN CALVIN, D. D. 
 
 Extracted from John Mackenzie's Memoirs of the Life and Wri- 
 tings of Calvin. 
 
 John Calvin, the celebrated Reformer, was born 
 at Noyon, a town in PIcardy, on the 1 0th of July, 
 1509. Undistinguished by the splendour of family 
 consideration^ it was reserved for him to give dignity 
 and perpetuity to a name, wliich had hitherto occu- 
 pied an humble, but respectable, rank in society. 
 His father, whose name was Gerard, a sensible and 
 prudent man, had gained the esteem and friendship 
 of all the neighbouring gentlemen, and particularly 
 of the family of Montmor, a family of the first 
 distinction in Picardy. John Calvin was brought 
 up with the children of this family, and accompa- 
 nied them to Paris, where, with them, he pursued his 
 studies under Marturin Cordier, a man illustrious 
 for his erudition and integrity. 
 
 His next tutor was a learned Spaniard, under 
 whose tuition he advanced so rapidly, that he soon 
 entered upon the study of philosophy. But as he 
 had from bis youth discovered considerable piety, 
 his father thought he should be following the incli- 
 nation of his son, in consecrating him to theology. 
 He therefore procured for him, in the year 1529, a 
 benefice in the cathedral church at Noyon, where 
 
4 
 
 he was born. Here Calvin, though unordained, 
 preached frequently. How little did it appear from 
 Calvin's present situation and prospects, (a member 
 and a mmister of the church of, Rome,) that he 
 should be an instrument appointed to overthrow 
 that pile of corruption ! 
 
 Calvin, having been instructed in the true religion 
 by one of his relatives, and having carefully perused 
 the scriptures, began to be disgusted with the church 
 of Rome, and resolved to renounce her commu- 
 nion. His father, in the mean time, resolved to have 
 him study the law, being convinced that it was the 
 most certain method of acquiring riches and honour. 
 Thus, either to comply with his father's wishes, or 
 his own inclination, he quitted the study of theology, 
 for that of the law : he removed to Orleans, where 
 he made such progress in that science, under one 
 of the most celebrated of all the French civilians, 
 that he was considered rather a master than a 
 scholar. In the absence of the professors, he fre- 
 quently supplied their places, and acquired so much 
 esteem in the university, that he was offered a doc- 
 tor's degree. 
 
 In the midst of his various employments, our re- 
 former was a diligent student of the Holy Scrip- 
 tures. He was so diligent at this time, that after 
 having supped lightly, he continued reading until 
 midnight ; and in the morning was employed, while 
 in bed, in reviewing what he had read the night 
 before. Although these late studies contributed to 
 his extensive erudition, and his remarkable memory, 
 yet they injured his health materially, and brought 
 on that weakness of stomach with which he was 
 afflicted during his life, and which at length short- 
 ened his days. 
 
 Calvin studied Greek under Melchior Wolmar, a 
 professor of considerable merit, and an excellent 
 tutor. With liis laborious studies he associated an 
 
incessant perusal of the scriptures, and sometimes 
 preached in a small town in Berri. His father 
 dying-, he was obliged to abandon the study of law . 
 and return to Noyon. He visited Paris shortly af- 
 terwards, where he published his Commentary on 
 Seneca's Book on Clemency, an author, the purity 
 of whose sentiments were in perfect unison with 
 the morals of Calvin. He was then only twenty- 
 four years of age ; but, notwithstanding his youth, 
 he soon became known, and highly esteemed. 
 
 During his residence at Paris, renouncing the 
 pursuit of all other sciences, he consecrated himself 
 to theology and to O/d. While here, having spoken 
 against some publij?' errours in religion, an attempt 
 was made to tak0 him prisoner, but he made his 
 escape by flight. The queen of Navarre, a princess 
 of uncommon m^rit, having sent for Calvin, treated 
 him with great respect. She made use of her in- 
 fluence with the king, Francis I., her brother, to 
 appease the tempest which had arisen against the 
 reformed. Having quitted Paris, Calvin retired to 
 Xaintonge, where, at the request of a friend, he 
 composed some formularies of sermons and chris- 
 tian exhortations, which he induced the rectors to 
 use as homilies, in order to excite the people to purr 
 sue their inquiries into the truth. 
 
 Calvin soon returned to Paris, but having many 
 enemies there, who had meditated his destruction, 
 he was obliged to remain concealed. The fol- 
 lowing year was disgraced by many cruelties in- 
 flicted upon several pious characters. The king-, 
 Francis I., being infmenced by the Catholics, was 
 so highly incensed by some writings which had been 
 published against the Mass, that he commanded 
 eight of the reformed to be burned alive, in the mid- 
 dle of the four miost frequented parts of the city ; 
 and swore he would not spare his own children, 
 should they be infected with that execrable heresy. 
 1* 
 
6 
 
 Considering the deplorable state to which his 
 brethren were reduced, Calvin resolved to quit the 
 kingdom. He therefore proceeded to Basil by the 
 way of Lorraine, where he applied himself to the 
 study of the Hebrew language. Though he wished 
 at this time to remain in obscurity, as appears by a 
 letter written to him by Bucer, yet he was constrain- 
 ed to publish his Christian Institutes, to serve as an 
 apology for his persecuted brethren. For as Francis 
 I. was desirous of the friendship of the protestant 
 princes of Germany, and knew that they would dis- 
 approve of the murder of his protestant subjects, he 
 affirmed that he had only put to death the Anabap- 
 tists, who, far from making the word of God the 
 rule of their faith, gave themselves up to their disor- 
 dered imaginations, professing a contempt for ma- 
 gistrates and sovereign authorities. 
 
 Calvin, who could not bear to see the true religion 
 thus calumniated, thought it necessary to publish his 
 Institutes, which he dedicated to Francis I. While 
 he was finishing this work, he learned that in many 
 places of Italy, ideas were cherished favourable to 
 the Reformation : he therefore flew to the celebra- 
 ted Dutchess de Ferrare, the daughter of Louis XII., 
 who received him with distinction, and whom Calvin 
 confirmed in her principles. Notwithstanding this 
 protection, the Inquisition, aroused by the name of 
 Calvin, pursued him to the court of the Dutchess, 
 from which he was obliged to make his escape. It 
 was, no doubt, at this time that he arrived at the 
 town of Piedmont, in which he at first preached the 
 Reformation with success ; but from whence he was 
 afterwards driven by intolerance. This fact is at- 
 tested by a pillar of eight feet in height, still existing, 
 erected to immortalize the arrival of Calvin at Aost, 
 and his banishment from thence. 
 
 On quitting Italy, Calvin returned to France : 
 but on account of the persecutions which then ran 
 
high, he soon resolved to return to Basil or Stras- 
 bourg. But the chrect road being then impas8ab]e 
 on account of the war, he was compelled to go 
 through Geneva. This was in the month of Au- 
 gust, 1536. The reformed religion had been won- 
 derfully established there by Guillaume Farel and 
 Pierre Vh'et. Calvin, not willing to pass through 
 Geneva without paying his respects to them, made 
 them a visit ; on which occasion, Farel earnestly 
 entreated him to stop at Geneva, and help him in 
 the labour to which God had called him. Calvin 
 submitted to their wishes, and was received to the 
 charge of the ministry the same month. 
 
 From this time, says the Rev. A. Le Mercier, in 
 his Church History of Geneva, " The excellent 
 works, the various circumstances of the life, the 
 great pains, and unwearied industry of this great 
 man, make up a great part of the ecclesiastical his- 
 tory of Geneva, for near thirty years." Soon after 
 Calvin came to Geneva, he engaged in a defence of 
 the reformed, who were attacked by the Anabap- 
 tists, against whom he employed scripture and argu- 
 ment with so much success, that he entirely expelled 
 that sect from Geneva. In the same year he was 
 obliged to plead his cause at Bern, against Caroly, 
 who had accused him of Arianism. 
 
 Geneva was at this time very far from being in a 
 state of tranquillity, although the true religion was 
 established, and the faith of the church of Rome 
 abolished. Calvin and Farel were hated by those 
 who preferred their vices and pleasures to good 
 order ; they therefore united their efforts to get rid 
 of those vigilant ministers. And taking advantage 
 of some disagreements between the church of Bern 
 and that of Geneva, respecting ecclesiastical dis- 
 cipline, they procured an order from the council, 
 by which these faithful ministers were commanded 
 to leave the town in three days. Farel retired to 
 
8 
 
 Neufchatel, and Calvin to Strasbourg ; where the 
 council of thai; town appointed him prolessor of 
 theology, and pastor of a French church, into 
 which he introduced his ecclesiastical disciphne. 
 
 Calvin expressed much tenderness toward the 
 Genevese, and took an interest in all their afflictions. 
 He addressed several letters to them from Stras- 
 bourg, wherein he exhorted them to repentance, to 
 peace, to charity, and to the love of God ; teaching 
 them to hope that a bright light would soon dissipate 
 the fatal darkness in which they were enveloped. 
 The event justified the prediction. At this time he 
 republished his Christian Institutes, with many addi- 
 tions : he also published a piece on the Lord's Sup- 
 per, which was very much admired. He reclaimed 
 many Anabaptists, who were brought to him from 
 various parts ; and amongst others, Paul Volse, who 
 died a minister of Strasbourg, and Jean Storder 
 Liegeois, whose widow Calvin afterwards married, 
 by the advice of Bucer : she was a person of ex- 
 traordinary merit. 
 
 Such were the occupations of Calvin until the 
 year 1541, when the Emperor Charles V. convoked 
 a diet at Worms, and afterwards at Ratisbonne, to 
 settle the differences which had arisen in Germany. 
 Calvin, by desire of the ministers of Strasbourg, as- 
 sisted at the diet, in which he proved useful to the 
 churches, and particularly to those of France. 
 Philip Melancthon, who always spoke with applause 
 of Calvin, called him The Theologian. 
 
 The faction which had procured the banishment 
 of Calvin being overthrown, the Genevese were 
 anxious to recal him ; but he resisted the offers 
 which they made him. At length, solicited afresh 
 by the council and the ministers of that town, and 
 encourag«i by Bucer, who informed him that the 
 council had revoked his banishment, on the 1st of 
 May, 1541, he set out for Geneva, where, upon 
 
his arrival, he was congratulated by the acclamations 
 of the people. 
 
 Shortly after his return, he composed a catechism 
 in Latin and in French, divided into questions and 
 answers. This work, which proved highly useful 
 to the church, was so well received by diffi^rent na- 
 tions, that it was not only translated into many living 
 languages, such as the German, the English, the 
 Flemish, the Spanish, and the Italian, but also into 
 Hebrew and Greek. Notwithstanding the relief 
 which Calvin continually received from Farel and 
 Viret, it is not easy to conceive how he sustained 
 his various labours ; especially if we consider that 
 he was the subject of several violent and continual 
 disorders. During a fortnight in each month, he 
 preached every day ; gave three lectures in theology 
 every week ; assisted at all the deliberations of the 
 Consistory, and at tlie meetings of the pastors ; met 
 the congregation every Friday ; instructed the 
 French churches by the frequent advices which they 
 solicited from him ; defended the Reformation 
 against the attacks of its enemies, and particularly 
 those of the French priests ; was forced to repel 
 his numerous antagonists, by various books which 
 he composed for that purpose ; and found time to 
 publish several other works. 
 
 In addition to these occupations, the council, who 
 knew that he was an excellent civilian, as well as 
 theologian, consulted him in all important concerns, 
 and charged him with many difficult commissions. 
 He was particularly employed in framing the edicts 
 and legislative acts of the town, which were com- 
 pleted and approved in the year 1543. In this year 
 he presented the church of Geneva with a liturgy, 
 together with directions as to the manner of cele- 
 brating the Lord's Supper, and Baptism. Mosheim 
 Bays, " the senate of that city, by the request of Cal- 
 vin, established an academy, which contributed much 
 
10 
 
 to the success of his designs. He, with his col- 
 league, Theodore Beza, and other divines of emi- 
 nent learning and abilities, taught the sciences with 
 the greatest reputation. The lustre which these 
 great men reflected upon this infant seminary of 
 learning, spread its fame through the distant nations 
 with such amazing rapidity, that all who were 
 ambitious of a distinguished progress in either sa- 
 cred or profane erudition, repaired to Geneva. 
 England, Scotland, France, Italy, and Germany, 
 i?eemed to vie with each other in the number of 
 their students, that were incessantly repairing to the 
 new academy. By these means, and by the ministry 
 of his disciples, Calvin gained proselytes and patrons 
 to his theological system, in several countries of 
 Europe. 
 
 In the year 1547, Calvin composed a work en- 
 titled JJ Antidote, against the doctrine contained in 
 the first seven sections of the Council of Trent. 
 He wrote also to the church of Rouen, to fortify 
 her against the artifices and errours of a certain 
 monk of the order of St. Francis, who was endea- 
 vjouring to infect that church with the heresy of 
 Carpocrates. About this time he composed his 
 ^commentaries on the Epistles of St. Paul. The 
 f^hurch of Geneva, though surrounded by afflictions, 
 increased rapidly ; and Calvin received, with every 
 mark of tenderness, those who were banished from 
 their country on account of their attachment to the 
 gospel. He now met with a severe trial in the loss 
 of his wife, a person of singular virtue and merit ; 
 but though extremely affected by this affliction, he 
 endured it with a constancy and resignation becom- 
 ing his exalted character. 
 
 The churches of Saxony, not being united in 
 some things, consulted Calvin, who frankly gave his 
 opinion on the subject ; and as Melancthon was ac- 
 cused (though unjustly) of too much indifference on 
 
11 
 
 this subject, he wrote to him respecting it. While 
 God was on the one hand chastising the German 
 churches with the scourge of discord, he manifested 
 his compassion to the churches of Switzerland ; for 
 Calvin and Farel having made a visit to Zurich, com- 
 posed all the differences which had arisen among 
 them on the subject of the sacraments. Articles 
 were agreed upon by the consent of the churches 
 of Switzerland, and those of the Grisons ; and this 
 agreement united the church of Zurich and that of 
 Geneva in the closest bonds. 
 
 The ministers of Geneva, in a public assembly, 
 having illustrated and established the doctrine of 
 predestination, approved of the work which Calvin 
 had written on that subject. His writings were al- 
 ready translated into the different languages of Eu- 
 rope ; and Geneva was thronged with strangers 
 from Germany, France, Poland, Hungary, and even 
 from Spain and Italy, who came to consult him 
 about the advancement of the Reformation, or to 
 find shelter from the persecutions to which they 
 were exposed in their native countries. Calvin 
 was respected by none more than by the Protestants 
 of England ; and by the desire of Archbishop Cran- 
 mer, he had imparted to Edward VI. his advice 
 relative to the best method of advancing the Refor- 
 mation in that kingdom. Knox was atTectionately 
 received by Calvin as a refugee from England; and 
 an intimate friendship was soon formed between 
 them, which subsisted until the death of Cahin 
 in 1564. 
 
 Calvin, in the case of Servetus, has been harshly 
 censured. It has been confidently pretended, and 
 boldly assertedj that he through \i^e, nourished an 
 implacable hatred against Servetus, and that he em- 
 ployed all his efforts to satiate it in the blood of the 
 unhappy Spaniard. It is certain that Servetus had 
 rendered himself odious to all who knew him, aiv^ 
 
12 
 
 that the ideas of most persons agreed with those of 
 Calvin on the punishment which he merited. It is 
 evident from the letters of Farel and of Viret, that 
 they did not blame Calvin in this affair. Bucerwas 
 not ashamed to write that "Servetus deserved some- 
 thing worse than death." The excellent Melancthon 
 approved the punishment of Servetus. Writing to 
 Calvbi, he remarks : " In my opinion, your magis- 
 trates have acted justly, in putting to death a blas- 
 phemer, convicted by due process of law." Farel 
 expressly says, that " Servetus deserved a capital 
 punishment." And Beza defended the sentence. All 
 these celebrated men entertained the same opinion 
 on this subject ; and as no personal hatred of Ser- 
 vetus can be imputed to them, it is at least as unjust 
 to accuse Calvin of it. 
 
 Servetus was condemned upon extracts from his 
 books, and from the edition of the Bible which he 
 had published in 1552, and from a letter which he 
 had written to Abel Paupin, a minister of Geneva. 
 The principal accusations exhibited against him 
 were, First, his having asserted that the Bible cele- 
 brated improperly the fertility of the land of Canaan, 
 whilst it was unfruitful and barren. Secondly, his 
 having called one God in three persons a Cerberus ; 
 a three headed monster. Thirdly, his having taught 
 that God was all, and that all was God. To the 
 council of Geneva, justice ought to be done with 
 respect to this transaction, though we may blame 
 tlie principles of its jurisprudence : they neglected 
 nothing to discover the truth ; they multiplied their 
 interrogatories, and employed all possible means to 
 make Servetus retract: and, as they experienced 
 the inutility of these measures, they wrote to the 
 reformed Swiss cantons for their advice. Is it cre- 
 dible 1 they were unanimous in exhorting the coun- 
 cil to punish the wicked man, and to put it out of hi9 
 power to increase heresy. 
 
13 
 
 If Calvin may be supposed to have influenced 
 the Council of Geneva, can it be said that he con- 
 trolled the Councils of four different states, and 
 all the persons who were consulted by them, in form- 
 ing their judgements 1 Shall the fury imputed to him 
 render so many m^istrates cruel, whom he had 
 never known ] It must be confessed, that the into- 
 lerant spirit of the age dictated the sentence of Ser- 
 vetus at Geneva. On the 2Tth of October, Serve- 
 tus was condemned to be burnt alive ; and the sen- 
 tence was executed on the same day. 
 
 In the first place, let it be remembered, that the 
 fate of Servetus was approved by the majority of 
 celebrated ecclesiastics among the reformed of those 
 times : it was also sanctioned by the church of Swit- 
 zerland, v/ho even recommended it. It had long 
 been the custom at Geneva to proceed v>^ith violence 
 against heretics. In the year 1536, several persons 
 were deprived of their freedom for not embracing 
 the received doctrine: from the year 1541, the 
 Consistory possessed the right of forcing the magis- 
 trates and the people to continue faithful to the holy 
 doctrine, and to observe good morals. 
 
 In 1558, Gentiiis escaped death only by retrac- 
 tion, though it was known to be feigned : and Cal- 
 vin, in a letter which he wrote at that time, observed, 
 " Servetus, by a recantation, might have averted his 
 punishment : I would have it attested that my hos- 
 tility was not so deadly ; but that by humility alone, 
 had he not been deprived of his senses, he might 
 have saved his life ; but I know not how to account 
 for his conduct, without supposing him to have been 
 seized with a fatal insanity, and to have plunged 
 himself headlong into ruin." 
 
 The civil and ecclesiastical jurisprudence of the 
 
 tribunals with respect to heresy, was undoubtedly 
 
 grossly inconsistent with the spirit of Christianity, 
 
 and the principles of equity. But if we could tran- 
 
 2 
 
14 
 
 sport ourselves into that age, and contemplate the 
 circumstances in which Calvin was placed, divesting 
 our minds of prejudice, we should no doubt per- 
 ceive that the sentence was that of the civil judges, 
 and that they strictly followed the ordinary course 
 of the law ; that Calvin followed the judgement of 
 all the ecclesiastics of his time, and complied with 
 the sanguinary laws of every country in Europe 
 against heretics. 
 
 It cannot, however, be denied, that in this in- 
 stance Calvin acted contrary to the benignant spirit 
 of the gospel. It is better to drop a tear over the 
 inconsistency of human nature, and to bewail those 
 infirmities which cannot be justified. He declares 
 he acted conscientiously, and publickly justified the 
 act. • 
 
 Calvin, being convinced that the best method to 
 preserve the purity of religion was to enlighten 
 men's understandings, used his utmost exertions to 
 found a college, in which youth might be well in- 
 structed. In the year 1556, he proposed the esta- 
 blishment of one ; but foreign affairs prevented the 
 Council from attending to the object at that time. 
 At length, in the year 1559, he had the satisfaction 
 of seeing his wishes accomplished ; a college being 
 founded, and furnished with enlightened teachers : 
 an academy was also erected, which acquired the 
 esteem of foreigners by the celebrity of its pro- 
 fessors. 
 
 Cahan was this year attacked with a quartan ague, 
 which laid the foundation of his subsequent illness 
 and death ; for though he recovered his health eight 
 months afterwards, he was so much reduced as 
 never again to be perfectly restored. During his 
 illness, he used to remark, that idleness was ex- 
 tremely irksome to him. About this time he revised 
 and republished his Institutes, in Latin and in 
 French ; and corrected his Commentaries on 
 
15 
 
 Isaiah, in such a manner as to render it a new 
 work. 
 
 The Catholics at this time had ohtained an entire 
 influence over Henry II, and abused his compliance 
 by exciting a persecution against the Protestants. 
 With this view, they induced that prince to publish 
 several severe edicts against them, and to imprison 
 some of the counsellors of the parliament of Paris, 
 who were suspected of favouring their cause ; and 
 inspired him with the design of destroying the JVeto 
 Sect — a name by which they were then called. 
 But while the church v/as overwhelmed with con- 
 sternation, Henry II was mortally wounded at a 
 tournament, by one of his captains of the guards, 
 who, by his orders, had a few days before arrested 
 tlie counsellors : this event changing the face of 
 affairs, the reformed v/ere deUvered from a danger 
 which appeared inevitable. 
 
 After the death of Henry II, Calvin was accused 
 of having raised a conspiracy against Francis II, 
 although he had disapproved of the enterprise, and 
 employed his efforts to subdue it. After the death 
 of Francis II, Charles IX wrote to the Council of 
 Geneva in 1561, to comf>lain of their receiving into 
 the town the enemies of France, and fostering those 
 public disturbers. Calvin was accordingly sum- 
 moned, with his colleagues, before the Council ; and 
 admitted that the pastors had sent into France seve- 
 * ral pious men, to regulate the churches there, which 
 they had been solicited to do ; but that they were 
 too deeply occupied about the advancement of reli- 
 gion to be employed in sowing troubles in the king- 
 dom ; and that he was ready, with his colleagues, 
 to answer their accusers before the king. Charles 
 acknowledged apparently the innocence of Calvin 
 and his colleagues, for nothing farther was heard 
 upon the subject. 
 
 Soon afterwards, Calvin published a work show- 
 
16 
 
 ing the errours with which the work of Grentilia, 
 against the Creed of Athanasius, was filled. He 
 also published at this time his work on Daniel, which 
 he dedicated to the churches of France. The dis- 
 putes in which Calvin was interested were not yet 
 finished : in 1561, a fresh discussion arose between 
 him and Baldwin, who had published, during the 
 conference of Poissy, a book of Cassander's : to 
 this work Calvin replied ; a controversy ensued, in 
 the course of which a warmth of temper was be- 
 trayed on both sides, which reflected no honour on 
 the disputants ; but which is far from being singular 
 in theological controversies. 
 
 The disorders of Calvin were visibly increasing, 
 and it Vv^as evident that he was making rapid advan- 
 ces toward another world. His afRictions, however 
 weighty, never dejected him. His usual duties of 
 visiting the sick and afilicted, of preaching and 
 giving theological lectures, were punctually dis- 
 charged : and knowing that the churches of France 
 were not only openly attacked, but secretly defamed 
 to the German princes, he drew up their confession 
 of faith, which was presented to the Diet of Frank- 
 fort ♦ 
 
 Calvin's disorders were still growing worse, which 
 rendered his exertions at this period almost incredi- 
 ble ; for notwithstanding his reduced state, he could 
 not be induced to remit, in the slighest degree, his ^ 
 ordinary occupations. Amongst his numerous avo- 
 cations at this time, were the exhortations which he 
 gave on the subject of the Holy Trinity ; his an- 
 swers to the deputies of the Synod of Lyons ; the 
 Commentaries which he composed in French and 
 in Latin, upon the Books of Moses ; as well as his 
 Commentary upon the Book of Joshua, which he 
 began this year, and finished a little before his death. 
 
 The year 1564, occasioned a deep and lasting 
 grief to Geneva. On the second of February he 
 
17 
 
 delivered his last sermon, aiid on the same day, his 
 last theological lecture. His asthma deprived him 
 of the use of his voice, and he abstained from all 
 the functions of his charge. He was sometimes 
 carried to the congregation, but seldom spoke. 
 
 In a letter v/hich he wrote to the physicians, he gave 
 an account of the maladies which his various labours 
 of body and mind had brought upon him. For, be- 
 sides being of a dry and feeble temperament, and 
 strongly inclined to consumption, he slept very un- 
 soundly. During ten years, at least, he ate no 
 dinner, taking no nourishment until supper-time 
 He was subject to a head-ache, the only remedy 
 for which was fasting ; on account of which he 
 sometimes remained thirty-six hours without eating. 
 He was also frequently attacked by the hemorrhoids, 
 which were brought on partly by his efforts in 
 preaching, and partly by the excessive use of aloes : 
 and five years before his death he was seized with a 
 spitting of blood. 
 
 After Calvin was cured of the quartan ague, he 
 was attacked by the gout : he was afterwards af- 
 flicted with the colick, and a few months before his 
 death, with the stone. The physicians exhausted 
 their art upon him, and no man ever observed their 
 instructions with more regularity. But as to what 
 relates to the labours of the mind, he had so little 
 respect to his health, that the most violent head- 
 aches never prevented his appearance in the pulpit 
 in his turn. Afflicted as he was by so many mala- 
 dies, he was never known to pronounce a word un- 
 worthy of a christian, or of a man of constancy 
 and courage. In his greatest agoniei| lilting his 
 eyes to heaven, he was accustomed to repeat the 
 words, " How long, O Lord !" When in health, he 
 frequently made use of these words, with reference 
 to the calamities of his brethren in Jesus Christ, 
 2* 
 
18 
 
 whose afflictions were much more painful to him 
 than his own. 
 
 Calvin having been informed by a letter from Fa- 
 re!, that, though he was eighty-four years of age, 
 and loaded with infirmities, he had resolved to visit 
 him ; replied, " I wish you perfect health, my very 
 dear brother ; and since God intends you should 
 remain in this world after me, remember ever our 
 union, which hath produced so many advantages to 
 the church, and the fruit of which we shall gather 
 in heaven. I beg, however, that you would not on 
 my account expose yourself to the fatigue of a 
 journey. My respiration is difficult, and I am about 
 to breathe the last gasp, happy to live and die in Je- 
 sus Christ, who is gain to all his children in life and 
 in death ; I bid you, and all my brethren, my last 
 adieu." 
 
 On the day of his death, which v/as the 24th of 
 May, he appeared to speak vnth less difficulty, and 
 more strength. But it was the last effort of nature. 
 About eight o'clock in the evening, the signs of 
 death appeared suddenly in his face ; he continued 
 speaking, however, with great propriety, until his 
 last breath, when he appeared rather to fall asleep 
 than die. 
 
 On the day following, the whole city was plunged 
 into the most inconceivable grief ; for the republick 
 regretted the wisest of its citizens ; the church its 
 faithful pastor, and the school its incomparable mas- 
 ter. Many ran in crowds to his room, and could 
 scarcely be persuaded to separate themselves from 
 his body. Calvin, after having been concerned in 
 the establi^lment of many churches in France, Ger- 
 many, England, and Poland, and having committed 
 his flock, as well as pupils, to his friend and disciple 
 Theodore Beza, closed his indefatigable career ; and 
 left behind him in the city which had been the prin- 
 cipal theatre of his exertions, a reputation for piety, 
 
19 
 
 learning, and wisdom, wiiich has fallen to the lot of 
 scarcely any among his fellow-labourers. 
 
 On Suiulay, the day after his death, about eight 
 o'clock in the morning, his body was covered and 
 encl<3sed in a wooden coffin ; and at two o'clock 
 in the afternoon he v/as conveyed, without any 
 pomp, to the common burying place, called Plein 
 Palais. The ministers, professors, and almost all 
 the inhabitants of the town, attended at the funeral 
 ceremony with expressions of the deepest grief. 
 No inscription was put upon his tomb, because he 
 had expressly forbidden it ; but the following eleganl 
 epigram was written by his friend Beza. 
 
 Shall honour'd Calvin to the dust return, 
 
 From whom e'en Virtue's self might virtue learn; 
 
 Shall he — of falling- Rome the greatest dread, 
 
 By all the good bewailed, and now (tho' dead) 
 
 The terrour of the vile — lie in so mean, 
 
 So small a tomb, where not his name is seen 7 
 
 Sweet INIodesty, who still by Calvin's side 
 
 Walk'd while he liv'd, here laid him when he died. 
 
 O happy tomb with such a tenant graced ! 
 
 O envied marble o'er kis ashes placed ! 
 
 Calvin was fifty-four years old when he died, half 
 of which time he spent in the labours of the minis- 
 try. He was of the middle size, a pale face, brown 
 complexion, and brilliant eyes, which announced 
 the penetration and vivacity of his mind. Neat and 
 modest in his habits, as well as moderate in his eat- 
 ing, he had no less horrour of luxury than of im- 
 purity. He ate, indeed, so little, that during seve- 
 ral years he partook of only one meal a day, on ac- 
 count of the weakness of his stomach. He slept 
 but little. Being of a bilious habit, he was easily 
 excited to choler, a susceptibility considerably in- 
 creased by a studious and laborious life. 
 
 Though Calvin was sufficiently attached to his 
 own opinions, he respected those of others ; and 
 though fixed in his sentiments, he knew how to es- 
 
20 
 
 teem and commend those who did not hold, and 
 even those who condemned them. It is well known 
 that he was thoroughly decided on the doctrine of 
 predestination ; he, however, translated into French, 
 tlie Sum of Theology, by jMelancthon, who was 
 considerably more reserved on this subject than 
 Calvin. In a preface which Calvin wrote to that 
 work, he described with energy the disputes so ill 
 managed on those subjects ; saying, that " they 
 were perplexed and confused, and produced no fruit 
 of profitable instruction." 
 
 When it is recollected that the writings of Calvin 
 fill twenty folio volumes ; that he maintained a con- 
 stant and extensive correspondence on the subject 
 of the Reformation, and fke state of the Protestant 
 churches ; and that he was continually employed in 
 preachmg — in giving theological lectures — and in 
 assisting at all the dehberations of the Consistory ; 
 it might be supposed, as has been observed, that his 
 " soul of fire" must have been supported by " a 
 frame of adamant." Had he anticipated eternal life, 
 as the wages of laborious piety, he could not have 
 exemplified a more blameless life ; but he looked 
 for it, as " the gift of God through Jesus Christ our 
 Lord." 
 
CALVIN'S 8E:ie]»IONS. 
 
 SERMON I. 
 
 I Timothy, Chap. iii. verse 16. 
 
 16 And without controversy great is the mystery of g-odliness ; God 
 was manifest in the flesh, justified in the Spirit, seen of anffcls, 
 preached unto the Gentiles, believed on in the world, received up 
 into glory. 
 
 We noticed in the morning how St. Paul exhorted 
 Timothy to behave himself in his office ; showing 
 him to what honour God had advanced him, in that 
 he had placed liim to govern his house. He showed 
 him also that the office itself was honourable ; be- 
 cause the church upholdeth the truth of God in this 
 world, and that there is nothing more precious, or 
 more to be sought after, than to know God, and to 
 worship and serve him, and be certain of his truth, 
 that we might thereby obtain salvation. All this is 
 kept safe for us : and thus, so great a treasure is 
 committed to our care by means of the church ; ac- 
 cording to the words of St. Paul. This truth is well 
 worthy to be more highly esteemed than it is. 
 
 What a hidden thing is this, and how wonderful a 
 matter ; that God was manifest in the flesh, and be- 
 came man ! does it not so far surpass our under- 
 stauding, that when we are told of it, we are asto- 
 nished ] Yet notwithstanding, we have a full and 
 sufficient proof, that Jesus Christ being made man, 
 and subject to death, is likewise the true God, who 
 made the world, and liveth forever. Of this, his 
 heavenly power beareth us witness. Again, we have 
 other proofs : to wit, he was preached unto the Gen- 
 
2,2 .Calvin's sermons. 
 
 tiles ; who before we?e banished from the kingdom 
 of God : and that faith hath had its course through- 
 out the whole world, which at that time was shut up 
 among the Jews ; and likewise Christ Jesus was 
 lifted up on high, and entered into glory, and sitteth 
 on the right hand of God the Father. 
 
 If men despise these things, their unthankfulness 
 shall be condemned : for the very angels have hereby 
 come to the knowledge of that which before they 
 knew not of. For it pleased God to hide the means 
 of our redemption from them, to the end that his 
 goodness might be so much the more wonderful to 
 all creatures : thus we see St. Paul's meaning. He 
 calleth the church of God, the keeper of his truth : 
 he likewise showeth that this truth is such a trea- 
 sure, as ought to be highly esteemed by us. And 
 why so 1 let us mark the contents of the gospel ; 
 God abased himself in such a manner, that he took 
 upon himself our flesh ; so that we have become his 
 brethren. Who is the Lord of glory, that he should 
 so far humble himself, as to be joined to us, and 
 take upon him the form of a servant, even to suffer 
 the curse that was due to us 1 St. Paul comprehend- 
 eth all things whatsoever that Jesus Christ received 
 in his person ; to wit, that he was subject to all our 
 infirmities, sin only excepted. 
 
 It is true that there is no blemish in him, but all 
 pnreness and perfection. Yet so it is, that he became 
 weak as we are, that he might have compassion and-f 
 help our feebleness ; as it is set forth in the epistle to 
 the Hebrews, chap. iv. 15. He that had no sin 
 suffered the punishment due to us ; and was, as it 
 were, accursed of God the Father, when he offered 
 himself a sacrifice ; that through his means we 
 might be blessed ; and that his grace which was 
 hidden from us, might be poured upon us. When 
 we consider these things, have we not occasion to be 
 astonished 1 Do we consider what a being God is 1 
 
Calvin's sermons. 23 
 
 We can in no wise reach unto his majesty, which 
 containeth all things in itself ; which even the angels 
 worship. 
 
 What is there in us ? If we cast our eyes upon 
 God, and then enter into a comparison, alas ! shall 
 we come near this highness which surmounteth the 
 heavens 1 Nay, rather can we have any acquaint- 
 ance with it ? For there is nothing but rottenness 
 in us ; nothing but sin and death. Then let the liv- 
 ing God, the well-spring of life, the everlasting glo- 
 ry, and the infinite power, come ; and not only ap- 
 proach to us and our miseries, our wretchedness, 
 our frailty, and to this bottomless pit of all iniquity 
 that is in men; let not only the majesty of God 
 come near this, but be joined to it, and made one with 
 it, in the person of our Lord Jesus Christ ! What is 
 Jesus Christ ? God and man ! But how God and 
 man 1 what difference is there between God and 
 man? 
 
 W^e know that tliere is nothing at all in our na- 
 ture but wretchedness and misery ; nothing but a 
 bottomless pit of stench and infection ; and yet in 
 the person of our Lord Jesus Christ, we see tiie 
 glory of God who is worshipped by angels, and like- 
 wise the weakness of man ; and that he is God and 
 man. Is not this a secret and hidden thing, worthy 
 to be set out with words, and likewise enough to 
 ravish our hearts ! The very angels could never 
 have thought upon it, as here observed by St. Paul. 
 Seeing it pleased the Holy Ghost to set forth the 
 goodness of God, and show us for how precious a 
 jewel we ought to esteem it, let us beware on our 
 part that we be not unthankful, and have our minds 
 so shut up, that we will not taste of it, if we cannot 
 thoroughly and perfectly understand it. 
 
 It is enough for us to have some little knowledge 
 of this subject ; each one ought to be content with 
 what light is given him, considering the weakness of 
 
24 
 
 , our judgement ; and looking for the day wherein 
 that which we now see in part, shall be wholly and 
 perfectly revealed to us. Yet notwithstanding, we 
 must employ our minds and studies this way. Why 
 doth St. Paul call this a mystery of faith, that Jesus 
 Christ, who is God everlasting, was manifest in the 
 flesh ? It is as much as if he should say, when we 
 are gathered to God, and made one body with the 
 Lord Jesus Christ, we shall behold the end for which 
 we were made ; to wit, that we might know that 
 God is joined and made one with us in the person of 
 his Son. 
 
 Thus, we must conclude that no man can be a 
 christian, unless he knov/ this secret which is spoken 
 of by St. Paul. Should we now examine, and ask 
 both men and women whether they know what these 
 words mean, that God was manifest in the flesh, 
 scarcely one in ten could -make so good an answer as 
 would be looked for from a child. And yet we need 
 not marvel at it ; for we see what negligence and 
 contempt there is in the greatest part of mankind. 
 We show and teach daily in our sermons, that God 
 took upon him our nature : but how do men hear 
 them ] Vv' ho is there that troubleth himself much to 
 read the scripture 1 There are very few that attend 
 to these things ; every man is occupied with his own 
 business. 
 
 if there be one day in the week reserved for reli- 
 gious instruction, when they have spent six days in 
 their own business, they are apt to spend the day 
 which is set apart for worship, in play and pastime ; 
 some rove about the fields, others go to the taverns 
 to quaff: and there are undoubtedly at this time as 
 many at the last mentioned place, as are here as- 
 sembled in the name of God. Therefore, when we 
 see so many shun and flee from this doctrine, can we 
 marvel that there is such a brutishness, that we 
 know not the rudiments of Christianity ? We aro 
 
CALVm's SERMONS. 25 
 
 apt to consider it as a strange language, when men 
 tell us that God was manifest in the flesh. 
 
 But this sentence cannot be put out of God's re- 
 gister. We have no faith, if we know not that our 
 Lord Jesus Christ is joined to us, that we may be- 
 come his members. It seemeth that God would stir 
 us up to think upon this mystery, seeing we are so 
 sleepy and drowsy. We see how the devil stirreth 
 up these old makebates to deny the humanity of Je- 
 sus Christ, and his Godhead : and sometimes to 
 confound them both ; that we may not perceive two 
 distinct natures in him : or else to cause us to 
 believe that he is not the man who fulfilled the pro- 
 mises in the law ; and consequently descended from 
 the stock of Abraham and David. 
 
 Is it indeed the case, that such errours and here- 
 sies as were in the church of Christ at the beginning, 
 are set forth in these days 1 Let us mark well the 
 words that are here used by St. Paul : God was 
 manifest in the flesh. When he calleth Jesus Christ 
 God, he admits this nature which he had before the 
 world was made. It is true, there is but one God, but 
 in this one essence we must comprehend the Father, 
 and a wisdom which cannot be severed from him, 
 and an everlasting virtue, which always was, and 
 shall forever be in him. 
 
 Thus, Jesus Christ was true God ! as he was the 
 wisdom of God before the world was made, and be- 
 fore everlastingness. It is said, he was made mani- 
 fest in the flesh. By the word flesh, St. Paul gives 
 us to understand that he was true man, and took 
 upon him our nature. By the word manifest, he 
 showeth that in him there were two natures. But we 
 must not think that there is one Jesus Christ which 
 is God, and another Jesus Christ which is man ! but 
 we must know him only as God and man. Let us 
 so distinguish the two natures which are in him, that 
 we may know that the Son of God is our brother. 
 3 
 
26 Calvin's sermons. 
 
 God suffereth the old heresies, which in times past 
 troubled the church, to make a stir again in our 
 days, to stir us up to diligence. The devil goeth 
 about to destroy this article of our belief, knowing 
 it to be the main prop and stay of our salvation. 
 
 If we have not this knowledge of which St. Paul 
 speaketh, what will become of us? We are all 
 Adam's children ; and therefore accursed : we are 
 in the bottomless pit of death. There is nothing 
 but death and condemnation in us, until we know 
 that God came down to seek and save us. Until 
 we are thus learned, we are weak and miserable. 
 Therefore, the devil went about doing all in his pow- 
 er to abolish this knowledge, to mar it, and mix it 
 with lies, that he might utterly bring it to nought. 
 When we see such a majesty in God, how dare we 
 presume to come nigh him, seeing we are full of mi- 
 sery ! We must have recourse to this link of God's 
 majesty, and the state of man's nature together. 
 
 Do what we can, we shall never have any hope, 
 or be able to lay hold of the bounty and goodness of 
 God, to return to him, and call upon him, until we 
 know the majesty of God that is in Jesus Christ ; 
 and likewise the weakness of man's nature, which 
 he hath received of us. We are utterly cast off 
 from the kingdom of heaven, the gate is shut against 
 us, so that we cannot enter therein. The devil hath be- 
 stowed all his art to pervert this doctrine ; seeing that 
 our salvation is grounded thereon. We should there- 
 fore be so much the more confirmed and strength- 
 ened in it ; that we may never be shaken, but stand 
 steadfast in the faith, which is contained in the gospel. 
 
 First of all we have this to note, that we shall 
 never know Jesus Christ to be our Saviour, until we 
 know that he was God from everlasting. That 
 which was written of him by Jeremiah the prophet, 
 must needs be fulfilled ; chap. ix. 24. " Let him that 
 glorieth, glory in this, that he understandeth and 
 
Calvin's sermons. 27 
 
 knoweth me, that I am the Lord." St. Paul show- 
 eth that this must be applied to the person of our 
 Lord Jesus Christ : and thereupon he protesteth that 
 he made no account of any doctrine or knowledge, 
 only to know Jesus Christ. 
 
 Again, how is it possible for us to have our life in 
 him, unless he be our God, and we be maintained 
 and preserved by his virtue ? How can we put our 
 trust in him ? for it is written, Jer. xvii. 5. " Cursed 
 be the man that trusteth in man, and maketh flesh 
 his arm." Again, how can we be preserved from 
 death except by God's infmite power ? Although the 
 scriptures bear no record of the Godhead of Christ 
 Jesus, it is impossible for us to know him as our 
 Saviour, unless we admit that he possesses the whole 
 majesty of God ; unless we acknowledge him to be 
 the true God ; because he is the wisdom of the Fa- 
 ther whereby the world was made, preserved, and 
 kept in being. Therefore let us be thoroughly re- 
 solved in this point, whenever we speak of Jesus 
 Christ, that we lift our thoughts on high, and woi 
 ship this majesty which he had from everlasting, and 
 this infinite essence which he enjoyed before he 
 clothed himself in humanity. 
 
 Christ was made manifest in the flesh : that is to 
 say, became man ; like unto us in all things, sin 
 only excepted : Heb. iv. 15. Where he saith, sia 
 only excepted, he meaneth that our Lord Jesus was 
 without fault or blemish. Yet notwithstanding, he 
 refused not to bear our sins ; he took this burden 
 upon himself, that we through his grace might be 
 disburdened. We cannot know Jesus Christ to be a 
 mediator between God and man, unless we behold 
 him as man. When St. Paul would imbolden us to 
 call upon God in the name of our Lord Jesus Christ, 
 he expressly calleth him man. 
 
 St. Paul saith, 1 Tim. ii. 5. " There is one God, 
 and one mediator between God and men, the man 
 
28 
 
 Christ Jesus." Under this consideration, we may in 
 his name, and by his means come familiarly to God, 
 knowing that we are his brethren, and he the son of 
 God. Seeing there is nothing but sin in mankind, 
 we must also iind righteousness and life in our flesh. 
 Therefore if Christ has not truly become our brother, 
 if he has not been made man like unto us, in what 
 condition are we ? Let us now consider his life and 
 passion. 
 
 It is said, Hebrews ix. 26. (speaking of Christ,) 
 " But now once in the end of the world hath he ap- 
 peared, to put away sin by the sacrifice of himself." 
 And why so 1 St. Paul showeth us the reason in 
 Romans V. 18. "As by the offence of one judge- 
 ment came upon all men to condemnation ; even so 
 by the righteousness of one the free gift came upon 
 all men unto justification of life." If we know not 
 this, that the sin which was committed in our na- 
 ture, was repaired in the self-same nature, in what 
 situation are we ] upon what foundation can we stay 
 ourselves 1 Therefore, the death of our Lord Jesus 
 Christ could not profit us one whit, unless he had 
 been made man, like unto us. 
 
