A commentary of M. I. Calvin upon the Epistle to the GalatiansA commentarie of M. I. Caluine vpon the Epistle to the Galathians

After that he hath given them the overthrow, by the things themselves and by experience, he passeth to the Testimonies of the scripture. First of all he bringeth the example of Abraham, ⟨p. 58⟩although at all times arguments (taken from) examples are not so firm, nevertheless this is most forcible: be cause neither in the thing, nor yet in the person is there any difference: for there are not many ways unto righteousness: and therefore is Abraham called the father of all the faithful, because he is a common example unto them all. nay rather in his person there is a general rule how to obtain righteousness prescribed or set out unto us.

After that he hath giuen them the ouerthrowe, by the things themselues and by experience, he passeth to the Testimonies of the scripture. First of all he bringeth the example of Abraham, ⟨p. 58⟩although at all times arguments (taken from) examples are not so firme, neuerthelesse this is moste forcible: be cause neyther in the thing, nor yet in the person is there anye difference: for there are not many wayes vnto righteousnesse: and therefore is Abraham called the father of all the faythfull, because he is a common example vnto them all. naye rather in his person there is a generall rule howe to obtayne righteousnesse prescribed or set out vnto vs.

6 Even as.) Here must be understanded these words, But rather: for when he had asked the question, he would suddenly cut off the occasion of doubt. or else the words Even as are referred only to that which is next afore. that is to say, that by the hearing of faith lhey had the ministration of the Spirit and of virtues. as if he would say, that there shined in the grace given unto them a similitude or likeness with Abraham. Believed God.) With this Testimony he proveth as well in this place, as in the fourth Chapter to the Romans, that men are justified by faith: because Faith was imputed to Abraham for righteousness. First briefly is to be understanded what Faith in this place meaneth with Paul: secondly, what righteousness: thirdly, why faith is deemed the cause of justification. Faith is not taken for every persuasion which men may have of the truth of God. for be it that Cain had a hundred times believed God when he told him he would punish him, he had not been the near to obtain righteousness. Abraham therefore was justified by believing, because whereas he had of God a promise of his fatherly goodness, he did certainly and surely embrace the same. than Faith in this place hath a relation and respect unto such a word of GOD, as men having it (in possession) may rest in it, and stick fast to it. As touching the word Righteousness, the manner of speaking of Moses is to be marked. for whereas he saith, It was imputed to Abraham for righteousness, because he believed, he declareth thereby that he is righteous that is so taken with GOD. And whereas men have not righteousness laid up in themselves, they obtain the same by imputation. because GOD doth impute Faith unto them, for righteousness. We are said than to be justified by