The commentaries of M. John Calvin upon the Acts of the Apostles, faithfully translated…The commentaries of M. Iohn Caluin vpon the Actes of the Apostles, faithfully translated…

Therefore it is too great folly to feign a man in the person of Cornelius, who having nature for his guide can attain unto eternal life, or endeavour to come thither. Therefore they reason blockishly, that we are able to prevent the grace of God with the merits of works. As touching the second error, when as they imagine that every one of us is increased with greater graces as he hath deserved, it may easily be refuted. First, we deny that we have any good works, which God hath not freely given us: secondly, we say that the right use of gifts cometh from him also, and that this is his second grace that we use his former gifts well. Thirdly, we deny that we deserve any thing by our works, which are always lame and corrupt. Good works do in deed purchase for us the increase of grace, but not by their own desert. For they cannot be acceptable to God without pardon, which they obtain by the benefit of faith. Wherefore it is faith alone which maketh them acceptable. Thus did Cornelius obtain more perfect knowledge of Christ by his prayers and alms: but in that he had god to be favourable and merciful to his prayers and alms, that did depend upon faith. Furthermore if good works be esteemed by faith, it is of mercy and not of merit that God doth allow them. For because faith findeth no worthy thing in us, ⟨p. 238⟩whereby we can please God, it borroweth that of Christ which we want. And this is to perverse, that though the Papists have this word merit, ever now and than in their mouths, and cease not to puff up fools with a vain confidence, yet they bring nothing, whereby the studies of men may be moved to do well. For they leave their consciences always in a doubt: and command men to doubt whether their works please God or no. Must not mens minds needs faint when they are possessed with such fear? But as for us, though we take merit from works, yet when as we teach that there is a reward laid up for them, we prick men forward with an excellent & sharp prick, to desire to live well. For we address our selves then joyfully to serve God, when we are persuaded that we loose not our labour. And whereas there appeareth at this day no more plentiful abundance of the gifts of the Spirit, but that the more part doth rather wither away, we must thank our unthankfulness for that.

Therefore it is too great folly to feigne a man in the person of Cornelius, who hauing nature for his guide can attaine vnto eternall life, or indeuour to come thither. Therfore they reason blockishly, that we are able to preuent the grace of God with the merites of works. As touching the second error, when as they imagine that euery one of vs is increased with greater graces as he hath deserued, it may easily be refuted. First, we denie that we haue any good works, which God hath not freely giuen vs: secondly, we say that the right vse of giftes commeth from him also, and that this is his second grace that wee vse his former giftes well. Thirdly, we denie that we deserue any thing by our workes, which are alwayes lame and corrupt. Good workes do in deed purchase for vs the encrease of grace, but not by their owne desert. For they cannot be acceptable to God without pardon, which they obtain by the benefite of faith. Wherefore it is faith alone which maketh them acceptable. Thus did Cornelius obtaine more perfect knowledge of Christ by his prayers and almes: but in that he had god to be fauourable and mercifull to his prayers and almes, that did depend vpon faith. Furthermore if good workes be estemed by faith, it is of mercy and not of merit that God doth alow them. For because faith findeth no worthie thing in vs,