 Again, if Jesus Christ were only God, could we 
 have any certainty or pledge in his resurrection ? that 
 we should one day rise again 1 It is true that the 
 Son of God rose again : when we hear it said, that 
 the Son of God took upon him a body like unto 
 ours, came of the stock of David, that he is risen 
 again, (seeing our nature is of itself corruptible,) 
 and is lifted up on high into glory, in the person of 
 our Lord Jesus Christ, " we are made to sit toge- 
 ther in heavenly places in Christ Jesus." Eph. ii. 6. 
 Therefore, those that went about to bring to nought 
 man's nature, in the person of the Son of God, are 
 to be the more detested. For the devil raised up in 
 old times, some individuals, who declared that Jesus 
 Christ appeared in the shape of man, but bad not 
 
Calvin's sermons, 29 
 
 man's true nature : thereby endeavouring to abolish 
 God's mercy towards us, and utterly destroy our 
 faith. 
 
 Others have imagined that he brought a body with 
 him from heaven ; as though he partook not of our 
 nature. This was declared by that detestable here- 
 tick, (who was here put to death,) that Jesus Christ 
 had a body from everlasting ,; composed of four ele- 
 ments : that the Godhead was at that time in a visi- 
 ble shape, and that whenever the angels appeared, it 
 was his body. What madness it is to make such an 
 alchymj^, to frame a body for the Son of God ! 
 What shall we do with that passage which saith, 
 Heb. ii. 16, 17. " He took not on him the nature of 
 angels, but he took on him the seed of Abraham. 
 Wherefore in all things it behooved him to be made 
 like unto his brethren, that he might be a merciful 
 and faithful high priest in things pertaining to God, 
 to make reconciliation for the sins of the people." 
 
 It is said, he took upon him our flesh, and became 
 our brother. Yea, and that he was made like unto 
 us, that he might have pity upon us, and help our in- 
 firmities. He was made the seed of David, that he 
 might be known as the redeemer that was promised? 
 whom the fathers looked for from all ages. Let us 
 remember that it is written, the Son of God appear- 
 ed in the flesh ; that is, he became very man, and 
 made us one with himself ; so that we may now call 
 God our father. And why so 1 because we are of 
 the body of his only son. But how are we of his 
 body 1 because he was pleased to join himself to us, 
 that we might be partakers of his substance. 
 
 Hereby we see that it is not a vain speculation, 
 when men tell us that Jesus Christ put on our flesh : 
 for hither we must come, if we will have a true 
 knowledge of faith. It is impossible for us to trust 
 in him aright, unless we understand his manhood : 
 we must also know his majesty, before we can trust 
 
30 
 
 m him for salvation. We must know moreover that 
 Jesus Christ is God and man, and likewise that he is 
 but one person. 
 
 Here again the devil tries to stir up the coals of 
 strife, by perverting or disguising the doctrine which 
 St. Paul teacheth us. For there have been here- 
 ticks, who have endeavoured to maintain that the 
 majesty and Godhead of Jesus Christ, his heavenly 
 essence, was forthwith changed into flesh and man- 
 hood. Thus did some say, with many other cursed 
 blasphemies, that Jesus Christ was made man. What 
 will follow hereupon 1 God must forego his nature, 
 and his spiritual essence must be turned into flesh. 
 They go on further, and say, Jesus Christ is no more 
 man, but his flesh has become God. 
 
 These are marvellous alchymists, to make so 
 many new natures of Jesus Christ. Thus, the devil 
 raised up such dreamers, in old times, to trouble the 
 faith of the church ; who are now renewed in our 
 time. Therefore, let us mark well what St. Paul 
 teaches us in this place ; for he giveth us good ar- 
 mour, that we may defend ourselves against such 
 errours. If we would behold Jesus Christ in his true 
 character, let us view in him this heavenly glory, 
 which he had from everlasting : and then let us come 
 to his manhood, which has been described hereto- 
 fore ; that we may distinguish his two natures. This 
 is necessary, to nourish our faith 
 
 If we seek life in Jesus Christ, we must under- 
 stand that he hath tlie whole Godhead in him ; for it is 
 written, Psalm xxxvi. 9. " For with thee is the foun- 
 tain of life : in thy light shall we see light." If we 
 would be maintained against the devil, and withstand 
 the temptations of our enemies, we must know that 
 Jesus Christ is God. To be short, if we would put our 
 whole trust and confidence in him, we must know 
 that he possesses all power ; which he could not 
 have, unless he were God. Who is he that hath all 
 
Calvin's sermons. 31 
 
 power 1 It is he that became feeble and weak ; the 
 son of the virgin Mary ; he that was subject to 
 death ; he that bore our sins : he it is, that is the 
 well-spring of life. 
 
 We have two eyes in our head , each performing 
 its office : but when we look steadfastly upon a 
 thing, our sight, which is separate of itself, is joined 
 together, and becometh one ; and is wholly occupied 
 in beholding that which is set before us : even so are 
 there two diverse natures in Jesus Christ. Is there 
 any thing in the world more different than the body 
 and soul of man? His soul is an invisible spirit that 
 cannot be seen or touched ; which hath none of these 
 fleshly passions. The body is a corruptible lump, 
 subject to rottenness ; a visible thing which can be 
 touched : the body has its properties, which are en- 
 tirely different from that of the soul. And thus we 
 ask, what is man ? A creature, formed of body and 
 soul. 
 
 If God used such a workmanship in us, when he 
 made us of two diverse natures, why should we think 
 it strange, that he used a far greater miracle in Jesus 
 Christ ? St. Paul uses these words, was manifest, 
 that we may distinguish his Godhead from his man- 
 hood ; that we may receive him, as God manifest in 
 the flesh ; that is to say, him, who is truly God, and 
 yet hath made himself one with us : therefore we 
 are the children of God ; he being our justification, 
 we are delivered from the burden of our sins. See- 
 ing he hath cleansed us from all our misery, we have 
 perfect riches in him ; in short, seeing he submitted 
 himself to death, we are now sure of life. 
 
 St Paul addeth, " He was justified in the spirit" 
 The word justified, is oftentimes used in scripture, for 
 approved. When it is said, he was justified, it is not 
 that he became just, it is not that he was acquitted 
 by men, as though they were liis judges, and he 
 bound to give them an account ; no, no j there is no 
 
32 
 
 such thing ; but it is when the glory is given him 
 which he deserveth, and we confess him to be what 
 indeed he really is. It is said, the gospel is justified 
 when men receive it obediently, and through faith 
 submit themselves to the doctrine that God teacheth i 
 so in this place, it is said, Jesus Christ was justified 
 in spirit. 
 
 We must not content ourselves by looking at the 
 bodily presence of Jesus Christ, which was visible, 
 but we must look higher. St. John says, chap. i. 
 God was made flesh ; or the word of God, which is 
 the same. The word of God, which was God before 
 the creation of the world, was made flesh ; that is, 
 was united to our nature : so that the son of the 
 virgin Mary, is God ; yea, the everlasting God ! His 
 infinite power was there manifested ; which is a sure 
 witness that he is the true God ! St. Paul saith, 
 Romans i. Jesus Christ our Lord was made of the 
 seed of David ; he likewise adds, he was declared to 
 be the Son of God. 
 
 It is not enough for us to behold him with our na- 
 tural eyes ; for in this case, we should rise no higher 
 than man : but when we see, that by miracles and 
 mighty works, he showeth himself to be the Son of 
 God, it is a seal and proof, that in abasing himseli^ 
 he did not leave off his heavenly majesty ! There- 
 fore, we may come to him as our brother : and at 
 the same time worship him as the everlasting God ; 
 by whom we were made, and by whom we are pre- 
 served. 
 
 Were it not for this, we could have no church ; 
 were it not for this, we could have no religion ; were 
 it not for this, we could have no salvation. It would 
 be better for us to be brute beasts, without reason 
 and understanding, than to be destitute of this know- 
 ledge : to wit, that Jesus came and joined his God- 
 head with our nature ; which was so wretched and 
 miserable. St. Paul declares this to be a mystery ; 
 
Calvin's sermons. 33 
 
 that we may not come to it proudly and arrogantly, 
 as many do who wish to be thought wise ; this has 
 caused many heresies to spring up. And indeed, 
 pride hath always been the mother of heresies. 
 
 When we hear this word, mystery, let us remem- 
 ber two things ; first, that we learn to keep under our 
 senses, and flatter not ourselves that we have suffi- 
 cient knowledge and ability to comprehend so vast a 
 matter. In the second place, let us learn to climb 
 up beyond ourselves, and reverence that majesty 
 which passeth our understanding. We must not be 
 sluggish nor drowsy ; but think upon this doctrine, 
 and endeavour to become instructed therein. WTien 
 we have acquired some little knowledge thereof, we 
 should strive to profit thereby, all the days of our 
 life. 
 
 When we become possessed of this knowledge, 
 that the Son of God is joined to us, we should cast 
 our eyes upon that which is so highly set forth in 
 him^ that is, the virtue and power of the Holy 
 Ghost. So then, Jesus Christ did not only appear 
 as man, but showed indeed that he was Almighty 
 God ! as all the fulness of the Godhead dwelt in 
 him., Jf we once know this, we may well perceive, 
 that it is not without cause that St. Paul saith, all the 
 treasures of wisdom are hidden in our Lord Jesus 
 Christ. 
 
 When we have once laid hold on the promises of 
 this mediator, we shall know the height and depth, 
 the length and breadth, yea, and whatsoever is neces- 
 sary for our salvation : so that we may stay our faith 
 upon him, as upon the only true God ; and likewise 
 behold him as our brother ; who hath not only come 
 near to us, but hath united and joined himself to us 
 in such a manner, that he hath become the same 
 substance. If we have come to this, let us know 
 that we have arrived to the perfection of wisdom, 
 which is spoken of by St. Paul in another place ; 
 
84 Calvin's sermons. 
 
 that we may fully rejoice in the goodness of God ; 
 for it hath pleased him to lighten us with the bright- 
 ness of his gospel, and to draw us into his heavenly 
 kingdom. 
 
 SERMON II. 
 
 2 Timothy, Chap. i. verses S and 9. 
 
 8 Be not thou therefore ashamed of the testimony of onr Lord, 
 nor of me his prisoner : but be thou partaker of the afflictions 
 of the g-ospel, according- to the power of God ; 
 
 9 Who hath saved us, and called us with an holy calling-, not ac- 
 cording to our works, but according to his ONvn purpose and 
 g-race, which was g-iven us in Christ Jesus before tlie world 
 beg-an. 
 
 Although God shows his glory and majesty in 
 the gospel, yet the unthankfulness of men is such, that 
 we have need to be exhorted, not to be ashamed of 
 this gospel. And why so ? because God requir»?s all 
 creatures to do him homage : yet the greater part 
 rebel against him ; despise, yea, an<i are at defiance 
 with the doctrine whereby he would be known and 
 worshipped. Although men are so wicked as to 
 lift up themselves against their maker, let us, notwith- 
 etanding, remember that which is taught us in this 
 place ; to wit, that we be not ashamed of the gos- 
 pel ; for it is the witness of God. 
 
 If the gospel be not preached, Jesus Christ is, as 
 it were, buried. Therefore, let us stand as wit- 
 nesses, and do him this honour, when we see all 
 the world so far out of the way ; and remain stead- 
 fast in this wholesome doctrine. St. Paul here set- 
 teth his own person before us : not that he wished 
 particularly to be approved, but because we ofteij 
 get in difficulty, if we separate ourselves from 
 the servants of God. When there is a minister 
 of the word of God troubled, molested, and pec- 
 
Calvin's sermons. 35 
 
 secuted, we are apt to forsake him m time of need, 
 thinking it is but mortal man : but in doing this, 
 we offend God ; because this man that suffereth, 
 beareth the mark of the gospel : thus the cause of 
 God is betrayed. Therefore, St. Paul saith to 
 Timothy, be not ashamed of me. 
 
 The mind of Timothy might have been shaken ; 
 therefore, St. Paul saith to him, though the world 
 despise me, though they mock and hate me, yet must 
 thou not be moved by these things ; for I am the pri- 
 soner of Jesus Christ. Let the world speak evil of 
 me ; it is not for my offences : God alloweth my 
 cause ; for indeed it is his. I suffer not for mme 
 own evil doings, having his truth always on my side. 
 Therefore, the cause of my persecution is, because 
 I have maintained the word of God, and continue to 
 maintain it. Thou shouldst not be guided by the 
 world's judgement, for men are carried away with 
 evil affections. Let it be sufficient for thee then, that 
 I am as it were a pledge for the Son of God ; that he 
 magnifieth my person ; that if it be reproachful to 
 the world, it ceases not to be honoured before God, 
 and his holy angels. 
 
 Let us not deceive Jesus Christ in the testimony 
 we owe him, by stopping our mouths, when it is 
 needful to maintain his honour, and the authority of 
 his gospel. Yea, and when we see our brethren af- 
 flicted for the cause of God, let us join with them, 
 and assist them in their affliction. Let us not be sha^ 
 ken by the tempests that arise, but let us always re- 
 main constant in our purpose ; and stand as wit- 
 nesses for the Son of God, seeing he is so gracious 
 as to use us in such a good cause. Let us mark 
 well, whether men suffer for their sins, or for the 
 truth of God. When we see one oppressed, we 
 must not despise him, lest we do injury to God : wb 
 must ascertain for what cause men suffer. If they 
 have walked in a good conscience, and are blamed, 
 
36 Calvin's sermons. 
 
 if they are tormented because they serve God, this 
 is enough to remove whatever the wicked world can 
 say against them. Therefore St. Paul adds, " Be 
 thou partaker of the afflictions of the gospel." 
 
 There is no man but what would willingly escape 
 affliction ; this is according to human nature ; and 
 although we confess, without dissembling, that it is a 
 singular grace which God bestows, when he enables 
 men to bear affliction, and maintain his cause, yet 
 there is not one of us, but what would willingly draw 
 his neck out of persecution. For we look not at 
 the lesson given by St. Paul, which saith, the gospel 
 bringeth troubles. Jesus Christ was crucified in his 
 own person, and his doctrine is joined with many 
 miseries. He could, if it pleased him, cause his doc- 
 trine to be received without any gainsaying. But the 
 scripture must be fulfilled : " he will rule in the midst 
 of his enemies." Psalm ex. 
 
 We must come to him upon this condition ; to be 
 willing to suffer many bickerings ; because the wick- 
 ed lift up themselves against God, when he calleth 
 them to him. Therefore, it is impossible for us to 
 have the gospel without affliction. We must be ex- 
 ercised ; we nftust fight under our Lord Jesus Christ. 
 Doth he not then renounce his salvation, tlmt 
 would get rid of the cross of Christ 1 What is the 
 hope of life, only in this, that we are bought by the 
 sacrifice of the Son of God ] Then will he have 
 us made like unto him, and have us transformed into 
 his image. 
 
 We must not be ashamed of our brethren ; when 
 we hear evil reports of them, and see them cast off 
 by the world, let us always be with them, and en- 
 deavour to strengthen them ; for the gospel cannot 
 be without affliction ; as I have already said. It 
 pleaseth God, that men should be so divided. But 
 he calleth all to the unity of faith ; and the doctrine 
 of the gospel is the message of atonement ; but yet 
 
Calvin's sermons. 37 
 
 the faithful are drawn by the virtue of his Holy Spi- 
 rit ; (as we shall notice more particularly hereaf- 
 ter ;) but the unbelievers remain in their hardness : 
 thus the fire kindleth ; as when thunder engender- 
 eth in the air, there must needs be trouble ; so it is 
 when the gospel is preached. 
 
 Now, if the gospel bring affliction, and it be the 
 mind of Jesus Christ, that what he suffered in his 
 person, shall be fulfilled in his members, and be daily 
 crucified, is it lawful for us to withdraw ourselves 
 from that situation 1 Seeing it is so, that all hope of 
 salvation is in the gospel, we must rest thereon ; 
 and mark what St. Paul saith ; to wit, we must as- 
 sist our brethren when we see them in trouble, and 
 when they are reviled by the wicked ; and choose ra- 
 ther to be their companions, and suffer the rebukes 
 and scoffs of the world, than to be otherwise honour- 
 ed with a good reputation, having our faces turned 
 from them that suffer for that cause, which is ours, 
 as well as theirs. 
 
 We are apt to be weak, and think we shall be 
 swallowed up by persecutions, as soon as our ene- 
 mies assail us : but St, Paul observes, we shall not 
 be destitute of the aid and succour of our God. He 
 armeth us forthwith, and giveth us an invincible 
 power, that we may remain sure and steadfast. For 
 this reason St. Paul adds, " according to the power 
 of God." But as we have said, every man would be 
 glad to have some cover or cloak, whereby he might 
 withdraw himself from persecution. If God would 
 give me grace, I would gladly suffer for his name ; I 
 know it is the greatest blessing that I could receive. 
 
 Every man will confess this ; but they add, we 
 are weak, and shall quickly be beaten down by the 
 cruelty of our enemies. But St. Paul taketh away 
 this excuse, by saying, God will strengthen us, and 
 that we must not look to our own strength. For it 
 is certain, if we never come into conflicts with our 
 4 
 
enemies, we shall be afraid of our own shadows. 
 Seeing we know this weakness, let us come to the 
 remedy. We must consider how hard it is to with- 
 stand our enemies ; therefore let us humble ourselves 
 before God, and pray him to extend his hand, and 
 uphold us in all our afflictions. If this doctrine were 
 well imprinted in our hearts, we should be better 
 prepared to suffer than we are. 
 
 But we are apt to forget it ; yea, we stop our 
 ears, and close our eyes, when we hear it spoken of 
 We pretend that we wish God to strengthen us, but 
 we cannot bring our sight to the power that St. Paul 
 speaks of; we are apt to think, that we have nothing 
 to do with it ; although the Lord hath shown us, that 
 his power shall always uphold us. Therefore, let 
 not our weakness cause us to withdraw ourselves 
 from the cross, and from persecution ; seeing God 
 hath received us into his hands, and promised to sup- 
 ply our wants. St. Paul here addeth a lesson to make 
 us greatly ashamed, if we be not enticed to glorify 
 Jesus Christ by suffering persecution ; he saith, 
 " God hath saved us, and called us with an holy call- 
 
 m- » 
 
 Behold ! God hath drawn us out of the gulf of 
 hell ! We were utterly cast away and condemned : 
 but he hath brought us salvation, and hath called us 
 to be partakers of it. Therefore, seeing God hath 
 showed himself so liberal, if we on our parts turn 
 our backs to him, is not this a shameful malice ? 
 Let us mark well the accusation of St. Paul against 
 those that are inconstant ; those that are unwilling 
 to suffer the assaults made against them for the sake 
 of the gospel. Undoubtedly his mind was to com- 
 fort the faithful, for the time to come ; he therefore 
 showeth what God hath done for them already. 
 
 When God giveth us any token of his goodness, 
 A is to the end we should hope for the like at his 
 hands again ; and wait till he bring to pass what he 
 
39 
 
 hath begun. Therefore, if God hath saved us, and 
 called us with an holy calling, do we think that he 
 will leave us at midway 1 When he hath showed us 
 our salvation, and given us his gospel whereby he 
 calleth us to his kingdom, and openeth the gates unto 
 us ; when he hath done all this, do we think he will 
 leave us here, and mock us, and deprive us of his 
 grace, or make it unprofitable ? No, no ; but let us 
 hope that he will bring his work to a perfect end. 
 
 Therefore, let us go on with good courage; for God 
 hath already displayed his power tov/ard us. Let us 
 not doubt but what he will continue it, and that we 
 shall have a perfect victory over satan and our ene- 
 mies ; and that God the Father hath given all power 
 into the hands of Jesus Christ, who is our head and 
 captain ; that we may be partakers of it. Thus we 
 see St. Paul's meaning. God hath witnessed, and 
 we know it by experience, that he will never fail us 
 in time of need. And why so 1 For he hath already 
 saved us, in that he hath called us to the gospel, and 
 redeemed us from sin. He hath called us with an 
 holy calling ; that is to say, he hath chosen us to 
 himself, out of the general confusion of mankind. 
 
 The Lord having drawn us to him, will he not 
 uphold us, and guide us to the end ? This is 
 a sure confirmation of the power of God ; that 
 we always find him ready to help us : therefore we 
 put our trust in him, knowing that we have al- 
 ready felt his power. That we may profit by this 
 doctrine, let us know first of all, that whereas God 
 hath given us the knowledge of his truth, it is as 
 much as if he had shown us already that we be- 
 longed to his heavenly inheritance, and that we were 
 his, and of his flock. If we are persuaded of this, 
 and resolved therein, we shall always go forward in 
 the cause, knowing that we are under his protec- 
 tion. He hath sufficient strength to overcome all 
 our enemies, which makes our salvation sure. 
 
40 CALVIN'S SERMONS. 
 
 Let us not fear, on account of our weakness, for 
 God hath promised to assist us. We should think 
 upon this, and endeavour to receive that which is 
 said to us. The Lord will bring our salvation to an 
 end ! He will assist us in the midst of persecutions, 
 and enable us to overcome them. When we are 
 once convinced of these things, it will not require 
 much power of rhetoric to strengthen us against 
 temptations. We shall triumph over all our ene- 
 mies : notwithstanding we seem to the world to be 
 trodden under foot, and utterly overwhelmed. But 
 we must come to this declaration which St. Paul 
 addeth, concerning the salvation of which we have 
 spoken, and the holy calling. He saith, " Not ac- 
 cording to our works, but according to his own pur- 
 pose and grace." 
 
 For he had no respect to our works or dignity, 
 when he called us to salvation. He did it of mere 
 grace. Therefore we shall be less excusable, if we 
 disobey his requirements, seeing we have not only 
 been purchased by the blood of our Lord Jesus 
 Christ, but he had a care of our salvation before the 
 world was made. Let us here observe that St. Paul 
 condemneth our unthankfulness, if we be so unfaith- 
 ful to God, as not to bear witness of his gospel ; see- 
 ing he hath called us to it. And that he may better 
 express this purpose, the apostle adds, that this " was 
 given us in Christ Jesus before the world began ;" 
 before the world had its course, or beginning : it 
 was revealed at the coming of our Lord Jesus 
 Christ. 
 
 When this great Saviour made his appearance, the 
 grace that was hidbefore, yea, and could not be 
 reached by the knowledge of man, was made clear 
 and manifest. And how so 1 The Son of God 
 destroyed death, and also brought everlasting hfe ! 
 And we need not go afar off to find it, for the 
 gospel leadeth us to it. When God sendeth us this 
 
41 
 
 message of salvation, we have only to receive the in- 
 heritance which he promised us. Let us open our 
 mouths, that he may fill them ; let us open our 
 hearts, and give this testimony of the gospel leave to 
 enter ; and the immortality of the kingdom of hea- 
 ven shall dwell within us ; though we be poor, frail 
 vessels, and have nothing but corruption and rotten- 
 ness in us ; yet notwithstanding, we do already lay 
 hold upon this immortality, and have a sure witness 
 of it, when we can accept this grace that is offered 
 in the gospel. 
 
 That we may better understand what is here con- 
 tained, let us remark that this word purpose, signifi- 
 eth the everlasting decree of God ; which hath no 
 causes whatsoever. For when we speak of God's 
 counsels, we need not dispute about who moved 
 him : as though we should imagine reasons, and say, 
 this is the reason why God hath determined after this 
 sort ; this is the cause why he would have it so. For 
 God will have us use such soberness, that his bare 
 will may suffice us for all reason. When it is said, 
 God hath thus appointed it, though our eyes be daz- 
 zled, and the matter seem strange to us, and we see 
 no reason why it should thus be, yet we must con- 
 clude that his will is just, of which we must not find 
 fault. It is wisdom in us to do whatever God ap- 
 pointeth, and never ask why. 
 
 But because men have busy heads, and given 
 much to curiosity, St. Paul bringeth us to God's 
 purpose ; and telleth us plainly, that we must consi- 
 der it so deep that we cannot enter into it, to know 
 v/ho moved him. He was moved only by his just 
 will ; which is a rule of all justice. Therefore, we 
 are hereby informed, that our salvation depends not 
 upon our deserts : God never examined what we 
 were, nor what we were worthy of, when he chose 
 us to himself; but he had his purpose ; that is, he 
 sought no cause of our salvation but in himself. St. 
 4* 
 
42 Calvin's sermons. 
 
 Paul showeth evidently that this word purpose, sig- 
 niiieth this decree. But because men cannot by rea- 
 son of the pride that is in them, withhold themselves 
 from imagining some worthiness of their own, they 
 tbmk that God is under an obligation to seek them : 
 but St. Paul saith pointedly, purpose and grace. This 
 is as much as if he had said, free purpose. 
 
 This is therefore to beat down all our works : that 
 we be not so foohsh and stubborn, as to think God 
 chose us because there was something in us worthy 
 of it. No, no ; but we must know that God never 
 went farther than himself, when he chose us to sal- 
 vation. For he saw that there was nothing but con- 
 demnation in us : therefore he contented himself, by 
 mere grace and infinite mercy, to look upon our mi- 
 sery, and help us ; although we were not worth)^ 
 For better proof hereof, St. Paul saith, that this 
 grace was given us before the world began. 
 
 We perceive by this, how void of sense men are, 
 when they vaunt themselves of believing that they 
 are the cause of their own salvation ; and have pre- 
 vented God's goodness, or were before him, and met 
 with him. Whereupon hangeth our salvation '? Is 
 it not upon the election and choice that hath been 
 from everlasting ? God chose us before we were. 
 What could we do then ? We were made fit, we 
 were well disposed to come to God. Nay, we see 
 that our salvation doth not begin after we have 
 knowledge, discretion, and good desires ; but it is 
 grounded in God's everlasting decree, which was be- 
 fore any part of the world was made. 
 
 What can we do then ? have we any means to 
 put forth ourselves ? can we give God occasion to 
 call us, and separate us from the rest of the world % 
 Are we not then marvellously mistaken, when we 
 think we have some worthiness of our own, and ex- 
 alt our deserts to darken God's grace, and be thus 
 prepared of ourselves to have access to him 1 We 
 
43 
 
 must mark well for what purpose St. Paul here men- 
 tions the election of God ; saying, that grace was 
 given us in Christ Jesus before the world began. 
 They that think to abolish the doctrine of God's elec- 
 tion, destroy as much as possible the salvation of the 
 world. 
 
 This is the most fit instrument, used by the devil, 
 to deface the virtue of the blood of our Lord Jesus 
 Christ ; to bring to nought, and destroy the gospel ; 
 yea, and to put the goodness of God out of man's 
 memory. The devil hath no fitter instruments than 
 those who fight against predestination ; and cannot 
 in their rage suffer it to be spoken of, or preached as 
 it ought to be. If we detest the papists, (as indeed 
 they ought to be detested,) because they have pro- 
 faned the holy scripture, and have marred and de- 
 praved the truth of the gospel and the service of 
 God, by infecting all the world with superstition and 
 idolatry, much more are they to be detested, who go 
 about to bring to nought God's election ; and endea- 
 vour, by indirect and crooked ways, to stop men from 
 speaking of it plainly and openly, and of preaching 
 it as it ought to be. 
 
 Wherein consisteth the salvation of the faithful, 
 only in God's free election '? Would we not have 
 men preach that God hath chosen his, of mere good- 
 ness, without regard to any thing whatsoever ? Will 
 we not admit this to be such a mystery as cannot be 
 attained to 1 showed and declared to us as far as 
 God wished to reveal it ] If we do not admit this, 
 we enter into a conspiracy with satan ; as though 
 Jesus Christ suffered m vain, and the passion that he 
 suffered, profited the world nothing. We may here 
 remark, that the gospel cannot be preached, that it 
 is a profane gospel, or the doctrine of Mahomet, 
 that there is no church nor Christianity, if God's 
 election be abolished. 
 
 The Holy Ghost that speaketh here, must needs 
 
44 Calvin's sermons. 
 
 be proved a liar, if this doctrine be not received. 
 Therefore, let us fight constantly ; for it is the 
 groundwork of our salvation. How can we build, 
 and maintain the building, if the foundation be de- 
 stroyed ] St. Paul showeth us here, with what vir- 
 tue we must fight, and how we shall come to this in- 
 heritance, which was so dearly purchased for us : he 
 showeth us how we shall enter into the possession of 
 the glory of God, and make an end of this building 
 and faith. My friends, we must be grounded upon 
 the grace that was given us, not to-day nor yester- 
 day, but before the world began. 
 
 It is true, God calleth us at this day, but his elec- 
 tion goeth before ; yea, and God chose us without 
 any respect to our works, as we could have done no- 
 thing before : but we are debtors to him for all ; for 
 he drew us out of the bottomless pit of destruction, 
 wherein we were cast, and past all hope of recove- 
 ry. Therefore, there is good reason for us to submit 
 ourselves wholly to him, and rely upon his goodness, 
 and be thoroughly ravished with it. Let us hold fast 
 this foundation, as I said before, unless we will have 
 our salvation perish and come to nought. This doc- 
 trine is profitable for us, if we can apply it well to 
 our own use. 
 
 They that would not have us speak of God's elec- 
 tion, will say, it is not necessary. But such men 
 never tasted God's goodness, neither do they know 
 what it is to come to our Lord Jesus Christ. If we 
 know not that we are saved because it pleased God 
 to choose us before the world began, how can we 
 know that which St. Paul saith to us ; to wit, that 
 we should give ourselves wholly to God, to be dis- 
 posed of at his will, and to live and die in his ser- 
 vice ? How can we magnify his name ? How can 
 we confess that our salvation cometh from him 
 only, that he is the beginning of it, and that we have 
 not helped him therein ] We may say it with our 
 
Calvin's sermons. 45 
 
 mouths, but unless we believe it, as it is here set 
 forth, it will only be hypocrisy. 
 
 Therefore, let us learn that the doctrine of God's 
 election, whereby we are taught that he predestina- 
 ted us before the world began, ought to be preached 
 openly and fully, in despite of all the world that 
 would stand against it. And not only so, but we 
 should know that it is a very profitable doctrine for 
 us ; because we cannot lay hold upon the infinite 
 goodness of God, until we come thither. Unless this 
 point be well cleared, God's mercy will be always 
 disguised. I say, unless this be made plain to us, 
 that he hath chosen us before we were born, and be- 
 fore we could prevent him. 
 
 Men will frequently say, that we were bought 
 with the blood of our Lord Jesus Christ, and that 
 we are not worthy that God should show us such 
 great mercy : they will likewise say, who hath part 
 and portion in such a redemption as God hath made 
 in the person of his Son ? Even they that will ; 
 they that seek God ; even they that submit them- 
 selves to him. They that have some good motives, 
 and are not rude ; those that are good natured, and 
 have some good devotion. When men make such a 
 mixture, and think they are called to God, and to his 
 grace, for something that is in themselves, that they 
 bring something to recommend them to the favour of 
 God, whereby they may attain salvation, the grace of 
 God is darkened, and rent asunder. 
 
 This is a sacrilege that ought not to be counte- 
 nanced. For this cause, I said the goodness of God 
 shall never be thoroughly known, until this election 
 be laid before us ; and we are taught that we are call- 
 ed at this time, because it pleased God to extend his 
 mercy to us before we were born. This doctrine 
 must be explained more at large ; but as time wil/ 
 not admit at present, we shall attend to it in the lat 
 ter part of the day. 
 
46 calvin's sermons. 
 
 SERMON III. 
 
 2 Timothy, Chap. 1. verses 9 and 10. 
 
 9 Who hath saved us, and called us with an holy calling-, not ac- 
 cording* to our works, but according to his own purpose and 
 ^race, which was given us in Christ Jesus before the world be- 
 gan; 
 
 lO^But is now made manifest by the appearing- of our Saviour 
 Jesus Christ, who hath abolished death, and hath brought life 
 and immortality to light through the gospel. 
 
 We have shown this morning, according to the 
 text of St. Paul, that if we will know the free mer- 
 cy of our God in saving us, we must come to his 
 everlasting counsel : wherehy he chose us before 
 the world began. For there we see, he had no re- 
 gard to our persons, neither to our worthiness, nor 
 to any deserts that we could possibly bring. Before 
 we were born, we were enrolled in his register ; he 
 had already adopted us for his children. Therefore^ 
 let us yield the whole to his mercy, knowing that we 
 cannot boast of ourselves, unless we rob him of the 
 honour which belongs to him. 
 
 Men have endeavoured to invent cavils, to darken 
 the grace of God. For they have said, although 
 God chose men before the world began, yet it was 
 according as he foresaw that one would be diverse 
 from another. The scripture showeth plainly, that 
 God did not wait to see whether men were worthy 
 or not, when he chose them : but the sophisters 
 thought they might darken the grace of God, by 
 saying, though he regarded not the deserts that were 
 passed, he had an eye to those that were to come. 
 For, say they, though Jacob and his brother Esau 
 had done neither good nor evil, and God chose one 
 and refused the other, yet notwithstanding he fore- 
 saw, (as all things are present with him,) that Esau 
 would be a vicious man, and that Jacob would be rs 
 he afterwards showed himself. 
 
47 
 
 But these are foolish speculations : for they plain- 
 ly make St. Paul a liar ; who saith, God rendered 
 no reward to our works when he chose us, because 
 he did it before the world began. But though the 
 authority of St. Paul were abolished, yet the matter 
 is very plain and open, not only in the holy scripture, 
 but in reason ; insomuch that those who would make 
 an escape after this sort, show themselves to be men 
 void of all skill. For if we search ourselves to the 
 bottom, what good can we find ] Are not all man- 
 kind cursed 1 What do we bring from our mother's 
 womb, except sin 1 
 
 Therefore we differ not one whit, one from ano- 
 ther ; but it pleaseth God to take those to himself, 
 whom he would. And for this cause, St. Paul useth 
 these words in another place ; when he saith, men 
 have not whereof to rejoice, for no man finds him- 
 self better than his fellows, unless it be because God 
 discerneth him. So then, if we confess that God 
 chose us before the world began, it necessarily fol- 
 lows, that God prepared us to receive his grace ; that 
 he bestowed upon us that goodness, which was not 
 in us before ; that he not only chose us to be heirs 
 of the kingdom of heaven, but he likewise justifies 
 us, and governs us by his holy spirit. The christian 
 ought to be' so well resolved in this doctrine, that he 
 is beyond doubt. 
 
 There are some men at this day, that would be 
 glad if the truth of God were destroyed. Such men 
 fight against the Holy Ghost, hke mad beasts, and 
 endeavour to abolish the holy scripture. There is 
 more honesty in the papists, than in these men : for 
 the doctrine of the papists is a great deal better, 
 more holy, and more agreeable to the sacred scrip- 
 ture, than the doctrine of those vile and wicked men, 
 who cast down God's holy election ; these dogs that 
 bark at it, and swine that root it up. 
 
 However, let us hold fast that which is here 
 
48 Calvin's sermons. 
 
 taught us : God having chosen us before the world 
 bad its course, we must attribute the cause of our 
 salvation to his free goodness ; we must confess that 
 he did not take us to be his children, for any deserts 
 of our own ; for we had nothing to recommend our- 
 selves into his favour. Therefore, we must put the 
 cause and fountain of our salvation in him only, 
 and ground ourselves upon it : otherwise, whatsoe- 
 ver and howsoever we build, it will come to nought. 
 
 We must here notice what St. Paul joineth toge- 
 ther ; to wit, the grace of Jesus Christ, with the 
 everlasting counsel of God the Father : and then he 
 bringeth us to our calling, that we may be assured ot 
 God's goodness, and of his will, that would have re- 
 mained hid from us, unless we had a witness of it 
 St. Paul saith in the first place, that the grace which 
 hangeth upon the purpose of God, and is compre- 
 hended in it, is given in our Lord Jesus Christ. As 
 if he said, seeing we deserve to be cast away, and 
 hated as God's mortal enemies, it was needful for us 
 to be grafted, as it were, into Jesus Christ ; that God 
 might acknowledge, and allow us for his children. 
 Otherwise, God could not look upon us, only to hate 
 us ; because there is nothing but wretchedness in 
 us ; we are full of sin, and stuffed up as it were with 
 all kinds of iniquity. 
 
 God, who is justice itself, can have no agreement 
 with us, while he considereth our sinful nature. 
 Therefore, when he would adopt us before the world 
 began, it was requisite that Jesus Christ should stand 
 between us and him ; that we should be chosen in 
 his person, for he is the well beloved Son : when 
 God joineth us to him, he maketh us such as pleas- 
 eth him. Let us learn to come directly to Jesus 
 Christ, if we will not doubt God's election : for he is 
 the true looking glass, wherein we must behold gup 
 adoption. 
 
 If Jesus Christ be taken from us, then is God a 
 
Calvin's sermons. 49 
 
 judge of sinners ; so that we cannot hope for any 
 goodness or favour at his hands, but look rather for 
 vengeance : for without Jesus Christ, his majesty 
 will always be terrible and fearful to us. If we hear 
 mention made of his everlasting purpose, we cannot 
 but be afraid, as though he were already armed to 
 plunge us into misery. But when we know that all 
 grace resteth in Jesus Christ, then we may be assur- 
 ed that God loved us, although we were unworthy. 
 
 In the second place, we must notice that St. Paul 
 speaketh not simply of God's election, for that would 
 not put us beyond doubt ; but we should rather re- 
 main in perplexity and anguish : but he adds, the 
 calling ; whereby God hath opened his counsel, 
 which before was unknown to us, and which we 
 could not reach. How shall we know then that God 
 hath chosen us, that we may rejoice in him, and 
 boast of the goodness that he hath bestowed upon 
 us 1 They that speak against God's election, leave 
 the gospel alone ; they leave all that God layeth be- 
 fore us, to bring us to him ; all the means that he 
 hath appointed for us, and knoweth to be fit and pro- 
 per for our use. We must not go on so ; but accord- 
 ing to St. Paul's rule, we must join the calling with 
 God's everlasting election. 
 
 It is said, we are called ; and thus we have this 
 second word, calling. Therefore God calleth us : 
 and how ? Surely, when it pleaseth him to certirjr 
 us of our election ; which we could by no other 
 means attain unto. For who can enter into God's 
 c^nsel ? as saith the prophet Isaiah ; and also the 
 a])ostle Paul. But when it pleaseth God to commu- 
 nicate himself to us familiarly, then we receive that 
 which surmounteth the knowledge of all men : for 
 we have a good and faithful witness, which is the 
 Holy Ghost ; that raiseth us above the world, and 
 bringeth us even into the wonderful secrets of God. 
 
 We must not speak rashly of God's election, and 
 5 
 
50 calvin's sermons. 
 
 say, we are predestinate ; but if we will be tho- 
 roughly assured of our salvation, we must not speak 
 lightly of it ; whether God hath taken us to be his 
 children or not. What then 1 Let us look at what 
 is set forth in the gospel. There God showeth us 
 that he is our Father ; and that he will bring us to 
 the inheritance of life, having marked us with the 
 seal of the Holy Ghost in our hearts, which is an 
 undoubted witness of our salvation, if we receive it 
 by faith. 
 
 The gospel is preached to a great number, 
 which, notwithstanding, are reprobate ; yea, and 
 God discovereth and showeth that he hath cursed 
 them : that they have no part nor portion in his 
 kingdom, because they resist the gospel, and cast 
 away the grace that is offered them. But when 
 we receive the doctrine of God with obedience and 
 faith, and rest ourselves upon his promises, and ac- 
 cept this offer that he maketh us, to take us for his 
 children, this, I say, is a certainty of our election. 
 But we must here remark, that when we have know- 
 ledge of our salvation, when God hath called us and 
 enlightened us in the faith of his gospel, it is not to 
 bring to nought the everlasting predestination that 
 went before. 
 
 There are a great many in these days, that will 
 say, who are they whom God hath chosen, but 
 only the faithful ? I grant it ; but they make an evil 
 consequence ot it ; and say, faith is the cause, yea, 
 and the first cause of our salvation. If they called 
 it a middle cause, it would indeed be true ; for the 
 scripture saith, Eph. ii. 8. " By grace are ye saved 
 through faith." But we must go up higher ; for if 
 they attribute faith to men's free will, they blaspheme 
 wickedly against God, and commit sacnlege. We 
 must come to that which the scripture showeth ; to 
 wit, when God giveth us faith, we must know that 
 
Calvin's sermons. 51 
 
 we are not capable of receiving the gospel, only as 
 he hath framed us by the Holy Ghost. 
 
 It is not enough for us to hear the voice of man, 
 unless God work within, and speak to us in a secret 
 manner by the Holy Ghost ; and from hence cometh 
 faith. But what is the cause of it ? why is faith given 
 to one and not to another ? St. Luke showeth us : 
 saying, Acts xiii. 4S. " As many as were ordained to 
 eternal life believed." There were a great number 
 of hearers, and yet but few of them received the 
 promise of salvation. And what few were they '? 
 Those that were appointed to salvation. Again, St. 
 Paul speaketh so largely upon this subject, in his 
 epistle to the Ephesians, that it cannot be but the 
 enemies of God's predestinalion are stupid and ig- 
 norant, and that the devil hath plucked out their 
 eyes ; and that they have become void of all reason, 
 if they cannot see a thing so plain and evident. 
 
 St. Paul saith, God hath called us, and made us 
 partakers of his treasures and infinite riches, which 
 were given us through our Lord Jesus Christ : ac- 
 cording as he had chosen us before the world began. 
 When we say that we are called to salvation because 
 God hath given us faith, it is not because there is no 
 higher cause ; and whosoever cannot come to the 
 everlasting election of God, taketh somewhat from 
 him, and lesseneth his honour. This is found in 
 almost every part of the holy scripture. 
 
 That we may make a short conclusion of this mat- 
 ter, let us see in what manner we ought to keep our- 
 selves. When we inquire about our salvation, we 
 must not begin to say, are we chosen ? No, we can 
 never climb so high ; we shall be confounded a thou- 
 sand times, and have our eyes dazzled, before we 
 can come to God's counsel. Wliat then shall we 
 do 1 Let us hear what is said in the gospel : when 
 God hath been so gracious, as to make us receive 
 the promise offered, know we not that it is as much 
 
52 calvin's sermons. 
 
 as if he had opened his whole heart to us, and had 
 registered our election in our consciences ! 
 
 We must be certified that God hath taken us for 
 his children, and that the kingdom of heaven is ours ; 
 because we are called in Jesus Christ. How may 
 we know this ? How shall we stay ourselves upon 
 the doctrine that God hath set before us 1 We must 
 magnify the grace of God, and knov/ that we can 
 bring nothing to recommend ourselves to his favour ; 
 we must become nothing in our own eyes, that we 
 may not claim any praise ; but know that God hath 
 called us to the gospel, having chosen us before the 
 world began. This election of God is, as it were, 
 a sealed letter ; because it consisteth in itself, and 
 in its own nature : but we may read it, for God 
 giveth a witness of it, when he calleth us to himself 
 by the gospel and by faith. 
 
 For even as the original or first copy taketh no- 
 thing from the letter or writing that is read, even so 
 must we be out of doubt of our salvation. When 
 God certifieth us by the gospel that he taketh us for 
 his children, this testimony carries peace with it ; be- 
 ing signed by the blood of our Lord Jesus Christ, 
 and sealed by the Holy Ghost. When we have this 
 witness, have we not enough to content our minds 1 
 Therefore, God's election is so far from being against 
 this, that it confirmeth the witness which we have in 
 the gospel. We must not doubt but what God hath 
 registered our names Isjefore the world was made, 
 among his chosen children : but the knowledge 
 thereof he reserved to hirilself. 
 
