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

When we say we be justified by faith, it is not meant that there is any worthiness or desert in our faith, as who should say, that God were bound unto us, and therefore received us for it: but that because God hath showed himself merciful towards us, and promised to be our Saviour, we being first bereft of all trust in our virtues, do come unto him by faith, knowing well that if he consider us in our selves, he must needs curse and abhor us. Seeing then that faith bringeth not any thing on mans behalf, but receiveth all things of Gods mere and free goodness: there is no questioning what worthiness is in us. And so we see that faith not only helpeth us too the attainment of our salvation, but also bringeth us all perfection. Now after that Saint Paul hath said, that all the heathen are blessed in Abraham: he addeth that it is together with the faithful Abraham. As if he should say, there is none other means to make us find favour in Gods sight, than only faith. There is no seeking of help else where in that behalf. For that is yet too gross an error wherewith the Papists are entangled. For although they wot not what faith meaneth, nor what it is to be justified: yet are they enforced to say that faith helpeth to salvation: Howbeit they add, that it is but partly, and that charity, and all other virtues work together with it, and that if men purpose to be allowed of God, they must deserve well at his hand, so that all is nought worth, without obedience and holiness of life. It is true that faith cannot be separated from the fear of God: but the matter here is nothing else but too know by what means God acknowledgeth us for his children. But if he have respect too our works, woe be to us. Therefore he must be fain to turn away his countenance from the considering of our persons, and to receive us alonely in our Lord Jesus Christ, or else (in his looking upon us) to mark nothing but our miseries, that he may be moved and provoked to mercy. Ye see then that God hath a double respect in justifying us. The one is that he beholdeth our miseries: for inasmuch as he seeth us so plunged in all confusion, he is moved to pity.

VVhen we say we be iustified by fayth, it is not ment that there is any worthinesse or desert in our fayth, as who shoulde say, that God were bounde vnto vs, and therefore receyued vs for it: but that bicause God hath shewed himselfe mercifull towardes vs, and promised to bee our Sauiour, wee beeing first bereft of all trust in our vertues, doo come vnto him by fayth, knowing well that if hee consider vs in our selues, he must needes curse and abhorre vs. Seing then that fayth bringeth not any thing on mans behalfe, but receyueth all things of Gods mere and free goodnesse: there is no questioning what woorthinesse is in vs. And so wee see that fayth not onely helpeth vs too the attainment of our saluation, but also bringeth vs all perfection. Nowe after that Saint Paule hath sayde, that all the heathen are blessed in Abraham: he addeth that it is togither with the faythfull Abraham. As if he should say, there is none other meanes to make vs finde fauour in Gods sight, than onely fayth. There is no seeking of helpe else where in that behalfe. For that is yet too grosse an error wherewith the Papists are intangled. For although they wote not what fayth meaneth, nor what it is to be iustified: yet are they inforced to say that fayth helpeth to saluatiō: Howbeit they adde, that it is but partly, and that charitie, and al other vertues worke together with it, and that if men purpose to be allowed of God, they muste deserue well at his hand, so that all is nought worth, without obedience and holinesse of lyfe. It is true that fayth cannot be separated from the feare of God: but the matter heere is nothing else but too knowe by what meanes God acknowledgeth vs for his children. But if hee haue respect too oure woorkes, wo bee to vs. Therefore he must bee fayne to turne away his countenance from the considering of our persons, and to receiue vs alonely in our Lorde Iesus Christ, or else (in his looking vpon vs) to marke nothing but our miseries, that he may be moued and prouoked to mercie. Ye see then that God hath a double respect in iustifying vs. The one is that he beholdeth our miseries: for in asmuch as he seeth vs so plunged in all confusiō, he is moued to pitie.