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

Then belongeth not this blessing to Abraham's fleshly offspring only, but also too those that were strangers too him, so there be the like substance and fashion of faith in them. Howbeit too the end we take profit by this doctrine, let us remember what I have touched already, that is to wit, what it is too be of faith: namely that it is a reposing of our selves wholly in Gods mere mercy. But Saint Paul setteth down a comparison of things contrary, and which can no more agree than fire and water: that is to wit, of being of the law, and of being of faith. Yet followeth it not that the law cometh not of God: insomuch that if we reject it, at whom doth such contempt point? Is not Gods authority impeached thereby? But in these words of Law and Faith, S. Paul respecteth not simply the doctrine of either of them, but the hope of salvation that men may conceive of them. For the righteousness of faith hath his record of the law and the Prophets, as Saint Paul saith in the third to the Romans.¹ They be not contrary things: but the diversity of them is in this, that such as misknow themselves, and are blinded with hypocrisy, think too purchase favour in Gods sight by keeping the Law, which thing is impossible. Those therefore are of the law, which hold of the Law, as though they were able too earn the heritage of the heavenly life at Gods hand. On the contrary part, they that are needy, yea or rather utterly empty of themselves, acknowledging that they have not so much as one drop of grace in them: they are of faith. For why, they forsake themselves, and seek their righteousness elsewhere. They come and offer them selves like poor beggars unto God, to the end he should fill them, whereas they were utterly empty before. Therefore mark it for a school point, that by the force of faith we must be quite rid of all self-trust, and of all overweening of our own merits, and have our whole refuge to Gods mere goodness. But truly we cannot come right forth unto God, without some mean: our Lord Jesus Christ must be fain too make us way thither: and all this is comprehended under the word faith. For faith is not an imagination of mens own forging: it is an assuredness which we conceive of Gods ⟨image 148⟩goodness, when he cometh to us and uttereth familiarly the love that he beareth us.

Then belongeth not this blessing to Abrahams fleshly ofspring onely, but also too those that were straungers too him, so there bee the like substaunce and fashion of fayth in them. Howebeeit too the ende wee take profite by this doctrine, let vs remember what I haue touched alreadie, that is to wit, what it is too be of faith: namely that it is a reposing of our selues wholy in Gods mere mercie. But Saint Paule setteth down a comparison of things contrarie, and which can no more agree than fire and water: that is to wit, of beeing of the lawe, and of beeing of fatyh. Yet followeth it not that the lawe commeth not of God: insomuch that if we reiect it, at whom doth such contempt poynt? Is not Gods authoritie impeached thereby? But in these wordes of Lawe and Fayth, S. Paule respecteth not simplie the doctrine of eyther of them, but the hope of saluation that men may conceyue of them. For the rightuousnesse of fayth hath his recorde of the lawe and the Prophetes, as Saint Paule sayth in the third to the Romanes.