 We must always come to our Lord Jesus Christ, 
 when we talk of our election ; for without him, (as 
 we have already shown,) we cannot come nigh to 
 God. When we talk of his decree, well may we be 
 astonished, as men worthy of death. But if Jesus 
 Christ be our guide, we may with cheerfulness de- 
 pend upon him ; knowing that he hath worthiness 
 
Calvin's sermons. 53 
 
 enough in him to make all his members beloved oi 
 God the Father ; it being sufficient for us that we 
 are grafted into his body, and made one with hira. 
 Thus we must muse upon this doctrine, if we will 
 profit by it aright : as it is set forth by St. Paul ; 
 when he saith, this grace of salvation was given us 
 before the world began. We must go beyond the or- 
 der of nature, if we will know how v/e are saved, 
 and by what cause, and from whence our salvation 
 cometh. 
 
 God would not leave us in doubt, neither would 
 he hide his counsel, that we might not know how 
 our salvation was secured ; but hath called us to 
 him by his gospel, and hath sealed the witness of his 
 goodness and fatherly love in our hearts. So then, 
 having such a certainty, let us glorify God, that he 
 hath called us of his free mercy. Let us rest our- 
 selves upon our Lord Jesus Christ, knowing that he 
 hath not deceived us, when he caused it to be 
 preached, that he gave himself for us ; and wit- 
 nessed it by the Holy Ghost. For faith is an un- 
 doubted token that God taketh us for his children ; 
 and thereby we are led to the everlasting election, 
 according as he had chosen us before. 
 
 He saith not that God hath chosen us because we 
 have heard the gospel, but on the other hand, he at- 
 tributes the faith that is given us to the highest 
 cause ; to wit, because God hath fore-ordained that 
 he would save us ; seeing we were lost and cast 
 away in Adam. There are certain dolts, who, to 
 blind the eyes of the simple, and such as are like 
 themselves, say, the grace of salvation was given us, 
 because God ordained that his Son should redeem 
 mankind, and therefore this is common to all. 
 
 But St. Paul spake after another sort ; and men 
 cannot by such childish arguments mar the doctrine 
 of the gospel : for it is said plainly, that God hath 
 saved us. Does this refer to all without exception ? 
 
 5* 
 
54 
 
 No ; he speaketh only of the faithful. Again, does 
 St. Paul include all the world ? Some were called 
 by preaching, and yet they made themselves unwor- 
 thy of the salvation which was offered them : there- 
 fore they were reprobate. God left others in their 
 unbelief, who never heard the gospel preached. 
 
 Therefore St. Paul directeth himself plainly and 
 precisely to those whom God had chosen and re- 
 served to himself. God's goodness will never be 
 viewed in its true light, nor honoured as it deservetb, 
 unless we know that he would not have us remain 
 in the general destruction of mankind ; wherein he 
 hath left those that were like unto us : from whom 
 we do not differ ; for we are no better than they : 
 but so it pleased God. Therefore all mouths must 
 be stopped ; men must presume to take nothing 
 upon themselves, except to praise God, confessing 
 themselves debtors to him for all their salvation. 
 
 We shall now make some remarks upon the other 
 words used by St. Paul in this place. It is true that 
 God's election could never be profitable to us, neither 
 could it come to us, unless we knew it by means of 
 the gospel ; for this cause it pleased God to reveal 
 that which he had kept secret before all ages. But 
 to declare his meaning more plainly, he adds, that 
 this grace is rtvealed to us now. And how ] " By 
 the appearing of our Saviour Jesus Christ." When 
 he saith that tUs grace is revealed to us by the ap- 
 pearing of Jesus Christ, he showeth that we should be 
 too unthankful, if we could not content and rest our- 
 selves upon the grace of the Son of God. What 
 can we look for more ? If we could climb up be- 
 yond the clouds, and search out the secrets of God, 
 what would be the result of it '? Would it not be to 
 ascertain that we are his children and heirs 1 
 
 Now we know these things, for they are clearly 
 set forth in Jesus Christ. For it is said, that all who 
 oelieve in him, shall enjoy the privilege of being 
 
55 
 
 God's children. Therefore v/e must not swerve 
 from these things one jot, if we will be certified of 
 our election. St. Paul hath alread}^ shown us, that 
 God never loved us, nor chose us, only in the person 
 of his beloved son. When Jesus Christ appeared, 
 he revealed Ufe to us ; otherwise we should never 
 have been the partakers of it. He hath made us 
 acquainted with the everlasting counsel of God. But 
 it is presumption for men, to attempt to know more 
 than God would have them know. 
 
 If we walk soberly and reverently in obedience to 
 God, hearing and receiving what he saith in the holy 
 scripture, the way will be made plain before us. St 
 Paul saith, when the Son of God appeared in the 
 world, he opened our eyes, that we might know that 
 he was gi-acious to us before the world was made. 
 We were received as his children, and accounted 
 just ; so that we need not doubt but that the kingdom 
 of heaven is prepared for us. Not that we have it 
 by our deserts, but because it belongs to Jesus Christ, 
 who makes us partakers with himself 
 
 When St. Paul speaketh of the appearing of Je- 
 sus Christ, he saith, " He hath brought life and im- 
 mortality to light through the gospel." It is not onty 
 said that Jesus Christ is our Saviour, but that he is 
 sent to be a mediator ; to reconcile us by the sacri- 
 fice of his death : he is sent to us as a lamb without 
 blemish ; to purge us, and make satisfaction for all 
 our trespasses : he is our pledge, to deliver us from 
 the condemnation of death : he is our righteousness ; 
 be is our advocate, who maketh intercession with 
 God, that he would hear our prayers. 
 
 We must allow all these qualities to belong to 
 Jesus Christ, if we will know aright how he appear- 
 ed. We must look at the substance contained in 
 the gospel. We must know that Jesus Christ ap- 
 peared as our Saviour, and that he suffered for our 
 salvation ; and that we were reconciled to God the 
 
56 Calvin's sermo!^s. 
 
 Father through his means ; that we have been 
 cleansed from all our blemishes, and freed from 
 everlasting death. If we know not that he is our 
 advocate, that he heareth us when we pray to God, 
 to the end that our prayers may be answered, what 
 will become of us ? what confidence can we have to 
 call upon God's name, who is the fountain of our 
 salvation ? But St. Paul saith, Jesus Christ hath ful- 
 filled all things that were requisite for the redemption 
 of mankind. 
 
 If the gospel were taken away, of what advan- 
 tage would it be to us that the Son of God had suf- 
 fered death, and risen again the third day for our jus- 
 tification ] All this would be unprofitable to us. So 
 then, the gospel putteth us in possession of the bene- 
 fits that Jesus Christ hath purchased for us. And 
 therefore, though he be absent from us in body, and 
 is not conversant with us here on earth, it is not that 
 he hath withdrawn himself, as though we could not 
 find him ; for the sun that shineth doth no more en- 
 lighten the world, than Jesus Christ showeth himself 
 openly to those that have the eyes of faith to look 
 upon him, when the gospel is preached. Therefore 
 St. Paul saith, Jesus Christ hath brought life to light, 
 yea, everlasting life. 
 
 He saith, the Son of God hath abolished death. 
 And how did he abolish it ] If he had not offered 
 an everlasting sacrifice to appease the wrath of God, 
 if he had not entered even to the bottomless pit to 
 draw us from thence, if he had not taken our curse 
 upon himself, if he had not taken away the burden 
 wherewith we were crushed down, where should we 
 have been ] would death have been destroyed? Nay, 
 sin would reign in us, and death likewise. And in- 
 deed, let every one examine himself, and we shall 
 find that we are slaves to satan, who is the prince of 
 death. So that we are shut up in this miserable 
 slavery, unless God destroy the devil, sin, and death. 
 
57 
 
 And this is done : but how ? He hath taken away 
 our sins by the blood of our Lord Jesus Christ. 
 
 Therefore, though we be poor sinners, and in dan- 
 ger of God's judgement, yet sin cannot hurt us ; the 
 sting, which is venomous, is so blunted that it can- 
 not wound us, because Jesus Christ has gained the 
 victory over it. He suffered not the shedding of his 
 blood in vain ; but it was a washing wherewith 
 we were washed through the Holy Ghost ; as is 
 shovrn by St. Peter. And thus we see plainly, that 
 when St. Paul speaketh of the gospel, wherein Je- 
 sus Christ appeared, and appeareth daily to us, he 
 forge tteth not his death and passion, nor the things 
 that pertain to the salvation of mankind. 
 
 We may be certified, that in the person of our 
 Lord Jesus Christ, we have all that we can desire ; 
 we have full and perfect trust in the goodness of 
 God, and the love he beareth us. But we see that 
 our sins separate us from God, and cause a warfare 
 m our members ; yet we have an atonement through 
 our Lord Jesus Christ. And why so ? Because he 
 hath shed his blood to wash away our sins ; he hath 
 offered a sacrifice whereby God hath become recon- 
 ciled to us ; to be short, he hath taken away the 
 curse, that we may be blessed of God. Moreover, 
 he hath conquered death, and triumphed over it ; 
 tliat he might deliver us from the tyranny thereof ; 
 which otherwise would entirely overwhelm us. 
 
 Thus we see, that all things that belong to our 
 salvation, are accomplished in our Lord Jesus Christ 
 And that we may enter into full possession of all 
 these benefits, we must know that he appeareth to 
 us daily by his gospel. Although he dwelleth in his 
 heavenly glory, if we open the eyes of our faith, we 
 shall behold him. We must learn not to separate 
 that which the Holy Ghost hath joined together. Let 
 us observe what St. Paul meant by a comparison to 
 amplify the grace that God showed to the world af- 
 
68 Calvin's sermons. 
 
 ter the coming of our Lord Jesus Christ ; as if he 
 said, the old fathers had not this advantage ; to 
 have Jesus Christ appear to them, as he appeared to 
 us. 
 
 It is true, they had the self-same faith ; and the 
 inheritance of heaven is theirs, as v^^ell as ours ; God 
 having revealed his grace to them as well as us : but 
 BOt in like measure : for they saw Jesus Christ afar 
 off, under the figures of the law, as St. Paul saith to 
 the Corinthians. The veil of the temple was as yet 
 stretched out, that the Jews could not come near the 
 sanctuary : that is, the material sanctuary. But 
 now, the veil of the temple being removed, we draw 
 nigh to the majesty of our God : we come most fa- 
 miliarly to him, in whom dweileth all perfection and 
 glory. In short, we have the body, whereas they had 
 but the shadow. Col. ii. 1 7. 
 
 The ancient fathers submitted themselves wholly 
 to bear the affliction of Jesus Christ ; as it is said in 
 the 11th chapter of the Hebrews : for it is not said, 
 Moses bore the shame of Abraham, but of Jesus 
 Christ. Thus the ancient fathers, though they lived 
 under the law, offered themselves to God in sacri- 
 fices, to bear most patiently the afflictions of Christ 
 And now, Jesus Christ having risen from the dead, 
 hath brought life to light. If we are so delicate, that 
 we cannot bear the afflictions of the gospel, are we 
 not worthy to be blotted from the book of God, and 
 cast off ] Therefore, we must be constant in the 
 faith, and ready to suffer for the name of Jesus 
 Christ, whatsoever God will ; because life is set be- 
 fore us, and we have a more familiar knowledge of 
 it, than the ancient fathers had. 
 
 We know how the ancient fathers were tormented 
 by tyrants, and enemies of the truth, and how 
 they suffered constantly. The condition of the church 
 is not more grievous in these days, than it was then. 
 For now hath Jesus Christ brought life and immor- 
 
59 
 
 tality to light through the gospel. As often as the 
 grace of God is preached to us, it is as much as if 
 the kingdom of heaven were opened to us ; as if 
 God reached out his hand, and certified us that life 
 was nigh ; and that he will make us partakers of 
 his heavenly inheritance. But when we look to this 
 life, which was purchased for us by our Lord Jesus 
 Christ, we should not hesitate to forsake all that we 
 have in this world, to come to the treasure above, 
 which is in heaven. 
 
 Therefore, let us not be willingly blind ; se ing 
 Jesus Christ layeth daily before us the life and im- 
 mortality here spoken of. When St. Paul speaketh 
 of life, and addeth immortahty, it is as much as if he 
 said, we already enter into the kingdom of heaven 
 by faith. Though we be as strangers here below, 
 the life and grace of which we are made partaken 
 through our Lord Jesus Christ, shall bring its fruit 
 in convenient time ; to wit, when he shall be sent of 
 God the Father, to show us the effect of things that 
 are daily preached, which were fulfilled in his per- 
 son, when he was clad in humanity. 
 
 SERMON IV. 
 
 2 Timothy, Chap. ii. verses 16, 17, and 18. 
 
 16 But shun profane and vain babblings ; for they will increaae 
 unto more ung-odliness. 
 
 17 And their word will eat as doth a canker : of whom is Hyme* 
 neu3 and PhUetus ; 
 
 IS AMio concerning" the truth have erred, saying" that thfe resur- 
 rection is past already ; and overthrow the faith of somet 
 
 We have already shown that St. Paul hath, not 
 without cause, diligently exhorted Timothy to follow 
 the pure simplicity of the word of God, without dis- 
 guising it. The doctrine which is set forth to us In 
 
60 
 
 God's name, to be the food of our souls, will be cor- 
 rupted by the devil, if in his power : when he cannot 
 destroy it, he blendeth things with it, in order to 
 bring it into contempt, and destroy our knowledge 
 of the will of God. There are many at this day, 
 who put themselves forward to teach : and what is 
 the cause of it ? Ambition carrieth them away : they 
 disguise the word of God : and thus satan goeth 
 about to deprive us of the spiritual life. 
 
 But this he is not able to accomplish, unless by some 
 means the doctrine of God be corrupted. St. Paul 
 repeateth the exhortation ; that we must shun all 
 unprofitable babbling, and stay ourselves upon plain 
 teaching, which is forcible. He not only condemneth 
 manifest errours, superstition, and lies, but he con- 
 demneth the disguising of the word of God : as when 
 men invent subtleties, to cloy men's ears ; bringing 
 no true nourishment to the soul, nor edification in 
 faith, and the fear of God, to the hearers. 
 
 When St. Paul speaketh of vain babbling, he 
 meaneth that which contenteth curious men ; as we 
 see many that take great pleasure in vain questions, 
 wherewith they seem to be ravished. They do not 
 openly speak against the truth, but they despise it as a 
 thing too common and base ; as a thing for children 
 and fools ; as for them, they will know some higher 
 and more profound matter. Thus they are at variance 
 with that which would be profitable for them. There- 
 fore, let us weigh well the words of St. Paul ; vain 
 babbling ; as though he said, if there be nothing but 
 fine rhetorick, and exquisite words, to gain him credit 
 that speaketh, and to show that he is well learned, 
 none of this should be received into the church ; all 
 must be banished. 
 
 For God will have his people to be edified ; and 
 he hath appointed his word for that purpose. There- 
 fore, if we go not about the salvation of the people, 
 that they may receive nourishment by the doctrine 
 
61 
 
 that is taught them, it is sacrilege : for we pervert 
 the pure use of the word of God. This word pro- 
 fane, is set against that which is holy and dedicated 
 to God. Whatsoever pertaineth to the magnifying 
 of God, and increases our knowledge of his majes- 
 ty, whereby we may worship him : whatsoever 
 draweth us to the kingdom of heaven, or taketh our 
 affections from the world, and leadeth us to Jesus 
 Christ, that we may be grafted into his body, is 
 called holy. 
 
 On the contrar}% when we feel not the glory of 
 God, when we feel not to submit ourselves to him, 
 when we know not the riches of the kingdom of 
 heaven, when we are not drawn into his service to 
 live in pureness of conscience, when we know not 
 what the salvation meaneth which was purchased by 
 our Lord Jesus Christ, we belong to the world, and 
 are profaned. The doctrine which serves to mislead 
 us in such things, is also called profane. Thus we see 
 what St. Paul's meaning is : to wit, when we come to- 
 gether in the name of God, it is not to hear merry 
 songs, and to be fed with wind ; that is, with vain 
 and unprofitable curiosity ; but to receive spiritual 
 nourishment. For God will have nothing- preached in 
 his name, but that which will profit and edify the 
 hearers ; nothing but that which containeth good 
 matter. 
 
 But it is true, our nature is such, that we take 
 great pleasure in novelty, and in speculations which 
 seem to be subtle. Therefore, let us beware, and 
 think as we ought ; that we may not profane God's 
 holy word. Let us seek that which edifieth, and not 
 abuse ourselves by receiving that which hath no sub- 
 stance in it. It is hard to withdraw men from such 
 vanity, because they are inchned to participate in it : 
 But St. Paul showeth, that there is nothing more mi- 
 serable than such vain curiosity : " For they will in- 
 6 
 
62 Calvin's sermons. 
 
 crease unto more ungodliness." As if he had said, 
 my friends, you know not at first sight what hurt 
 Cometh by these deceivers ; who go about to gain 
 credit and estimation among you, and with pleasant 
 toys endeavour to please you : but beheve me, they 
 are satan's instruments ; and such as in no wise 
 serve God ; but increase unto more wickedness : 
 that is, if they are let alone, they will mar the 
 christian religion ; they will not leave one jot safe 
 and sound. Therefore, see that you flee them as 
 plagues ; although at first sight, the poison which 
 they bring be not perceived. 
 
 Every one of us should suspect himself, when we 
 have to judge of this doctrine. And why so 1 Be- 
 cause, (as I said before.) we are all weak; our 
 minds are altering and changing ; and besides, we 
 have a foolish desire that draweth to things which 
 are unprofitable. And therefore let us beware that 
 we do not satisfy our own desires. Although this doc- 
 trine may not seem bad to us at the first view, yet 
 notwithstanding, if it has not a tendency to lead us 
 i0 God, and strengthen us in his service, to confirm 
 us in the faith and hope that is given us of everlasting 
 life, it will deceive us in the end ; and prove to be but 
 a mixture v/hich serveth no purpose, except to take 
 away the good which we had received before. 
 
 To be short, those that have not this in view, to 
 draw the world to God, and build up the kingdom of 
 our Lord Jesus Christ, that he may rule among us, 
 mar all. All the labour and pains they take, but 
 increases their wickedness : and if they be suffered 
 to go on in this way, a gate is set open to satan, 
 whereby he may bring to nought whatsoever is of 
 God : although this is not done at the first blow, yet 
 we see the end is such. To express this the better, 
 St. Paul addsj " Their word will eat as doth a can- 
 ker" 
 
63 
 
 The word " eaf," mentioned here, is not com- 
 monly understood ; it is v/hat the chirurgeons 
 call, an eating sore ; and what is also called, St. 
 dnthony^sfire : that is to say, when there is such an 
 intlammatlon in any part of the body, that the sore 
 eateth not only the flesh and sinews, but the bones 
 also ; in short, it is a fire that devoureth all : the 
 hand will cause the arm to be lost, and the foot the 
 leg ; unless at the beginning, the part that is affected 
 be cut off : thus, the man is in danger of losing his 
 members, unless there be fit remedies provided for 
 it ; in this case we should spare no pains, but cut 
 off the part affected, that the rest be not utterly de- 
 stroyed. 
 
 Thus we view it here spiritually : for St. Paul 
 shov/eth us, that although we may have been v/ell in- 
 structed in v/holesome doctrine, all will be marred, 
 if we give place to these unprofitable questions, and 
 only endeavour to please the hearers, and feed their 
 desires. Seeing we understand what St. Paul's 
 meaning is, let us endeavour to put this exhortation 
 into practice. When we see men go about, endea- 
 vouring to turn us aside from the true doctrine, let 
 us shun them, and shut the gate against them. Un- 
 less we take it in hand at the first start, and en- 
 tirely cut it off, it may be as difficult to control, as 
 the disease of v/hich we have spoken. 
 
 Therefore, let us not be sleeping ; for this is a 
 matter of importance ; it will prove a deadly dis- 
 ease, unless it be seen to in time. If this exhortation 
 had been observed, things would be in a better con- 
 dition at the present day in Christendom. For this 
 doltishness of papistry, is but the vain babbling spo- 
 ken of by St. Paul. Even those who would be 
 counted the greatest doctors among them, who are 
 of many years standing, yea, and have spent their 
 whole life in it, think upon nothing but foolish prat- 
 
64 
 
 tling ; which serveth no other purpose than to lead 
 men astray : as no man knovveth what they mean. 
 It seemeth that the devil hath forged this language by 
 a miraculous subtlety, in order that he might bring all 
 doctrine into confusion. 
 
 It is plainly perceived that they have conspired to 
 do contrary to that which St. Paul hath in God's 
 name forbidden. For they that have thus turned 
 tlie word of God into a profane language of barba- 
 rous and unknown words, shall be much less able to 
 excuse themselves. Many there are that would 
 gladly have pleasant things taught them ; they would 
 make pastime of the word of God, and recreate 
 themselves thereby ; thus they seek vain and unpro- 
 fitable teaching. They would bring errour, conten- 
 tion, and debate into the church, and endeavour to 
 bring the religion we hold into doubt, and obscure 
 the word of God. 
 
 Therefore we must be so much the more earnest 
 to serve God, and continue constantly in the pure- 
 ness of the gospel. If we have a desire to obey our 
 God as we ought, we must practise that which is 
 commanded us, and pray him to cleanse the church 
 from these plagues ; for they are the devil's instru- 
 ments. This might be applied to all corruptions 
 and stumbling-blocks invented by the devil ; but it is 
 here spoken of, concerning the doctrine whereby we 
 are quickened ; which is the true food of the soul. 
 
 Now let us come to that part of the subject, in 
 which St. Paul informs us, who are of this number. 
 He saith, " Of whom is Hymeneus, and Philetus ; 
 who concerning the truth have erred, saying that the 
 resurrection is past already ; and overthrow the faith 
 of some." When he nameth Hymeneus and Phile- 
 tus, he showeth that we must not spare them, who, 
 like scabby sheep, may infect the flock : but we 
 must rather tell every one, what kind of men they 
 
65 
 
 are ; that they may beware of them. Are we not 
 traitors to our neighbours, when we see them in dan- 
 ger of being turned from God, and do not inform 
 them of it ] A wicked man that goeth about to es- 
 tablish perverse doctrine, and cause offences in the 
 church, what is he but an impostor 1 If I dissem- 
 ble when I see him, is it not as though I should see 
 my neighbour in danger, and would not bid him be- 
 ware ? 
 
 If the life of the body ought to be so precious to 
 us, that we would do all in our power to preserve it, 
 of how much more importance is the life of the 
 soul ! Those who endeavour to turn every thing 
 upside dov/n, will come and sow their false doctrine 
 among the people, in order to draw them into a con- 
 tempt of God. These barking dogs, these vile 
 goats, these ravenous wolves, are they that have 
 erred, and endeavoured to overthrow the faith of the 
 church : and yet we suffer them. Men will fre- 
 quently say, must we be at defiance with them *? 
 Must we cast them off, that they may fall into de- 
 spair 1 This is said by those who think we ought to use 
 gentleness ; but what mercy is it to spare one man, 
 and in the mean time to cast away a thousand souls, 
 rather than warn them 1 We must not suffer wicked 
 herbs to grow among us, lest they should get the 
 upper hand, and choke whatsoever good seed there 
 be, or utterly destroy it. 
 
 Satan cometh with his poison and plagues, that he 
 may destroy all. We see the flock of God troubled 
 and tormented with ravenous wolves, that devour 
 and destroy whatsoever they can. Must we be 
 moved with mercy towards a wolf ; and in the mean 
 time let the poor sheep and lambs of which our Lord 
 hath such a special care, let them, I say, perish *? 
 When we see any wicked man troubling the church, 
 either by offences or false doctrine, we must prevent 
 
 6* 
 
66 calyin's sermons. 
 
 him as much as lieth in our power : we must warn 
 the simple, that they be not misled and carried away ; 
 this I say, is our duty. 
 
 The Lord would have the wicked made known, 
 that the world may discern them, that their ungodli- 
 ness may be made manifest to all. St. Paul speak- 
 eth of some, who are busy bodies, idlers, &c. : these 
 must be pointed out Hkewise, that they may be 
 shunned. What must be done to those who have 
 the sword in hand ; who have become very devils ; 
 who can in no wise live in peace and concord, but 
 thrust themselves forward to bring all to nought ? 
 When we see them thus, must we hold our peace ? 
 Let us learn to know them that trouble the church 
 of God, and keep them back, and endeavour ta 
 prevent them from doing injury. Hereby we see 
 how few there are that have a zeal for God's church. 
 
 W^e speak not only of open enemies, (for we con- 
 fess that we must name the papists, that we be not 
 entangled with their errour and superstition,) but we 
 see others that seek to turn us away from the sim- 
 phcity of the gospel : they endeavour to bring all 
 things into disorder ; they sow tares, that they may 
 bring this doctrine into hatred, and cause men to be 
 grieved with it : others would have a licentious liber- 
 ty, to do what wickedness they choose, and thus 
 throw off the yoke of our Lord Jesus Christ. We 
 see others, who seek nothing but to fill the world 
 with wickedness, blasphemies, and vileness ; and 
 thus endeavour to tread the reverence of God 
 under foot. We likewise see gross drunkards and 
 tiplers, who endeavour to bring all men into confu- 
 sion. 
 
 And yet, who is there among us that setteth him- 
 self against these things ? Who is there that saith, 
 let us beware and be watchful 1 On the contrary, 
 those that ought to reprove such wickedness sharply. 
 
O-vlvin's sermons. 67 
 
 not only wink at it, and let it pass, but they favour 
 it, and give it their support. We see the wickedness 
 that overspreads the land ; we see those that endea- 
 vour to pervert and bring to nought our salvation, 
 and bring the church of God into .doubt : and shall 
 we dissemble, and make as though we saw none of 
 these things 1 We may boast as much as we please 
 about being christians, yet there are more devils 
 among us than christians, if we countenance such 
 things. 
 
 Therefore, let us look well to the doctrine which 
 is here given us ; and if we see wicked persons try- 
 ing to infect the church of God, to darken good 
 doctrine, or destroy it, let us endeavour to bring their 
 works to light, that every one may behold them : and 
 thereby be enabled to shun them. If we attend not 
 to these things, we are traitors to God, and have no 
 zeal for his honour, nor for the salvation of thf 
 church. We must be professed enemies of wicked- 
 ness, if we will serve God. It is not enough for im 
 merely to refrain from committing sin, but we mus' 
 condemn it as much as possible, tha^ it may n(K 
 bear any sway, or get the upper hand of us. 
 
 After St. Paul hath named these two individuals, hf 
 informs us, that they turned away from the faith, in 
 somuch that they said the resurrection was passed. 
 So we see their fall was horrible. Hymeneus and 
 Philetus were not obscure men ; for St. Paul makes 
 mention of them, although they were afar off; Ti- 
 mothy being at this time in Ephesus : it is therefore 
 evident that they were famous men. They had been 
 for some time in great reputation, as chief pilla^ s in 
 the church. But we see how far they fell ; even .0 
 renounce everlasting salvation which was purchased 
 for us by our Lord Jesus Christ. If we look not for 
 the resurrection, of what use is it for us to teach 
 that there is a redeemer who hath saved us from 
 the slavery of death ] Of what use will the death 
 
68 Calvin's sermons. 
 
 and passion of our Lord Jesus Christ be to us, un- 
 less we wait for the fruit that is promised us in the 
 latter day, at his coming ? 
 
 Notwithstanding these men had been for a season 
 of the number of the faithful, yet they fell, as it 
 were, into the bottomless gulf of hell. Thus God 
 declareth his vengeance toward them that abuse his 
 gospel. It seemeth that these men were drunken 
 with foolish ambition : they sought nothing but re- 
 nown ; they disguised the simplicity of the word of 
 God, and endeavoured to show themselves greater 
 than others. But God esteemeth his word far higher 
 than he doth man ; for if men cast it down and 
 make a mock of it, he will not hold ihem guiltless. 
 Thus we see that those vv'ho were like angels, have 
 become very devils : they are blinded, and yet they 
 would become great doctors. 
 
 The ability of these persons, of whom St. Paul 
 speaketh, were not of the common sort ; they were 
 not idiots, but of high standing in all the churches : 
 and yet they are fallen into such blindness, that they 
 deny the resurrection of the dead : that is, they re- 
 nounce the chiefest article of our religion, and de- 
 prive themselves of all hope of salvation. How is 
 this possible ! It seemeth strange that men who 
 were able to teach others, should come to such gross 
 and beastly ignorance. Thus we see how God re- 
 vengeth scoffers and scorners that abuse his word. 
 It cannot be but he must cast them off, into a state 
 of reprobation ; that they may never be able to 
 discern any more, and become utterly void of all 
 reason. 
 
 Therefore, if at this day, we see men become 
 beastly, after having known the truth of God, and 
 become void of reason, we must know that God 
 will thereby magnify his word, and cause us to feel 
 the majesty thereof. And why so ? Because he 
 punisheth the contempt of it, by giving such persons 
 
69 
 
 to the devil ; and giving him full liberty over them. 
 Therefore we must not be offended, v^hen we see 
 those who have tasted the gospel, revolt from the 
 obedience of God ; but let it rather be a confirma- 
 tion of our faith : for God shov/eth us plainly that his 
 word is of such importance, that he cannot in any 
 wise have men abuse it, nor take it in vain ; neither 
 disguise or profane it. 
 
 We must learn to take heed, and walk fearfully 
 and carefully. Let us view these things as a looking^ 
 glass set before our eyes, that we may see those who 
 seemed to be passing for good christians, fallen ; 
 having in themselves nothing but wickedness, using 
 detestable speeches, having nothing but filthiness in 
 all their lives. Seeing God hath placed these things 
 before us, let us take warning thereby, and awake 
 and walk in the simplicity of the gospel, that we 
 may not become a prey to satan. 
 
 It is true, these men had a fantastical resurrection 
 as some do at the present day ; who would make us 
 believe, that to become christians, was to rise again : 
 but the scripture calleth us to the coming of our 
 Lord Jesus Christ, that we be always ready and pre- 
 pared, that he may be made manifest ; and until that 
 time our life is hidden, and we are, as it were, in the 
 shadow of death. When the scripture calleth us to 
 our Lord Jesus, these fanaticks say, we must look 
 for no other resurrection, except that which takes 
 place when we are enlightened in the gospel. 
 
 We will here observe, that our old man must be 
 crucified, if we will be partakers of the glory of our 
 Lord Jesus Christ, and rise again with him. St 
 Paul hath shown us, that if we will be of the king- 
 dom of our Lord Jesus Christ, we must be parta- 
 kers of his cross ; we must walk in death before we 
 can come to hfe. How long will this death conti- 
 nue 1 As long as v/e are in this world. Therefore 
 St. Peter saith, baptism is, as it were, a figure of the 
 
^0 Calvin's sermons. 
 
 ark of Noah. 1 Pet. iii. 21. For we must be en- 
 closed, as it were, in a grave ; being dead to the 
 world, if we will be quickened by the mark of our 
 Lord Jesus Christ. 
 
 They that would have a resurrection at midway, 
 do they not pervert the nature of baptism, and con- 
 sequently all the order that God hath set among us ? 
 Let us learn, that until God shall take us out of this 
 world, we must be as pilgrims in a strange country : 
 and that our salvation shall not be shov/n us, until 
 the coming of our Lord Jesus Christ : for he has be- 
 come the first fruits of them that slept. 1 Cor. xv. 
 And Hkewise, " He is the head of the body, the 
 church ; who is the beginning, the first-born from 
 the dead ; that in all things he might have the pre- 
 eminence." Col. i. 18. It is true that Jesus Christ 
 has risen again ; but he must needs appear to us, 
 and his life and glory must be shown us, before we 
 can come to him> 
 
 St. John saith, that we are sure we are God's chil- 
 dren : that v/e shall see him even as he is, when we 
 shall be made like him. It is true, God is revealed 
 to us when he transformeth us into his image ; but 
 that which we conceive by faith, is not yet seen, we 
 must hope for it at the coming of our Lord Jesus 
 Christ. Notwithstanding the great absurdity of the 
 errour, St. Paul informs us that the two individuals 
 here spoken of, have overthrown the faith of som.e. 
 This is a thing that ought to make us tremble ; to 
 think that a doctrine which ought to be laid aside 
 at the first sight, should overthrow the faith of some. 
 
 We see how the children of God are afflicted in 
 this world ; yea, it is often pitiable to behold their 
 situation ; while the unbelievers who contemn God, 
 are at their ease, and live in pleasure : they make 
 their triumph : whereas the saints are made as the 
 off-scouring of the world. 1 Cor. iv. 13. How is it 
 possible for men to conceive this heresy ; to say the 
 
71 
 
 resurrection is already past ? And yet we see that 
 this was welcome to some ; yea, in the primitive 
 church ; in the time of the apostles. When they, 
 whom Jesus Christ had chosen to preach his truth 
 throughout the world, still lived, some fell from the 
 faith. ^ 
 
 "^Vhen we see such an example, have we not oc- 
 casion to be astonished, and walk in fear ! Not that 
 we should doubt but what God will help and guide 
 us, but it behoovg'th us to arm ourselves with prayer, 
 and rely upon the promises of our God. Well may 
 we be amazed, when we think upon the heinousness 
 of this errour ; that God hath suffered some to be 
 turned away from the faith already. If the apostles, 
 who exercised all the power that was given them 
 from above, to maintain the truth of God, could not 
 prevent men from being misled, what must we ex- 
 pect now-a-days ! Let us be diligent in prayer, and 
 flee to God that he may preserve us by his holy spi- 
 rit. May we not be puffed up with presumption, but 
 consider our nothingness ; for we should quickly be 
 overthrown, if we were not upheld by the supreme 
 Being. 
 
 These lessons are not given us without a cause. 
 Although Hymeneus and Philetus are not alive at this 
 day, yet in their persons the Holy Ghost meant to 
 degrade the wicked, who go about to pervert our 
 faith • that we may not be grieved at whatsoever 
 comes to pass ; that we may not depart from the 
 good way, but be guarded against all offences. We 
 must not be so puffed up with pride, as to go astray 
 after our own foolish imaginations ; but we must 
 take heed, and keep ourselves in obedience to the 
 word of God : then we shall be daily more and 
 more confirmed, until our good God taketh us to his 
 everlasting rest, whereunto we are called. 
 
72 
 
 SERMON V. 
 
 Titus, Chap. i. verses 15 and 16. 
 
 15 Unto the pvire all things are pure ; but unto them that are de- 
 filed and unbelieving is nothing pure ; but even their mind 
 and conscience is defiled. 
 
 16 They profess that they know God •, but in works they deny 
 him : being abominable and disobedient, and unto every good 
 work reprobate. 
 
 St. Paul hath shown us that we must he ruled by 
 the word of God ; and hold the commandments of 
 men as vain and foolish ; for holiness and perfection 
 of life belongeth not to them. He condemneth some 
 of their commandments ; as when they forbid certain 
 meats, and will not suffer us to use that liberty 
 which God giveth the faithful. Those who troubled 
 the church in St. Paul's time, by setting forth such 
 traditions, used the commandments of the law as a 
 shield. These were but men's inventions : because 
 the temple was to be abolished at the coming of our 
 Lord Jesus Christ. Those in the church of Christ, 
 who hold this superstition, to have certain meats for- 
 bidden, have not the authority of God, for it was 
 against his mind and purpose that the christian should 
 be subject to such ceremonies. 
 
 To be short, St. Paul informs us . in this place, 
 that in these days we have liberty to eat of all kinds 
 of meat without exception. As for the health of the 
 body, that is not here spoken of ; but the matter 
 here set forth is, that men shall not set themselves up 
 as masters, to make laws for us contrary to the word 
 of God. Seeing it is so, that God putteth no differ- 
 ence between meats, let us so use them ; and never 
 inquire what men like, or what they think good. 
 Notwithstanding, we must use the benefits that God 
 hath granted us, soberly and moderately. We must 
 remember that God hath made meats for us, not 
 
73 
 
 that we should fill ourselves like swine, but that we 
 should use them for the sustenance of life : therefore, 
 let us content ourselves with this measure, which 
 God hath shown us by his word. 
 
 If we have not such a store of nourishment as we 
 would wish, let us bear our poverty patiently, and 
 practise the doctrine of St. Paul ; and know as well 
 how to bear poverty, as riches. If our Lord give us 
 more than we could have wished for, yet must we 
 bridle our appetites. On the other side, if it please 
 him to cut off our morsel, and feed us but poorly, 
 we must be content with it ; and pray him to give us 
 patience when we have not what our appetites crave. 
 To be short, we must have recourse to what is said 
 in Romans xiii. " But put ye on the Lord Jesus 
 Christ, and make not provision for the flesh, to fulfil 
 the lusts thereof." Let us content ourselves to have 
 what we need, and that which God knoweth to be 
 proper for us ; thus shall all things be clean to us, if 
 we be thus cleansed. 
 
 Yet it is true, that although we were ever so un- 
 clean, the meats which God hath made are good ; but 
 the matter we have to consider, is the use of them. 
 When St. Paul saith, all things are clean, he meaneth 
 not that they are so of themselves, but as relateth to 
 those that receive them ; as we have noticed before ; 
 where he saith to Timothy, all things are sanctified to 
 us by faith and giving of thanks. God hath filled the 
 world with such abundance, that we may marvel to 
 see what a fatherly care he hath over us : for to what 
 end or purpose are all the riches here on earth, only 
 to show how liberal he is toward man ! 
 
 If we know not that he is our Fatlfir, and acteth 
 the part of a nurse toward us ; if we receive not at 
 his hand that which he giveth us, insomuch that 
 when we eat, we are convinced that it is God that 
 nourisheth us, he cannot be glorified as he deserveth : 
 neither can we eat one morsel of bread without com- 
 
 7 
 
74 Calvin's sermons. 
 
 mitting sacrilege ; for which we must give an account. 
 That we may lawfully enjoy these benefits, which 
 have been bestowed upon us, we must be resolved 
 upon this point, (as I said before,) that it is God that 
 nourisheth and feedeth us. 
 
 This is the cleanness spoken of here by the apos- 
 tle ; when he saith, all things are clean, especially 
 when we have such an uprightness in us, that we 
 despise not the benefits bestowed upon another ; but 
 crave our daily bread at the hand of God, being per- 
 suaded that we have no right to it, only to receive it 
 as the mercy of God. Now let us see from whence 
 this cleanness cometh. We shall not find it in our- 
 selves, for it is given us by faith. St. Peter saith. 
 Acts XV. the hearts of the old fathers were cleansed 
 by this means ; to wit, when God gave them faith. 
 
 It is true that he here hath regard to the everlast- 
 ing salvation ; because we were utterly unclean until 
 God made himself known to us in the name of our 
 Lord Jesus Christ ; who, being made our redeemer, 
 brought the price and ransom of our souls. But this 
 doctrine mmy, and ought to b& applied to what con- 
 cerneth this present life ; for until we know, that be 
 ing adopted in Jesus Christ, we are God's children, 
 and consequently that the inheritance of this world is 
 ours, if we touch one morsel of meat, we are thieves; 
 for we are deprived of, and banished from all the 
 blessings that God made, by reason of Adam's sin ; 
 until we get possession of them in our Lord Jesus 
 Christ. 
 
 Therefore, it is faith that must cleanse us : then 
 will all meats be clean to us : that is, we may use 
 them freely without wavering. If men enjoin spi- 
 ritual laws upon us, we need not observe them, being 
 assured that such obedience cannot please God, for 
 in so doing, we set up rulers to govern us, making 
 them equal with God, who reserveth all power to 
 himself. Thus, the government of the soul must be 
 
CALVIN S SEP.MONS. / 
 
 kept safe and sound in the hands of God. Therefore, 
 if we allow so much superiority to men, that we suffer 
 them to inwrap our souls with their own bands, we 
 so much lessen and diminish the power and empire 
 that God hath over us. 
 
 And thus, the humbleness that we might have in 
 obeying the traditions of men, would be worse than 
 all the rebellion in the world ; because it is robbing 
 God of his honour, and giving it, as a spoil, to mortal 
 men. St. Paul speakethof the superstition of some 
 of the Jews, who would have men still observe the 
 shadows and figures of the law ; but the Holy Ghost 
 hath pronounced a sentence, which must be observed 
 to the end of the world ; that God hath not bound us 
 at this day to such a burden as was borne by the old 
 fathers ; but hath cut off that part which he had com- 
 manded, relative to the abstaining from meats ; for it 
 was a law but for a season. 
 
 Seeing God bath thus set us at liberty, what rashness 
 it is for worms of the earth to make new laws ; as 
 though God had not been wise enough. When we 
 allege this to the papists, they answer, that St. Paul 
 spake of the Jews, and of meats that were forbidden 
 by the law : this is true ; but let us see whether this 
 answer be to any purpose, or worth receiving. St 
 Paul not onty saith, that it is lawful for us to use that 
 which was forbidden, but he speakefh in general 
 terms ; saying, all things are dean. Thus we see 
 that God hath here given us liberty, concerning the 
 use of meats ; so that he will not hold us in subjection, 
 as were the old fathers. 
 
 Therefore, seeing God hath abrogated that law 
 which was made by him, and will not have it in force 
 any longer, what shall we think when we see men 
 inventing traditions of their own ; and not content 
 themselves with what God hath shown them 1 In 
 the first place, they still endeavour to hold the church 
 of Christ under the restrictions of the old testament 
 
76 CALVm's SERMONS. 
 
 But God will have us governed as men of years anc 
 discretion, which have no need of instruction suitable 
 for children. They set up man's devices, and say 
 we must keep them under pain of deadly sin : 
 whereas, God will not have his own law to be ob- 
 served among us at this day, relative to types and 
 shadows, because it was all ended at the coming of 
 our Lord Jesus Christ. 
 
 Shall it then be lawful to observe what men have 
 framed in their own wisdom 1 Do we not see that it 
 is a matter which goeth directly against God ? St 
 Paul setteth himself against such deceivers : against 
 such as would bind christians to abstain from meats ; 
 as God had commanded in his law. If a man say, it 
 is but a small matter to abstain from flesh on Friday, 
 or in Lent, let us consider whether it be a small mat- 
 ter to corrupt and bastardize the service of God ! For 
 surely those that go about to set forth, and establish 
 the tradition of men, set themselves against that 
 which God hath appointed in his word ; and thus 
 commit sacrilege. 
 
 Seeing God will be served with obedience, let us 
 beware and keep ourselves within those bounds 
 which God hath set ; and not suifer men to add any 
 thing to it of their own. There is something worse 
 in it than all this : for they think it a service that de- 
 serveth something from God, to abstain from eating 
 flesh. They think it a great holiness : and thus the 
 service of God, which should be spiritual, is banished, 
 as it were, while men busy themselves about foolish 
 trifles. As the common saying is, they leave the ap- 
 ple for the paring. 
 
 We must be faithful, and stand fast in our liberty ; 
 we must follow the rule which is given us in the word 
 of God, and not suffer our souls to be brought into 
 slavery by new laws, forged by men. For it is a hel- 
 lish tyranny, which lesseneth God's authority, and 
 mixeth the truth of the gospel with the figures of the 
 
Calvin's sermons. 77 
 
 law ; and perverteth and corriipteth the true service 
 of God, which ought to be spiritual. Therefore, let 
 us consider how precious a privilege it is to give thanks 
 to God with quietness of conscience, being assured it 
 is his will and pleasure that we should enjoy his bless- 
 ings : and that we may do so, let us not entangle 
 ourselves with the superstitions of men, but be con- 
 tent with what is contained in the pure simplicity of 
 the gospel. Then, as we have shown concerning the 
 first part of our text, unto them that are pure, all things 
 will he pure. 
 
 When we have received the Lord Jesus Christ, we 
 know that we shall be cleansed from our filthiness 
 and blemishes ; for by his grace, we are made par- 
 takers of God's benefits, and are taken for his chil- 
 dren, although there be nothing but vanity in us. "But 
 unto them that are defiled and unbelieving, is nothing 
 pure." By this St. Paul meaneth, that whatsoever 
 proceedeth from those that are defiled and unbeliev- 
 ing, is not acceptable to God ; but is full of infection. 
 While they are unbeheving, they are foul and un- 
 clean ; and while they have such filthiness in thein, 
 whatsoever they touch, becomes polluted with their 
 infamy. 
 
