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

He pursueth that matter till towards the latter end of the second chapter, where he openeth a gap to treat of his peculiar matter: that ⟨image 8⟩is to wit, that we be justified freely before God, and not by the works of the Law. For the reason whereupon he groundeth himself, is this: If the Ceremonies be not able too justify a man, then is not the keeping of them necessary. Howbeit, he treateth not only of Ceremonies, but of works in general: for otherwise it were but a very cold discourse. If any man think that this is a drawing aloof from the matter: Let him consider two things. First that the question could not otherwise be resolved than by taking that general principle, that we be justified freely by the only grace of God: which principle excludeth not only Ceremonies, but also all other works. And secondly that S. Paul stood not so much upon the Ceremonies themselves, as upon the wicked opinion that followed them: that is too wit, of purchasing salvation by works. Therefore let us mark that the holy Apostle dealeth not impertinently, in beginning his matter so far off, but that it stood him on hand too touch the wellspring of the whole matter, to the end that the readers might understand, that the thing which he dealeth with here is no trifle, but of most importance above all others: too wit, by what mean we obtain salvation. They then do mistake their mark, which imagine that the Apostle standeth upon the particular point of Ceremonies: for that could not be well dealt with alone by it self. We have a like example in the fifth of the Acts. There fell a contention and debate about Ceremonies, too wit, whither▪ they were needful to be kept or no. For the resolving of this question, the Apostles set down the untolerablenesse of the yoke of the Law, and the free forgiving of sins. To what purpose do they that? For it seemeth too be an impertinent digression, and that they leap out of the propounded matter without reason. But it is not so: For the particular error could not be lively disproved, but by taking a general proposition. As for example: if it behoved me too reason in defence of the eating of flesh: I should not only make mention of meats, but I should also arm my self with the general doctrine, and show whither mens traditions ought to bind mens consciences: and by and by I would take this ground.

He pursueth that matter till towardes the latter end of the second chapter, where he openeth a gap to treate of his peculiar matter: that