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 must the promise go before, or else there shall be no following of faith. To be short, whosoever hath not bin trained in the Gospel, can have no faith at all. For God must first have told us that he loveth us, or else we cannot rest upon his goodness, nor call upon him as our father. Now let us see what this promise is. God not only saith that he will have pity upon us, but also telleth us that although we be wretched sinners, yet he will not cease to accept us, because he burieth all our sins, namely by the means of our Lord Jesus Christ: for that sacrifice must needs come forth every where, where any mention is made of the forgiving of sins. Never can there be any pardon gotten at Gods hand, except there be bloudsheding with it for a satisfaction. So then the foundation of this promise where God saith that he will be merciful to us, is Christs shedding of his blood to wash away our spots, and his offering up of himself for a full amends, to pacify the wrath of God his father. Thus ye see how that if we be of faith, we have our eyes fastened upon Jesus Christ, and our rest and quietness is altogether in his death and passion, which is the only mean too reconcile us unto God. Also let us mark, that to be blessed, and to be justified, are all one thing, accordingly as S. Paul declareth here. Hardly shall a man find one among thirty of such as are called Christians, that can skill to define this word justify. And surely it is a foul shame that we should have our ears daily beaten with the Gospel, and yet notwithstanding be ignorant of the chief article of our faith. Then to be justified, is not too have any righteousness in a mans self, but to be admitted for righteous at Gods hand though we be not so. And here ye see why I said that we have a good opening of this doctrine, in that Saint Paul setteth down the word Bless, in stead of the word Justify, which he had used afore, according to the fourth of the Romans,¹ where he sayeth that the righteousness of faith, is that our sins are forgiven us. Forsomuch then as God is favourable and loving to us, and receiveth us as his children: therefore it is said that we be justified before him. And why justified? Because he cannot love sinners, till he have forgiven their sins, and put them quite away.

Then must the promise go before, or else there shall be no following of fayth. To be short, whosoeuer hath not bin trayned in the Gospell, can haue no fayth at all. For God must first haue told vs that he loueth vs, or else we cannot rest vpō his goodnesse, nor call vpon him as our father. Now let vs see what this promise is. God not only saith that he wil haue pitie vpō vs, but also telleth vs that although we be wretched sinners, yet he will not ceasse to accept vs, bycause he buryeth all our sinnes, namely by the meanes of our Lorde Iesus Christ: for that sacrifize must needes come forth euery where, where any mention is made of the forgiuing of sinnes. Neuer can there be any pardon gotten at Gods hand, except there be bloudsheding with it for a satisfaction. So then the foundation of this promise where God sayth that he wil be merciful to vs, is Christes sheading of his bloud to wash away our spots, and his offering vp of himselfe for a full amends, to pacifie the wrath of God his father. Thus ye see how that if we be of fayth, we haue our eies fastened vpon Iesus Christ, and our rest and quietnesse is altogither in his death and passion, which is the onely meane too reconcile vs vnto God. Also let vs marke, that to bee blessed, and to be iustified, are al one thing, accordingly as S. Paule declareth heere. Hardly shal a man finde one among thirtie of such as are called Christians, that can skill to define this worde iustifie. And surely it is a foule shame that we shoulde haue our eares dayly beaten with the Gospell, and yet notwithstanding bee ignorant of the cheefe article of our fayth. Then to be iustified, is not too haue any rightuousnesse in a mans selfe, but to be admitted for rightuous at Gods hande though we be not so. And here ye see why I sayd that we haue a good opening of this doctrine, in that Saint Paule setteth downe the worde Blesse, in stead of the worde Iustifie, which he had vsed afore, according to the fourth of the Romanes,