 Therefore, all the rules and laws they can make, 
 shall be nothing but vanity : for God disliketh what- 
 soever they do ; yea, he utterly abhorreth it. Although 
 men may torment themselves with ceremonies and 
 outward performances, yet all these things are vain, 
 until they become upright in heart : for in this the true 
 service of God commenceth. So long then as we 
 are faithless, we are filthy before God. These things 
 ought to be evident to us ; but hypocrisy is so rooted 
 within us, that we are apt to neglect them. It will 
 readily be confessed, that we cannot please God by 
 serving him, until our hearts be rid of wickedness. 
 
 God strove with the people of old time about the 
 same doctrine ; as we see, especially in the second 
 7* 
 
78 
 
 chapter of the prophet Haggai : where he asketh the 
 priests, if a man touch a holy thing, whether he shall 
 be made holy or not ; the priests answered, no. On the 
 contrary, if an unclean man touch a thing, whether it 
 shall become unclean or no : the priests answered and 
 said, it shall be unclean : so is this nation, saith the 
 Lord ; and so are the works of their hands. Now 
 let us notice what is contained in the figures and sha- 
 dows of the law. If an unclean man had handled 
 any thing, it became unclean ; and therefore must 
 be cleansed. Our Lord saith, consider what ye be : 
 for ye have nothing but uncleanness and filth : yet 
 notwithstanding, ye would content me with your 
 sacrifices, offerings, and such like things. But he 
 saith, as long as your minds are entangled with wick- 
 ed lusts ; as long as some of ye are whoremongers, 
 adulterers, blasphem.ers, and perjurers ; as long as ye 
 are full of guile, cruelty, and spitefulness, your lives 
 are utterly lawless, and full of all uncleanness ; I can- 
 not abide it, how fair soever it may seem before men. 
 
 We see then that all the services we can perform, 
 until we are truly reformed in our hearts, are but 
 mockeries ; and God condemneth and rejecteth every 
 whit of them. But who believeth these things to be 
 so? When the wicked, who are taken in their 
 wickedness, feel any remorse of conscience, they will 
 endeavour by some means or other to compound 
 with God, by performing some ceremor/ies : they 
 think it sufficient to satisfy the minds of men, believing 
 that God ought hkewise to be satisfied therewith. 
 This is a custom which has prevailed in all ages. 
 
 It is not only in this text of the prophet Haggai 
 that God rebuketh men for their hypocrisy, and for 
 thinking that they may obtain his favour with trifles, 
 but it was a continual strife which all the prophets 
 had with the Jews. It is said in Isa. i. 13, 14, 15. 
 Bring no more vain oblations ; incense is an abomi- 
 nation unto me ; the new-moons and sabbathsj the 
 
79 
 
 calling of assemblies, I cannot away with : it is ini- 
 quity, even the solemn meeting, your new-moons 
 and your appointed feasts my soul hateth : they are 
 a trouble unto me ; I am weary to bear them. And 
 when ye spread forth your hands, I will hide mine 
 eyes from you ; yea, when ye make many prayers, 
 I will not hear : your hands are full of blood." 
 
 And again it is said, Amos v. 22. " Though ye offer 
 me burnt-offerings, and your meat-offerings, I will 
 not accept them ; neither will I regard the peace- 
 offerings of your fat beasts." God here showeth us 
 that the things which he himself had commanded, 
 were filthy and unclean when they were observed 
 and abused by hypocrites. Therefore, let us learn 
 that when men serve God after their own fashion, 
 they beguile and deceive themselves. It is said in 
 another text of Isaiah, " Who hath required these 
 things at your hands 1" Wherein it is made manifest, 
 that if we will have God approve our works, they must 
 be according to his divine word. 
 
 Thus we see what St. Paul's meaning is, when he 
 saith there is nothing clean to them that are unclean. 
 And why Li^or even their mind and conscience are defiled. 
 By this he showeth, ( as I before observed,) that un- 
 til such times as we have learned to serve God aright, 
 in a proper manner, we shall do no good at all by 
 our own works ; although we may flatter ourselves 
 that they are of great importance, and by this means 
 rock ourselves to sleep. 
 
 Let us now see what the traditions of popery are. 
 The chief end of them are, to make an agreement 
 with God, by their works of supererogation, as they 
 term them : that is, their surplus works ; which are, 
 when they do more than God commandeth them. 
 According to their own notions, they discharge their 
 duty towards him, and content him with such pay- 
 ment as they render by their works, and thereof make 
 their account. When they have fasted their saints 
 
80 Calvin's sermons. 
 
 evenings, when they have refrained from eating flesh 
 upon Fridays, when they have attended mass devoutly, 
 when they have taken holy water, they think that 
 God ought not to demand any thing more of them ; 
 and that there is nothing amiss in them. 
 
 But in the mean time, they cease not to indulge 
 tliemselves in lewdness, whoredom, perjury, blas- 
 phemy, &c. : every one of them giving himself to 
 tliose vices ; yet notwithstanding, they think God 
 ought to hold himself well paid with the works they 
 offer him ; as for example, when they have taken 
 holy water, worshipped images, rambled from altar 
 to altar, and other like things, they imagine that they 
 have made sufficient payment and recompense for 
 their sins : but we hear the doctrine of the Holy 
 Ghost concerning such as are defiled ; which is, 
 there is nothing pure nor clean in all their doings. 
 
 But we will put the case, by supposing that all 
 the abominations of the papists were not evil in 
 their own nature ; yet notwithstanding, according to 
 this doctrine of St. Paul, there can be nothing but 
 uncleanness in them, for they themselves are sinful 
 and unclean. The holiness of these men consists 
 in gewgaws and trifles. They endeavour to serve 
 God in the things that he doth not require, and at 
 the same time leave undone things that he hath com- 
 manded in his law. 
 
 It has been the case in all ages, that men have 
 despised God's law for the sake of their own tradi- 
 tions. Our Lord Jesus Christ upbraided the phari- 
 sees, when he saith. Mat. xv. 3. " Why do ye also 
 transgress the commandment of God by your tradi- 
 tion." Thus it was in former times, in the days of 
 the prophets. Isaiah crieth out, chap. xxix. 13. 
 " Wherefore the Lord said, forasmuch as this people 
 draw near me with their mouth, and with their lips 
 do honour me, but have removed their heart far 
 from me, and their fear toward me is taught by the 
 
81 
 
 precept of men : therefore, behold, I will proceed to 
 do a marvellous work and wonder ; for the wisdom 
 of their wise men shall perish, and the understand- 
 ing of their prudent men shall be hid." While men 
 occupy themselves about traditions, they pass over 
 the things that God hath commanded in his word. 
 
 This it is that caused Isaiah to cry out against 
 such as set forth men's traditions ; telling them 
 plainly that God threatened to blind the wisest of 
 them, because they turned away from the pure 
 rule of his word to follow their own foolish inven- 
 tions. St. Paul likewise alludes to the same thing, 
 when he saith, they have no fear of God before their 
 eyes. Let us not deceive ourselves ; for we know 
 that God requireth men to live uprightly, and to ab- 
 stain from all violence, cruelty, malice, and deceit ; 
 that none of these things should appear in our life. 
 But those that have no fear of God before their 
 eyes, it is apparent that they are out of order, and 
 that there is nothing but uncleanness in their whole 
 life. 
 
 If we wish to know how our life should be regu- 
 lated, let us examine the contents of the word of 
 God ; for we cannot be sanctified by outward show 
 and pomp, although they are so highly esteemed 
 among men. We must call upon God in sincerity, 
 and put our whole trust in him ; we must give up 
 pride and presumption, and resort to him with true 
 lowliness of mind : that we be not given to fleshly 
 affections. We must endeavour to hold ourselves in 
 awe, under subjection to God, and flee from glut- 
 tony, whoredom, excess, robbery, blasphemy, and 
 other evils. Thus we see what God would have us 
 do, in order to have our life well regulated. 
 
 When men would justify themselves by outward 
 works, it is like covering a heap of filth with a clean 
 linen cloth. Therefore, let us put away the filthiness 
 that is hidden in our hearts ; I say, let us drive the 
 
82 calvin's sermons. 
 
 evil from us, and then the Lord will accept of our 
 life : thus we may see wherein consists the true 
 knowledge of God ! When we understand this 
 aright, it will lead us to live in obedience to his wilL 
 Men have not become so beastly^ as to have no un- 
 derstanding that there is a God, who created them. 
 But this knowledge, if they do not submit to his re- 
 quirements, serves as a condemnation to them : be- 
 cause their eyes are blindfolded by satan ; insomuch, 
 that although the gospel may be preached to them, 
 they do not understand it ; in this situation we see 
 many at the present day. How many there are in 
 the world, that have been taught by the doctrine 
 of the gospel, and yet continue in brutish igno- 
 rance ! 
 
 This happeneth, because satan hath so prepos- 
 sessed the minds of men with wicked affections, that 
 although the light may shine ever so bright, they still 
 remain blind, and see nothing at all. Let us learn 
 then, that the true knowledge of God is of such a 
 nature, that it sboweth itself, and yieldeth fruit 
 through our whole life. Therefore to know God, as 
 St. Paul said to the Corinthians, we must be trans- 
 formed into his image. For if we pretend to know 
 him, and in the mean time our life be loose ancl 
 wicked, it needeth no witness to prove us hars ; o\if 
 own life beareth sufficient record that we are mock- 
 ers and falsifiers, and that v/e abuse the name of 
 God. 
 
 St. Paul saith in another place, if ye know Jesu5 
 Christ, ye must put off the old man : as if he should 
 say, we cannot declare that we know Jesus Christ, 
 ordy by acknowledging him for our head ; and by 
 his receiving us as his members ; which cannot be 
 done until we have cast off the old man, and be- 
 come new creatures. The world hath at all times 
 abused God's name wickedly, as it doth still at this 
 day ; therefore, let us have an eye to the tnm 
 
Calvin's sermons. 83 
 
 knowledge of the word of God, whereof St. Paul 
 speaketh. 
 
 Finally, let us not put our own works into the 
 balance, and say they are good, and that we think 
 well of them ; but let us understand that the good 
 works are those which God hath commanded in 
 his law ; and that all we can do beside these, are 
 notiiing. Therefore, let us learn to shape our lives 
 according to what God hath commanded : to put our 
 trust in him, to call upon him, to give him thanks, to 
 bear patiently whatsoever it pleaseth him to send us; 
 to deal uprightly v/ith our neighbours ; and to live 
 honestly before all men. These are the works which 
 God requireth at our hands. 
 
 If we were not so perverse in our nature, there 
 would be none of us but what might discern these 
 things : even children would have skill enough to 
 discern them. The works which God hath not 
 commanded, are but foolishness and an abomina- 
 tion ; whereby God's pure service is marred. If we 
 wish to know what constitutes the good v/orks spo- 
 ken of by St. Paul, we must lay aside all the inven- 
 tions of men, and simply follow the instructions con- 
 tained in the word of God ; for we have no other 
 rule than that which is given by him ; which is such 
 as he will accept, when we yield up our accounts at 
 the last day, when he alone shall be the judge of 
 all mankind. 
 
 Now let us fall down before the face of our 
 good God, acknowledging our faults, praying him to 
 make us perceive them more clearly : and to givo^ us 
 such trust in the name of our Lord Jesus Christ, 
 that we may come to him, and be assured of the for- 
 giveness of our sins ; and that he will make us par». 
 takers of sousd faith, whereby all our filthiness may 
 be washed away. 
 
84 Calvin's sermons. 
 
 SERMON VI. 
 
 2 Timothy, Chap. ii. verse 19. 
 
 19 Nererthelcss the foundation of God standeth sure, having' thia 
 seal, The Lord knoweth them that are his. And, let every one 
 that nameth the name of Christ depart from iniquity. 
 
 We noticed this morning what was said by St. 
 Paul concerning those that had fallen away ; in or- 
 der to stir up the minds of the faithful, to the end 
 they should not be troubled thereat. If we see those 
 fall who seemed to uphold the church, as it were, 
 we must not be shaken ; for if men be frail, if they 
 go astray out of the right way, if they be froward, it 
 is no new thing, for such is their nature ; therefore 
 we ought not to marvel at it, if they fall into wicked- 
 ness rather than godliness. But in the mean time, 
 our salvation is settled upon the grace of our God ; 
 yea, insomuch that it pleased him to choose us be- 
 fore the world began, and to make us of the number 
 of his chosen children. 
 
 But we are grieved to see those who have shown 
 some good tokens that they were the children of 
 God, turn back ; for we ought to pos£r3Ss a zeal to 
 have the church of God enlarged and increased, 
 rather than diminished. We ought also to have a 
 care of our brethren, and to be sorry to see them 
 perish ; for it is no small matter to have the souls 
 perish, who were bought by the blood of Christ. 
 Yet notwithstanding, we must always comfort our- 
 selves with this doctrine, that God will maintain his 
 cjiurch, although the number be but small ; though 
 it be not so great as we could wish it, yet we must 
 content ourselves, and believe he will safely keep 
 all those he hath chosen. 
 
 Those that fall away, and those backsliders that 
 renounce Jesus Christ, although they were joined to 
 
Calvin's sermons. 85 
 
 us, we must conclude that they were not of this 
 number ; seeing they have departed from us. For it 
 is easier for the world to be turned about a thousand 
 times, than that one of God's chosen children, whom 
 he holdeth fast to himself, should perish : it cannot 
 be ! For God is the protector of our salvation, as 
 he himself hath declared : yea, and this otiice is 
 given to our Lord Jesus Christ, to maintain and keep 
 all that God the Father hath chosen. This is what 
 St. Paul meaneth by these words, The foundation oj 
 God standeth sure, having this seal, the Lord knoweth 
 them that are his. 
 
 St. Paul setteth down two articles, which we shall 
 here notice. In the first place, when we see such 
 turning, that those who seemed to be the forwardest 
 in religion, give back, and fall away from us, and so 
 estrange themselves from the kingdom of God that 
 they become unbelievers, we must not think that the 
 church falleth. It is true, the number of those whom 
 we thought to be faithful, is lessened by this means. 
 But howsoever the world go, there is a sure founda- 
 tion ; that is to say, God will ahvays keep his church, 
 and there shall always be some to call upon him, and 
 worship him ; therefore let this be sufficient for us. 
 For he hath declared. Psalm Ixxii. that so long as 
 the sun and moon endure, he will have some peo- 
 ple to fear him, throughout all generations. 
 
 If we see the devil scatter the flock of our Lord 
 Jesus Christ, if we see those that have given some 
 proof of a good hope fall away, yet notwithstanding, 
 we may be assured that the building remaineth ; 
 even though it be hid from our view ; for it hath re- 
 mained when there was scarcely a christian to be 
 found in all the world. 'In what case were we forty 
 years ago,' before God gave us the Hght of his gos- 
 pel 1 Would it not have been thought that all Chris- 
 tianity had been banished out of the world ? But 
 yet there was a foundation hid ; that is, God re- 
 8 
 
b. CALVIN S SERMONS. 
 
 sei'ved after a wonderful manner, such as he would, 
 though it were but a small number. Therefore, tlie 
 foundation of God standelh sure. 
 
 When we see such troubles, that we thinlr all will 
 come to nought, let us behold by faith this foundation, 
 which cannot be seen by the eye of man. For if we 
 have not faith to discern the church of God, we shall 
 think it utterly abolished. We see what came to 
 pass in the days of the prophet Elijah : he saith, 1 
 Kings xix. 14. "The children of Israel have forsa- 
 ken thy covenant, thrown down thine altars, and 
 slain thy prophets with the sword ; and I, even I 
 only, am left ; and they seek my life, to take it 
 away," But the Lord reproveth him, by telling him 
 that he hath yet seven thousand in Israel, who have 
 not bowed the knee to Baal. And so it will be at 
 all times and seasons ; we may think the church of 
 God is utterly defaced and abohshed, but he will keep 
 the foundation sure. 
 
 Secondly, St. Paul informs us, that although the 
 foundation of God standeth sure, yet it is as a letter 
 closed up and sealed. And why so ? Because the 
 Lord knoiceth them that are his. If God humble us, 
 •and blind us as it were, we must be content there- 
 with ; for he hath made his election sure, though it 
 be hid from us. Although he will not make it known 
 at first, yet notwithstanding, it remaineth in his se- 
 cret counsel. Therefore if God know them that are 
 his, let us not think it strange if we be often deceived 
 when men revolt. Why so ? For we know them 
 not ; but God will not be deceived ; he will bring to 
 an end whatsoever he hath determined in the coun- 
 sel of his own will. 
 
 St. Paul exhorteth us not to be negligent, when we 
 see those that were like angels among us fall from 
 the right way : but to walk in fear and trembling ; 
 and beware that we do not abuse the name of God, 
 by cloaking ourselves falsely with the name of chris 
 
Calvin's sermons. 87 
 
 tianit)^ as do the hypocrites ; who take the name o^ 
 God in their mouth, and at the same time mock him, 
 and falsify his holy precepts. Let us practise that 
 which is here contained ; to wit, that if we call upon 
 the name of our Lord Jesus Christ, if v/e make pro- 
 fession to be his, we must depart from iniquity. For 
 we are not of the church of God, unless we sepa- 
 rate ourselves from the world, and from the subtle- 
 ties thereof 
 
 Therefore, let us consider whereunto we are call- 
 ed ; what our condition is : and then let us be faith- 
 ful, and walk uprightly ; for God can easily cut us 
 off from his church, seeing he hath shown us such 
 examples, if we have not made our profit by them. 
 
 Eiit now, that we may apply this text better to our 
 instruction, let us treat upon the point v\^e have al- 
 ready mentioned ; namely, the everlasting counsel 
 of God, whereupon our election is grounded ; upon 
 which our salvation is surely settled. It is true, (as 
 the scripture saith,) that we are saved by faith ; for 
 we know not that God is our Father, and that we 
 are made partakers with him, only by faith, and by 
 laying hold of the promises contained in the gospel ; 
 wherein God showeth that he accepteth us, and is 
 pleased with us, in the name of our Lord Jesus 
 Christ. 
 
 We must accept of this benefit, or we cannot 
 know him. So then, we are in possession of our 
 salvation by faith. This is true.; but who is it that 
 gjveth us faith, save God alone ? And why doth he 
 give it to us ] Because it pleased him to choose us 
 before we were made ; yea, before the world itself 
 was made ; as St. Paul showeth, especially in the 
 first chapter to the Ephesians. He setteth that be- 
 fore us, which is most familiar to us ; even that 
 which we know ; to wit, that God hath made us 
 partakers of his heavenly blessings through Jesus 
 Christ : that after he hath forgiven us our sins, he 
 
88 Calvin's sermons. 
 
 showeth us that we are acceptable to him, and that 
 he hath taken us to be his children. Thus we have 
 all that the gospel openeth to us. 
 
 But St. Paul lifteth us up higher ; saying, all that 
 is given us, is because God had chosen us before the 
 world began ; because he loved us in our Lord Jesus 
 Christ before we could do either good or evil. This 
 is what we shall now notice : namely ; although 
 God draweth us to him by the gospel, and we by 
 faith receive the righteousness of our Lord Jesus 
 Christ, who is the cause of our salvation ; yet not- 
 withstanding, there was a secret love of God that 
 went before : yea, though it were hid from us, 
 though God made no great haste in drawing us to 
 him, yet it is certain that we were chosen. This is 
 what St. Paul aimeth at in the sentence before us ; 
 to wit. The foundation of God standelh sure. 
 
 He setteth this foundation of God, against what- 
 soever virtue may be found in man : he setteth this 
 sureness of which he speaketh, against this frail state 
 of ours. St. Paul, knowing that we are inconstant, 
 and that we straightway fall and pass away like wa- 
 ter, saith, we must take our sureness in God ; for 
 we perceive it is not in ourselves, neither in our na- 
 ture. Therefore, if we find no certainty in things 
 on earth, we must laiow that our salvation resteth 
 upon God ; and that he holdeth it in such a manner, 
 that it can never vanish away. This is a very happy 
 consideration. 
 
 If I see a man become wicked, what can I say 
 for myself? I am so hkewise ; but I must come to 
 this conclusion ; though I am weak, God is stead- 
 fast and sure ! Therefore, I must commit myself 
 wholly into his hands. And for this cause our Lord 
 Jesus informs us, John x. that those whom the 
 Father hath given him, shall never perish. And 
 why so ? Because God the Father is stronger 
 and more mighty than all those that would oppose 
 
Calvin's sermons. 89 
 
 him, or endeavour to prevent him from executing his 
 will. 
 
 By these words -he warneth us, that if we put our 
 trust in ourselves, we shall be utterly dismayed ; and 
 indeed, we should be liable to perish ever^ minute, 
 if we were not upheld and maintained by a higher 
 power than our own. But, as the mighty power of 
 God cannot be overcome, our salvation resteth sure ; 
 for God keepeth it. Yea, (and as I said before,) Je- 
 sus Christ hath taken charge of our souls, and will 
 not suffer us to be taken out of his hands. Although 
 the devil may do what he can, though he use ever 
 so many means, although it may seem a hundred 
 thousand times as though we should be taken by vio- 
 lence out of the hands of our Lord Jesus Christ, yet 
 notwithstanding, we shall remain there forever. And 
 why so ] Because our salvation is settled upon the 
 election of God, and his unchangeable counsel. 
 
 Let us beware and take heed, when we see others 
 stumble and fall from the gospel. Let us observe 
 what St. John saith in chapter ii. ; those that went 
 from us, were not of us ; otherwise they could never 
 have been separated from us. We must know that God 
 suffered hypocrites to remain among us for a season, 
 although he knew they were reprobates. Our Lord 
 Jesus .plainly showeth that the faithful ought not to 
 be troubled through the unthankfulness of men, 
 when they rebel against the gospel ; for they are 
 grieved at the true doctrine, and are at defiance with 
 God. Jesus Christ saith, every tree which God the 
 Father hath not planted, shall be rooted up. 
 
 He compareth those who seem to be of the num- 
 ber of the faithful, to trees that are planted in a field' 
 or garden. Those that are open enemies to God, 
 bear no resewiblance to trees : but the hypocrites, 
 who make a fair show, and would be taken for God's 
 children, seem to be like trees planted in a field or 
 garden ; but they take no root, because God did not 
 8* 
 
90 
 
 plant them : that is to say, he did not choose them. 
 In order to try us, he suffereth them to pretend the 
 name of God falsely ; yet notwithstanding, he never, 
 adopted them for his children, neither are they cho- 
 sen to the inheritance of life ; therefore they must 
 be plucked up. 
 
 If any one becomes dissatisfied with the gospel, 
 men will say, behold, such a man hath fallen away. 
 If there fall out any stumbling-block, (I speak not 
 of those who show themselves open enemies to God, 
 and manifestly contemn his word,) if there be any 
 who are proud and lofty, who cannot abide sound 
 doctrine, who reject it, and are grieved with it, they 
 become a stumbling-block. Therefore the disciple 
 asked our Lord Jesus Christ, why the Scribes and 
 Pharisees were not edified : let them alone, saith he, 
 they are blind. But beware ye, go not to destruc- 
 tion with them. 
 
 We must know that all are not elected and cho- 
 sen of God the Father. Some will say, there is no- 
 thing but holiness in them ; but this is a mistake ; for 
 it is evident that they never had any fear of God 
 before their eyes ; but are hypocrites. Therefore 
 we must not be dismayed, if we see rebellion in 
 men ; for all are not planted by the hand of God. 
 Thus we see how we must make cur profit of this 
 doctrine. We must know, first of all, that faith is 
 given us from above : God having lightened us by his 
 holy spirit, we receive the gospel ; yet not by our 
 own wit and virtue. 
 
 God giveth us this grace, because he had chosen 
 us for his children, and adopted us before the begin- 
 ning of the world : which is a singular and inesti- 
 mable blessing, bestowed upon us, while others are 
 left to perish. He was at hberty to choose whom he 
 would: therefore it behooveth us'to know that we 
 are so much the more bound to him, because he 
 hath delivered us out of the general destruction of 
 
01 
 
 mankind. Let us consider that it is very profitable 
 for us to understand this free election of God, which 
 maketh a diiference between his children and the 
 castaways. 
 
 When we see troubles and offences in the church, 
 when we see those who had begun well turn aside 
 from the true way, we must remember that men are 
 frail ; yet notwithstanding, we shall find sufficient 
 sureness in our God ; because he hath been gra- 
 ciously pleased to adopt us for his children ; there- 
 fore he will keep us through Jesus Christ according 
 to his promise. Let us resort to the election of God, 
 whenever we become dismayed or cast down : if we 
 see men fall away, if the whole church should seem 
 to come to nought, we must remember that God 
 hath his foundation ; that is, the church is not 
 grounded upon the v/ill of men, for they did not make 
 themselves, neither can they reform themselves : but 
 this proceedeth from the pure goodness and mercy 
 of God. 
 
 Although the upper part of the building be as it 
 were overthrown, though we see no pillars, though 
 the form and shape of it appear no more, yet God 
 will keep the foundation sure, which never can be 
 shaken. Thus the world may see whether the doc- 
 trine of God's election which we preach, be needless 
 or not. We must not presume to enter into the 
 secret counsel of God, to thoroughly comprehend 
 his wonderful secrets ; but if this be hid from us, 
 to. know that God chose us before the world was 
 made, is it not to deprive us of a comfort which is 
 not only profitable for us, but even necessary 1 
 The devil can find no better means to destroy our 
 faith, than to hide this article from our view. 
 
 What case should we be in, and especially now-a- 
 days, when there are so many rebels and hypocrites 
 in the world 1 yea, and such, as men are looking for 
 wonders at their hands. Might Ave not fear the same 
 
92 
 
 would befall us ? How can we rest ourselves with 
 constancy upon God, and commit ourselves to him 
 with settled hearts, not doubting but that he will take 
 care of us to the end, unless we flee to this election 
 as oar only refuge ? If this is not true, it seemeth that 
 God hath broken his promise, which was given us 
 respecting his gospel ; and that Jesus Christ is ba- 
 nished out of the world. 
 
 This is the principal cause, and the best means 
 that satan can devise, to destroy our love for the gos- 
 pel. Therefore, let us hold fast these weapons, in 
 despite of satan and all his imps : for these must be our 
 defence. Let us be confirmed in the election of our 
 God, and make it available ; and see that it be not 
 taken from us ; if we love the salvation of our own 
 souls, let us attend well to these things. We must 
 consider those who would hide such a doctrine from 
 us our mortal enemies : the devil stirreth them up to 
 deprive us of a comfort, which if we do not enjoy, we 
 cannot be assured of our salvation. However, we 
 must remember this exhortation of the apostle Paul ; 
 let every one that na7neth the name of Christ depart from 
 iniquity. 
 
 As the election of God is to give us a sure con- 
 stancy, to make us happy in the midst of trouble, 
 which otherwise might disquiet us, we must not 
 cease to call upon him, to run to him, and to walk 
 diligently in the way wherein he hath called us. 
 There is a great difference between the assurance of 
 the faithful, who are thoroughly persuaded of the 
 surety of their salvation, and those who are negligent 
 and careless, and think no harm can overtake them : 
 these are as blocks ; they know not the danger that 
 surroundeth them, which should induce them to flee 
 to God for protection : but on the contrary, after 
 they have been once instructed, they never pay any 
 more attention to doctrine. 
 
 But the faithful cease not to fear, although they 
 
Calvin's sermons. 93 
 
 are grounded upon the goodness of God, and are per- 
 suaded that no storm nor tempest whatsoever can carry 
 them away : yet notwithstanding, they continue to 
 watch against the assaults of satan. They know their 
 frailty, which causes them to put their trust in God, 
 and pray to him, that he would not forsake them in 
 time of need, but that he would put forth his hand and 
 preserve them : they consider whereunto they are call- 
 ed ; they repent, and call upon God to increase the 
 graces of his holy spirit in them, and take from them 
 their afflictions. 
 
 St. Paul saith, 1 Cor. x. 12. " Let him that thinketh 
 he standeth take heed lest he fall." Not that St. Paul 
 meant to put us in doubt, or cause us to waver ; as 
 though we knew not what to do, nor whether God 
 would guide us to the end or not ; for we must be 
 thoroughly resolved upon this point, that the v/ork 
 which God hath begun, will be brought to perfection ; 
 as it is said in Phil. i. and likewise in many other 
 places. We must call upon God, and stir up ourselves 
 to daily prayer, that we may not abuse his grace. We 
 must dedicate ourselves to him, we must walk in fear 
 and carefulness, and beware that we be not entrapped 
 in the condemnation of the wicked. 
 
 If they be poor blind creatures, we need not mar- 
 vel to think they go astray : but seeing God hath en- 
 lightened us, doth it not behoove us to walk uprightly ? 
 Seeing he hath adopted us for his children, are we not 
 under an obligation to serve and honour him as our 
 Father 1 This is what St. Paul exhorteth us to do, 
 when he saith, let every one that nameth the name of 
 Christ depart from iniquity. To call upon the name 
 of Christ, is to avouch ourselves to be his followers. 
 When we speak of calling upon God, it meaneth, to 
 pray to him, and implore his blessings : we likewise 
 call upon the name of God, when we make profes- 
 sion to be of his people, and his church. 
 
 Therefore, we cannot take the name of christian 
 
94 Calvin's sermons. 
 
 upon us, we cannot make protestation that we are 
 of the company of the children of God, that we are 
 of his church and people, to be short, we can have 
 nothing to do with Christ, unless we be delivered from 
 all our iilthiness. If a man should call himself the 
 servant of a prince, and in the mean time be a thief, 
 ought he not to be doubly pmiished, because he 
 abused the name that in no wise belonged to him ? 
 Behold the Son of God, who is the fountain of all 
 holiness and righteousness ! shall we endeavour to 
 hide ourselves, and cloak all our filthiness, be it ever 
 so shameful, under his name 1 Is not this such 
 horrible sacrilege, that it deserveth the most severe 
 punishment ] It is true, that let us take whatsoever 
 pains we may to serve God purely, we cease not to 
 be v/retched sinners, full of blemishes; and to have 
 many wicked imperfectiorts in us. 
 
 But if we desire to do well, if we hate sin, though 
 we go Hmpingly, seeing our design is good, and we 
 strive to go forward in the tear of God, and in obedi- 
 ence to his will, this is a right affecJon ; and Jesus 
 Christ maketh the same account of us, as though we 
 were just; he freeth us from all our faults, and charges 
 them not to our account. Therefore, the faithful, 
 though they be not entirely perfect, though they have 
 many sins, are taken for God's children ; and Jesus 
 Christ thinketh it no dishonour that they should be 
 called by his name : for he causeth the goodness 
 which is in them, through his grace, to be acceptable 
 to God. 
 
 But if we abuse the name of Jesus Christ, and 
 make a cloak of it for our sins, do we not deserve to 
 have liim rise up against us, seeing we have dishonour- 
 ed his majesty, and falsified his name 1 Therefore, 
 let us mark well what this word, chnstianity, mean- 
 eth : its meaning, is to be members of the Son of 
 God ! Christ having been pleased to accept us, we 
 ^ ust cleave to him in all righteousness j for he hath 
 
95 
 
 received all fulness, that he might make us partakers 
 of his grace. The spirit of God must reign in us, if 
 we would be taken for liis children, and for members 
 of the Lord Jesus .Christ. 
 
 All those that give themselves to v/ickedness, and 
 submit not themselves to the will of God, to mortify their 
 wicked lusts, are false variets and abusers, in pretend- 
 ing to claim the name of christians. When we see 
 men separate themselves from the church of God, 
 when we see those Avho have begun well, go not on, 
 we must remember that although there be v/eakness 
 in men, the foundation of God ceaseth not to remain 
 sure. And how so ? • Because God knoweth whom 
 he hath chosen, and will certainly maintain them. 
 Therefore, let us not doubt but what we are of that 
 number, seeing our Lord hath called us to him ; for 
 this is a witness tliat he had chosen us before we were 
 born : then let us content ourselves widi this holy 
 calling. 
 
 Let us not be troubled with whatever stumbling- 
 blocks may tall in our way ; but in the mean time, let 
 ns hope that we shall be preserved by the power oh 
 God, and that he will maintain his church, and not 
 suffer his people to perish ; although the world may 
 strive hard to lessen their number. Let us study tp 
 walk in fear, not abusing the will of our God ; but 
 know, seeing he hath separated us from the rest of 
 the world, that we must live as children in his house : 
 for he hath given us the outward mark of baptism, 
 that we may have the seal of the Holy Ghost. This is 
 the earnest (as St. Paul calleth it, Eph. i. 14.) of 
 our election : it is the pledge which v»^e have of our 
 being called to the heavenly inheritance. 
 
 Therefore, let us pray to God, that he would sign 
 and seal his free election in our hearts by his holy 
 spirit ; that he would shelter us under the shadow of 
 his wings : and if the poor castaways go astray, and 
 are carried away by the devil ; if they fall, never to 
 
96 Calvin's sermons. 
 
 rise again ; if they cast themselves headlong into de 
 stniction, let us pray God to keep us under his 
 protection, that we may be in subjection to his will, 
 and be maintained by his power. iQthough the world 
 strive to shake us, still let us rest ourselves upon this 
 foundat*>:)n ; The Lord knowcth them that are his: and 
 let us never be put from ic, but stand steadfastly to it, 
 and profit more and more by it, until God take us to 
 his kingdom, which is not subject to any changes. 
 
 SERMON VII. 
 
 1 Timothy, Chap. ii. verses 3, 4, and 5. 
 
 3. For this is frood and a.cceptahlc in the sight of God our Saviour : 
 
 4. Who will hav^ all men to be saved, and to come unto the 
 kno\vlcdp-e of the truth. 
 
 5. For there is one God, and one mediator between God and 
 men, the man Christ Jesus. 
 
 When we despise those whom God would have 
 honoured, it is as much as if we should despise him : 
 so it is, if we make no account of the salvation of 
 those whom God calleth to himself. For it seem6'th 
 thereby, that we would stay him from showing his 
 mercy to poor sinners, who are in the way to ruin. 
 The reason why St. Paul useth this argument, that 
 God will have all the loorld to be saved, is, that we may, 
 as much as lieth in us, also seek the salvation of 
 those, who seem to be banished from the kingdom 
 of God ; especially while they are unbelievers. 
 
 We must always observe what the condition of the 
 world was in the days of St. Paul. It was something 
 naw and strange to have the gospel published to the 
 world in those days : for it appeared that God had 
 chosen the stock of Al3raham, and that the rest of the 
 world wDuld be deprived of all hope of salvation. 
 And indeed we see how holy writ setteth forth the 
 
CALVm's SERMONS. 97 
 
 adoption of this people : but St. Paul commandeth 
 us to pray for all the world ; and not without cause ; 
 for he addeth the reason, which is here mentioned : 
 to wit, because God will have all men to he saved. As 
 if he should say, my friends, it is reasonable that we 
 should observe what the will of God is, and at what 
 he aimeth ; that every one of us may employ himself 
 to serve him aright. 
 
 Therefore, seeing it is the will of God, that all men 
 should be partakers of that salvation which he hath 
 sent in the person of his only begotten Son, we must 
 endeavour to draw poor, silly, ignorant creatures, to 
 us, that we may all come together, to this inheritance 
 of the kingdom of heaven, which hath been promised 
 us. But we must observe, that St. Paul speaketh not 
 of every particular man, but of all sorts of men, and 
 of all people. Therefore, when he saith that God will 
 have all men to be saved, we must not think that he 
 speaketh of them individually, but his meaning is this ; 
 that whereas in times past he chose a certain people 
 to himself, he meaneth now to show mercy to all the 
 world ; yea, even to them that seemed to be shut out 
 from the hope of salvation. 
 
 He saith in another place, the heathens were with 
 out God, and void of all promise ; because they were 
 not as yet brought to the fellowship of the Jews. 
 This was a special privilege that God had given to 
 the descendants of Abraham. Therefore St. Paul's 
 meaning is, not that God will save every man, but 
 that the promises which were given to but one peo- 
 ple, are now extended to all the world : for as he 
 saith in this same epistle, the wall was broken down 
 at the coming of our Lord Jesus "Christ. God had 
 separated the Jews from all other nations ; but when 
 Jesus Christ appeared for the salviation of the world, 
 then was this difference, which existed between them 
 and the Gentiles, taken away. 
 
 Therefore, God will now embrace us all : and this 
 9 
 
98 
 
 is the entrance into our salvation. For if that had 
 alwaj^s continued, which God ordained but for a sea- 
 son, then should we be all accursed ; and the gospel 
 would not have been preached to us : we should have 
 had no sign or token of the love and goodness of 
 God. But now we have become his children ; we 
 are no more strangers to the promises, as were our 
 fathers : for Jesus Christ came to be a Saviour to 
 all in general ; he offered the grace of God the Father, 
 that all might receive it. 
 
 As St. Paul speaketh of all nations, so he likewise 
 speaketh of all conditions ; as if he should say, God 
 will save kings and magistrates, as well as others : we 
 must not restrain his fatherly goodness to ourselves 
 alone, nor to any certain number of people. And 
 why so ] For he showeth that he will be favourable 
 to all : thus we have St. Paul's meaning. To con- 
 firm this matter, he addeth, it is God's will that all 
 should come to the knowledge of the truth. We 
 must mark well why St. Paul useth this argument ; 
 for we cannot know the will of God, unless it be made 
 known to us ; unless we have some sign or token 
 whereby we may perceive it. It is too high a matter 
 for us to know what God's counsel is ; but as far as 
 he showeth it to us bv effect, so far we comprehend it 
 
 The gospel is called the mighty power of God, and 
 salvation to all them that believe : yea, it is the gate 
 of paradise. It followeth then, if through the will of 
 God the gospel be preached to all the world, there is 
 a token that salvation is common to all. Thus St 
 Paul proveth, that God's will is that all men should 
 be saved. He hath not appointed his apostles to pro- 
 claim his name omy among the Jews, for we know 
 that the commission was given them to preach to all 
 creatures ; to be witnesses of Jesus Christ from Je- 
 rusalem to Samaria, and from thence throughout all 
 the world. 
 
 Are the apostles sent to publish the truth of God 
 
Calvin's sermons. 99 
 
 to all people, and to all conditions of men ? It fol- 
 loweth then, that God presenteth himself to all the 
 world : that the promise belongeth to both great and 
 small ; as well to the Gentiles now, as to the Jews 
 before. But before we go any farther, it is neces- 
 sary to beat down the folly, or rather the beastliness 
 of those, who abuse tnis passage of St. Paul ; who 
 endeavour to make the election of God of no effect, 
 and to utterly take it away. They say, if God will 
 have all men to be saved, it follov/s, that he hath not 
 chosen a certain number of mankind, and cast the 
 rest away, but that his will remaineth inditferent. 
 
 They pretend that it is left to the choice of men to 
 save themselves or not ; that God letteth us alone, 
 and waiteth to see whether we will com.e to him or not ; 
 and so receiveth them that come unto him. But in the 
 mean time, they destroy the ground work of our sal- 
 vation ; for we know that we are so accursed, that 
 the inheritance of salvation is far from us : if v^^e say 
 that Jesus Christ hath come to remedy that, then 
 must we examine the nature of mankind. We are 
 so contrary in our nature, and such enemies to God, 
 that v/e cannot but resist him : we are so given to 
 evil and wickedness, that v/e cannot so much as con- 
 ceive a good thought. How then can it be, that we 
 may become partakers of that salvation which is 
 offered in the gospel, unless God draw us to it by his 
 holy spirit ? Let us now see whether God draw all the 
 world to it or not. No* no ; for then had our Lord Jesus 
 Christ said in vain, " No man can come to me, ex- 
 cept the Father, which hath sent me, draw him." 
 John vi. 44. So then we must needs conclude, 
 that it is a special grace that God bestoweth upon 
 such as pleaseth him, to draw them, and teach them j^^B 
 in such a manner, that they believe the gospel, and .J^^SH 
 receive it with true faith. 
 
 And now, why doth God choose one, and leave 
 another ? We know that men cannot come to Ood 
 
100 
 
 by their own deserts, neither are those, who have 
 been chosen, deserving any such thing as to be pre- 
 ferred to their companions ; as though there were 
 some worthiness in them. It foUoweth then, that 
 before the world was made, (as St. Paul saith in the 
 first to the Ephesians,) God chose such as pleased 
 him : and we know not why this man was chosen 
 in preference to that. And still we must confess that 
 whatsoever God doth, is done justly ; although we 
 cannot comprehend it. Therefore, let us receive that 
 whereof we are so thoroughly certified in holy writ ; 
 and not suffer ourselves to be lead astray, under a 
 shadow of vain reason, used by men, who are igno- 
 rant of the word of God. 
 
 At the first sight, there appears to be some 
 weight in their argument ; God will have all men to 
 he saved : therefore say they, it is left to the free 
 choice of every man to become enlightened in the 
 faith, and to partake of salvation. If a man will read 
 but three lines, he will easily perceive, that St. Paul 
 here speaketh not of every particular man, (as we 
 have already shown,) but that he speaketh of all peo- 
 ple, and of all conditions of men. He showeth that 
 the case standeth not as it did before the coming of 
 Christ, when there was but one chosen people, but 
 that God now showeth himself a Saviour to all the 
 world ; as it is said, thine inheritance shall be even to 
 the ends of the earth. 
 
 Moreover, that no man may abuse himself, or be 
 deceived by the vain and foolish talk of those who 
 pervert holy writ, let us examine how the doctrine of 
 these enemies of God, and all godliness, standeth. 
 God will have all men to be saved ; that is, as they 
 imagine, every one. If it be the will of God at pre- 
 sent, no doubt it was the same from the beginning of 
 the world: for we know that his mind changeth not. 
 Bo then, if at this day God will have all men to be 
 saved, his mind was so always ; and if his mind was 
 
Calvin's sermons. 101 
 
 so always, what shall we make of what St. Paul 
 saitli ? that he will that all men come to the know- 
 ledge of the tinith. He chose but one people to 
 himself, as it is said, Acts xiv. ; and left the poor Gen- 
 tiles to walk in their own ignorance. 
 
 There were likewise some countries where he 
 would not suffer St. Paul to preach ; as in Bithynia 
 and Phrygia ; Acts xvi. 7. And so we see that God 
 would not have the knowledge of the gospel to come 
 to every one at first. Thus we may easily see the 
 errour of those, who abuse this text. St. Paul 
 speaketh not in this place of the counsel of God, nei- 
 ther doth he mean to lead us to his everlasting elec- 
 tion, which was before the beginning of the world : 
 but only showeth what his will and pleasure isj as far 
 as we ought to know it. 
 
 It is true that God changeth not ; neither hath he 
 two wills ; nor doth he use any counterfeit dealing : 
 and yet the scripture speaketh unto us in two ways, 
 concerning his will. And how can that be ? How 
 Cometh it to pa«s that his will is spoken of in two dif- 
 ferent ways ? It is because of our grossness, and 
 want of understanding. Why doth he make himself 
 to have eyes, to have ears, and to have a nose 1 ^Vhy 
 doth he take upon him men's affections '? Why is it 
 that he saith he is angry, he is sorry ? Is it not be-^ 
 cause we cannot comprehend him in his mcorapre- 
 hensible majesty 1 Therefore, it is not absurd that 
 holy writ should speak unto us of the will of God af- 
 ter two sorts : not because his will is double, but in 
 order that he may apply himself to our weakness, 
 knowing that cur understanding is gross and heavy. 
 
 W^hen the scripture informeth us that God hath 
 chosen such as pleased him before the world began, 
 we behold a counsel into which we cannot enter. 
 Vfiiy then doth holy writ inform us that this election 
 and choice of God is everlasting ? It is not without 
 cause ; for it is a very profitable doctrine, if it be 
 9* 
 
102 CALvm's sermons/ 
 
 received as it ought to be. For thereby we are 
 reminded, that we are not called to the knowledge of 
 the gospel by reason of our own worthiness. We are 
 no better than others, for we all sprung from the 
 cursed root of Adam ; we are all subject to the 
 same condemnation ; and we are all shut up under 
 the slavery of sin and death. 
 
