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

it must not be thought he doth it for two or three good deeds, but for such a perfect obedience as we fail not in any one jot. But surely although Abraham had some perfection in part of his life, yet could he not be justified by it. For he was continually a ⟨image 152⟩man, that is to say, a sinner: and God held him so at the staves end, too the intent too humble him, as he doth all the rest of the faithful. Then could not Abraham bring aught of him self, for look what goodness so ever he had, he held it of God and of his free goodness. And moreover, the same was yet still unsufficient too save him: for by nature he was utterly lost and damned, as all the rest of Adams line is. Therefore it stood him in hand, that God should receive him through pardoning of his sins, and look upon him singly in his faith. But let us mark also, that Gods justifying of us is by faith, that is to say, by his own mere and alonely goodness, and that thereupon it behoveth us to rest in his promise, by the virtue whereof he alloweth and accepteth us, yea and our works also: not in respect that they come of our selves, but for that we do them by the grace of his holy spirit: and therefore doth he accept them and allow them as righteous, yea even so far forth as to reward them as the whole scripture doth plentifully witness. And yet doth all this also proceed of faith. For when we be justified, that is too say, accepted for righteous before God: then also are our works justified, that is to say, God accepteth them for rightful, although there be not any worthiness in them, nor any cause at all why he should receive them. Then like as we our selves are justified by Gods only free goodness, when we receive his promises by faith: even so be our works justified by the self same mean. After that manner was Abraham justified in his person: and then likewise were his works also justified before God. But howsoever the world go, if ye consider the original cause and wellspring of all: ye must needs conclude that nothing else was made account of but only faith. For had God listed to sift Abraham's life, he had bin condemned as all other mortal men are. But his intent was to take him for his own, and nothing persuaded or moved him thereunto but his own mere mercy. Also, Abraham had his eyes shut against all vain trusts wherewith men deceive them selves:

it must not bee thought he dooth it for two or three good deedes, but for such a perfect obedience as we faile not in any one iote. But surely although Abraham had some perfection in parte of his life, yet could he not be iustified by it. For he was continually a