That it might come by grace. Here first the Apostle showeth, that nothing is set before faith, but mere grace: and this is as they commonly term it,1 his object. For if it respected merits, wrongfully should the Apostle infer, that that is of free grace whatsoever faith obtaineth for us of God. I will repeat it again in other words, if it be of grace, whatsoever we obtain by faith, then all respect of works doth lye dead. But that which followeth next, doth more clearly remove all ambiguity or doubtfulness: namely, that the promise then standeth firm, when it leaneth upon grace. For by this word Paul confirmeth, that so long as men depend upon works they are in suspense or doubt: because they deprive themselves of the fruit of the promises. Here also we may easily gather, that grace is not (as some imagine) taken for the gift of regeneration, but for free mercy or favour: for as regeneration is never perfect, so should it never suffice to appease the consciences, neither by it self should it make the promise firm. Not to that only which is of the law. Whereas this clause else where doth signify those,2 who being preposterously zealous of the law, tie themselves to the yoke thereof, and glory in confidence of it: here it signifieth simply the nation of the Jews, to whom the law of the Lord was delivered. For whosoever abide under the power of the law, Paul in another place teacheth, they are subject to the curse. And therefore it is certain, they are excluded from the participation of grace: he meaneth not then the servants of the law, who being addicted to the righteousness of works, renounce Christ: but the Jews who being brought ⟨p. 55⟩up in the law, gave their name to Christ. But that this sentence may be more clear, resolve it thus. Not to them only which are of the law, but to all those which follow the faith of Abraham, although they had no law before. Who is the father of us all. The relative hath the force of a causal particle. For thereby he goeth about to prove, the Gentiles to be partakers of this grace, because by the same Oracle wherein the inheritance was given to Abraham and his seed, the Gentiles were received into his stead. For it is said, he is ordained to be the father, not of one, but of many nations:
That it might come by grace. Here first the Apostle sheweth, that nothing is set before faith, but meere grace: and this is as they commonly terme it,1 his obiect. For if it respected merits, wrongfully should the Apostle inferre, that that is of free grace whatsoeuer faith obteineth for vs of God. I will repeate it againe in other wordes, if it bee of grace, whatsoeuer wee obtein by faith, then all respect of workes doth lye dead. But that whiche followeth nexte, doth more clearely remooue all ambiguitie or doubtfulnesse: namely, that the promise then standeth firm, when it leaneth vpon grace. For by this worde Paule confirmeth, that so long as men depende vppon workes they are in suspence or doubt: because they depriue themselues of the fruite of the promises. Here also we may easily gather, that grace is not (as some imagine) taken for the gift of regeneration, but for free mercy or fauour: for as regeneration is neuer perfect, so shoulde it neuer suffice to appeace the consciences, neither by it selfe shoulde it make the promise firme. Not to that onely which is of the law. Wheras this clause els where doth signifie those,2 who being preposterously zealous of the lawe, tye themselues to the yoke thereof, and glorye in confidence of it: heere it signifieth simply the nation of the Iewes, to whome the lawe of the Lorde was deliuered. For whosoeuer abide vnder the power of the lawe, Paule in another place teacheth, they are subiect to the curse. And therefore it is certaine, they are excluded from the participation of grace: he meaneth not then the seruants of the lawe, who being addicted to the righteousnesse of workes, renounce Christe: but the Iewes who being brought ⟨p. 55⟩vp in the lawe, gaue their name to Christe. But that this sentence may bee more cleare, resolue it thus. Not to them onely which are of the law, but to all those which follow the faith of Abraham, although they had no lawe before. Who is the father of vs all. The relatiue hath the force of a causall particle. For thereby hee goeth about to proue, the Gentiles to bee partakers of this grace, because by the same Oracle wherein the inheritance was giuen to Abraham and his seede, the Gentiles were receiued into his steede. For it is said, he is ordeined to bee the father, not of one, but of many nations:
- 1The grace of god is the object of faith.The grace of god is the obiect of faith.
- 2Those Jews who being brought up in the law, renounce their own righteousness and cleave unto Christ, are delivered: the residue abide under the curse.Those Iewes who being brought vp in the law, renoūce their own righteousnes and cleaue vnto Christ, are deliuered: the residue abide vnder the curse.