 When it pleased God to draw us out of the dark- 
 ness of unbehef, and give us the light of the gospel, 
 he looked not at any service which we might have 
 performed, or at any virtue we might have possess- 
 ed ; but he called us, having chosen us before. 
 This is the order in which St. Paul maketh mention 
 in Romans viii. ; that knowing God, we must not 
 take the glory to ourselves. Thus, the calling of 
 the faithful resteth upon this counsel of God ; and 
 we see how far the Lord maketh known to us, that 
 which he had decreed before we were born. He 
 toucheth us with his holy spirit, and we are ingraft- 
 ed, e-^ it were, into the body of our Lord Jesus 
 Christ. This is the true earnest of our adoption : 
 this is the pledge given us, to put us out of all doubt 
 that God taketh and holdeth us for his children, 
 when by faith we are made one with Jesus Christ, 
 who is the only begotten Son of God ; unto whom 
 belongeth the inheritance of hfe. 
 
 God giveth us such a sure testimony of his will, 
 that notwithstanding our ignorance, he putteth us 
 out of doubt of our election ; he giveth us a hope, 
 of which ^ve should be entirely void, if Jesus Christ 
 did not call us to be members of his body. Thus 
 we see how profitable this doctrine of election is to 
 us : it serveth to humble us, knowing that our sal- 
 vation hangeth not upon our deserts, neither upon 
 the virtue which God might have found in us : but 
 upon the election that was made before we were 
 born ; before we could do either good or evil. 
 
 When we know, that according to this unchange- 
 
103 
 
 able electlcn, God hath called us to himself, we are 
 so much the more put out of doubt of our salvation. 
 Jesus Christ saith, no man taketh from me that 
 which the Father hath given me : John x. What is 
 it that the Father hath given Jesus Christ 1 They 
 whom he hath chosen, and whom he knoweth to be 
 his. Seeing the case standeth thus, that God hath 
 given us to his Son, to be kept and defended by him, 
 and that Jesus Christ promiseth that none of us 
 shall be lost, but that he will exercise all the might 
 and power of the Godhead to save and defend us, 
 is not this a comfort surpassing all the treasures of 
 the world ] Is not this the true ground upon wliich 
 all the assurance and certainty of our salvation is 
 settled 1 
 
 We are as birds upon the boughs, and set forth as 
 a prey to satan. What assurance then could we 
 have of to-morrow, and of all our life ; yea, and 
 after death, were it not that God, who hath called us, 
 will end his work as he hath begun it. How hath 
 he gathered us together in the faith of his gospel 1 
 Is it grounded upon us ] Nay, entirely to the con- 
 trary ; it proceedeth from his free election. There- 
 fore we may be so much the more freed from doubt. 
 We must not strive to know any more of God's 
 counsel, than what is revealed in holy writ. 
 
 The will of God is opened to us, as often as we 
 hear his word preached ; whereby he calleth and 
 exhorteth us all to repentance. After he hath once 
 shown us that we are all damned in his sight, and 
 that there is nothing but condemnation in us, he 
 showeth us that we must renounce ourselves, and 
 get out of this bottomless pit. In that which God 
 exhorteth all men, we may judge that it is his will 
 that all men should be saved : as he saith by the 
 prophet Ezekiel, xviii. 23. " Have I any pleasure 
 at all that the wicked should die ] saith the Lord 
 God ; and not that he should return from his ways 
 
104 Calvin's sermons. 
 
 and live 1" And again, chap, xxxiii. 11. " Say unto 
 them, As I live, saith the Lord God, I have no plea- 
 sure in the death of the wicked ; but that the wicked 
 turn from his way and Hve." 
 
 How will God have sinners turn themselves 1 and 
 how shall we know it 1 Seeing he will have repent- 
 ance preached to all the world. When it is said that 
 God will have mercy upon sinners, upon such as 
 will come to him, and ask forgiveness in Christ's 
 name, it is a general doctrine. So then, it is said, 
 that God will have all men to be saved ; not having 
 respect to what we devise or imagine, that is, as far 
 as our knowledge can comprehend it. When the 
 scripture speaketh of the love and will of God, let 
 us see if men can have repentance by their own ac- 
 tions, being self taught, or whether it is God that 
 giveth it. 
 
 God saith by his prophet, I will that all men turn 
 and live. Can a man by his ow^n w^orks turn him- 
 self? No: for if that were in our power, it were 
 more than to make us. It is an undoubted doctrine 
 throughout the whole scripture, that our Lord Jesus 
 Christ giveth himself the praise of turning us. He 
 saith, Ezekiel xi. 19. "I will put a new spirit within 
 you : and I will take the stony heart out of their 
 flesh, and will give them an heart of flesh." To be 
 short, there is nothing that the faithful ought so 
 much to doj as to give God the glory, confessing that 
 it is he alone that can turn us : and that he hath 
 adopted us in such a manner, that he must needs 
 draw us by the grace of his holy spirit. 
 
 Have men such knowledge that they are able to 
 attain this faith, this wonderful wisdom which is con- 
 tained in the gospel, such as the very angels them- 
 selves reverence 1 Let us mark what God saith fj^ 
 us in his word ; that he will open our eyes, and un- 
 stop our ears : because the natural man understand- 
 eth no part of the secrets *6f God ; for it is the Holy 
 
105 
 
 Ghost that revealeth them to us. It is hardly possi- 
 ble to read a single passage in holy writ, without 
 finding some sentence, which informeth us that men 
 are utterly blind by nature, until God openeth their 
 eyes. They can in no wise come to him, until he 
 draw them, and enlighten them by his holy spirit. 
 
 Seeing that God alone turneth men from their 
 wickedness, experience teacheth us, and so doth the 
 holy scripture, that he giveth not his grace to all 
 men. It is said, Deut. xxix. 4. "The Lord hath not 
 given you an heart to perceive, and eyes to see, and 
 ears to hear, unto tliis day." It is plainly shown that 
 God doth not cast forth his grace without direction : 
 but that it is only for those whom he hath chosen ; 
 for those that are of the body of his church, and of 
 his flock. Thus we see what St. Paul meaneth, 
 when he saith, God will have all men to be saved : 
 that is, he will have some of all nations, and all con- 
 ditions. 
 
 It is said that he ofFereth his gospel to all, which 
 is the means of drawing us to salvation. And doth 
 this profit all men 1 No ; of this our own eyes are 
 witnesses. For when we hear the truth of God, if 
 we rebel against it, it proves a great condemnation 
 to us. Yet so it is, that there are many, who do not 
 profit by the gospel, but rather become worse ; even 
 those to whom it is preached ; therefore, they are 
 not all saved. God must go farther in order to bring 
 us to salvation ; he must not only appoint men, and 
 send them to teach us faithfully, but he must operate 
 upon our hearts, he must touch us to the quick, he 
 must draw us to him, he must make his work profit- 
 able to us, and cause it to take root in our hearts. 
 
 It is evident that we have to consider the will of 
 God in two ways : not that it is double of itself, (as 
 we before observed,) but we must consider it as 
 adapted to our weakness. He formeth his speech 
 to us in his word, according to our capacity. If God 
 
106 
 
 should speak according to his majesty, his speech 
 would be beyond our comprehension ; it would ut- 
 terly confound us ! For if our eyes be not able to 
 abide the brightness of the sun, would our minds be 
 able to comprehend the infinite majesty of God 1 
 These silly men, who would destroy God's election, 
 ought not to abuse this passage ; nor say that we 
 make God to have two wills ; for therein do they 
 impudently misrepresent us. We say, as far as 
 we can perceive, God would have all men to be 
 saved ; whensoever, and how oft soever, he appoint- 
 eth his gospel to be preached to us. 
 
 As we said before, the gate of paradise is opened 
 to us, when we are called to be partakers of that re- 
 demption which was purchased for us by our Lord 
 Jesus Christ. And this is the will of God, as far as 
 we can comprehend it ; that when he exhorteth us to 
 repentance, he is ready to receive us, if we will 
 come to him. Although we have answered the 
 doubts which might have been raised upon this sub- 
 ject, we will bring a similitude to make this doctrine 
 more easy. (I call a similitude, that agreement and 
 similarity which God maketh between the children 
 of Israel and us.) God saith, Deut. vii. that he 
 chose the children of Abraham for his inheritance, 
 and dedicated them to himself : he loved them, and 
 took them for his own household. 
 
 This is true ; for he made his covenant with all 
 those that were circumcised. Was circumcision a 
 vain figure, and of no importance 1 Nay, it was a 
 sure and undoubted sign that God had chosen that 
 people for his own : accounting all for his flock that 
 came of that race. And yet, was there not a spe- 
 cial grace for some of that people? Surely there 
 was, as St. Paul setteth forth, Romans ix. 6, 7. 
 " For they are not all Israel which are of Israel : 
 neither because they are the seed of Abraham, are 
 they all children ;" for God deprived some of this 
 
Calvin's sermons. 107 
 
 benefit, that his grace and f^ooclness might seem 
 greater to those whom he called to himself. Behold, 
 therefore, the will of God which was made manifest 
 to the children of Israel, is at this day made manifest 
 to us. 
 
 It is said in Am.os iv. 7. " God caused it to rain 
 upon one city, and caused it not to rain upon ano- 
 ther city." So the Lord sendeth his gospel where- 
 soever it please th him : his grace is poured out upon 
 all the world ; yet it cannot be but he worketh 
 otherwise with those whom he draweth to himself: 
 for all of us have our ears stopped, and our eyes 
 hoodwinked. We are deaf and blind, unless he 
 prepareth us to receive his word. When the gospel 
 is preached to us, it is as much as if God reached 
 out his hand, (as he saith in Isa. Ixv. 2.) and said 
 to us, come unto me. It is a matter which ought to 
 touch us to the heart, when we perceive that God 
 cometh to seek us ; he doth not wait till we come to 
 him, but he showeth us that he is ready to receive 
 us, although we were his deadly enemies. He wipeth 
 away all our faults, and maketh us partakers of that 
 salvation, which was purchased for us by our Lord 
 Jesus Christ. 
 
 * Thus we see how worthy the gospel is to be es- 
 teemed, and what a treasure it is ! As St. Paul saith 
 to the Romans ; " It is the power of God unto sal- 
 vation to every one that believeth :" it is the kingdom 
 of heaven ; and God openeth the door, that we, be- 
 ing taken out of the bottomless pit wherein we were 
 sunk by nature, may enter into his glory. We must 
 remember that it is not enough for us to receive the 
 word that is preached to us by the mouth of man, 
 but after we have heard it, God must speak to us in- 
 wardly by his holy spirit ; for this is the only means 
 to bring us to the knowledge of the truth. There- 
 fore, when God hath dealt so mercifully with us, as 
 to give us the light of faith, let us hold it fast, and 
 
108 
 
 pray him to continue it, and bring his work to per- 
 fection. 
 
 Let us not lift ourselves proudly above other men, 
 as though we were more worthy than they are, for 
 we know that it is our God that hath chosen us, and 
 setteth us apart from others, by his mere goodness 
 and free mercy. We must know, moreover, that 
 men are very faulty, when God offereth them his 
 word, and they receive it not. This is spoken that 
 unbelievei^ and rebels might have their mouths 
 stopped, that they might not blaspheme the name of 
 God, as though he had been wanting on his part ; 
 and to the end, that all the faithful should, in humble- 
 ness of heart, glorify God for his grace and mercy 
 toward them ; for we see how he calleth all those 
 to whom his word is preached, to salvation. 
 
 If men reply, by saying, they cannot come to 
 God ; we cannot stand to plead here, for we shall 
 always find ourselves in fault. If a man say, it rest- 
 eth only in the hands of God, and if he would give 
 me repentance, could he not do it ! If I remain, 
 stift-necked in my hardness and malice, what can I 
 do in this case, seeing God will not give me repent- 
 ance to turn to him ? This is not in any wise to be 
 allowed ; for God calleth us sufficiently to him, and 
 we cannot accuse him of cruelty ; even if we had 
 not his word, we must needs confess that he is just, 
 although we know not the cause that moved him to 
 deprive us of it. 
 
 When we are called to come to God, and know 
 that he is ready to receive us, if we do not come, 
 can we deny that we are unthankful 1 Let us not 
 separate salvation from the knowledge of the truth ; 
 for God doth not mean to lie, nor deceive men, 
 when he saith, when they come to the knowledge 
 of the truth they shall be saved. God will have 
 all men to be saved ; but how 1 If ihey will come 
 to the knowledge of the truth. Every man would 
 
109 
 
 be saved, but no man will draw nigh to God. The 
 scripture informeth us, that if we desire salvation, we 
 must attend to the means which God hath appoint- 
 ed ; that is, we must receive his word with obedience 
 and faith. 
 
 The scripture saith, this is e\'erlasting life ; to 
 wit, to know God tte Father, and to receive Christ 
 as our only Saviour. Therefore ]et us learn, as it is 
 here set forth, not to doubt of the certainty of our 
 salvation ; for the kingdom of God is within us. If 
 we wish God to receive us, we must receive the 
 doctrine given us by St. Paul. How are we called 
 to the hope of salvation ? By the influence of the 
 grace of God, which maketh known to us his love 
 and favour. Thus we may see what St. Paul's 
 meaning is, when he saith, God will have his grace 
 made known to all the world, and his gospel preach- 
 ed to all creatures. Therefore, we must endeavour, 
 as much as possible, to persuade those who are 
 strangers to the faith, and seem to be utterly de- 
 prived of the goodness of God, to accept of salva- 
 tion. 
 
 Jesus Christ is not only a Saviour of few, but he 
 offereth himself to all. As often as the gospel is 
 preached to us, we ought to consider that God call- 
 eth us to him ; and if we attend to this call, it shall 
 not be in vain, neither shall it be lost labour. But 
 can we come to him without any assistance, except 
 what we derive from our own nature 1 Alas, we 
 cannot ! " Because the carnal mind is enmity against 
 (jk)d ; for it is not subject to the law of God, neither 
 indeed can be." Romans viii. 7. When God dealeth 
 so graciously with us, as to touch our hearts with his 
 holy spirit, then he causeth his gospel to work pro- 
 fitably to our salvation ; then he maketh a display of 
 the virtue spoken of by St. Paul. 
 
 Again, we must remember when the gospel is 
 preached to us, that it is to make us more void of 
 10 
 
no 
 
 excuse. Seeing God hath already shown us that he 
 was ready to receive us to mercy, if we would come 
 unto him, our condemnation will no doubt be in- 
 creased, if we be so wicked as to draw back, when 
 he oalleth so mildly and lo\ingly. Notwithstanding, 
 (as we are here exhorted,) let us not leave off pray- 
 ing for all men in general ; for St. Paul showeth 
 that God will have all men to be saved ; that is to 
 say, men of all people and nations. 
 
 Although we see a great diversity among men, 
 yet we must not forget that God hath made us all in 
 his Own image and likeness, and that we are the 
 workmanship of his hand : therefore he extends his 
 goodness to those who are afar off, of which we have 
 had sufficient proof : for when he drew us unto him, 
 were we not his enemies ? How then cometh it to 
 pass that we are now of the household of faith, the 
 children of God, and members of our Lord Jesus 
 Christ ] Is it not because he hath gathered us to 
 himself] And is he not the Saviour of the whole 
 world, as well as o€ us ? Did Jesus Christ come to 
 be the mediator of two or three men only ? No, no; 
 but he is the mediator between God and men. 
 
 Therefore, we may be so much the more assured 
 that God taketh and holdeth us for his children, if 
 we endeavour to bring those to him who are afar off. 
 Let us comfort ourselves, and take courage in this 
 our calling ; although there be at this day a great 
 forlornness, though we seem to be miserable crea- 
 tures, utterly cast away and condemned, yet we must 
 labour as much as possible, to draw those to salva^ 
 tion who seem to be afar off. And above all things, 
 let us pray to God for them, waiting patiently till it 
 please him to show his good will tpward them, a£ he 
 hath shown it to us. ^y 
 
Calvin's sermons. Ill 
 
 SERMON VIII. 
 
 1 Timothy, Chap. iii. verses 14 and 15. 
 
 14 These things write I unto thee, hoping to come unto the© 
 shortly : 
 
 15 But if I tarry long", that thou mayest know how thou oughtest 
 to behave thyself in the house of God, which is the church of 
 the living- God, the pillar and ground of the truth. 
 
 We see what holiness and perfection St. Paul re- 
 quired in all those that had any pubhc charge in the 
 church of God : we see also how he concluded that 
 those who behaved themselves well and faithfully in 
 office, " purchased to themselves a good degree, and 
 great boldness in the faith which is in Jesus Christ." 
 When there is good order in the church, and the chil- 
 dren of God do their duty faithfully, it is an honour 
 to them ; and men think them worthy of reverence. 
 This is not to puff them up, and make them proud, 
 but that they may be more and more enabled to 
 serve God ; and that men may more wilhngly hear 
 them, and receive counsel and advice from them : 
 this is the meaning of St. Paul. 
 
 Those that do not their duty as they ought, have 
 their mouths stopped ; they can do nothing with the 
 people, but are worthily mocked : although they are 
 bold, yet they have no gravity ; therefore their doc- 
 trine cannot be received. Those that are called to 
 fill offices in the church of God, must strive so much 
 the more to do well ; and endeavour to serve God, 
 and the people of God, faithfully. But now-a-days, 
 the wicked seem to bear the sway ; before whom, 
 the world, as it were, trembles. 
 
 Thus we see that things are much out of order 
 among us. Where is our liberty at the present day? 
 Not in the faith, but in all wickedness ; among those 
 that are hardened and past all shame. We see good 
 men oppressed, who dare not speak in their own de- 
 
112 Calvin's sermons. 
 
 fence. If a man reprove sin, and go about to redress 
 matters, and set them in order, he is beset on all 
 sides by the wicked. We see not many that trouble 
 themselves to maintain a good cause, for every man 
 betrayeth the truth. We suffer things to go as evil 
 as they can ; these are the days spoken of by the 
 prophet Isaiah ; righteousness and justice are hunt- 
 ed out from among us ; and there is no man that 
 hath zeal enough to set himself against wickedness. 
 It may well seem that we have conspired to foster 
 wickedness, and bring it to full maturity. 
 
 The wrath of God is kindled against us ; all 
 things are out of order. Those that walk as be- 
 cometh christians, and labour to serve God purely, 
 are marked out as enemies ; and men seek to tram- 
 ple them under foot. On the other hand, we see 
 the wicked do what they list ; they act as wild 
 beasts : yet men stand in fear of them ; and this 
 liberty that is given them, maketh them the more 
 hardened. When wc see such disorder, have we 
 not reason to sigh and be ashamed of ourselves, 
 knowing that God doth not rule at all among us, but 
 that the devil hath full possession 1 Shall we boast 
 that we have the gospel ? It is true, his word is 
 preached among us, but do we not see that it is con- 
 temned, and that men make a mock of it ? But let 
 them flatter themselves in hardening their hearts 
 against God ; yet notwithstanding, this doctrine will 
 continue, and will be preached for a witness against 
 us in the latter day, unless the Lord come speedily 
 and reform us. 
 
 St. Paul writeth these things to Timothy, that if 
 he tarry long, before he come, he may know how to 
 behave himself in the house of God. Here St. Paul 
 exhorteth Timothy, and in his person all the faithful, 
 to walk warily and carefully in conformity to the spi- 
 ritual government of the church. For the house of 
 God, if he dwell therein, is the upholder of the 
 
Calvin's sermons. 113 
 
 truth. Therefore it is no trifling matter to be called 
 of the Lord, to serve him in the office spoken of by 
 St. Paul. We must beware and fail not, seeing God 
 bestoweth upon us the honour of governing his 
 house : yea, that house wherein he hath his abode, 
 and will make known his majesty : which is, as it 
 were, a closet where his truth is kept, that it may be 
 maintained and preserved in the world. If the mat- 
 ter stand thus, have not those whom God hath thus 
 honoured, great occasion to be watchful, and to en- 
 deavour to execute the charge committed to them ? 
 Thus we see St. Paul's meaning. 
 
 But before we go any farther, it will 'be necessary 
 to put aside the impudency of the papists, who abuse 
 this text, in order to establish their own tyranny. 
 For if they can once set up the church of God, they 
 think they have won the field. But they should first 
 prove that theirs is the church of God ; which is so 
 difficult a matter for them to do, that the contrary is 
 evident. And why so 1 Because St. Paul saith, 
 the church is the house of God. They have driven 
 our Lord Jesus Christ out of doors, so that he reign- 
 eth no more among them as ruler, whereto he was 
 appointed by the Father ; who requireth that we 
 should do him homage, submitting ourselves wholly 
 to his doctrine. 
 
 Do the papists suffer Jesus Christ to govern them 
 purely and peaceably 1 Nay, I am sure they do 
 not. They coin and stamp whatever they think 
 proper : and whatsoever they decree, is taken for 
 articles of belief They mingle and confound the 
 doctrine of the gospel, with notions devised by them- 
 selves : so that we may easily see, it is not God's 
 house : otherwise Jesus Christ would not be banished 
 therefrom. Moreover, St. Paul addeth, the church 
 must uphold the truth. But we see in these times, 
 that it is oppressed by the tyranny of the pope ; 
 where there remaineth nothing but lies, errours, cor- 
 10* 
 
114 
 
 ruption, and idolatry. Seeing this is the case, we may 
 well conclude that theirs is not the true church of 
 God. 
 
 But we will go farther. It was not the meaning 
 of St. Paul, (as the papists imagine,) that the 
 church cannot err because it is governed by the 
 Holy Ghost, and that whatsoever they think good, 
 must be received. But on the contrary, St. Paul ob- 
 serves, that the church is the upholder of the truth ; 
 because God will have his truth preached by the 
 mouth of men ; therefore he hath appointed the mi- 
 nistration of his word, that we might know his will ; 
 for God useth this mean, that men may know his 
 truth, and reverence it from age to age. This is the 
 reason why the church is called a pillar. 
 
 The papists endeavour to bury the doctrine of the 
 gospel, when they say, the church cannot err. Let 
 us consider, say they, that God will inspire us ; yet 
 in the mean time they leave the word of God, think- 
 ing they may wander here and there, without com- 
 mitting evil. And why ] Oh, the church cannot 
 err. But on the other hand, ]et us see upon what 
 condition our Lord hath honoured his church. St. 
 Paul informeth us, that he doth not bind us to de- 
 vise what we think good, but he holdeth us tied and 
 bound to his word ; as it is said, Isa. li. 16. "I have 
 put my words in thy mouth, and have covered thee 
 in the shadow of mine hand, that I may plant the 
 heavens, and lay the foundations of the earth, and 
 say unto Zion, Thou art my people." 
 
 How is it that God promiseth that he will reign in 
 the midst of his people? He doth not say, because he 
 inspireth them, that they have leave to coin new ar- 
 ticles of faith ! No, no : but he saith, he will put the 
 words of our Lord Jesus Christ into the mouths of 
 such as must preach his name. For that promise 
 was not made for the time of the law only, but is 
 proper for the church of Christ ; and shall continue 
 
115 
 
 to the end of the world. Thus we see how the 
 church must be the pillar to bear up the truth of 
 God. 
 
 God will not come down from heaven, neither 
 will he send his angels to bring us revelations from 
 above ; but he will be made known to us by his 
 word. Therefore, he will have ministers of the church 
 preach his truth, and instruct us therein. If we at- 
 tend not to these things, we are not the church of 
 God ; but are guilty, as much as lieth in us, of abol- 
 ishing his truth ; we are traitors and murderers. 
 And why so ? Because God could mamtain his 
 truth otherwise if he would : he is not bound to 
 these means, neither hath he any need of the help 
 of men. But he will have his truth made known by 
 such preaching as he hath commanded. What then 
 would become of us, if we should leave off this 
 preaching? should we not thereby endeavour to 
 bring this truth to nought ? It is said, the gospel, 
 (as it is preached,) " is the power of God unto 
 salvation to every one that belie veth." Romans i. 16. 
 
 And how so ? Is it because God hath no other 
 means, but by the voice of men ? in this sound that 
 vanisheth away in the air 1 No, no ; but yet he hath 
 appointed this means, to the end that when we are 
 restored by his grace, we may attend to the hearing 
 of his word with all reverence : then shall we feel 
 that his doctrine is not vain and unprofitable, but 
 hath its effect, and is of such efficacy, as to call us 
 to eternal Ufe. For St. Paul saith, Romans x. 17. 
 " Faith Cometh by hearing :" and we know it is faith 
 that quickeneth our souls, which otherwise would be 
 helpless and lost. Thus let us mark well St. Paul's 
 meaning, whereby we may know how impudent and 
 beastly the papists are, to claim this text in order to 
 establish their tyranny, which is entirely contrary to 
 the meaning of the apostle. 
 
 But it is not enough to reprove the papists ; we 
 
116 Calvin's sermons. 
 
 also must be edified by tbe doctrine contained in the 
 text. Therefore, first of all, those that have charge 
 to preach the doctrine of the gospel, must take heed 
 to themselves. And why so 1 Because they are set 
 in God's house to govern it. If a man do any one 
 the honour, to put the rule and government of his 
 house and goods in his hands, ought he not to con- 
 duct himself in such a manner, as to please the one 
 who committed this trust to him ? If a prince make 
 a man overseer of his household, is he not bound to 
 do his duty faithfully 1 So the living God appointeth 
 those that must preach his word in his house and tem- 
 ple : he will have them govern his people in his name, 
 and bear the message of salvation. Seeing they are 
 called to this high station, what carefulness and hu- 
 mility ought there to be in them ! 
 
 Therefore, let those that are appointed ministers 
 of the word of God, know that they have not only to 
 do with men, but that they are accountable to him 
 who hath called them to this high office : let them 
 not be puffed up with the honour and dignity of their 
 station, but know that they shall be so much the 
 less able to excuse themselves, if they walk not up- 
 rightly : and that they commit horrible sacrilege, and 
 shall have a fearful vengeance of God prepared for 
 them, if they labour not to serve him as they ought. 
 
 First of all, we are exhorted to do our duty ; God 
 having honoured us, who were so unworthy, we 
 ought to labour on our part, to fill the office where- 
 unto we are called. When the church is called the 
 house of the living God, it ought to awaken us to 
 walk otherwise than we do. Why do we sleep in our 
 sins 1 why do we run into wickedness ? do we think 
 that God doth not see us ? that we are far out of his 
 sight, and from the presence of our Lord Jesus 
 Christ ] Let us remember that the word of God is 
 preached to us, that God dwelleth among us, and is 
 present with us ; as our Lord Jesus Christ saith, 
 
Calvin's sermons. 117 
 
 Mat. xvili. 20. " Where two or three are gathered 
 together in my name, there am I in the midst of 
 them." And we know, as it is said, Col. ii. 9. that, 
 " In him dwelleth all the fulness of the Godhead 
 bodily." 
 
 So then, how oft soever the devil attempts to 
 rock us to sleejp, and tie us to the vanities of this 
 world, or tempt us with wicked lusts, we ought to 
 remember this sentence, and set it before our eyes ; 
 that God dwelleth in the midst of us, and that we are 
 his house. Now we must consider that God cannot 
 dwell in a foul place : he must have a holy house 
 and temple. And how 1 Oh, there is no difficulty 
 in setting out ourselves finely, that all the world may 
 gaze at us : but God taketh no pleasure in all these 
 vanities of the world. Our beautifying must be spi- 
 ritual : we must be clad with the graces of the Holy 
 Ghost : this is the gold and silver, these are the pre- 
 cious stones spoken of by the prophet Isaiah, when 
 he describeth the temple of God, chap. Ix. 6. 
 
 Seeing God is so gracious as to have his word 
 preached among us, let us live in obedience to his 
 divine commands, that he may reside with us, and 
 we be his temple. For this cause, let us see that 
 we cleanse ourselves from all our filthiness, and re- 
 nounce it, that we may be a fit place for God's holi- 
 ness to dwell in. If we attend to these things, we 
 shall reap great joy ; seeing our Lord joineth himself 
 to us, arid maketh his residence in our souls and 
 bodies. What are we ? There is nothing but rot- 
 tenness in us : I speak not of the body only, but 
 more particularly of the soul, which is still more in- 
 fected : and yet we see the Lord will build us up, 
 that we may be fit temples for his majesty to reside 
 in. We have great occasion to rejoice by reason of 
 this text ; and ought to strive to obtain the pureness 
 which is required by the gospel ; because God will 
 have us joined to him, and sanctified by his holy spirit. 
 
118 Calvin's sermons. 
 
 Our text says, the church of God is the pillar and 
 ground of the truth. God is not under the necessity 
 of borrowing any thing from man, as we before ob- 
 served ; he can cause his truth to reign without our 
 help : but he doth us this honour, and is so gracious 
 as to employ us in this worthy and precious calling. 
 He could instruct us without our hearing the voice of 
 man ; he could also send his angels, as he did to 
 his servants in ancient times : but he calleth and 
 gathereth us together in his church ; there is his 
 banner which he will set up among his flock; this is 
 the kingly sceptre whereby he will haA-e us ruled. 
 
 Therefore God hath shut up his truth in the scrip- 
 tures, and will have it preached and expounded to us 
 daily. For when St. Paul speaketh of the truth, he 
 meaneth the doctrine of salvation, which God hath 
 revealed to us in his word. The apostle saith, the 
 doctrine of God, (which is the incorruptible seed, 
 whereby we are born anew to everlasting life,) is the 
 truth. This is set forth. Col. i. 5. John xvi. 13. and 
 xvii. 17. St. John often speaketh of the gospel, by 
 calling it the truth : as if he should say, without it we 
 know nothing, and whatsoever we can comprehend, 
 is vain : so that this is the only sure foundation upon 
 which we can rest. 
 
 And indeed, what would it profit us if we knew 
 all other things, and were destitute of the knowledge 
 of our God 1 If we know not God, I say, alas, are 
 we not more than miserable 1 But as God hath im- 
 printed his image in his word, it is there he present- 
 eth himself to us, and will have us to behold him, as 
 it were, face to face. 2 Cor. iii. and iv. Therefore 
 it is not in vain that St. Paul giveth this title to the 
 preaching of the word of God ; namely, that it is the 
 truth. By this means he maketh himself known to 
 us ; it is also the means of our salvation : it is our 
 life, our riches, and the seed whereby we become the 
 
Calvin's sermons. 119 
 
 children of God : in short, it is the nourishment of our 
 souls, by which we are quickened. 
 
 Therefore let us remember that St. Paul saith, the 
 truth is maintained among us by the preaching of 
 the gospel ; and men are appointed thereunto. First 
 of all, we are miserable, (as I before observed,) if 
 we know not God. And how shall we know him, 
 unless we suffer ourselves to be taught by his word ? 
 We must learn to seek for this treasure, and apply 
 all our labour to find it : and when God is so gra- 
 cious, as to offer it to us, let us receive it as poor 
 beggars starved with hunger. When it pleaseth him 
 to bestow such a benefit upon us, let us withdraw 
 ourselves from worldly matters, that we may not 
 despise his inestimable blessings. 
 
 Seeing the truth of God cannot reign among us, 
 unless the gospel be preached, we ought to esteem it 
 highly, knowing that he otherwise holdeth himself 
 afar off. If these things were observed as they 
 ought to be, we should see more reverence for the 
 doctrine of the word of God. In these days we can 
 hardly tell what the word church meaneth. It is true, 
 men boast that the gospel is preached, and that there 
 is a reformation according to the word of God ; but 
 while they use this word church, they know not what 
 it means. 
 
 Some say, they beheve there is a universal church y 
 but they speak in language which they do not under- 
 stand. Such are the papists, who are so ignorant of 
 the word church, being bewitched after the traditions 
 of men, and bound by their tyranny, that they cannot 
 understand it ; neither dare they inquire what the 
 church of God is. They have their foolish devotions, 
 to which they are so much given, that they cannot bs 
 bfought from them to the right way of salvation. As 
 for us, we have the word of God, but we hardly 
 know how to maintain it. We see what contempt 
 there is cast upon it, when it is preached among us. 
 
120 
 
 and how it is set at nought ; every man being his 
 own teacher. 
 
 Many are gkitted, as it were, with the gospel ; and 
 think they know more than is necessary : they know 
 so much, that they become sensible of their own con- 
 demnation. Thus they shall be twice guilty ; be- 
 cause they have once tasted the heavenly gifts, and 
 are now such contemners of the word of God : we 
 plainly perceive that they cast off all honesty, reve- 
 rence, and religion and would be content to have 
 God unknown among them. We ought to be great- 
 ly ashamed, seeing God hath so enlightened us, that 
 we give ourselves to such wickedness ; and cause the 
 gospel to be evil spoken of among the ignorant and 
 unbelievers. 
 
 If we knew how to profit by what is contained in 
 this place, we should have great reason to rejoice ; 
 seeing God will have his truth maintained by the 
 means of preaching. There is nothing in men but 
 wickedness ; and yet God will use them for witnesses 
 of his truth, having committed it to their keeping. 
 Although there are but few that preach the word of 
 God, yet notwithstanding, this treasure is common to 
 the whole church. Therefore we are keepers of the 
 truth of God ; that is to say, of his precious imagfe, 
 of that which concerneth the majesty of the doctrine 
 of our salvation, and the life of the world. 
 
 When Godcallethusto so honourable a charge, have 
 we not great reason to rejoice and praise his holy 
 name 1 Let us remember to keep this treasure safe, 
 that it be not profaned among us. St. Paul speak- 
 eth not only to instruct those that are called to preach 
 the gospel, but that we may all know what blessings 
 God hath bestowed upon us, when his word is 
 preached in its purity. Our salvation is a matter of 
 great importance ; and we must come to it by means 
 of the gospel. For faith is the hfe of our souls : as 
 the body is quickened by the soul, so is the soul by 
 
121 
 
 faith. So then we are dead, until God calleth us to 
 the knowledge of his truth. Therefore we need not 
 fear, for God will adopt us for his children, if we re- 
 ceive the doctrine of the gospel. 
 
 We need not soar above the clouds, we need not 
 travel up and down the earth, we need not go beyond 
 the seas, nor to the bottomless pit, to seek God ; for 
 we have his word in our hearts, and in our mouths. 
 God openeth to us the door of paradise; when we 
 hear the promises that are made to us in his name. 
 It is as much as if he reached out his hand visibly, 
 and received us for his children. God sealeth this 
 doctrine by the signs which are annexed to it : for it 
 is certain that the sacraments have a tendency to this 
 end, that we may know that the church is the house of 
 God, in which he is resident, and that his truth is 
 maintained thereby. 
 
 When we are baptized in the name of our Lord 
 Jesus Christ, we are brought into God's household : 
 it is the mark of our adoption. Now, he cannot be 
 our Father, unless we are under his divine protection, 
 and governed by his holy spirit : as we have an evi- 
 dent witness in baptism, and a greater in the Lord's 
 Supper : that i?, we have a plain declaration that we 
 are joined to God, and made one with him. For our 
 Lord Jesus Christ showeth us that we are his body ; 
 that every one is a member : that he is the head 
 whereby we are nourished with his substance and 
 virtue. As the body is not separate from the head, 
 so Jesus Christ showeth us that his life is common 
 with ours, and that we are partakers of all his bene- 
 fits. 
 
 When we behold this, is it not enough to make the 
 truth of God precious to us 1 Is it not a looking- 
 glass, in which we may see that God not only dwell- 
 eth among us, but that he also dwelleth in every one 
 of us ? God, having made us one with our Lord Je- 
 sus Christ, will not suffer us to be separated from hi© 
 
 11 
 
122 
 
 in any way whatsoever. Therefore, when we have 
 this inestimable honour conferred upon us, should we 
 not be ravished, as it were, and learn more and more 
 to withdraw ourselves from the corruptions of this 
 world, and truly show that it is not in vain that the 
 Son of God will have us belong to him ! How are 
 we made one with our Lord Jesus Christ ] By being 
 pilgrims in this world, passing through it as true citi- 
 zens of heaven. St. Paul saith, Eph. ii. 19. "Ye 
 are no more strangers and foreigners, but fellow- 
 citizens with the saints, and of the household of 
 God." 
 
 When he exhorteth us to withdraw from all wicked 
 affections, he calleth us to our Saviour Jesus Christ, 
 who is our life, who is in heaven : must we not then take 
 pains to come unto him ? Now let us meditate upon 
 this subject with solemnity, seeing we are to celebrate 
 the Lord's Supper next sabbath. Let us see how we 
 are disposed : for God will not have us come to him 
 as liars and deceivers. Therefore, let us see if we are 
 disposed to receive God, not as a guest that travel- 
 leth by the way, but as him that hath chosen us for 
 his dwelling place forever : yea, as him that hath 
 dedicated us to himself, as his temples ; that we may 
 be as a house built upon a rock. We must receive 
 God by faith, and be made truly one with our Lord 
 Jesus Christ, as I have already shown. 
 
 And are these things practised among us 1 Nay ; 
 on the contrary, we seem to despise God, and as it 
 were, put Jesus Christ to flight, that he may no more 
 be acquainted with us. Observe the disorder that is 
 among us ; should I enumerate the difficulties, where 
 should I make an end ] Let every one open his 
 eyes ! It is impossible for us to think of the confu- 
 sion that reigns among us now-a-days, without being 
 amazed, if we have any fear of God before us. Men 
 flatter and please themselves in their sins, and have 
 become as stocks and stones ; so that in us is fulfilled 
 
Calvin's sermons. 123 
 
 that which was spoken by the prophet ; namely, that 
 we have a spirit of drunkenness, and a spirit of slum- 
 ber, and can discern nothing. 
 
 As I have already observed, if we had any fear of 
 God before our eyes, we should be cast down in our- 
 selves, and not only be ashamed, but detest such 
 confusion as is seen among us both in publick and pri- 
 vate. We see men so far out of the way, that one 
 would think they were disposed to lift up themselves 
 against God, and do contrary to his will. Thus, it 
 seemeth that the word of God serveth to harden men 
 in wickedness ; for they seem to be at defiance with 
 him both in publick and private ; as I have already 
 observed. We daily hear blasphemies, perjuries, and 
 other contempts of God's name : w^e see that there 
 is disorder among us ; that we are so far from hon- 
 ouring God, that many act as hypocrites, while 
 t)thers withdraw themselves from all order of the 
 church, and are worse than the Turks and Hea- 
 thens. 
 
 As for my part, I may say, that I am ashamed to 
 preach the word of God among you ; seeing there is 
 so much confusion and disorder manifested. And 
 could i have my wish, I would desire God to take 
 me out of this world. We may boast that v;e have 
 a reformation among us, and that the gospel is 
 preached to us ; but all this is against us, unless we 
 attend to the duty which God hath enjoined upon us. 
 It is long ago that God warned us, and it is to be 
 feared he will speak no more in mercy, but will raise 
 his mighty arm against us in judgment. 
 
 Therefore, let us take heed to ourselves ; for these 
 things are not spoken to stir us up against God, but 
 that we may know our faults, and learn to be more 
 and more displeased with ourselves, that we may not 
 become hardened against God. For he calleth us to 
 repentance, and showeth that he is ready to receive 
 us to mercy, if we return and embrace the promises. 
 
124 
 
 and fear the threatenings, contained in his gospel. 
 Those that are in publick office, ought to be dihgent 
 in their duty, that justice may not be violated. Those 
 that are appointed ministers of the word, should have 
 a zeal to purge out all filthiness and pollution from 
 among the people. 
 
 We should so examine and cleanse ourselves, that 
 when we receive the supper of our Lord Jesus 
 Christ, we may be more and more confirmed in his 
 grace ; that we may be ingrafted into his body, and 
 be truly made one with him ; that all the promises 
 we perceive in the gospel, may be better confirmed 
 in us. We must know that he is our life, and that we 
 live in him, as he dwelieth in us : and thus we know 
 that God owneth and taketh us for his children. 
 Therefore, we should be the more earnest to call up- 
 on him, and trust in his goodness, that he may so 
 govern us by his holy spirit, that poor ignorant crea- 
 tures may through our example be brought into the 
 right way. For we see many at this day, who are in 
 the way to destruction. May we attend to what God 
 hath enjoined upon us, that he would be pleased to 
 show his grace, not only to one city or a little hand- 
 ful of people, but that he would reign over all the 
 world ; that every one may serve and worship him 
 in spirit and in truth. 
 
 SERMON IX. 
 
 2 TiMOTHT, Chap. iii. verses 16 and 17- 
 
 16. All scripture is g-iven by inspiration of God, and is profita- 
 ble for doctrine, for reproof, for correction, for instrxiction in 
 rie'htcousnoss : 
 
 17. That the man of God may be perfect, thoroug-hly furnished 
 unto all good works. 
 
 The word of God being called our spiritual sword, 
 there is need of our beinu: armed with it : for in this 
 
Calvin's sermons. 125 
 
 world the devil continually fighteth against us, en- 
 deavouring to deceive, and draw us into sin. There- 
 fore, St. Paul saith, the word of God deserveth such 
 reverence, that we ought to submit ourselves to it 
 without gainsaying. He likewise informeth us what 
 profit we receive from it ; which is another reason 
 why we should embrace it with reverence and obe- 
 dience. There have been some fantastical men at 
 all times, who would wish to bring the holy scripture 
 into doubt ; although they were ashamed to deny 
 that the word of God ought to be received without 
 contradiction. There have always been wicked men, 
 who have frankly confessed that the word of God 
 hath such a majesty in it, that all the world ought to 
 bow before it ; and yet they continue to blaspheme 
 and speak evil against God. 
 
 Where is the word of God to be found, unless we 
 see it in the law, and in thg prophets, and in the gos- 
 pel ? There it is that God hath set forth his mind to 
 us. To the end, therefore, that men may not ex- 
 cuse themselves, St. Paul plainly showeth us, that if 
 we will do homage to God, and live in subjection to 
 him, we must receive that which is contained in the 
 law and the prophets. And that no man might take 
 the liberty to choose what he pleaseth, and so obey 
 God in part, he saith, the whole scripture hath this ma- 
 jesty of which he speaketh, and that it is all profita- 
 ble. To be short, St. Paul informeth us, that we 
 must not pick and cull the scripture to please our 
 own fancy, but must receive the whole without ex- 
 ception. Thus we see what St. Paul's meaning is 
 in this place ; for when he speaketh of the holy 
 scripture, he doth not mean that which he was then 
 writing, neither that of the other apostles and evan- 
 gelists, but the Old Testament. 
 
 Thus we perceive that his mind was, that the law 
 and the prophets should always be preached in the 
 church of Christ ; for it is a doctrine that must, and 
 11* 
 
126 Calvin's sermons. 
 
 will, remain forever. Therefore, those that would 
 have the law laid aside, and never spoken of again, 
 are not to be regarded. They have made it a com- 
 mon proverb in their synagogues and taverns, say- 
 ing, " we need neither the law nor the prophets any 
 more :" and this is as common a thing among them, 
 as among the Turks. 
 
 But St. Paul bridleth the christian, and telleth us, 
 that if we will prove our faith and obedience toward 
 God, the law and the prophets must reign over us ; 
 we must regulate our lives by them ; we must know 
 that it is an abiding and an immortal truth ; not 
 flitting nor changeable ; for God gave not a tempo- 
 ral doctrine to serve but for a season, for his mind 
 was, that it should be in force in these days ; and that 
 the world should sooner perish, and heaven and 
 earth decay, than the authority thereof to fail. 
 Thus we see St. Paul's meaning is, that we should 
 suffer ourselves to be governed by the holy scripture, 
 and seek for wisdom no where else. 
 
 We must observe, (as hath already been said,) 
 that he giveth us no liberty to choose what we list, 
 but he will have us to be obedient to God in all res- 
 pects, approving what is contained in the holy scrip- 
 ture. Now let us notice the two points which are 
 here set forth. He saith first, Jill scripture is given by 
 inspiration of God ; and then addeth, and is profitable. 
 These remarks St. Paul maketh upon the holy scrip- 
 ture, to induce us to love it, and to show that it is 
 worthy to be received with great humility. When he 
 saith it is given by the inspiration of God, it is to 
 the end that no mortal man should endeavour to 
 control his almighty power. Shall miserable crea- 
 tures make war against God, and refuse to accept 
 the holy scripture 1 What is the cause of this ? It 
 is not forged by men, (saith St. Paul,) there is no 
 earthly thing in it. 
 
 Whosoever will not show himself a rebel against 
 
127 
 
 God, and set him at nought, must submit himself to 
 the holy scripture. St. Paul addeth in the second 
 place, besides the reverence which we owe to God 
 by doing him homage, we must confess, moreover, 
 that he sought our profit and salvation, when it 
 pleased him to teach us by the holy scripture : for 
 he will not have us busy ourselves with unprofitable 
 things. Therefore, if we be diligent in reading the 
 holy scripture, we shall perceive that there is no- 
 thing contained in it, but what is good and fit for us, 
 from which we may obtain some benefit. 
 
 How unthankful we are, if we accept not the bless- 
 ings which God offereth so freely ! After St. Paul 
 had magnified the holy scripture, showing that the 
 majesty of God appeareth in it, he would also give 
 us some taste, that we might come to it with an af- 
 fection and desire to profit thereby ; knowing that it 
 was God's design, and the end he aimed at. Let us 
 always remember that the holy scripture will never 
 be of any service to us, unless we be persuaded that 
 God is the author of it. When we read Moses, or 
 any of the prophets, as the history of mortal men, 
 do we feel a hveliness of the spirit of God inflaming 
 us ? No, no ; it is far from it. 
 
 Therefore the holy scripture will be lifeless, and 
 without force, until we know it is God that speaketh 
 in it, and thereby revealeth his will to m.an ; for St. 
 Paul saith, the holy scripture is given by inspiration of 
 God. The pope will boast, that all he hath put 
 forth, is from God : thus we see, that by using the 
 name of God for a cloak and covering, the world 
 hath been deceived, and kept in ignorance from the 
 beginning. For there never was any poison of false 
 doctrine, but that it was put into a golden cup ; that 
 is to say, was hid under this honourable title ; that 
 God spake to man. 
 
 If we are content to be governed by the will of 
 God, our faith will be rightly sealed ; so that we may 
 
128 
 
 perceive that it is not the illusion of satan, neither a 
 fable invented by men ; I mean those things con- 
 tained in the holy scripture, v^^hich were spoken by 
 God, who is the author of them. Let us consider 
 the infinite goodness of our God, in that it hath 
 pleased him to seal up his truth in our hearts, and 
 cause us to feel the virtue of it ; while unbelievers 
 are left in their ignorance, to despise the authority 
 of the holy scripture. 
 
 We may gather from what St. Paul saith, that 
 there is no authority in the church of God, but what 
 is received from him. If then we admit of a doc- 
 trine, it must not be borrowed from the authority or 
 wisdom of men, but we must know that it came from 
 God. This is a notable point ; for God will prove 
 thereby whether we be his people or not. He is our 
 king indeed, because we have no laws nor ordi- 
 nances except from him ; our souls are not guided 
 by chance, for he ruleth over us, and we are subject 
 to his yoke. If this be not the case, we do not 
 show that God governs us, though we make ever 
 so formal pretensions ; they are but false shows. 
 
 St. Paul doth not inform us, in order to prove the 
 holy scripture to be an undoubted truth, that Moses 
 was an excellent man ; he d(i)th not say that Isaiah 
 was very eloquent ; he declareth nothing of them 
 whereby he may raise the credit of their persons ; 
 but he saith, they were instruments in the hands 
 of God : their tongues were guided by the Holy 
 Ghost : they spake nothing of their own, but it was 
 God that spake by them. We must not consider 
 them as uninspired men, but as servants of the 
 living God ; as faithful stewards of the treasures com- 
 mitted to them. 
 
 If these things had been observed, men would not 
 have come into such horrible confusion, as the pa- 
 pists are at this day. For upon what is their faith 
 grounded, except upon men 1 There is nothing but 
 
SERMONS. 129 
 
 hypocrisy in all their doings. It is true, they declare 
 God's name, but in the mean time observe their own 
 ceremonies. But St. Paul requireth us to confine 
 ourselves to the holy scripture ; because God speak- 
 eth there, and not man. Thus we see, he excludeth 
 all human authority : God must have the pre-emi- 
 nence above all creatures whatsoever ; they must 
 submit themselves to him, and not presume to en- 
 croach upon his sovereignty. When we go into the 
 pulpit, we ought to be assured that it is God that 
 sent us, and that we bring the message which he 
 committed to us. 
 
 Let him that speaketh, speak according to the 
 word of God : that is, let him show that he doth not 
 thrust himself in rashly, nor patch up with any of 
 his own works, but that he holdeth forth the truth of 
 God in its purity ; he must make his doctrine edify- 
 ing to the people, that God may be honoured there- 
 by. Seeing the doctrine of men is here cast down, 
 let us banish it from the church of Christ, that it 
 may never be admitted again. Therefore, let us be- 
 ware and keep ourselves steadfast in the simplicity 
 of the gospel : for our Lord hath been so gracious, 
 as to reveal his will to us by the law and the pro- 
 phets : then, let us hold fast that which we have re- 
 ceived, and not suffer men to bind our consciences, 
 and frame articles of faith for us according to their 
 own notions. 
 
 St. Paul saith, all scripture is profitable. There- 
 fore, if the holy scripture be profitable, we are very 
 unthankful in not applying ourselves to the study of 
 it. Who is there among us that doth not desire pro- 
 fit and salvation ? And where can it be found, ex- 
 cept in the holy scripture 1 Wo be unto us then, if 
 we hear not the word of God, who seeketh nothing 
 but our happiness. Moreover, we must not read the 
 holy scripture in order to support our own notions, 
 and favourite sentiments ; but submit ourselves unto 
 
130 
 
 the doctrine contained therein, agreeably to the 
 whole contents of it ; for it is all profitable. 
 
 When I expound the holy scripture, I must always 
 compass myself by it ; that those who hear me, may 
 be profited by the doctrine held forth, and receive 
 edification thereby. If I have not this atTection, if I 
 do not edify those that beer me, I commit sacrilege, 
 and profane the word of God. Those also who read 
 the holy scripture, or come to hear the sermon, if 
 they seek any foolish speculations, if they come hi- 
 ther to recreate themselves, they are guilty of pro- 
 faning the gospel. If we divert the holy scripture 
 from its proper use, and seek questions in it, without 
 endeavouring to profit by it, we pollute it. 
 
 St. Paul hath taught us that we must come to 
 God with earnest desires, seeing he seeketh nothing 
 but OTlT profit and salvation. He showeth us also 
 that we must not pollute the holy scripture, to make 
 it serve our own fancy ; but knowing it is God's 
 mind that it should be made profitable to us, we 
 must come thither to be taught : yea, and taught in 
 that which will be profitable for our salvation. Now 
 it remaineth for us severally, to examine and see 
 what this profit is : if St. Paul had pronounced but 
 this one word, the sense might have been somewhat 
 obscure : but he openeth it so plainly, that we can- 
 not mistake his meaning ; for he saith, " The scrip- 
 ture is profitable for doctrine, for reproof, for cor- 
 rection, for instruction in righteousness ; that the 
 man of God may be perfect, thoroughly furnished 
 unto all good works." 
 
 St. Paul doth not set forth a single use of the holy 
 scripture, but when he hath spoken of the doctrine, 
 he addeth, to reprove, correct, and instruct. And why 
 80 1 It is not enough for God to show us what is 
 good, because we are so cold that we should hardly 
 perceive it : therefore he must needs stir us up to an 
 earnestness : we must know that he speaketh to us. 
 
Calvin's sermons. 131 
 
 and that we are bound to obey. Thus we see there 
 is no dead doctrine in the holy scripture ; but there 
 are reproofs and corrections to stir us up, that we may 
 come to God. 
 
 St. Paul saith, all scripture is profitable for doctrine : 
 and then addeth, to reprove, correct, &c. Why be- 
 ginneth he with this word doctrine ? Because it is the 
 natural order ; for if we are not taught to say, this 
 is the truth, exhortation will be of no use : there- 
 fore, we must first of all be made sensible, that that 
 which is taught us, is good, and true, and right 
 Thus the word doctrine signifieth, that we must be 
 mstructed in the truth, that we must be thoroughly 
 resolved in it, and so edified by it, that we doubt not 
 its authenticity. St. Paul informeth us, that this 
 doctrine is to know Jesus Christ, and put our 
 whole trust in him ; to live soberly, righteously, and 
 godly. 
 
 When we call upon God by prayer and supplica- 
 tion, we must put our trust in him, and look to the 
 heavenly life whereunto he calleth us : we must mor- 
 tify all our wicked affections, and conform ourselves 
 to his righteousness. The doctrine of the gospel, in 
 few words, is this : to know God, and put our whole 
 trust in him : and to know by what means he is our 
 Saviour ; namely, in the person of our Lord Jesus 
 Christ, his only begotten Son, who died for our jus- 
 tification. This is the way whereby we are recon- 
 ciled to God, and cleansed from all sin ; from which 
 proceedeth the confidence we have to call upon him, 
 knowing that he will not cast us off, when we come 
 in the name of him who is appointed our advocate. 
 
 When we consider that there is nothing but sin 
 and wickedness in us, we must learn to be displeased 
 with ourselves, and serve God fervently, with a pure 
 heart : this is the doctrine contained in the holy 
 scripture. We must understand the meaning of 
 St. Paul, when he saith, to reprove : that is, if we 
 
132 
 
 would be well instructed in the school of God, we 
 must confess ourselves guilty ; we must be pricked 
 to the heart ; we must be reproved for our faults. 
 When the word of God is rightly expounded, tb 
 faithful are not only edified, but if an unbeliever com* 
 into the church and hear the doctrine of God he is 
 reproved and judged. By this we understand, that 
 although the unbeliever may be wrapped in dark- 
 ness, and pleased with his own ignorance, yet when 
 God so enlighteneth him, that he seeth the misery 
 and wickedness in which he hath lived, when he 
 seeth his deplorable situation, while giving ear to the 
 word of God, he perceiveth the heavens opeUj as it 
 were, and that man was not made for this life only, 
 but to be exalted to a higher station. Thus unbe- 
 lievers are convicted. 
 
 And to make it more clear, St. Paul addeth, the 
 secrets of the heart are then disclosed ; for we know 
 while the word of God is buried, no man taketh heed 
 to himself; our hearts are in darkness. What then 
 must we do 1 We must apply the word of God to 
 our use, and be awakened out of sleep : we must no 
 more forget God, nor the salvation of our own souls ; 
 we must search the very depth of our hearts, and 
 examine our whole lives ; that we may be ashamed 
 of our filthiness, and become our own judges, to avoid 
 the condemnation that is ready at the hand of God. 
 Thus we understand what St. Paul meaneth by the 
 word reproof. 
 
 It is not enough for men to lay the blessings of 
 God before us, and say, this is God's will ; but we 
 must be awakened to think upon it in good earnest, 
 and look narrowly to ourselves : yea, and to draw 
 near to God, as if he had summoned us to appeap 
 before his judgement seat : we must bring all to light, 
 that we may be ashamed of our evil deeds : and 
 when we breathe into this heavenly air, we must be 
 careful not to turn aside from the right way. 
 
133 
 
 It is not enough to be thus reproved, but correction 
 must be added likewise : we must be chastised, as it 
 were, by the word of God ; to the end we may be 
 reformed. We must forsake our sins ; we must be 
 sharply dealt with, that they may be plucked out 
 by the roots, and separated from us. Thus, when 
 we have been roused to think upon God, we feel con- 
 demned before him, while our sins are lai<l open to 
 view ; and we become guilty in the sight of both God 
 and man. Moreover, we must be drawn to it by 
 force ; if we have been drunk with delicacies, if we 
 have indulged ourselves in folly and vanity, and have 
 thereby been deceived, the corrections must be quick 
 and severe, that we may give God the honour, and 
 suffer him to reform us, and bring us into subjection 
 to his will. 
 
 When a father seeth his children conduct them- 
 selves improperly and viciously, he thinketh it not 
 enough to say, why do you so ? but he will say, you 
 wretched creatures, have I brought you up, and 
 hitherto fostered you, to recompense me thus ? doth 
 it become you to do me this dishonour after I have 
 used you so gently 1 you deserve to be given into the 
 hands of the hangman. So it is with us : when God 
 seeth that we are more rebelhous against him than 
 disobedient children are against earthly parents, hath 
 he not occasion to be angry with us 1 Not that there 
 are any unruly passions in him, but he useth this 
 earnestness that we may be brought into subjection, 
 and learn to obey him. 
 
 Now we may judge whether it would be enough 
 for a man, when he would expound the holy scripture, 
 to discourse upon it as though it were a mere history ; 
 for if it were so, that which St. Paul saith concern- 
 ing it, is unprofitable : it would be sufficient for hint 
 to have said, to preach the gospel, we need only say, 
 thus spake God. The office of a good and faithful 
 shepherd is not barely to expound the scripture, but 
 12 
 
134 Calvin's sermons. 
 
 he must use earnestness, and sharpness, to give force 
 and virtue to the word of God. St. Paul saith in ano- 
 ther place, that the shepherds of the church must be 
 earnest, even to be importunate ; and not only show 
 the people what is good, but reprove them. 
 
 It is true, he saith it must be done meekly, mildly, 
 and patiently : but however it be, corrections must 
 be used. Men must not say, this is too hard to be 
 borne, you must not deal after this sort ; let those 
 who cannot suffer reproof, seek another master be- 
 side God, for they are not worthy to hear his word. 
 The world would gladly be spared ; and we see many 
 who are ready to burst with rage, when they are 
 threatened and corrected. They say that they wish 
 to be won by mildness. Then let them go to the devil's 
 school ; he will flatter, yea, and destroy them. 
 
 But as for the faithful, after they have received the 
 doctrine, they must humble themselves, and be willing 
 to receive reproof: they must be exhorted when they 
 have done amiss : they must be reproved for their sins 
 and offences, that they may be purged from all ini- 
 quity. In this manner we must behave ourselves, if 
 we wish to be instructed in the doctrine of God. St. 
 Paul addeth, the scripture is profitable for instruction in 
 righteousness ; that the man of God may he perfect, 
 thoroughly furnished unto all good works. When he 
 saith that the holy scripture is profitable to instruct 
 in righteousness, he shutteth out whatsoever man might 
 bring ; showing that we shall not become righteous 
 by observing the works introduced by man. 
 
 We see how the papists torment themselves in vain ; 
 observing whatsoever is enjoined upon them by men. 
 In what consists their righteousness ? upon what is it 
 grounded 1 It is grounded upon this, the church so 
 commandeth. But St. Paul showeth that there is nei- 
 ther religion nor doctrine, except in that which is 
 contained in the holy scripture ; yea, and in that 
 only is righteousness. Do they then follow that which 
 
135 
 
 God hath commanded 1 No ; for they go entirely 
 contrary to it. Therefore, if we wish to have our 
 lives well framed, let us not ground ourselves upon 
 the works of men, but let us follow that which God 
 enjoins upon us. 
 
 If we reo'ulate our lives bv the instructions con- 
 tained in the holy scripture, we shall be justified 
 thereby : but the doctrine of men is but folly, and an 
 abomination to God. Then let us remember it is not 
 without cause that St. Paul saith, to instruct in righ- 
 teousness. Again, he giveth us to understand, that 
 to be good divines, we must live holy lives. The 
 word of Goc^ is not given to teach us how to talk, to 
 make us eloquent and subtle, but to reform our lives, 
 that the world may know we are the servants of God. 
 If we wish to know whether a man prohteth by the 
 gospel or not, let us mark his life : men may know 
 how to talk, they may make a fair profession of god- 
 liness, and yet not have their lives correspond with 
 the written word of God. 
 
 St. Paul informeth us that we must make the 
 word of God our counsellor, that we may walk up- 
 rightly, and form our lives by it : thus, the man of God 
 may be perfect^ and furnished unto all good works. In 
 this manner we must be instructed in righteousness, 
 and reject the inventions of men, for with them God 
 is not well pleased. Men wish to serve God accord- 
 ing to their own notions, and therefore bring their 
 own works into the account ; but God will not allow 
 them. St. Paul, seeing such impudent boldness in 
 men, that they ca/mot keep themselves within the 
 bounds which God hath set them, points out the dis- 
 ease, that it may be healed : he saith, if we have the 
 word of God in our hearts, we shall be upright in life, 
 and furnished unto all good works. 
 
 Men may boast as much as they please, that their 
 works are virtuous and holy ; but when they shall 
 appear before the heavenly judge, all will be as chaff. 
 
136 Calvin's sermons. 
 
 When we mix our inventions with that which God 
 hath commanded, we injure all : Therefore we may 
 conclude, that whatever things are forged by men, 
 are nothing but corruptions. The papists call these 
 good works : to fast upon a saint's eve ; to eat no 
 flesh upon Friday ; to keep Lent ; to serve saints ; 
 to go from altar to altar, and from chapel to chapel, 
 to attend mass ; to go on pilgrimage, &c. they have 
 forged so many laws and statutes, that a man cannot 
 understand them. But we must at last appear be- 
 fore the great judge, to give an account of all our 
 actions. 
 
 It is said here that we shall be furnished unto all 
 good works, if we profit by the holy scripture. But 
 what will become of the traditions and inventions of 
 the papists ? in which the word of God seemeth to be 
 buried. They make not one hundredth part as 
 much of the word of God, as they do of men's tradi- 
 tions. Therefore let us not deceive ourselves wil- 
 lingly, considering we shall have the measure of our 
 perfection : God shutteth out whatsoever is added to 
 the holy scripture, and showeth that it shall not be 
 reckoned or received by him ; therefore men make 
 their items in vain ; it will but double their condem- 
 nation. 
 
 A man might ask, of what use is the gospel, seeing 
 there is so much uprightness in the law and the pro- 
 phets ] This may be easily answered ; the gospel 
 was not given to add any thing to the law or the pro- 
 phets ; let us read the New Testament ; we shall not 
 find one syllable added to either ; it is only setting 
 forth that which was taught before more plainly. It 
 is true that God hath been more gracious to us, than 
 to the fathers who lived before the coming of our 
 Lord Jesus Christ ; matters being more clearly set 
 forth to us, although there is nothing added. So then, 
 when St. Paul saith that we shall find uprightness 
 
137 
 
 and perfect righteousness in the law and in the pro- 
 phets, it diminisheth not the gospel. 
 
 There is an agreement in all the holy scripture ; 
 of the Old, and JVew Testament. The doctiine 
 which was contained in the law, has been expounded 
 so familiarly to us by the apostles since Jesus Christ, 
 that we cannot say we must do this or that, but we 
 must confine ourselves to that which was commanded 
 from the beginning. God hath made known his will 
 in such clear terms, and hath given so many reasons 
 why we should believe it, that we must be comdnced 
 of its truth, unless we are monsters in wickedness. 
 Therefore, if we will profit by the holy scripture, we 
 must study holiness of hfe, knowing that God will 
 not be served after our own fancy ; for he hath gi- 
 ven us a certain rule whereby we should regulate 
 our lives, and such a one as cannot be found fault 
 with. Let us then direct our hearts, thoughts, and 
 affections, to that which is contained in the holy scrip- 
 ture ; and then the heavenly judge will receive us. 
 We must be the more induced to attend to these 
 things, because our good God draweth so nigh, and 
 setteth forth his will in such a plain manner to us, that 
 we cannot excuse ourselves, unless we cleave wholly 
 to him. 
 
 SERMON X. 
 
 2 Timothy, Chap. ii. verses 20 and 21. 
 
 20. But in a great house there are not only vessels of g-old and 
 of sil\'er, butTalsoof wood and of earth; and some to honour, and 
 some to dishonour. 
 
 21. If a man therefore purg-e himself from these, he shall be a ves- 
 sel unto honour, sanctified, and meet for the master's use, and 
 prepared unto evei-y g-ood work. 
 
 When we see contemners of God, who set bad 
 examples, we sometimes depart from the right way, 
 thinking we have somewhat to excuse ourselves be- 
 12* 
 
138 
 
 fore God ; not knowing that these snould serve as an 
 exercise of our faith. Therefore, St, Paul not only 
 exhorteth us to separate ourselves from all iniquity, 
 that we may not be like the contemners of God, but 
 he exhorteth us not to be offended, nor take occasion 
 to doubt, when we see men wickedly disposed. He 
 hath before illustrated this matter, but now confirm- 
 eth it by a fit similitude. And first, that we may not 
 think ourselves worthy of pardon if we do evil and 
 follow those who despise God, St. Paul saith, in a 
 great house there are divers vessels. If the cupboard 
 or table be furnished with vessels of gold and silver, 
 in the kitchen may be seen vessels of wood and stone. 
 When we see such a variety, we marvel not at it ; 
 for if a man should cast his gold and silver among 
 the refuse of his house, what should we think of him] 
 Should we not say he was mad ? If it is not impro- 
 per to have vessels appointed to an unseemly use in 
 a great house, shall we not be content with it in the 
 house of God ? Shall we allow greater privileges to 
 mortal man than to the living God ] 
 
 St. Paul exhorteth the children of God, though they 
 be placed among the wicked, not to defile themselves 
 with their wickedness ; but rather be moved to a 
 carefulness by this means, that they may shun evil 
 examples and separate themselves from their com- 
 pany ; that they may dedicate themselves the more 
 diligently to God. Thus in few words we have the 
 apostle's meaning. As we have already shown, the 
 lesson given us here by St. Paul, is very profita- 
 ble : for if there be wicked men and h3'pocrites in 
 the church of God, who continue among us for a 
 season, and are highly esteemed, it must not trouble 
 us ; for the house of God is great. 
 
 Some understand this to include all the world ; 
 and it might reasonably be taken so : however, of 
 this we shall speak more at large hereafter. St. Paul 
 had just made mention of backsliders, who fell away, 
 
139 
 
 tifter they had made a profession of their belief in the 
 gospel. This matter bringeth us great comfort ; 
 seeing the church of God is spread throughout all the 
 world, and many being called to the gospel. Let us 
 put the case to those here assembled ; are there not 
 vessels of gold and silver enough to furnish a cup- 
 board or table ] and are there not likewise vessels 
 of wood and earth, which, after they have served 
 awhile, are to be cast away, or burnt, or no account 
 made of them. 
 
 Although we might wish for nothing but purity in 
 the church of God, for nothing that could be found 
 fault with, yet notwithstanding, v/e must expect to 
 see stumbling-blocks. And why so 1 Because God 
 asserableth together a great variety of vessels. It is 
 said, Mat. xiii. 47. that the church of God or king-> 
 dom of heaven is like unto a net that was cast into 
 the sea, where all sorts of fishes were gathered ; which, 
 when it was full, was drawn ashore, and the good 
 gathered into vessels, but the bad cast away : so it is 
 when the gospel is preached ; many will seem to re- 
 ceive it, yea, and for a season appear to be of the 
 number of the faithful ; but they soon turn aside and 
 become separated from them. 
 
 The church of God is also compared to a floor, 
 where wheat is mixed with chaff : but the floor is to 
 be purged, the wheat gathered into the garner, and 
 the chafl" burnt with unquenchable fire. Mat. iii. 1 2. 
 and Luke iii. 1 7. This is to show us, that during this 
 life, the church of God shall never be without mixture. 
 There always will be hypocrites, who will assent to 
 the doctrine of faith ; or at least will have a place in 
 the church, and be taken for christians : but in the 
 end it will be ascertained that they are not sons, 
 therefore they will be disinherited. We have a figure 
 of this in the case of Ishmael ; who, for a season, 
 was above Isaac ; being the elder son : but he was 
 
140 Calvin's sermons. 
 
 cast out, and Abraham was constrained to cut him 
 off: Gen. xxi. 14. 
 
 Before we go any farther, we must answer a 
 doubt that might here be raised. It is said in the 
 Psalms, that those who come into the mountain of 
 God, and have a place to dwell in his temple, must 
 be without blemish, and must walk uprightty. This, 
 at first sight, seems to destroy the idea that there are 
 vessels to dishonour ; for all must be chosen to serve 
 God, and must be sanctified to obedience. To what 
 doth God call us but to holiness 1 Are vre not ves- 
 sels of his temple ? Yea, are not every one of us a 
 part of his sanctuary ? Must we not be consecrated 
 to him, and purified from all blemishes and pollutions? 
 In the places which we have mentioned, we are taught 
 what manner of persons those whom God caileth to 
 himself ought to be : it is not said that all are such ; 
 for there are many who although they are command- 
 ed to dedicate themselves to God, remain filthy and 
 wicked. 
 
 When it is said that those who have clean hands 
 and pure hearts shall dwell in God's holy mountain, 
 many will boast that they are his children, and that 
 they are faithful, who are not worthy to be reckoned 
 of his household : but in the end, they will be cast 
 off. After they have occupied a place under this 
 false title, and have wickedly abused the name of 
 God, he will banish them, as we have already noticed 
 concerning Ishmael. The wicked who dwell in the 
 temple of God, seem to do well for a time, but they 
 soon begin to despise their maker, and use deceit, 
 malice, violence, extortion, and cruelty toward their 
 neighbours. They may grow up in the church, but 
 in the end, God will separate the goats from the 
 sheep. 
 
 In the second place, St. Paul exhorteth us to purge 
 ourselves from all the fdlhiness of the wicked. And why 
 60 ? If we be partakers of their wickedness, God 
 
Calvin's sermons. 141 
 
 will be displeased with us. Therefore, if we wish to 
 be honourable in his church, we must not only have 
 this outward title before men, but we must live in 
 obedience to his will, and show that it is not for nought 
 that God hath chosen us to himself. Let us under- 
 stand what is said in the text ; that if there be wicked 
 men mixed among the good, we may not be troubled 
 beyond measure. We see some so nice, that if they 
 can spy any fault in the church, or if the reforma- 
 tion is not so perfect, or such as might be wished 
 for, they will cry out, how now ! is this the church of 
 God ] and will separate themselves from it ; thinking 
 that they defile themselves, if they belong to a com- 
 pany that cannot wholly correct the faults of their 
 own members. 
 
 We ought indeed to be earnest and zealous, and 
 endeavour to put away stumbling-blocks : if we see 
 evil in the church, itjmust be purged out ; it must be 
 cut off speedily, and^not suffered to grow. We must 
 all earnestly desire the temple of God to remain pure 
 and clean : yet, notwithstanding, we must suffer many 
 things to remain, which cannot be taken away ; when 
 we cannot remedy them, we must mourn. However 
 the world may go, we ought not to estrange ourselves 
 from the church of God, under the pretence that all 
 men walk not as they ought. And why so ? In a great 
 house, if a man go into the kitchen, and see vessels 
 that are worth nothing, or of which there is but little 
 account made, he would not be angry ; for they 
 are appointed for the use of the kitchen, and thus 
 serve for the cleanliness of the house. If a man 
 should be so peevish as to forsake all, and say, I will 
 never come into this house again, because I see 
 vessels here that serve to no purpose, except to ga- 
 ther up the filth of the kitchen, would he not be igno- 
 rant 1 On the contrary, he may see that pains are 
 taken to serve him the better. 
 
 Therefore, when we see such vessels in the church 
 
142 
 
 of God, let us not be grieved, and take occasion 
 thereby to withdraw ourselves from it, but let us still go 
 on, and persevere. St. Paul meant to show us here, 
 that although the wicked endeavour to bring the 
 name of God into reproach and dishonour, they cease 
 not to serve his glory. And how ? God turneth 
 their wickedness into goodness. When we look at 
 the wicked, we think they were made to dishonour 
 God, to destroy the reputation of his majesty, and 
 abolish his justice ; to turn all things upside down, 
 that the world may have no more knowledge of him. 
 This is what they aim at, and the devil pusheth them 
 forward ; but they cease not to be vessels : that is 
 to say, God will find means to use them in such a 
 manner, that he will be glorified by them. Not 
 that this excuseth them, nor that they may cloak 
 themselves with such a mantle, as though they 
 served him, for this was not their mind or intention. 
 
 Let us submit ourselves to the providence of 
 God ; for if we be angry and peevish, and say all 
 things are out of order, we shall not be excused. 
 Let us be fully resolved, that in despite of satan, 
 God will be glorified. Moreover, let us learn to prac- 
 tice this doctrine ; namely, when we see nothing but 
 blemishes among us, and that stumbling-blocks are 
 not removed as they ought to be ; when there is not 
 so much honesty as is requisite, and men shut their 
 eyes for fear of seeing the fight ; when they dissemble, 
 and when there is not rigour and severity enough used 
 to keep them in order, let us mourn, and, if possible, 
 correct such irregularities. 
 
 We must not think because we see these disorders 
 «n the church of God, that it is utterly destroyed ; 
 that our Lord Jesus Christ is able to do no more ; but 
 rather consider that although the wicked disfigure 
 the beauty of the church, although they defile and 
 pollute it, yet notwithstanding, God will be glori- 
 fied : after they shall have troubled the church long 
 
Calvin's sermons. 143 
 
 enough, God will bring them to their end, and show 
 himself to be their judge. Therefore let us be patient, 
 knowing that we have a wonder working God ; who 
 worketh by such means, that he causeth even the 
 devil and wicked men to praise him. It is true that 
 the devil will always show himself as much as possible 
 a deadly enemy to God's glory, and will endeavour 
 by all means in his power to tread it under foot ; but 
 after all, God turneth his wickedness into good. So 
 fareth it with the wicked, who go about to bring all 
 things into disorder, and to take the kingdom of God 
 from among us, and raze out the remembrance of 
 his name. But when they have done all they can, 
 they still remain vessels. 
 
 St. Paul treats upon this subject more extensively 
 in the ninth chapter to the Romans, where he plainly 
 showeth that the reprobates and castaways, not only 
 those who make profession of Christianity, but they 
 that are open enemies to the gospel, are God's instru- 
 ments and vessels, whereby he causeth his glory to 
 appear ; although their intention is entirely different 
 He speaketh as much of those who denied God, and 
 made no pretensions to be of his household, as of 
 hypocrites, who made for a season some show. For 
 example, there is a wicked man that seeketh to mix 
 heaven and earth together, as it were ; satan hath 
 employed him this way and that, and it is thought for 
 a time that he will do great wonders ; but God show- 
 eth that the matter is in his hand, that he hath him 
 bridled, and in subjection, and that he is his instru- 
 ment. 
 
 It is true that the wicked are not led by the spirit 
 of God to do evil ; it would be blasphemy to say so ; 
 for the spirit of God leadeth us to justice and righte- 
 ousness. Although the devil entice men into wicked- 
 ness, yet notwithstand>ng, God ruleth over all ; yea, 
 and in such a manner that he applieth their wicked- 
 ness to his service. Therefore, "seeing it is so, let us 
 
144 
 
 learn to be patient. When there are stumblhig-blocks 
 in the church, we must not nurse the evil, (as I have 
 previously shown,) but every one ought to be active, 
 and endeavour as much as possible to cleanse the 
 church from all manner of filth. 
 
 After we have done all in our power, if we are 
 unable to make it better, let us wait patiently, while 
 God useth the evil, and turneth it to a good end. 
 Therefore, let us understand what is here taught us ; 
 namely, that the wicked are vessels ; that is, they 
 shall be constrained to serve God. They are not in- 
 clined to do good, but God can draw them by force, 
 and dispose of them according to the counsel of his 
 own will ; which surpasseth our understanding. They 
 serve in his house, not to honour ; and yet the name 
 of God ceaseth not to be glorified : it doth in no wise 
 lessen his justice, wisdom, virtue, and goodness. 
 Thus God keepeth all things in order, although the 
 wicked are mixed among the righteous. 
 
 If a man therefore purge himself from these, he shall 
 be a vessel unto honour. This is the second part of 
 that which we have before noticed. When we see 
 that the church of God is not so well reformed as 
 might be wished, we are apt to think all is lost, and that 
 God ruleth no more in the world. But St. Paul in- 
 structeth us not to be disconcerted, but wait patiently 
 till it please God to turn the malice of the wicked to 
 his own glory. If we be constant, and not shaken 
 by the confusion in the world, the end will always be 
 good. When we are among the wicked, we must 
 not join with them in their wickedness, but separate 
 ourselves from them. St. Paul exhorteth us to 
 cleanse ourselves from those of whom he spake, and 
 dedicate ourselves to God. It is a hard matter for a 
 man to walk through mire and dirt without defiling 
 himself ; or to go into a foul and filthy place, and re- 
 turn without stain or spot upon him. 
 
 Therefore we must take heed, and be careful when 
 
Calvin's sermons. 145 
 
 we are conversant w^ith those who contemn God. 
 When we are among lewd men and hypocrites, we 
 must be circumspect in our conversation : for nothing 
 is more easy than to become inwrapped in the polki- 
 tions of the world, and by them infected : for this 
 reason St. Paul saith, let us beware. This admoni- 
 tion was not given for one time only, but it must be 
 observed to the end of the world. Let us learn then, 
 that although there ought to be some policy in the 
 church to correct faults, to keep people in the fear 
 of God, and induce them to live an honest hfe, yet 
 we shall see many things that are hurtful, which will 
 turn us out of the right way, unless we are watchful. 
 
 We may be joined with the wicked until we depart 
 out of the world, but let us endeavour to cleanse our- 
 selves from their filthiness ; let us pray to God, that 
 he would turn us from their pollutions, and pu- 
 rify us by his holy spirit ; that his righteousness 
 may always reign in our hearts. Thus we see the 
 meaning of St. Paul, that we should cleanse ourselves 
 from those of whom he spake : as if he had said, 
 although we are conversant with the wicked, who 
 would wish to lead us into their company, and have 
 us partake of their wickedness, yet we cannot ex- 
 cuse ourselves if we become like them ; for God did 
 not sanctify us in vain, when it pleased him to choose 
 us to himself. 
 
 St. Paul saith, we must cleanse ourselves : not 
 that we are able to do it of ourselves, but because 
 God will have us attend to his service. From the 
 reading of this sentence, some have concluded that 
 we can cause God to choose and predestinate us ; 
 but this is overthrowing the groundwork of our faith. 
 It is gross beastliness to say, we must separate our- 
 selves from the wicked if we will have God to choose 
 us. For it is as much as if we should say, before we 
 were born, before the world was made, it was neces- 
 sary for us to prepare ourselves, that we might be 
 13 
 
146 calvin's sermons. 
 
 worthy of God's adoption. This doctrine is so foolish, 
 that it does not deserve particular notice. For he 
 chose us before the foundation of the world was laid ; 
 he respected no deserts of ours whatever. 
 
 Again, there are others that would establish a free 
 will ; saying, we are commanded to cleanse ourselves, 
 and therefore it must depend upon our own industry. 
 But these men show themselves ignorant ; and that 
 they are not well informed in the holy scripture. For 
 when God showeth us what our duty is, he doth not 
 say that it is in our power, or that we are able to do 
 it : but he exhorteth us to do that which is good ; and 
 worketh in us, because we are not able to perform it 
 of ourselves. Therefore let us learn in this way 
 to cleanse ourselves, that we may not be hke the 
 wicked. 
 
 God saith, Ezekiel xxxvi. 25. " Then will I sprinkle 
 clean water upon you ;" that is, the Holy Ghost 
 We are commanded to cleanse ourselves, but God 
 showeth that this belongeth to him, and that it pro- 
 ceedeth from the pure grace of his holy spirit. Why 
 then doth St. Paul use this language ? Our nature 
 moveth nothing at all ; it is the Lord that worketh 
 all the good that is in us ; he giveth us the will, and 
 also the strength and affection, that we may fight 
 against wickedness : thus yielding and giving to us 
 that which belongeth to himself He worketh in us 
 in such a manner, that it seemeth we do it ourselves. 
 The believer taketh great pains, and laboureth to 
 purge himself from the filth of the world, that he 
 may not be infected with the corruptions of the 
 wicked. In this we fight manfully ; but it is God 
 that driveth us to it ; it is he that giveth us virtue : 
 in short, he giveth us the will, and enableth us to 
 execute it, (as St. Paul saith,). all of his free good- 
 ness. That we may not be idle, we are thus exhorted 
 in this place ; and such exhortations are not need- 
 less. Having made some observatioiis upon the 
 
147 
 
 words purging or cleansing ourselves, we shall notice 
 the following clause of the same verse ; namely ; he 
 shall be a vessel unto honour^ sanctified, and meet for the 
 master'' s use, and prepared imto every good tcork. 
 
 When he speaketh of vessels of honour, he show- 
 eth that it is not enough to have a place in the church 
 of God, and bear the name of christians, but we must 
 be separated from sin and uncleanness. It is true 
 that all those who are baptized, all who are partakers 
 of the supper of our Lord Jesus Christ, and joined 
 with the faithful, are already separate from unbelie- 
 vers : no man will say that they are Turks or 
 Heathens. Yet notwithstanding, something more 
 than this is necessary ; we must not have the out- 
 ward mark only, and boast of our baptism and pro- 
 fession to serve God, but our life must witness that 
 we are indeed his children ; that when we are go- 
 verned by his holy spirit, it may be a witness to cer- 
 tify us of our adoption. 
 
 This is the meaning of St. Paul, when he saitli, we 
 must be vessels unto honour. And why so ] It 
 may be, although we are in the church of God, yea, 
 and of those that are most forward, that in the end 
 we shall be cast aside as a broken vessel, or forsaken 
 as a vessel of wood, that serveth to no purpose : suck 
 is the end of hypocrites, who vaunt and boast that 
 tliey are of the number and company of the children 
 of God. They may indeed be vessels, and God may 
 use them, but they are to dishonour ; for he will 
 bring them into confusion. 
 
 Therefore let us take heed, and see that we are 
 vessels unto honour; not to have an outward or 
 temporal mark only, that we may be taken for the 
 children of God, but that we may be chosen for his 
 everlasting inheritance ; and by this means draw near 
 to him. We must not only be vessels in the house, 
 but of the temple ; to serve to make holy sacrifices 
 and oblations, that we may thereby serve and honour 
 
148 
 
 God. When God maketh the malice of men serve his 
 glory, (as it is said of Pharaoh,) it is like drawing 
 fire out of water : it is so great a work that it is diffi- 
 cult to comprehend it. 
 
 We glorify God when we give ourselves wholly to 
 his service, and seek nothing but the honour and 
 glory of his name : and this is done when we act as 
 true children, and labour both in body and soul to 
 apply ourselves to his use. He not only saith th^t 
 we are vessels of his temple, but that we are the 
 priests that bear them. Thus God useth us as ves- 
 sels of honour, dedicating both body and soul to his 
 service : yea, he maketh us vessels to be applied to 
 whatever shall serve for his holiness, that he may 
 reign among us. Therefore we must take so much 
 the more pains to sanctify ourselves ; as it is said, 
 Isa. lii. 11. "Be ye clean, that bear the vessels of 
 the Lord." Again, we know how God hath com- 
 manded that the vessels should be kept clean and 
 pure, and that no unclean thing should be put 
 therein. 
 
 Therefore, seeing we are the vessels of the temple, 
 the bearers and keepers of them, let us beware and 
 dedicate ourselves to the use of God, v/hich is 
 honourable. Seeing we are his temples, each one of 
 us, and all together, let us be careful to keep our- 
 selves in all pureness. Seeing God doth us this 
 honour to receive us as vessels of his temple, and 
 dwelleth in us by his holy spirit, must we not be 
 purged from all filthiness 1 God will not dwell in a 
 filthy place, his house must be pure and holy : v/hat- 
 soever cometh near him must be sanctified. We 
 cannot be fit to serve God, unless we be vessels of 
 honour ; that is, given to all good works. 
 
 If we would serve God as he requireth, we must 
 give ourselves to good works : that is, we must seek 
 nothing but to obey his will, and answer his holy 
 calling. Then we shall not only be instruments in 
 
Calvin's sermons. 149 
 
 his hand, but we shall be vessels of honour, governed 
 by his holy spirit. Thus we shall close our remarks 
 upon this text 
 
 To make a short conclusion, let us learn not to 
 disorder ourselves ; though the devil cast many trou- 
 bles in our way, though storms and tempests arise, 
 though there be not so much regularity in the church 
 as could be wished, yet let us still keep on our way, 
 and not think that this lesseneth the majesty of God : 
 for in a great house there must needs be vessels of 
 wood and of earth. God will prove our affection ; let 
 us therefore be watchful, and think not to be excused, 
 if we join the wicked in their pollutions. When the 
 wicked rejoice and endeavour to mar our comfort, 
 let us withdraw from them : when sin reigneth, and 
 every one is endeavouring to draw his companion 
 into destruction with him, let us run to our God, 
 praying him to keep us under the governance of his 
 holy spirit ; and thus frame ourselves to the pureness 
 spoken of by St. Paul. 
 
 Seeing we are insufficient for t?iese things, that 
 besides our weakness, there is nothing but corruption 
 in us, let us pray God to send us his pure waters, 
 spoken of in Ezekiel xxxvi. 25. that we may be 
 cleansed from all our filthiness, and made fit subjects 
 for his service. Then we shall desire to live in obedi- 
 ence to the will of God ; yea, and that frankly, not 
 by restraint and force. When God is glorified by the 
 works of the wicked, (as he saith he hath kept them 
 for his glory,) we must know that it is not their inten- 
 tion to worship him : but by a wonderful providence, 
 he draweth good out of evil : even as he turned dark- 
 ness into light when he made the world. 
 
150 
 
 SERMON XI. 
 
 Titus, Chap. i. verses 7, 8, and 9. 
 
 7 For a bishop must be blameless, as the steward of God ; not 
 self-willed, not soon angry, not given to wine, no striker, not 
 g-iven to filthy lucre ; 
 
 8 But a lover of hospitality, a lover of good men, sober, just, holy, 
 temperate ; 
 
 9 Holding fast the faithful word as he hath been taught, that he 
 may be able by sound doctrine both to exhort and to convince 
 the gainsayers. 
 
 Those v/ho are called to preach the word of God, 
 may here learn what then' office or dnty is ; and 
 thereby be enabled to perform it faithfully to God, 
 and to the church. This subject must be well under- 
 stood, if we wish to profit by the text. Christians, 
 generally, ought to understand what is requisite in a 
 good minister. They ought not to choose him 
 thoughtlessly, or from mere fancy and ambition ; but 
 they should have the profit and common salvation of 
 all the children of God before their eyes. This ought 
 to be observed by those who are already in the office ; 
 and unless they conduct themselves according to the 
 direction of the Holy Ghost, they ought not to be 
 suffered to continue therein. 
 
 The virtues here spoken of by St. Paul, are neces- 
 sary for all ministers of the word of God ; who must 
 show the way to others : it is also a useful lesson for 
 us all. The minister ought to behave himself well, 
 in a godly manner ; and the people ought to refrain 
 from all kinds of wickedness. The minister must 
 point out the way, and set good examples ; and the 
 whole body of the church regulate their lives accord- 
 ing to what is here taught them. We see from St. 
 Paul's writings, in the verses preceding the text, that 
 those whom he called elders, he now calleth bishops ; 
 which signifieth watchmen or overseers. He giveth 
 
Calvin's sermons. 151 
 
 this name to all who are called to preach the word 
 of God. 
 
 Therefore, it was corruption and abuse in the 
 Popish Church, to call one man alone chief bishop : 
 for that was changing the speech of the Holy Ghost 
 Thus we see that Satan laboureth to turn us from 
 the pure simplicity of the word of God. And besides, 
 it is wrong for a man to separate himself from the 
 order which hath been established by the authority 
 of God. All therefore whom God calleth to preach 
 his word, must be well grounded in the truth; and 
 must be faithful watchmen. It is said, Ezekiel iii. 17. 
 Son of man, I have made thee a watchman unto the 
 house of Israel : therefore hear the word at my mouth, 
 and give them warning from me." 
 
 The title which is given to all shepherds, showeth 
 plainly what it is that God calleth them to do : they 
 are to watch and take care of the flock, while other 
 men sleep. They cannot serve God, only by em- 
 ploying themselves to serve his people. The greatest 
 honour that ministers of the word of God can have, is 
 to be diligent and faithftd in the church. St. Paul 
 saith, it is reasonable that the watchmen or bishops 
 should be without blame ; seeing they are governours 
 in the house of God. We may notice what he said 
 to Timothy ; how he exhorted him to beware and 
 take heed, that he might know how to behave himself 
 in the house of God, over which he was placed as 
 ruler : he therefore saw the necessity of Timothy's 
 walking uprightly. 
 
 Is it a small matter to be a minister of God, and 
 governour of his house 1 St. Paul showeth in this 
 place, that those to whom God hath committed his 
 word, and called to preach the gospel, ought to 
 conduct themselves in an exemplary manner. God 
 honoureth us in a marvellous manner, when he call- 
 eth us into his house, and admitteth us as members 
 of his family ; where he will dwell among us, and 
 
152 Calvin's sermons. 
 
 nourish and protect us. Therefore, when we are 
 sensible that we are not separated from our God, 
 that our behef is well grounded, that he hath gathered 
 us into his flock upon the condition that he will he 
 with us to the end of the world, we ought to be moved 
 to love him more earnestly, and serve him better. 
 
 The church is called the house of God, that we 
 may magnify the inestimable goodness of our Crea- 
 tor, who hath been pleased to draw near and make 
 his abode therein : he hath assembled us together, 
 and joined us to himself, that he might take care of 
 our salvation ; that he might be our master and 
 overseer ; not for his own profit, but for our salva- 
 tion. This text is not only for the ministers of the 
 word, but it should profit all the faithful ; we should 
 all apply it to ourselves, for our own instruction. 
 
 St. Paul saith, a good shepherd must be blameless ; 
 not self-willedy not soon angry, not given to icine, no 
 striker, not given to filthy lucre : as if he had said, the 
 man that is given to these vices, doth nothing but in- 
 fect the place he is in, and injure the church. He 
 that is blemished with any of these faults, is not a fit 
 man to serve God : these things must therefore be 
 purged out from among us. The first virtues re- 
 quired by St. Paul, in order to qualify a man to 
 preach the word of God, is to abstain from the faults 
 which are here condemned. 
 
 As it is the duty of a faithful minister to draw those 
 home that are gone astray, so it is hkewise his duty 
 to endeavour to keep those in peace and unity who 
 are already in the church. If he be stubborn and 
 self-willed, he will offend the flock of God, and make 
 a breach in the church. In order, therefore, that he 
 may serve God, and keep the church in peace and 
 concord, he must not trust too much to his own 
 understanding, nor be obstinate in his own opinion. 
 
 When we teach others, we must be willing to be 
 taught also. For if we are not willing to learn, that 
 
Calvin's sermons. 153 
 
 others may profit by our instruction, we shall never 
 be able to do our duty. Therefore, he whom God 
 hath placed as teacher in his house, must show him- 
 self ready and willing to receive doctrine, and good 
 instruction. We must be ready to hearken when 
 other men give counsel, and be willing to receive 
 information. Thus we have the meaning of St. Paul 
 in few words : namely ; those who are called to 
 preach the word of God, must take heed that they be 
 not self-willed, but willing to be taught : they must 
 be meek and quiet spirited ; not puffed up with pride, 
 but endeavouring to edify others ; they must not 
 think that they know all things, but on the contrary 
 desire to learn continually, and be gentle in their be- 
 haviour. Those who are lofty spirited, and self- 
 willed, often become schismaticks : that is to say, 
 they trouble the church of God, and divide it into 
 sects. 
 
 It is not without cause that St. Paul correcteth 
 this haughtiness : for we see by experience that it is 
 a great evil. Tlie minister must not be soon angry : 
 this fault is much like the other. For if a man doth 
 not govern himself in this respect, it will be a great 
 hinderance to him in serving God. J^ot gken to 
 wine ; because drunkenness increaseth this haughti- 
 ness, and is, as it were, a kind of madness. The 
 minister of God must therefore be sober: for if 
 drunkenness reign in him, he will be destitute of rea- 
 son, equity, and modesty. Thus we see what a num- 
 ber of deadly plagues are here enumerated, of which 
 the ministers of the word of God must beware. 
 
 They must be no strikers nor brawlers : they must 
 not be like soldiers or contentious men, who are al- 
 ways ready to fight and wrangle ; this fault must be 
 corrected also : neither must they be given to filthy 
 lucre ; they must not be covetous. The minister that 
 seeketh to enrich himself by his office, will not do his 
 duty faitlifully. He will put a gloss upon the word 
 
154 
 
 of God, and endeavour to please and gratify man : 
 to be short, he will disguise or falsify every part of 
 it ; or he will endeavour to ascertain in what way 
 he can make it most advantageous to himself. 
 Therefore, if covetousness reign in ministers of the 
 word, they will undoubtedly prove to be false teach- 
 ers ; whose chief study will be to pervert good doc- 
 trine, and turn the truth into a lie. 
 
 Those who do their duty faithfully, must edify the 
 church of God, and abstain from all crimes and 
 faults that are notorious. They must be lovers of 
 hospitality. They must be kind toward strangers, 
 and receive them courteously. This should be ob- 
 served at all times ; but in the days of St. Paul there 
 was a particular reason why it should be observed ; 
 for the poor christians were as birds upon the boughs ; 
 tliey were constrained to take their flight from place 
 to place, according as persecutions were raised 
 against them ; yea, they were oftentimes compelled 
 to hazard their own lives. We see therefore that 
 great compassion was needful. Thus we see it is not 
 without reason that the holy apostle requireth the 
 bishop, who ought to be as a father to the church, 
 to be liberal and kind to strangers, and to receive 
 them courteously. 
 
 They who are called to preach the word of God, 
 must be lovers of good men. This virtue is similar 
 to the one last mentioned. They must be courteous 
 and affectionate to those in necessity, and endeavour 
 to relieve their wants. Those who are destitute of 
 pity, who are content to live at their ease, and never 
 look at the condition of others, will never show any 
 compassion toward their fellow-creatures, nor en- 
 tertain those that are persecuted and afflicted. For 
 this cause St. Paid placeth these two virtues toge- 
 ther. 
 
 We shall next notice the words which foflow : 
 namely ; sobery just, holy, temperate. Soberness re- 
 
155 
 
 ferreth to a man's life. Justice is upright dealing ; 
 v/hereby a man should take care that every one hath 
 his proper due ; and be willing to suffer himself, ra- 
 ther than wrong others in any way whatever : this is 
 what St. Paul meant by the word justice. Holiness 
 consisteth principally in obedience to God ; that is, 
 we must do no harm to our neighbours, but li^-e 
 chastely, devoting ourselves entirely to the service of 
 God ; we must attend strictly to prayer and suppli- 
 cation ; we must withdraw ourselves from the world, 
 and not be given to vanity ; we must not lead a dis- 
 solute life, but hve in humbleness and submission 
 to the will of God : this is the holiness here spoken 
 o£ 
 
 Temperance comprehendeth whatever might be 
 understood by the word Soberness. It is not enough 
 to be temperate in meat and drink, but there must 
 be modesty and honesty in all the rest of our lives : 
 our hands, our eyes, our ears, and our mouths, must 
 be bridled. This is what St. Paul meant by terhpe- 
 rance. As if he had said, we must be settled a^ 
 established : we must have no improper dealings ; 
 no vain, lewd, or dissolute actions ; but we must live 
 in obedience to the will of God, that men n»y 
 know we have renounced the world. 
 
 Holding fast the faithful word as he hath been 
 taught. This is the principal thing required in minis* 
 ters of the gospel. They must not only be instruct- 
 ed that they may teach others, but they must be 
 strong in the faith, and maintain the doctrine of the 
 truth, that it may remain safe and sound. If we 
 have taken fast hold of the truth, it shall never e* 
 cape us ; although the devil labour to make us shakfe 
 it off, yet shall we never be turned aside. We musl^ 
 exhort with wholesome doctrine, and reprove those 
 that speak against it : that we may be able, and have 
 the means to teach those who are willing to obey 
 God ; and that we may have vir^ie to fight aga|pst 
 
156 Calvin's sermons. 
 
 those that speak against the truth, against enemies 
 of the word of God, against rebels, against contem- 
 ners, against men who go about to make confusion 
 and disturbance in the church, that they may go 
 away with shame. 
 
 St. Paul showeth us that the shepherds must 
 point out the way to all the faithful. Why should 
 the ministers of the word of God be sober, just, and 
 holy ] Why should they be modest, not given to 
 wine, nor to strife and blows ? Why should they be 
 settled and established in the truth ? To the end the 
 word of God may not be spoken of with irreve- 
 rence ; and that they prove their doctrine by a godly 
 life, and so ratify it, that it may be received more 
 readily : and hkewise that the people may follow 
 their examples, and endeavour to imitate all those 
 virtues which they see in their shepherds. 
 
 The meaning of St. Paul was not confined to mi- 
 nisters only, when he exhorted them to beware of 
 mtemperance, covetousness, and pride, and be cour- 
 teous, just, sober, chaste, &c. : but by their example, 
 he exhorted all christians to behave themselves in 
 such a manner, that soberness, justice, holiness, mo- 
 desty, and all the virtues here spoken of, may be 
 common among them. If we wish to be the chil- 
 dren of God, let us correct the faults which are here 
 condemned by St. Paul ; and endeavour to follow 
 the virtues which he hath recommended. 
 
 Although the minister may be governour in the 
 house of God, yet notwithstanding, every member 
 hath an office to fill. When God calleth some few 
 to preach his word, he doth not forsake the rest, but 
 will use every one, without exception, in his service. 
 This is the condition, this the end, why God hath ap- 
 pointed us to preach the gospel ; that we may devote 
 ourselves to his service. When he conferreth this 
 konour upon us, to receive us into his house, and 
 adopt us for Us children, it is not that we should be 
 
Calvin's sermons. 157 
 
 idle, but that he may hold us under his yoke, and 
 cause every one of us to glorify him, that we may 
 not be unprofitable : for it is not in vain that God 
 hath called us to such an estate, and to so high a 
 dignity, as to be of the company and fellowship of 
 his children. 
 
 The ministers of the gospel must therefore look 
 well to themselves, and likewise every member of 
 the church must observe the rules here laid down, 
 which are for the instruction of all, from the great- 
 est to the least. Let us therefore be modest, sober, 
 just, and holy ; and so live that sin may no more 
 reign among us. "When men become drunkards, 
 they not only blot out the image of God, but they 
 become as dogs and swine. If we wish then to be 
 taken for the children of God, must we not shun 
 this vice ? St. Paul excludeth all drunkards ; he will 
 not have us associate, or even be conversant with 
 them ; that they may be ashamed, and amend their 
 lives : much less ought they to be admitted to the ta- 
 ble of our Lord Jesus Christ. 
 
 Is not pride and loftiness contrary to the spirit of 
 meekness, which is the true mark of the child of 
 God ? Whereby shall the world perceive that we 
 have profited in the school of our Lord Jesus Christ, 
 if we be not humble, meek, and lowly ? Therefore, 
 when haughtiness reigneth in a man, it is a token 
 that he never was taught in the school of God. It is 
 evident that the virtues here spoken of by St. Paul, 
 ought not to be confined to ministers only, but they 
 ought to be practised by the whole church. Much 
 may be said of covetousness ; for we plainly see 
 that by thinking too much of this world, we forget 
 the spiritual blessings, and the inheritance whereun- 
 to we are called. What will become of us, if covet- 
 ousness reign in us, and we become so attached to 
 the things of this world, that we think no more of 
 the kingdom of heaven 1 Although we are daily 
 14 
 
F 
 
 158 
 
 reminded of this sin, yet notwithstanding, we are so 
 prepossessed with earthly cares, and so bound to the 
 world, that we cannot lift our minds on high to be- 
 hold the heavenly life. Thus we see, that " where 
 our treasure is, there will our heart be also." 
 
 Those that are given to the things of this world, 
 have their minds and atfections so placed upon them, 
 that they cannot aspire to the heavenly inheritance 
 whereunto we are called. Thus we see that covet- 
 ousness is a deadly plague ; it so blindeth men, 
 that it depriveth them of that which God hath pro- 
 mised. It is not without cause that St. Paul saith, 
 1 Tim. vi. 10. "The love of money is the root of 
 all evil." This love of money, or covetousness, car- 
 rieth with it wicked practices, deceits, treasons, un- 
 faithfulness, and cruelty : in short, there is no wick- 
 edness but what proceedeth from covetousness. The 
 covetous man forgetteth all uprightness in dealing ; 
 he will do whatever he desireth ; he will spoil and 
 rob ; and in all his actions there will be wrong and in- 
 jury ; yea, and being without fear and reverence, he 
 will openly mock God. Covetousness carrieth men so 
 far, that they even murder one another. To be 
 short, covetousness is a kind of madness that opera- 
 teth upon men in such a manner, that they became 
 devils. 
 
 This evil must not only be shunned by the minis- 
 ters of the gospel, but every christian must avoid it. 
 Moreover, it is said that the children of God must 
 be peace-makers. It is a mark whereby our Lord 
 Jesus Christ will have them known. Christ saith. 
 Mat. v. 9. " Blessed are the peace-makers ; for they 
 shall be called the children of God." Now if we be 
 given to revenge and strife, if we be lovers of quar- 
 rels, do we not show that we are destitute of the love 
 of God ] 
 
 We must always endeavour to be courteous to- 
 ward strangers, when we see tbem 'm a destitute 
 
159 
 
 situation ; for this has been observed even among the 
 heathens. When we see the church of God tor- 
 mented by tyrants and enemies of the truth, we must 
 entertain the poor christians who are banished from 
 their country : if we do not, is it not a token that 
 we renounce God ? It is the will of God that we 
 should be strangers in this world ; yea, and we are 
 his children upon this condition ; as it is said, Heb. 
 xi. 9. God is in heaven, and yet he cometh down 
 hither, and governeth us : thus he giveth an exam- 
 ple, that we may know what pity we ought to have 
 upon those that flee to us, and claim refuge ; who 
 are as sheep scattered by ravenous wolves. 
 
 St. Paul therefore spake not only to the ministers 
 of the word of God, but in their persons, he gave, as 
 it were, a looking-glass, by which all may regulate 
 their lives. If v/e are so rigorous that we will not 
 help those who are in v/ant and necessity, nor be 
 moved with compassion when we see our neighbours 
 suffer, it is certain that the love of God is not in us. 
 If it is not our duty to help one another, it would 
 have been necessary for God to have made as many 
 worlds as there are. men ; that every one might de- 
 vote all his attention to himself. But he hath made 
 us fellow-workers : we must not conclude that each 
 one is born for himself, and liveth in this world merely 
 for his own profit ; but we must do good to our 
 neighbours, and endeavour to serve them : and wo 
 be to us, if we be not thus minded. 
 
 We must be good natured, and do all the good we 
 possibly can to our fellow-creatures ; we must help 
 those that have need of help ; we must relieve the 
 needy, and use our goods for the benefit of those in 
 distress : yea, and we must do it with a frank and 
 liberal heart. If we have not this love and good will 
 toward our neighbours, it is an evidence that we are 
 not God's children. If we mistake in judging upon 
 these points, we go contrary to the dictates of na- 
 
160 
 
 tore itself; though we were without faith and reli- 
 gion, and without any knowledge of the law and 
 gospel. 
 
 If men are intemperate in eating and drinking, 
 they are also dissolute in their whole life : will they 
 therefore say that they are nourished at the hand of 
 God ? Even the heathens have more honesty, (as 
 we have before mentioned,) who are taught by na- 
 ture. We ought always to remember when we eat 
 and drink, that every blessing is received from our 
 Maker. If we abuse these blessings by becoming 
 gluttons and drunkards, is it not an evidence that we 
 have forgot heaven, and have become attached to the 
 things of this workl 1 When St. Paul saith, the 
 bishops must be just and holy, we must remember 
 that the admonition extendeth to every one of us : 
 we must all live honestly and uprightly, rendering to 
 every man his just due. Let us therefore endeavour 
 to govern ourselves in such a manner, that the world 
 may see there is true holiness in us : let us implore 
 God to separate us from all the pollutions of this 
 world, that we may be brought up in his house, and 
 governed by his holy spirit. 
 
 It is evident that the rule here given by St. Paul, 
 concerneth all the faithful ; and that no one ought 
 to think himself exempt therefrom. It now Femain- 
 eth for us to know how we may become partakers 
 of these virtues, and how we may tame and abolish 
 such faults as are here condemned. Alas ! it cannot 
 be done by our free will, nor by our own ability : 
 but God must work in us. And how 1 We must 
 be members of our Lord Jesus Christ. It is said, 
 we must be sober, just, holy, temperate ; and how 
 shall we become so ? When the Holy Ghost shall 
 rule in us, then shall we have these virtues. It is 
 said we must flee drunkenness, intemperance, strife, 
 debate, and pride. And how ] By having the spirit 
 of meekness, the spirit of humbleness, the spirit of 
 
Calvin's sermons. 161 
 
 wisdom and discretion, and the spirit of the fear of 
 God : all which was given to our Lord Jesus Christ, 
 that he might make those that believe in him parta- 
 kers of it. 
 
 Therefore, seeing we are by nature intemperate, 
 full of vanity, lies, ambition, and pride, given to un- 
 righteousness, deceit, and robbery, let us come and 
 submit ourselves to him who is appointed our head ; 
 knowing there is no other way for us to be kept in obe- 
 dience to God, and to live according to his will, only 
 to be united to our Lord Jesus Christ : for then are 
 we strengthened by the outpouring of the Holy 
 Ghost, which is the fountain of all holiness, of all 
 righteousness, and of all perfection. This is the way 
 whereby we must come to that which is here com- 
 manded by St. Paul : and this is the cause why we 
 are called to the comnmnion of our Lord Jesus 
 Christ. 
 
 When the apostle defineth the gospel, and the use 
 of it, he saith, we are called to be partakers of our 
 Lord Jesus Christ, and to be made one with him ; to 
 dwell in him, and he in us ; and that we be joined 
 together by an inseparable bond. This being the 
 case, we are greatly confirmed in the doctrine by the 
 holy supper. ^Vhen we come to this holy table, we 
 must know that our Lord Jesus Christ presenteth 
 himself, to confirm us in the unity which we have al- 
 ready received by the faith of the gospel, that we 
 may be grafted into his body in such a manner, that 
 he will dwell in us and we in him. We must there- 
 fore take pains, and endeavour to profit by this holy 
 union more and more, that we may cleave more 
 closely to the Son of God. 
 
 Thus we may see the holy supper is very requi- 
 site : and we keep it often, because we are eartblj 
 and fleshly while living in this world, and have need 
 to be often reminded of that which was once taught 
 us. Let us beware that we profane not the grace 
 14* 
 
 1 
 
162 calvin's sermons. 
 
 which God thus bestoweth upon us, when he maketh 
 manifest by such a sig-n, that we are indeed parta- 
 kers of his Son ; but let us pray him to govern us 
 by his holy spirit in such a manner, that when we 
 come to his holy table, we may not pollute it. 
 
 We must consider that we are poor miserable 
 creatures, and must come to our Lord Jesus Christ 
 to be cleansed from all our filthiness ; for he is the 
 fountain of all pureness. We must be purged from 
 all our sins, and so ruled by the holy spirit, that the 
 world may perceive we are united to him, and drawn 
 from temporal to spiritual things. May we so fight 
 against the vanities of our flesh, and all wicked af- 
 fections, that we seek nothing but to fashion our- 
 selves more and more to the image of our God, and 
 to be owned as children and heirs of the heavenly in- 
 heritance. 
 
 SERMON XII. 
 
 Titus, Chap. i. verses 10, 11, and 12. 
 
 10 For there are many unruly and vain talkers and deceivers, 
 specially they of the circumcision ; 
 
 1 1 Whose mouths must be stopped, who subvert whole houses, 
 teaching- things which they ought not, for filthy lucre's sake. 
 
 12 One of themselves, even a prophet of their own, said, The 
 Cretiaaas ai^e always liars, evil beasts, slow bellies. 
 
 St. Paul saith, there are many unruly and vain 
 talkers and deceivers, in the towns and country of 
 Crete. He maketh mention of this to Titus, who 
 was then in that island, that he might be careful in 
 appointing men to govern the church, who would re- 
 prove those that rose up against the truth of God, 
 and endeavoured to trouble the church. As dangers 
 and necessities increase, men ought to provide reme- 
 dies. So, when we see wicked men strive to brmg 
 
1 
 
 Calvin's sermons. 163 
 
 confusion into the church, we must be careful and 
 zealous, and endeavour to keep all thing's in their 
 proper order. St. Paul informeth us that there were 'i^y-? 
 many rebels even among the faithful, and such as at- 
 tempted to preach the gospel, who were given to 
 vain prattling and filthy lucre ; teaching that which 
 did not edify. 
 
 When we see the church of God so troubled by 
 the wicked, it is the duty of ministers to strive to 
 keep things in a proper condition : they must be 
 armed, (not with a material sword,) but with the 
 word of God, with wisdom and virtue, that they may 
 be enabled to resist the ungodly. When we see so 
 many turn from the right way, let us be careful, and 
 endeavour to have the church of God provided with 
 good rulers, that Satan raise not up stumbling-blocks 
 among us. When St. Paul speaketh of these vain 
 deceivers, he mentioneth the Jews in particular ; 
 who were the flower of the church, the first born of 
 the house of God. We know that the Gentiles were 
 as wild branches, which God of his grace grafted 
 into the stock of Abraham. Although we see that 
 the Jews were anciently the true heirs of salvation, 
 and that the inheritance of life belonged to them, yet 
 notwithstanding, St. Paul notes them as being the 
 greatest disturbers of the church. 
 
 \^Tien the wicked sow tares, (whether it be of 
 false doctrine or wicked talk,) to turn the faithful 
 from the right way, if we dissemble, or make as 
 though we saw them not, the weak will become in- 
 fected, and many will be deceived ; thus there will 
 be a general plague : but if we point out such men, 
 they will be shunned, and therefore will do but little 
 evil. When we see men who do nothing but pull 
 down, and endeavour to cause trouble in the church, 
 we must labour to bring them into the right way : 
 " ut if they remain steadfast in their wickedness, we 
 must make them known ; we must disclose their fil- 
 
164 
 
 thiness, that, men may abhor them, and separate 
 themselves from their company. 
 
 Shall we leave the church of God among thieves 
 and wolves, as it were, and let the whole flock be 
 scattered, and the blood of our Lord Jesus Christ 
 trodden under foot 1 Shall we suffer all order to be 
 abolished, the souls which have been redeemed de- 
 stroyed, and in the mean time shut our eyes and be 
 silent 1 If we act thus, are we not cowards ? Let 
 us therefore endeavour to bring back those that 
 have strayed, who are not utterly past hope ; espe- 
 cially if their faults be secret : but when they fall 
 into such wickedness as to make confusion in the 
 church, we must use a different remedy ; we must 
 show them what they are, and hold them up to the 
 view of the world, that they may be avoided ; we 
 must not spare them, because the whole salvation of 
 the people of God is in danger. 
 
 We must not be moved by favour toward the per- 
 son of any one, and say, " this man i& worthy of 
 commendation ; he is yet to be regenerated :" we 
 must not think so much upon those men who seem 
 honourable and privileged at the present day, as 
 upon our duty. We have already shown that the 
 gospel came from the Jews ; that they were the holy 
 root, the chosen people, the church of God. There- 
 fore, when they had such prerogatives, might they 
 not have expected some privileges 1 It is evident, 
 that by this they v/ere enabled to do the more evil. 
 They need not use this goodly title, only to say, 
 " we are the first born of the house of God ;" but 
 they might say, " we are the people whom God hath 
 chosen to himself; we are the stock of Abraham, 
 who were adopted from all ages ; we are they to 
 whom God revealed himself; and it is through our 
 means that you have the doctrine of salvation at this 
 day." When they made use of such sayings as 
 
Calvin's sermons. 165 
 
 these, were it not enough to astonish the minds of 
 the weak 1 
 
 Let us therefore remember, that when persons of 
 honour and dignity have been in credit a long time, 
 and. then become deceivers, and endeavour to sow 
 tares and destroy the building of God, we must 
 withstand them the more courageously ; for they are 
 far more dangerous than those of lower rank. If an 
 ignorant man, who is but little known, be wicked, 
 and disposed to do evil, he cannot pour out his poi- 
 son afar off, for he is, as it were, fettered. But he 
 that is of reputation and intelligence, who setteth 
 himself on high that he may be seen afar off, who 
 can boast of his credit, &c. that man, I say, will be 
 armed like a madman ; and if he be suffered, he may 
 do much hurt. 
 
 Let us mark well when we see men that are ho- 
 nourable, whether it be on account of the office 
 they fill, or the reputation they have had for a long 
 time. In other places where St. Paul speaketh of 
 those that pervert the truth of the gospel, and put 
 forth errours and false doctrine, he calleth them 
 hereticks : but in this place he calleth them unruly 
 and vain talkers and deceivers, who will not be ruled 
 by truth or reason. There are no worse enemies 
 than traitors ; who, under colour of God's name, 
 come and make divisions in the church, and endea- 
 vour to destroy that which God hath established. 
 We see some who will not say at first, that the doc- 
 trine which we preach is false ; for they would be 
 ashamed to speak in this manner, were they ever so 
 impudent : but they will labour to bring the people 
 into a dislike of it ; this we frequently see. I would 
 to God we were entirely rid of such infection and 
 filth. 
 
 If these vain talkers and deceivers be let alone, 
 if we take no notice of them, what will become of 
 the church 1 Will not the devil win all ? And shall 
 
166 
 
 we ilot be guilty of betraying the flock, and of de- 
 stroying that which was built up in God's name 1 
 We must therefore consider that we have to fight not 
 only against the Papists and Turks, who utterly re- 
 ject the doctrine that we preach, but against home 
 enemies ; who go about maliciously and traitorously 
 to bring to nought those things which are well de- 
 vised and established, that Jesus Christ may not 
 reign in full power ; who endeavour to corrupt the 
 w^ord, that in the end, the sincerity of religion may 
 be destroyed. 
 
 We ought to withstand such enemies courageous- 
 ly ; but we are so far from it, that every one seem- 
 eth to thirst after nothing so much, as to be wittingly 
 poisoned. If we doubted the purity of any meat, 
 we should quickly abstain from it ; for the love and 
 care of this frail life leadeth us to it. But when 
 God telleth us that it is poison to turn aside from his 
 word, from the reverence we ought to bear him, and 
 from the zeal with which we ought to be inflamed, 
 we make no account of it. Some care for nothing 
 but to hear vain curiosities ; others have a longing to 
 see the servants of God vexed, and this doctrine 
 troubled, that they may triumph at it: thus they join 
 hands with hereticks, as we have frequent examples. 
 But the faithful must be put in mind of that which 
 God teacheth them : if they wish to stand safe and 
 sound, they must be watchful, and shun false doc- 
 trine. Yea, and when they perceive that Satan go- 
 eth about secretly, endeavouring to corrupt the word 
 of God, which is preached to them, it is the duty of 
 every one to employ himself, and be faithful, that he 
 may withstand the temptations of the adversary : for 
 St. Paul spake not only to Titus, but to the people 
 generally. 
 
 Now let us observe what is added ; they subvert 
 whole houses. If one man only were misled by them, 
 it would be too much ; for men's souls ought to be 
 
SERMONS. 167 
 
 precious to us, seeing our Lord Jesus Christ hath 
 esteemed them so highly, that he spared not his own 
 life, but freely gave it for our salvation and redemp- 
 tion. But when we shall see whole houses subvert- 
 ed, that is, every one without exception, it is far 
 more detestable. When St. Paul spake of the hor- 
 rible crimes of deceivers, he mentioned vain babbling 
 and foolish imaginations ; he spake also of certain 
 traditions which the Jews brought out of their law, 
 of which they had a wrong understanding. Are we 
 not then sufficiently warned 1 If we be turned from 
 the right way, whom shall we blame for it 1 If Satan 
 be suffered to deceive us, and we be given over to a 
 reprobate state, it is no more than we deserve ; be- 
 cause we have not used the remedy which God 
 hath provided for us. 
 
 After St. Paul hath thus spoken, he addeth, it is 
 for filthy lucre^s sake. We therefore see, that as soon 
 as we are carried away with covetousness, seeking 
 after the goods of this world, it is impossible for us 
 to preach the gospel in its purity. St. Paul saith that 
 he preached the gospel in its purity, and held it forth 
 in simplicity. Let all those therefore that teach the 
 church, follow the example of the apostle : let them 
 take heed to themselves, knowing that if they will 
 serve God purely, they must be content with what 
 he hath given them, and cast off all desire of riches. 
 They must come to this conclusion, that they are 
 rich enough, if they are enabled to edify the chUrch 
 of God : if the Lord causeth their labour to become 
 profitable, they must be content therewith. This is 
 what St. Paul meant to set forth in this place. The 
 island of Crete, which at present is called Candia, 
 formerly contained about one hundred cities or 
 towns. St. Paul informeth us that the nation had 
 indulged themselves in wickedness for a long time, 
 and therefore have an evil name. He saith, " One 
 of themselves, even a prophet of their own, said. 
 
168 
 
 The Cretians are always liars, evil beasts, slow bel- 
 lies." 
 
 Such reproaches as these, seem to take away all 
 their reputation. Some imagine that St. Paul here 
 showeth himself to be their enemy : for he writeth 
 to Titus, not secretly, but that his letter might be 
 read and published, that the Cretians might know 
 what he said concerning them. Notwithstanding his 
 rebukes, he had the pastoral charge of them. Thus 
 we may learn, that although a man may desire the 
 salvation of a people, and love them sincerely, yet 
 he w^ill not cease to point out the faults of which they 
 are guilty : and indeed we cannot show that we love 
 those whom God hath committed to our charge, un- 
 less we labour to correct the faults and diseases 
 wherewith we see them infected. A good shepherd, 
 therefore, though he rebuke the people sharply, 
 must love them better than his own life. 
 
 It being the duty of those who are called to 
 preach the word of God, to use plainness, and point 
 out the errours of the faithful, they must not be of- 
 feTided or grieved when they are told of their faults. 
 Many at this day think the gospel is not well preach- 
 ed, unless they are flattered : that is, they think men 
 do not preach the word of God, unless they cover 
 their sins, and endeavour to please them : but we 
 here see another kind of divinity. Ministers, when 
 they see any kind of wickedness among those who 
 are committed to their charge, must not conceal it ; 
 it must be made known. It is better to put those to 
 shame, who have been negligent and sleepy, than 
 to hoodwink them, that they may become more 
 blind. 
 
 The surgeon, who hath a wound to heal, cutteth 
 away all the rotten flesh, or if there be any apos- 
 tume, he purgeth it to the quick, to take away all 
 the infection and corruption ; so must the ministers 
 of the word of God do, if they wish to discharge 
 
Calvin's sermons. 169 
 
 their duty faithfully toward those committed to their 
 care : and those of the faithful must bear such correc- 
 tion patiently, knowing that it is necessary that they 
 should be thus handled. They must not murmur 
 against those who seek their salvation ; for what 
 shall it profit us to be honourable in the eyes of the 
 world, if in the mean time God abhorreth us ? But 
 there are many who are displeased if they are told 
 of their faults. If he who hath authority to teach, 
 point out the wickedness that reigneth among them, 
 they will be displeased with him, and mock him. 
 
 We see how justice is corrupted, and what favours 
 are granted ; men speak of wickedness in their 
 houses, in their shops, in the streets, and in the mar- 
 ket-place ; but if it be mentioned in the pulpit, if 
 wickedness be made known by the preaching of the 
 word of God, we see them displeased, and full ol 
 malice. There is no man but what can say, " such 
 a sin is common ; such a man hath done such a 
 fault." Every one may see what sins reign among 
 the people ; and yet, those who are appointed to 
 watch over them, dare not reprove them, although 
 their office requireth it of them. 
 
 It is said the word of God is like a two edged 
 sword, which pierceth the most secret thoughts, se 
 parating joint and marrow : yea, it reacheth even to 
 the bottom of the heart, and maketh known whate- 
 ver sins lurk within us. If we wish to be taken for 
 christians, we must have quiet and contented minds, 
 and not be angry when we are reproved for our 
 faults. When we have any apostume about us, we 
 must be willing to have it lanced ; when the sore is 
 ripe and raging, let us be willing to receive the reme- 
 dy, knowing it is for our profit. It is said by our 
 Lord Jesus Christ, that he will send the Comforter ; 
 " And when he is come, he will reprove th© world 
 of sin, and of righteousness, and of judgement." 
 Therefore, if we will not bow down our necks, and 
 15 
 
170 
 
 receive God's yoke, that is to say, if we do not con- 
 demn ourselves, and suffer him to exercise spiritual 
 jurisdiction over us, by those whom he hath appoint- 
 ed to preach his word, we shall be condemned. This 
 is the cause why the papists speak evil of us. St. 
 Paul exhorteth us to walk uprightly, and to have a 
 good conscience before God. 
 
 If we wish not to be condemned by infidels, we 
 must be meek and patient, and show ourselves ready 
 and willing to receive instruction from the word of 
 the Lord. When our faults are made known to us, 
 we must confess them. We are commanded 
 throughout the scripture to reprove the wicked : but 
 it is a common practice in these times for men to 
 cast off all correction, and take free liberty in all 
 manner of sin and iniquity, being under no subjec- 
 tion. But those who wish to pass for christians, 
 must not behave themselves in this manner. St. 
 Paul saith, " Admonish one another ;" and again, 
 " Reprove sin." To whom doth the Holy Ghost 
 speak in these two places ? To all the faithful 
 without exception. For although God hath chosen 
 some, 'to whom he hath given a special charge to 
 admonish, exhort, and reprove those that do amiss, 
 yet notwithstanding, he chargeth every man to set 
 himself against sin and wickedness. 
 
 If this be lawful for those who have no public 
 charge, what must the minister do, whom God hath 
 expressly charged to till this office 1 There are bas- 
 tard christians among us at this day, who know not 
 God, nor obey his word ; therefore they will not bear 
 correction. St. Paul reproveth the Cretians by 
 putting them in mind of the witness of their own 
 prophet ; who saith, " The Cretians are always liars, 
 evil beasts," &c. When God maketh known our 
 faults, and reproveth us, he doth it for our salvation ; 
 we ought therefore to be displeased with ourselves, 
 and confess our sins with the deepest humility. We 
 
Calvin's sermons. 171 
 
 gain nothing by being stubborn : it is of no use ; for 
 if we will not bow, God will break iis in pieces. 
 
 It seemeth that God wrought a miracle, in sending 
 the gospel into Crete. i^Uhough the people were 
 very wicked, yet notwithstanding, the. Lord in his 
 goodness visited thera. We may therefore perceive 
 that God hath no regard to our worthiness, when he 
 calleth us to be first in his church ; but he oftentimes 
 does it to set forth the brightness of his mercy. If, 
 when we were cast away, he reached out his hand 
 and took us to himself, he deserveth so much the 
 more honour and praise. 
 
 We have deserved nothing at his hands ; and if 
 we have received the gospel, it is not by reason of 
 our own virtue ; for nothing can move God to call 
 men to himself, and make them know his will, b;it 
 his free mercy. Let us therefore learn to glorify our 
 God in the spirit of humility ; and if he hath chosen 
 us, and forsaken others, and we wish to remain in 
 possession of so great a blessing, let us examine our 
 lives daily. When we see that there is notliing in us 
 but wretchedness, and that we can do nothing but 
 provoke him to anger, let us prevent his wrath by 
 condemning ourselves. "When every man judge th 
 himself, then shall we be justified before God ; who 
 will not only purge us from all our wretchedness, 
 but cause his glory to shine more and more, that we 
 may have occasion to call upon him as our Father, 
 and proclaim to the world that he hath redeemed us 
 by the merits of his Son, that we may become his in- 
 heritance. 
 
172 calvin's sermons. 
 
 SERMON XIII. 
 
 1 TiJioTHY, Chap. ii. verse 8. 
 
 8 I will therefore that men pray every where, lifting- up holy 
 hands, without wrath and doubting'. 
 
 After St. Paul hath mformed us that our Lord 
 Jesus Christ came into the world, and gave himself 
 a ransom for all, and that the message of salvation 
 is carried in his name to all people, both small and 
 great, he exhorteth every one to call upon God. 
 For this is the true fruit of faith, to know that God 
 is our Father, and to be moved by his love. The 
 way is open for us to run to him, and it is easy to 
 pray to him when we are convinced that his eyes 
 are upon us, and that he is ready to help us in all 
 our necessities. 
 
 Until God hath called us, we cannot come to him 
 without too much impudent boldness. Is it not rash- 
 Fxess for mortal man to presume to address himself 
 to God 1 Therefore we m.ust wait till God calleth us, 
 which he also doth by his v/ord. He promiseth to 
 be our Saviour, and showeth that he will always be 
 ready to receive us. He doth not tarry till we come 
 to seek him, but he ofFereth him.self, and exhorteth 
 us to ipiSij to him ; yea, and therein proveth our 
 faith. 
 
 St. Paul saith, Romans x. 14. " Plow shall they 
 call on him in whom they have not believed *? and 
 how shall they believe in him of whom they have 
 not heard ? and how shall they hear without a 
 preacher 1" Thus it may be understood, that God 
 is ready to receive us, although we be not worthy : 
 when we once know his will, we may come to him 
 with boldness, because he maketh himself familiar to 
 us. The apostle addeth, Romans xv. " Praise the 
 Lord, all ye Gentiles ; and laud him, all ye people :" 
 
CALVm's SERMONS. 173 
 
 giving us to understand thereby, that the gospel be- 
 longeth to the Gentiles as well as the Jews, and that 
 every mouth ought to be open to call upon God for 
 help. 
 
 We must call upon God in all places, seeing we 
 are received into his flock. The Gentiles were stran- 
 gers to all the promises which God had made to h^^ 
 people Israel. But the apostle saith, behold, Gc^B 
 hath gathered you into his flock : he hath sent joW 
 his only begotten Son, even for the fatherly love 
 which he bare you : you may therefore boldly call 
 upon him, for it is to this end, and for this purpose, 
 that he hath given you this witness of his good will. 
 
 As often as the goodness of God is witnessed by 
 us, and his grace promised, (although we be wretch- 
 ed sinners,) as oft also as we hear that our sins were 
 forgiven us by the death and suflering of our Lord 
 Jesus Christ, and that atonement was made for our 
 transgressions and the obligations which were against 
 us, and that God is at peace with us, the way is 
 opened for us to pray to him and implore his bless- 
 ings. 
 
 It is said in Hosea ii. " I will say to them which 
 were not my people, Thou art my people, and they 
 shall say. Thou art my God." Therefore, as soon as 
 our Lord God maketh us taste his goodness, and pro- 
 miseth that even as he sent his only begotten Son into 
 the world, he will accept us in his name, let us doubt 
 not, but come immediately to him in prayer and sup- 
 plication. If we have faith, we must show it by call- 
 ing upon God. If we make no account of prayer, it is 
 a sure sign that we are infidels ; notwithstanding we 
 may make great pretence to a belief in the gospel. 
 Thus we see what great blessings God bestoweth 
 upon us, when we can have the privilege of prayer. 
 
 God informeth us that if we call upon him, it shall 
 not be in vain ; we shall not be deceived in our ex- 
 pectations if we come to him aright ; we shaU never 
 15* 
 
174 Calvin's sermons. 
 
 be cast off, if we keep in the way which St. Paul 
 hath marked out ; namely, if we have Jesus Christ 
 for our mediator, and trust in the merits of his death 
 and passion, knowing that it is his office to keep us. 
 And as he hath made reconcihation between God 
 and us, he will keep us through his grace and mer- 
 
 t', if we put our trust in him. 
 When we are made sensible of the blessings which 
 od hath bestowed upon us, in granting us the privi- 
 lege of calling upon him by prayer, we must exer- 
 cise ourselves in this duty faithfully : we must be 
 careful both morning and evening to call upon God, 
 for we have need of his assistance every hour. 
 Again ; we cannot pray to God unless we have the 
 spirit of adoption ; that is, unless we be assured that 
 he taketh us for his children, and giveth us witness 
 thereof by his gospel. As oft therefore as we read 
 in holy writ, pray to God, praise him, &c. we must 
 know that the fruit of our faith is set forth by these 
 words ; because God hath revealed himself to us, 
 and hath made the way easy whereby we may come 
 to him. 
 
 / will therefore that men pray every ichere : we see 
 also in the first epistle to the Corinthians, that the 
 apostle saluteth all the faithful who call upon God, 
 both theirs and ours : chap. i. 2. Here he joineth the 
 Gentiles with the Jews ; as if he had said, I will not 
 confine the church of God to one particular people. 
 It was so under the law, but after the wall was bro- 
 ken down, and the enmity between the Jews and 
 Gentiles taken away, there was liberty among all 
 nations and people, of calling upon God ; because 
 his grace is common to both Jew and Gentile. 
 
 Moreover, St. Paul meant to show that the cere- 
 monies of the law were not to be continued after 
 Jesus Christ was made manifest to the world. For 
 in the time of the law, men were constrained to 
 come together at the temple, to call upon God. It 
 
Calvin's sermons. 175 
 
 is true that the Jews prayed, every man at his own 
 house, but it was not lawful to offer a solemn sacri- 
 fice except in the temple ; for that was the place 
 that God had chosen. According to the grossness of 
 the people, it was requisite to have sacrifices, until 
 the truth should he declared more plainly. The tem- 
 ple was a sign, which represents that we must come ^ 
 to God in one way only ; and what is that 1 thrcugh jV 
 our Lord Jesus Christ. '^ 
 
 We cannot come nigh to God, unless we have one 
 to lead us ; we must therefore trust in him through 
 the merits of Jesus Christ. The Jews had this in a 
 figure ; we have it in substance and in truth. Again ; 
 God thought proper to hold them as little children in 
 the unity of l^aith, by means which were suitable for 
 their rudeness ; but at present we have such a clear- 
 ness in the gospel, that we need those old shadows 
 no more. Seeing that the order which God had es- 
 tablished under the law is now abolished, that is to 
 say, the order of the temple of Jerusalem, and 
 all the rest of the ceremonies ; we must stay our- 
 selves no more upon them. 
 
 Our Lord Jesus Christ said to the woman of Sama- 
 ria, John iv. 2L 23. " The hour cometh, when ye 
 shall neither in this mountain, nor yet at Jerusalem, 
 worship the Father. But the hour cometh, and now 
 is, when the true worshippers shall worship the Fa- 
 ther in spirit and in truth." In those days there 
 was a great controversy between the Jews and the 
 Samaritans ; the temple of Samaria being built in 
 despite of the Jews. Those that worshipped at the 
 temple of Samaria, claimed the example of Abraham, 
 of Isaac, and of Jacob. The Jews had the word of 
 God. Christ saith, that in times past, the Jews knew 
 what they worshipped, for they were ruled by a doc- 
 trine which was certain ; but that the Samaritans 
 were idolaters. But now, (saith he,) you must strive 
 no more for the temple of Jerusalem, or for the 
 
76 Calvin's sermons. 
 
 temple of Samaria : and why so 1 because God shall 
 be called upon hi spirit and in truth throughout all 
 tlie world. 
 
 Jesus Christ having made his appearancCj the old 
 shadows of the law are taken away ; let us content 
 ourselves therefore, seeing we have a temple which 
 is not material, nor visible : yea, all the fulness of 
 the Godhead dwelleth in our Lord Jesus Christ. It 
 is sufficient for us, that he reacheth out his hand, 
 being ready to present us before God: and that 
 through his means we have an entrance into the true 
 spiritual sanctuary, that God receiveth us, that the 
 veil of the temple is rent, that we may no more 
 worship afar oiF in the court of the temple, but may 
 come and cry with open mouth, *Rbha, Father. 
 
 Abba, was a customary word, used in the Hebrew 
 tongue ; that is, in the Syrian tongue. St. Paul 
 putteth two words, Abba, Father, in Hebrew and 
 Greek, to show us that every man in his own tongue 
 hath now liberty to call upon God. Yea, there is 
 no more a particular place where we must come to 
 worship : but as the gospel hath been preached 
 throughout all the world, we must shov/ that at this 
 day every man may call upon God, and pray every 
 where, lifting up holy hands, without wrath and doubt- 
 ing. 
 
 It is true, we may now have temples for our con- 
 venience, but not in such a manner as the Jews had 
 them : that is, we are not under the necessity of 
 coming to some particular place in order to be heard 
 of God. If there were other places as convenient 
 for us as this, there would be no difference between 
 them. Let us therefore learn that all ceremonies 
 ended at the coming of Christ. This is very neces- 
 sary to be understood, in order to draw us from the 
 superstitious notions of the papists, which only 
 darken prayer. 
 
 The Jews had their lights, perfumes, incense, &c. ; 
 
177 
 
 and they had their priests of the law ; by which we 
 Diay understand, that we have need of a mediator 
 between God and man. The papists keep all those 
 things still ; and in so doing, it is as much as if they 
 renounced Jesus Christ. It pleased God to be 
 served in shadows, (as St. Paul showeth, Col. ii.) 
 before the coming of Jesus Christ, who is the true 
 body ; that is, the substance of all. Do not those 
 that seek such ceremonies, estrange themselves from 
 Christ '? Do they not know that when Christ was 
 here in the world, and took our flesh upon him, and 
 suffered and died, that it was for this purpose, that 
 we might put our trust in him, and have no more of 
 these childish figures, which served only for a season '? 
 Thus, the papists, with all the fooleries which they 
 use, not only darken the glory of our Lord Jesus 
 Christ, but utterly deface it. 
 
 Let us therefore learn to worship God, and call 
 upon him out of a pure heart ; without all these mix- 
 tures, and things devised by our own brains ; yea, 
 and without borrowing that from the old law, which 
 is no longer proper for us. We now have a full re- 
 velation in the gospel : let us not, therefore, do this 
 injury to God, to put away the brightness which he 
 hath caused to shine before our eyes ; seeing the Son 
 of justice, that is to say, our Lord Jesus Christ, is 
 now made manifest to us. Why should we talk any 
 more of walking in dark shadows, which were only 
 of use when we were far from that great brightness 
 which afterwards appeared ? 
 
 We must pray to God as he hath commanded us 
 in the gospel. The papists make pilgrimages, and 
 go trotting up and down, this way and that, to find 
 God : but in so doing they forsake him, and with- 
 draw themselves wholly from him. Let us not follow 
 these examples, but be confirmed in the doctrine oi 
 the gospel, wherein we are exhorted to pray daily, 
 not doubting but God will hear us in all our requests. 
 
tthey 
 
 178 calyin's sermons. 
 
 When we make cur prayers to God, we must not 
 bring thither our melancholy or fretful passions, as 
 though we would be at defiance with him, as one 
 that prayeth when he is angry, or murmuring, be- 
 ing disquieted by reason of aflliction which God 
 sendeth, for in so doing we dishonour him. 
 
 There are some who make a show, as though 
 prayed to God, by protesting against him, be- 
 cause they are not dealt with according to their own 
 fancy. Thus, they will come to God, but it is to be 
 at defiance with him, as if a woman should ask 
 something of her husband, and at the same time say, 
 Oh, you care not for me ! This is the manner of 
 prayer which some use, but it would be better for 
 them not to pray at ail, than to come to God with a 
 heart so envenomed with wrath. Let us learn there- 
 fore to pray to God with a peaceable heart. St. Paul 
 showeth us, that besides diligence in our prayers, 
 we must also join thanksgiving : and if we do not 
 immediately receive what we desire, wait patiently, 
 and be content until God be pleased to grant our re- 
 quests. 
 
 So, then, we must pray to God without murmur- 
 ing, without fretting or foaming, yea, without using 
 any reply, to ask him why lie sufiereth us to lan- 
 guish. It appears that St. Paul had another meaning 
 in this place ; for he regarded the circumstance 
 which we have mentioned before ; to wit, that the 
 Jews would gladly have shut out the Gentiles. For, 
 say they, we are the children of God, he hath cho- 
 sen us ; and shall not the stock of Abraham have 
 more privileges than the uncircumcised nations ? 
 The Gentiles, on the other side, mocked the Jews, 
 and considered them as children, not knowing that 
 the ceremonies of the law were at an end. 
 
 Thus, the Jews despised the Gentiles, and dis- 
 dained them, and would not receive them into their 
 company. The Gentiles, on the other hand, mocked 
 
Calvin's sermons. 179 
 
 the Jews for tli^elr rudeness, because they continued 
 to hold fast the rudiments of the law. Here arose 
 many schisms ; one party setting themselves against 
 the other ; and the church was, as it were, torn in 
 pieces ; yet above all things, God commendeth unity 
 and brotherly love. Let us examine the form of 
 prayer given us by our Lord Jesus Christ : Our Fa- 
 ther which art in heaven, &c. He doth not say, that 
 every one, when he calleth upon God, shall say, my 
 Father ! therefore, when I say, " Our,^^ I speak in 
 the name of all ; and every man must say the same. 
 
 We shall not have access to God by prayer, un- 
 less we be joined together ; for he that separateth 
 himself from his neighbours, shutteth his own mouth, 
 so that he cannot pray to God as our Lord Jesus 
 Christ hath commanded. To be short, we must 
 agree together, and be bound in a bond of peace, 
 before we can come nigh, and present ourselves to 
 God. These discords and debates of which we have 
 spoken, existed between the Jews and Gentiles. St. 
 Paul showeth that they cannot call upon God, with- 
 out being refused and cast back, until they be at 
 peace one with another. This is the reason why he 
 requesteth them here, to lift up holy hands, without 
 wrath and doubting. 
 
 Thus the apostle advised them, not to enter into 
 debates and contentions one with another. The 
 Jews must not advance themselves above the Gen- 
 tiles, because they v/ere called first ; nor the Gen- 
 tiles condemn the Jews for the grossness of their 
 understanding : all these contentions must cease, and 
 a perfect reconciliation must be made, to show that 
 they all have the spirit of adoption ; that is to say, 
 that they are governed by the spirit of God, even 
 that spirit which bringeth peace and unity. Let us 
 understand this doctrine : that before we can dispose 
 ourselves to pray aright, we must have this brother- 
 
180 
 
 ly love which God commandeth, and this unity and 
 nearness. 
 
 He would not have each one to remain by himself 
 but would have us unite in peace and concord : al- 
 though every one speak, though every one be apart 
 in his own place, and pray to God in secret, yet must 
 our consent come to heaven, and we must all 
 say with one affection, and in truth, Our Father. 
 This word Our, must bind us together, and so make 
 us in fellov/ship one with another, that there will be, 
 as it were, but one voice, one heart, and one spirit 
 Moreover, when we pray, let the churches be joined 
 together. If we wish to pray aright, we must not do 
 like those who endeavour to divide that which God 
 hath joined together, under colour of some little 
 ceremony which is not worthy of our notice, sepa- 
 rating ourselves one from another, and dismembering 
 the body ; for those that conduct themselves in this 
 manner, show plainly that they are possessed with 
 the spirit of Satan, and are endeavouring to destroy 
 the union that exists among the children of God. 
 
 Therefore let all controversy be laid aside, and 
 trodden under foot ; and let us in liberty and with 
 freedom pray to God, being assured that our Lord 
 Jesus Christ hath manifested himself to us, and that 
 through his merits we shall obtain favour in the 
 sight of God the Father. Truly, we cannot join 
 with those that separate themselves from us : for 
 example, the papists call themselves christians ; and 
 cannot we communicate with them in prayer 1 No ; 
 because they have forsaken Christ Jesus. We know 
 that if we swerve from him the least jot, we get out 
 of the way : therefore, seeing the papists have se- 
 parated themselves from Jesus Christ, the distance is 
 too great between them and us, to be joined toge- 
 ther. But we must give our hand to all those that 
 will submit themselves to Jesus Christ ; and with 
 
Calvin's sermons. 181 
 
 mutual accord come and render ourselves up to 
 God. 
 
 Our Lord Jesus Christ saith, Mat. v. 23 and 24 
 " If thou bring thy gift to the altar, and there re- 
 raemberest that thy brother hath aught against thee, 
 leave there thy gift before the altar, and go thy way : 
 first be reconciled to thy brother, and then come and 
 offer thy gift." Do we wish God to be merciful to 
 us 1 If we do, we must lay aside all enmity one 
 against another : for if we be divided among our- 
 selves, God will cast us off; for he will receive none 
 but those that are members of his Son. We cannot 
 be members of Jesus Christ, unless we be governed 
 by his spirit : which is the spirit of peace and unity, 
 as we have already shown. Let us therefore learn 
 to Hve in friendship and brotherly love, if we wish to 
 be received when we come to God. 
 
 When we see any thing that may hinder our pray- 
 ers, we must remember that the devil goeth about to 
 put stumbling-blocks in our way ; let us therefore 
 shun them as most deadly plagues. There are 
 many who seek nothing else, but to raise diflficulties 
 and disputations ; as though the word of God was 
 made to separate us one from another. W^e have 
 already mentioned that the true intent of the gospel 
 is. to call us to God ; that we may be joined toge- 
 ther, and made one in our prayers and requests to 
 him. Those that indulge in contentious debates, and 
 endeavour to advance themselves one above another, 
 pervert good doctrine, and fight against it ; and en- 
 deavour to bring the glory of God to nought. There- 
 fore, they iflust not think that God will hear them 
 when they pray to him, seeing they have not this 
 unity and concord to go to him in the name of our 
 Lord Jesus Christ. 
 
 St. Paul saith, lifting up holy hands. By this he 
 would have us understand, that we must not abuse 
 God's name, by coming to him in our filthiness ; but 
 16 
 
182 
 
 that we must be purged and made clean : for prayer 
 is called a sacrifice ; and we know that in the time 
 of the law, when they sacrificed, they first washed 
 themselves. And why so 1 Our Lord meant thereby 
 to show us that we are full of filthiness, unclean, 
 and not worthy to come to him, until we have been 
 cleansed. But the figures of the law are now at an 
 end ; we must therefore come to Christ, for he is our 
 true washing. Yet notwithstanding, we must not 
 continue in filthiness, for Christ Jesus was given that 
 he might renew us by his holy spirit, and that we 
 might forsake our wickef^ lusts. 
 
 God doth not command us to bring our filthiness 
 and infections before him, but we must pray to him, 
 acknowledging ourselves utterly confounded and 
 ashamed, full of uncleanness and filthiness, ready to 
 be cast oif, unless cleansed through the merits of the 
 Lord Jesus Christ. Thus, by acknowledging our 
 faults and blemishes, we must run to this fountain, 
 where we may be washed : that is, Christ having 
 shed his blood to wash away our sins, we shall be 
 accounted pure before God, and wholly clean. 
 When Jesus Christ gave us the spirit of sanctifica- 
 tion, although there was nothing but infection in us, 
 he cleansed us from our faults, and gave us free ac- 
 cess to God. Therefore, the apostle saith we must 
 pray, lifting up holy hands. 
 
 In the time of the law and the Old Testament, 
 God entertained the people with this ceremony, that 
 he would have them purified before they oifered sa- 
 criflfce ; yea, before they made solemn profe'ssion of 
 their faith in the temple. These things are not in 
 use at present, among the christians, but we must 
 keep the substance. And what is the substance 1 It 
 is this ; although we have no visible water for cleans- 
 ing, yet we must come to the blood of our Lord Je- 
 sus Christ, which is our spiritual washing. Some- 
 times the Holy Ghost is represented as clean water : 
 
183 
 
 as it is said in Ezekiel xxxvi. 25. " Then will I 
 sprinkle clean water upon you, and ye shall be clean; 
 from all your filthiness, and from all your idols, 
 I will cleanse you." This promise referreth to the 
 coming of Jesus Christ. So then, God showeth us 
 that instead of the old figures which he gave to the 
 Jews, and instead of material and corruptible wa- 
 ter, we shall be purified and made clean by the holy 
 spirit. 
 
 David saith. Psalm xxvi. 6. " I will wash mine 
 hands in innocency : so will I compass thine altar, 
 O Lord." When David speaketh thus, he hath re- 
 spect to the figures of the law. We shall understand 
 this more easily, by noticing the passage where God 
 reproacheth the Jews by his prophet Isaiah, because 
 they came into the temple with filthy hands. It is 
 said, Isa. i. "When ye come to appear before me, 
 who hath required this at your hand, to tread my 
 courts 1 Bring no more vain oblations : incense is 
 an abomination unto me ; the new moons and sab- 
 baths, the calling of assemblies, I cannot away with : 
 it is iniquity, even the solemn meeting. Your new 
 moons, and your appointed feasts, my soul hateth : 
 they are a trouble unto me ; I am weary to bear 
 them. And when ye spread forth your hands, I will 
 hide mine eyes from you ; yea, when ye make many 
 prayers, I will not hear : your hands are full of 
 blood. Wash you, make you clean ; put away the 
 evil of your doings from before mine eyes : cease to 
 do evil." 
 
 As our Lord God reproved the Jews for coming be- 
 fore him with filthy or bloody hands, so he command- 
 eth us by the mouth of St. Paul, to lift up holy hands : 
 that is, not to be inwrapped in our evil affections. 
 Thus we see what St. Paul meant ; seeing we have 
 this privilege, that we may pray to God, and draw 
 near to him as our Father, we must not think that he 
 will hear us, if we come to him in our natural 
 
184 Calvin's sermons. 
 
 state of filthiness ; for he will not hold those guilt- 
 less that take his name in vain. On the contrary, 
 seeing Jesus Christ hath come to purge us, and 
 make us partakers of the Holy Ghost, we must 
 endeavour to become pure ; and as we cannot do it 
 ourselves, we must have recourse to our Lord Jesus 
 Christ, who is the fountain of all pureness, and the 
 source of perfection. 
 
 We must not pray to God, as though he were an 
 idol, and required to be served in a worldly manner ; 
 but our minds must be raised above our earthly af- 
 fections : and as we lift up our hands, so must our 
 hearts be lifted on high by faith. As oft then as we 
 have our hands lifted up toward heaven, so oft 
 should our minds be led to God in consideration of 
 our weakness : knowing that we cannot have access 
 to him, unless we lift ourselves above the world : 
 that is, unless we withdraw ourselves from unruly 
 passions, and vain affections. When we say. Our 
 Father ichich art in heaven, we are reminded that we 
 must seek him there, and must climb up thither by 
 faith, though we still dwell on earth. 
 
 Let us learn therefore to renounce every thing 
 which God doth not allow, knowing that our salva- 
 tion is in him alone. Let us put our whole trust in 
 him, bcheving that he will aid and assist us in all our 
 troubles and afflictions : for if we do not pray in faith, 
 although the ceremony may be good of itself, yet 
 shall it be vain and superfluous. Those who lift up 
 their hands to heaven, and at the same time remain 
 fastened to things on earth, condemn themselves ; 
 yea, as much as though they should set down their 
 condemnation in writing, and ratify it by their own 
 hand and seal ; condemning themselves as hypocrites, 
 liars, and forsworn persons. For they come before 
 God, protesting that they seek him, and at the same 
 time remain attached to things below. They say they 
 put their trust in him, and at the same time trust ia 
 
Calvin's sermons. 185 
 
 themselves or some other creature : they pretend to 
 be lifted up to heaven by faith, and at the same time 
 are drowned in earthly pleasures. 
 
 Let us therefore learn, when we pray to God, to 
 be void of all earthly cares and wicked affections ; 
 knowing that there are many things which hinder us 
 from coming to God. When we lift up our hands to 
 heaven, it must be for the purpose of seeking God by 
 faith ; which we cannot do, unless we withdraw our- 
 selves from the cares and wicked affections of the 
 flesh. 
 
 Now let us fall down before the face of our good 
 God, confessing our faults, and praying him to put 
 them out of his remembrance, that we may be re- 
 ceived by him ; and in the mean time, that he would 
 strengthen us, and sanctify us from day to day by his 
 holy spirit, until we wholly cast off all our imperfec- 
 tions and sins : but as this cannot be done so long 
 as we live in this mortal life, that he would bear with 
 our infirmities, until he hath utterly put them away. 
 And thus let us all say : Almighty God our heavenly 
 Father, &c. 
 
 SERMON XIV. I 
 
 1 Timothy, Chap. ii. verses 5 and 6. 
 
 6 For there is one God, and one mediator between God and men, 
 
 the man Christ Jesus ; 
 6 Who g-ave himself a ransom for all to be testified in due tin>e. 
 
 At all times and seasons, the world hath been so 
 far from God, that all people have deserved banish- 
 ment from his kingdom. Thus we see, in the time 
 of the law, he chose a certain people, and gathered 
 them to himself; leaving the rest of the world in 
 confusion. Although men were so separated from 
 God, yet do they all naturallv belong to him; and 
 16* ' 
 
186 Calvin's sermons. 
 
 as he made them all, so doth he govern and maintain 
 them by his virtue and goodness. Therefore, when 
 we see men going to destruction, God not having 
 been so gracious as to join them with us in the faith 
 of the gospel, we must pity them, and endeavour to 
 bring them into the right way. 
 
 St. Paul saith, For there is one God : as if he 
 had said, God hath made all mankind, and hath 
 them under his protection ; therefore it cannot be 
 but that there is some brotherhood existing between 
 us. It is true, that those who do not agree with us 
 in faith, are at a great distance from us ; yet the or- 
 der of nature showeth us that we must not utterly 
 cast them off, but take all the pains we can to bring 
 them again to the unity of the body ; because they 
 are, as it were, cut off. When we see men thus 
 scattered, well may we be astonished, when we re- 
 flect that we are all of the self same nature ; the 
 image of God was imprinted in them, as well as in 
 us. Moreover, that which should have been the 
 strongest band to hold us together, hath caused the 
 division, and made us enemies ; namely, the service 
 of God, the religion of Jesus Christ. 
 
 Therefore, when we see poor unbelievers wander 
 and go astray from the way of salvation, we must 
 have pity upon them, and do all we can to reclaim 
 them ; keeping in remembrance the words of the 
 apostle ; there is one God : St. Paul addeth, and one 
 mediator between God and men. Whereby he giveth 
 us to understand, that our Lord Jesus Christ came 
 not to reconcile a few individuals only, to God the 
 Father, but to extend his grace over all the world. 
 We see set forth through the whole scripture, that 
 he suffered not for the sins which were committed in 
 Judea only, but for those which were committed 
 throughout the world. 
 
 The office of our Lord Jesus Christ was to make 
 an atonement for the sins of the world ; and to be a 
 
187 
 
 mediator between God and men. Having taken upon 
 hira our flesh, and so far abased himself as to become 
 man, we should submit ourselves to him, in all 
 his requirements. Our Lord Jesus Christ was made 
 like unto us, and suffered death, that he might be- 
 come an advocate and mediator between God and 
 us, and open a way whereby we may come to God. 
 Those who do not endeavour to bring their neigh- 
 bours and unbelievers to the way of salvation, plainly 
 show that they make no account of God's honour, 
 and that they try to diminish the mighty power of 
 his empire, and set him bounds, that he may not 
 rule and govern all the world : they likewise darken 
 the virtue and death of our Lord Jesus Christ, and 
 lessen the dignity given him by the Father. 
 
 The apostle, in his epistle to the Hebrews, saith, 
 chap. ii. 17, 18. " Wherefore in all things it behoo- 
 ved him to be made like unto his brethren, that he 
 might be a merciful and faithful High Priest in things 
 pertaining to God, to make reconciliation for the 
 sins of the people. For in that he himself hath 
 suffered, being tempted, he is able to succour them 
 that are tempted." If a man know not what ad- 
 versity meaneth, he hath no compassion on those 
 that suffer ; but being drunk with pleasure, thinketh 
 poverty to be nothing. Our Lord Jesus Christ was 
 partaker of all our miseries, and tasted all our 
 afflictions ; sin only excepted. And why so 1 To 
 the end, that when we come to him, he may be 
 ready to help us ; having tasted our afflictions in 
 his own person, he entreateth God to have pity 
 upon us. 
 
 When he appeareth as mediator, we have nothing 
 to fear : we may come with uplifted hands, calling 
 upon God our heavenly Father, doubting not but 
 that he will receive us as his children, through the 
 merits of his Son, and make us feel the fruit of our 
 adoption : so that we may come famiharly to him, 
 
188 calvixN's sermons. 
 
 laying open our necessities, and making known the 
 gi'ief which tormenteth us, that we may be relieved 
 therefrom. The papists endeavour to prove that 
 the Saints are our patrons, and that they make inter- 
 cession for us ; allegmg that we are not worthy to 
 appear before God. But if this be the case, of what 
 use is the office of our Lord Jesus Christ, who is 
 mediator, and man 1 
 
 Let us notice what is contained in the law : when 
 God commanded the people to pray to him, he forth- 
 with showed them in what manner they should per- 
 form this service ; which was this : the people were 
 to stand afar off in the court of the temple ; neither 
 the king nor any other one, except the priest, was 
 allowed to approach the sanctuary ; for he was the 
 figure of our Lord Jesus Christ. This was the rea- 
 son why he was clothed in new garments, and was 
 consecrated and dedicated to God. The high priest, 
 entering into the sanctuary, carried with him the 
 blood of the sacrifice which he had offered ; by 
 which we may understand, that no man can find fa- 
 vour with God, only by virtue of the sacrifice which 
 is offered in the person of our Lord Jesus Christ. 
 
 Thus, God hath shown by this solemn ceremony, 
 that we could not call upon him, unless there were 
 an advocate to make intercession for the whole body 
 of the church ; and that this intercession must be 
 grounded upon a sacrifice offered. This is the rea- 
 son why St. Paul, after he had spoken of the inter- 
 cession of Jesus Christ, addeth, Who gave himself 
 a ransom for all. For these things cannot be sepa- 
 rated one from the other ; the death and passion of 
 the Son of God, and that he is our mediator, to the 
 end that we may have access in his name to God the 
 Father. 
 
 Hath not Jesus Christ appeared to show the 
 truth, the substance, and the perfection of the figures 
 of the law 1 and yet Satan striveth to darken our 
 
Calvin's sermons. 189 
 
 minds, that we may not perceive this mediator that 
 was given. We see in the beginning of the gospel 
 tl}at there were many hereticks, who believed the 
 angels to be advocates. St. Paul, speaking of such, 
 saidi, Col. ii. 18. '"Let no man beguile you of your 
 reward in a voluntary humility and worshipphig of 
 angels, intruding into those things which he hath not 
 seen, vainly puffed up by his fleshly mind." St. Paul 
 giveth such honour to Jesus Christ, that all other in- 
 tercessours and advocates must give way, and he be 
 received as the only Saviour. 
 
 For forty years past, a man might as soon have 
 heard Mahomet called the Saviour of the world, as 
 the Son of God named as a mediator and advocate 
 among the papists. And at this day, if any of us 
 call Jesus Christ a mediator and advocate, they will 
 immediately commence quarrelling with us, wishing 
 to know whether we mean that Christ is the only 
 advocate, or that the Saints are advocates likewise. 
 If we endeavour to maintain the dignity of the Son 
 of God, they are displeased with us : let us therefore 
 be armed with the doctrine of the apostle, vv'hich 
 teacheth us that we cannot come nigh to God, only 
 through the mediation of Jesus Christ. 
 
 The papists are so impudent, and past shame, (I 
 mean their doctors,) that when they wish to prove 
 tlie matter which they have forged against the pure 
 doctrine of the go^spel, they say, " it is true that 
 there is a mediator, but he is not the only one : for 
 when we call a man one, it is not understood that 
 he only is in the world, and none else !" But is not 
 that which St. Paul saith in this place, that there is 
 one mediator, as true as that where he saith, there is 
 one God ? It is the just vengeance of God, seeing 
 they have endeavoured to take away the office of 
 mediatorship, that they should be brought into shame 
 and ignominy : because they have dishonoured the 
 Son of God, the Lord of glory ; him to whom the 
 
 ( 
 
190 Calvin's sermons. 
 
 Father commandeth both great and small to do ho- 
 mage ; before whom all knees must bow, and in 
 whose person we must worship the majesty of our 
 God. 
 
 The papists acknov/ledge Jesus Christ to be the 
 only mediator of redemption ; that it is he alone that 
 redeemed the world : but as touching intercession, 
 that he is not alone, that the Saints who are dead 
 have this office as well as he. The apostle saith, that 
 we were redeemed by the blood of the Son of God, 
 therefore we must pray for all the world ; for there 
 is one mediator that hath opened the way whereby 
 we may come to God. Jesus Christ is not only 
 called mediator because he hath made reconciliation 
 by his death, but because he appeareth now before 
 the majesty of God, that we through him may be 
 heard ; as St. Paul showeth in the 8ih chapter to 
 the Romans : Jesus Christ hath therefore redeemed 
 us by his death and passion, and now maketh inter- 
 cession for us before God. 
 
 When we are exhorted to pray one for another, 
 it is not diminishing the office of our Lord Jesus 
 Christ, but that through his means we may all be 
 made one together. When a man prayeth for him- 
 self, he ought also to include in his prayers the 
 whole body of the church ; that we may not sepa- 
 rate that which God hath joined together. The doc- 
 trine of the gospel must be our rule and guide : doth 
 that lead us to departed Saints 1 (foth it appoint them 
 for our patrons and advocates ? No, no : there is 
 not a syllable in holy writ that maketh mention of 
 it. It is true, that while we live in this world, there 
 ought to be mutual charity between us, and every 
 one ought to pray for his neighbours ; but if I do any 
 thing more than the scripture directeth me, I go 
 astray. 
 
 In the law it was said, that the people should not 
 come near the sanctuary, but should tarry in the 
 
Calvin's sermons. 191 
 
 court ; and that no man should enter into it, but him 
 that offered the sacrifice. Even so let us consider 
 our own unworthiness ; knowing that we are not 
 only earthly creatures, but that we are full of sin, 
 having become polluted and unclean in Adam ; 
 therefore we can bring nothing to recommend us to 
 God, because we are not worthy to open our mouths 
 before him : let us then acknowledge our disease, 
 that we may come to the remedy. And what is this 
 remedy 1 It is to have our Lord Jesus Christ for 
 • our High Priest ; he who shed his blood, and gave 
 himself a ransom for all. Therefore, let us not doubt 
 but that God is now merciful to us, seeing Christ 
 hath reconciled us to him, by virtue of his death and 
 passion. 
 
 As the High Priest bore the names of the chil- 
 dren of Israel upon his shoulders, and had before 
 him a tablet which contained twelve precious stones, 
 signifying the twelve tribes of Israel, even so Jesus 
 Christ bore our sins and iniquities upon the cross, 
 and now beareth us, as it were, in his heart : this is 
 the foundation upon which we stand. Therefore, 
 let us not doubt but that we shall find favour with 
 God, if we come to him in the name of this media- 
 tor. We must not devise advocates and patrons af- 
 ter our own notions, but content ourselves with the' 
 simplicity of holy writ. Jesus Christ is called the 
 mediator, not only because he mak^th intercession 
 for us at present, but because he suffered for the 
 sins of the world. 
 
 Therefore, let us learn to glorify God, and thank 
 him with all humbleness, because it hath pleased him 
 to draw us out of the abominations of the papists, 
 that we may be stirred up to walk in fear and care- 
 fulness. Seeing it hath pleased God to give us such 
 an advocate and mediator as his own Son, let us not 
 be afraid to come and present ourselves before him, 
 and call upon Irim in all our necessities : not that 
 
192 Calvin's sermons. 
 
 each one must do so privately, for himself alone, but 
 let us all pray to God for the whole body of the 
 church, and for all mankind. 
 
 When we pray to God, our prayers must be sanc- 
 tified and consecrated by the blood of our Lord Je- 
 sus Christ. We have no need of the sprinkling of 
 the papers holy water ; but the price of which St. 
 Paul speaketh, must make satisfaction for us before 
 God. We may rest assured that God will not cast 
 away the sacrifice, whereby he hath become recon- 
 ciled to us, but will be content therewith. When 
 we pray, if we do not ground ourselves upon the 
 death and passion of our Lord Jesus Christ, we 
 must needs be in doubt and perplexity ; and thus all 
 our prayers will be vain and unprofitable. The 
 scripture informeth us, that if we do not pray in faith, 
 we shall not be profited thereby. 
 
 Who gave himself a ransora for all : when the 
 apostle speaketh thus of our Lord Jesus Christ, he 
 abaseth whatsoever men might presume upon, rela- 
 tive to their own satisfactions, as they term them. 
 This is a point well worthy of note : for the world 
 hath abused itself at all times, by endeavouring to 
 please God with trifles. Behold the heathens ! they 
 were sensible that they could not call upon God un- 
 less they had some mediator : they therefore had 
 their intercessours, by which they devised a thousand 
 ways to find favour with God. The papists endea- 
 voured to please him by washing' and purifying them- 
 selves ; which was but an apish imitation of that 
 which God had appointed the fathers : where he 
 made use of these corruptible elements, to draw 
 them to Jesus Christ. When they came to the tem- 
 ple of Jerusalem, the water was ready, even at the 
 entrance, that every one might purify himself, and 
 thus come near the majesty of God : but this reme- 
 dy was not in the water, which was a corruptible 
 
Calvin's sermons. 193 
 
 element, but it was a figure of the blood of our Lord 
 Jesus Christ. 
 
 Let us abuse ourselves no more, by thinking that 
 we can purchase God's favour by any ceremony or 
 trifle of our own ; for we should have been cast off 
 and utterly condemned, had it not been for the 
 atonement made by the blood of Jesus Christ 
 Here our whole trust lieth, and by this we are as- 
 sured that our* sins are absolved. The papists say 
 that original sin is forgiven us in baptism : and if 
 there should be a Jew or Heathen baptised at the 
 age of twenty, thirty, or forty years, the sins which 
 he had committed during his life, would then be for- 
 given him : but if after we are baptised, we fall, and 
 commit sin, we must not expect to find grace and 
 pardon unless we bring some recompense. 
 
 The papists are constrained to confess that they 
 cannot thoroughly recompense God as they ought, 
 and that it is impossible for men to make payment 
 to him in all things : therefore they add another sup- 
 ply ; which is, the blood of martyrs, and the keys 
 of the church ; (the power given to priests.) Thus 
 they destroy the ransom which v/as made for us by 
 the death and suffering of our Lord Jesus, trusting 
 in their own performances and works of superero- 
 gation ; and if there be any thing wanting, the blood 
 of martyrs, and the keys of the church, fill up the 
 account. Behold what horrible blasphemy ! 
 
 Doth St. Paul speak here of a ransom that was 
 made for little children only, and for those that are 
 not baptized ? Nay, on the contrary, he compre- 
 hendeth all faults which make us guilty before God ; 
 for the way is open whereby we may come to him 
 by prayer, and find mercy. The ransom of which 
 St. Paul speaketh, reacheth to all our sins ; we must 
 therefore have recourse to it from day to day, and 
 place all our confidence therein. It is not only in 
 this place that holy writ directeth us to the death 
 17 
 
194 CALVm's SERMONS. 
 
 and passion of our Lord Jesus Christ, and to the 
 shedding of liis blood for the absolution of our sins, 
 but this doctrine is common throughout the scrip- 
 ture. 
 
 Let us understand the necessity of a redeemer, 
 and that by the price of his blood we are reconciled 
 fo God the Father, and have free access to him by 
 prayer. St. Paul having shown us that the grace 
 which was purchased by the Son of God, was com- 
 mon to all mankind, and that it was not confined to 
 the Jews only, it might be asked, why God chose 
 one certain people for his inheritance 1 why it was 
 his pleasure that the Jews only should call upon himl 
 why he shut up his promises among them ] why he 
 gave them figures, and exercised them with an ex- 
 pectation of this great redeemer that was promised 1 
 It is true, that from the creation of the world, God 
 always reserved for himself some people : yea, and 
 when he made his covenant with Abraham, he shut 
 out the Heathen from the hope of salvation ; al- 
 though for a time it pleased him to use a special 
 grace toward the Jews, yet this doth not prevent his 
 calling all mankind at present : for it pleaseth him 
 to make the Heathen and the Gentile partakers of 
 it, and to have his church extend throughout the 
 world, and to bring them to the fold, who were afar 
 off. Thus we have the meaning of the apostle. 
 
 We may here notice, that it would have been of 
 little use to us, for Jesus Christ to have made the 
 atonement, unless Ave were certified of this benefit, 
 and were told that God had called us to enter into 
 possession of this salvation, and to enjoy the bless- 
 ings which had been purchased for us. For exam- 
 ple, behold the Turks, who cast away the grace 
 which was purchased for all the world by Jesus 
 Christ; the Jews do so likewise ; and the papists, 
 although they do it not so openly, show it in effect : 
 all of whom are as much shut out, and banished 
 
Calvin's sermons. 195 
 
 from the redemption which was purchased for us, as 
 if Jesus Christ had never come into the world. And 
 why so ] Because they have not this witness ; that 
 Jesus Christ is their redeemer. Although they have 
 some little taste, yet they always remain starved ; and 
 if they hear the word redeemer mentioned, it bring- 
 eth no comfort to them ; neither do they receive 
 any benefit from what is contained in the gospel. 
 
 Thus we perceive that those who are not parta- 
 kers of the blessings purchased by our Lord Jesus 
 Christ, receive not the witness. Before Jesus Christ 
 came into the world, the Gentiles were not only un- 
 behevers, but God had blinded their eyes ; insomuch 
 that it seemed as if Christ came only for one certain 
 people. Yea, one would have thought, in the time 
 of the law, that God had not spread forth the know- 
 ledge of his truth over all the world, but had given 
 it to a particular people, whom he held for his 
 church. 
 
 St. Paul informeth us, that it pleased God to give 
 his law to the fathers, and set them apart from the 
 rest of the world : he testified his good will toward 
 Israel, and not to other nations ; as it is said. Psalms 
 Ixxiv. 20. " Have respect unto the covenant : for 
 the dark places of the earth are full of the habita- 
 tions of cruelty." Moses likewise saith, Deut. xxxii. 
 9. " For the Lord's portion is his people ; Jacob is 
 the lot of his inheritance." We see therefore that 
 God chose for himself a particular people : namely, 
 the stock of Abraham ; setting others aside as stran- 
 gers. This is true, saith St. Paul, but it is now ne- 
 cessary that this knowledge should be spread over 
 all the world ; to wit. That God is the Father and 
 Saviour of the Gentiles, as well as the Jews. 
 
 We may therefore perceive that the death and 
 passion of our Lord Jesus Christ would be unpro- 
 fitable to us, unless it were witnessed by the gospel. 
 For it is faith that putteth us in possession of this saU 
 
196 
 
 vation. This is a very profitable doctrine : for it is 
 acknowledged that the greatest benefits that can be 
 bestowed upon man in this world, is to be partaker 
 of the salvation purchased by Jesus Christ ; howe- 
 ver, there are but few that take the right way to ob- 
 tain it. For we see how the gospel is despised, and 
 how men stop their ears against the voice which 
 God hath ordered to be proclaimed throughout the 
 world ! 
 
 We see but few now-a-days that become recon- 
 ciled to God by the death of Jesus Christ ; for they 
 deprive themselves of this witness : others cast it 
 away, or at least, profit so little by it, that Jesus 
 Christ dwelleth not in them by faith, to make them 
 partakers of his blessings. St. Paul saith, 1 Cor. i. 
 30. " But of him are ye in Christ Jesus, who of God 
 is made unto us wisdom, and righteousness, and 
 sanctification, and redemption :" that being grafted 
 into him, we may have part and portion in all his 
 riches ; and that whatsoever he hath, may be ours. 
 Seeing he was once pleased to become our brother, 
 we must not doubt, but that in taking upon him our 
 poor and wretched state, he hath made an exchange 
 with us, that we may become rich through his grace. 
 
 It is certain that God hath always borne witness 
 of himself ; yea, even to the Heathens. Although 
 they had neither law nor prophets, he hath declared 
 himself to them sufficiently, to leave them without 
 excuse. If there were nothing but the order of na- 
 ture, (as St. Paul maketh mention. Acts xiv.) it 
 would be sufficient to convince infidels of their un- 
 thankfulness to God, who formed them, and hath 
 nourished them through life. For it is said in the 
 xix Psalm, The heavens declare the glory of God, and 
 the firmament showeth his handy work : although they 
 speak not, yet they set forth his goodness in such a 
 manner, that we ought to be convinced without any 
 other instructed Behold the book of nature ! writ 
 
Calvin's sermons. 197 
 
 ten with letters plain enough to make known to us 
 that we ought to glorify God ! 
 
 But this witness was too dark for the rudeness and 
 weakness of men : it was therefore necessary that 
 God should reveal himself in another manner, which 
 was far greater ; which he hath done by means of 
 the gospel. The law and the prophets were as a 
 lamp to lighten the Jews, but they belonged to but 
 one people. But this grace is bestowed generally 
 upon all the nations of the earth. Therefore, it is 
 not without cause that St. Paul saith, this witness 
 was to be testified in due time. 
 
 In another place, we see how marvellously he set- 
 teth forth this great secret, which God had kept from 
 the beginning of the world, but had now revealed 
 by the preaching of the gospel ; insomuch, saith he, 
 that the angels marvel at it : to see those who were 
 separated from God, who seemed to be cut off and 
 banished from salvation, now taken for his children, 
 to be members of Jesus Christ, and of the fellowship 
 and company of angels. This was a wonderful se- 
 cret, and enough to astonish all creatures ! St. Paul 
 saith, Gal. iv. 4 and 5. " But when the fulness of 
 the tim'C was come, God sent forth his Son, made of 
 a woman, made under the law, to redeem them that 
 were under the law, that we might receive the adop- 
 tion of sons." Wherein it pleased him to make 
 known to the world, that which was before unknown 
 to the fathers. 
 
 For he saith, Eph. ii. 12, 13, 14, 15. "That at 
 that time ye were without Christ, being aliens from 
 the commonwealth of Israel, and strangers from the 
 covenants of promise, having no hope, and without 
 God in the world : but now, in Christ Jesus, ye, 
 who sometime were far oft', are made nigh by the 
 blood of Christ. For he is our peace, who hath 
 made both one, and hath broken down the middle 
 v/all of partition between us ; having abolished in 
 
198 
 
 his flesh the enmity, even the law of commandments 
 contained in ordinances, for to make in himself of 
 twain one new man, so making peace." Thus, the 
 discord which was between the Jews and Gentiles 
 was abolished. 
 
 Jesus Christ hath not only proclaimed the glad ti- 
 dmgs, but hath sent forth his apostles and ministers 
 to preach and publish peace to the world : to assem- 
 ble the Jews, who were nigh by reason of the cove- 
 nant, and by the solemn pledge made to their fathers, 
 but who still needed a reconciliation through Jesus 
 Christ the redeemer. These glad tidings were after- 
 wards directed to those who were afar off; even to 
 the poor Gentiles : they also received the message 
 of salvation, and the peace of God ; being assured 
 that God so loved them, that he forgave all their sins. 
 Thus the partition wall was broken down, and the 
 ceremonies destroyed, whereby God had made a dif- 
 ference between the Jews and the Gentiles. And 
 why so ? Because this salvation belongeth to all the 
 world without exception. 
 
 We therefore have this doctrine made clear ; 
 namely, that it was requisite for our Lord Jesus 
 Christ to make an atonement for our sins ; and that 
 by his death he hath purchased our redemption. We 
 must therefore come to the testimony set forth in the 
 gospel, that we may enjoy the blessings contained 
 therein. We must not say that God is changeable, 
 because it pleased him to hide the witness of his gos- 
 pel from the Gentiles for a season, and afterwards 
 to have it preached throughout the world, for this he 
 had determined in the counsel of his own will. Let 
 us therefore be convinced that it is our duty to wor- 
 ship and reverence him with all humbleness, for this 
 is the greatest wisdom we can possess. 
 
 We must not be too curious in seeking vain and 
 unprofitable questions : for God, who knoweth what 
 we are able to bear, hath made knowa that which 19 
 
Calvin's sermons. 199 
 
 proper for us to understand : let us therefore learn 
 in his school, and no where else. Isaiah speaketh 
 of an acceptable time, chap. xlix. 8. He calleth it 
 an acceptable time, when the message of salvation 
 is carried throughout all the world. Seeing then that 
 God hath displayed his goodness, and showeth that 
 he chose a particular time to call us to salvation, let 
 us not on our part be stiff-necked, and show our 
 corrupt hearts, and say all is not well, for this chur- 
 lishness will prevent our coming to God ; but let 
 us heartily content and rest ourselves upon the grace 
 offered, that there may be a sweet union between 
 God and us ; and that we may acknowledge it to be 
 a fit time, because the Lord hath chosen it. 
 
 If things do not go according to our own minds^ 
 we must not find fault, and say, God should have done 
 otherwise, but let us restrain ourselves, and show im- 
 plicit obedience to his divine will ; let us be ruled by 
 his counsel, and remember that it is not for us to ap- 
 point a time when he shall do what is to be done : 
 this mastership and office of commanding is not in 
 our hands, but belongs to God alone. When the 
 gospel is called a witness, it is to assure us that God 
 is kind and favourable toward us ; but if we doubt, 
 after having this assurance of his good will, and 
 stand wavering, and show ourselves rebellious against 
 him, we cannot do him a greater dishonour. Let us 
 remember that whenever the gospel is preached to 
 us, God beareth us witness of his goodness. 
 
 Moreover, although they that speak to us be mor- 
 tal men, yet let us consider in what situation God 
 hath placed them ; he hath made them his wit- 
 nesses. When a man is sworn as a notary in any 
 place, all the writings which he receiveth must be 
 taken for true and authentical : if magistrates, who 
 have so little authority, can do this, and the order be 
 good and allowable in a commonwealth, how much 
 more ought we, when God sendeth his witnesses to 
 
200 
 
 proclaim the gospel, to receive the message of salva- 
 tion which they bring. If we do not, the honour of 
 God is shamefully abused. Let us learn therefore 
 to be more obedient than we have been in times 
 past, and attend more strictly to the doctrine of the 
 gospel. 
 
 If St. Paul was driven to fight against the pride 
 and malice of men in his time, what is to be done 
 now 1 for we see that ungodliness overfloweth, and 
 the papists endeavour to abohsh the remembranc« of 
 God's truth from the world. But we need not go 
 so far ; many among ourselves are profane, and 
 tread the word of God, as it were, under foot ; yea, 
 and live in defiance of it. We see men who call 
 themselves christians, and wish to be taken for such, 
 yet they will not be governed by the word of God, 
 but scorn and scoff at the doctrine of the gospel ; I 
 would to God these tilings were not so common 
 among us. 
 
 If these scoffers come to hear a sermon once a 
 month, it is to ascertain whether we speak accord- 
 ing to their own fancy or not : if not, they immedi- 
 ately begin to murmur ; and to say, all is nought ; 
 you would make us believe that we do not our duty ! 
 But let us mark well the words of St. Paul, where 
 he protesteth that he is God's witness, and showeth 
 that all who rebel against the gospel, and will not 
 submit themselves to it, must not think that they 
 have to deal with men, but with God ; for the work 
 is his. Let us therefore beware that we submit our- 
 selves to God, and bow down our necks to his obe- 
 dience ; and so honour and magnify his glorious 
 name, that he may acknowledge us as his children ; 
 that we may, all the days of our life, call upon him 
 as our Father, and our Saviour I 
 
 THE END. 
 
mm^j^^^»r9fm 
 
 * :^