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

11 And that no man is justified in the Law.) Again he reasoneth by comparing of contraries, after this sort, If we be righteous by faith: than is it not by the law but we are righteous by faith: and therefore not by the Law. He proveth the Minor by the testimony of Habakkuk the which he also allegeth 1. Rom. 17. He proveth the Major by the divers or contrary mean of justification. For the law doth then justify when as a man doth fulfil whatsoever it commandeth. but Faith doeth justify them which being destitute of the merits of works, do rest upon Christ only. These two cannot come together at once: To be justified by our own desert, and, to be justified by another's grace or favour: therefore the one is overthrown of the other. This is the sum: now let us touch every part. The just shall live by faith. Because I have expounded this place of Habakkuk. 2.4. in the Epistle to the Romans 1.17. it shall not be now needful to repeat every thing that belongeth to the exposition thereof. the Prophet in that place doth set the arrogant confidence of the flesh opposite or against true faith, he pronounceth that by it (namely Faith) the just shall live: whereby he declareth, that they are not sustained only for a time, that they should fall when any storm came; but that they stand for ever, so that they cease not to live even in the middest of death And so gibbers with their cavillations avail nothing, when they allege, that the prophet in that place doth take the word Faith more largely than Paul doth in this place, for simply without more ado he calleth faith a quiet certainty of the conscience, which leaneth upon God only. therefore Paul hath aptly used this testimony.

11 And that no man is iustified in the Law.) Agayne hee reasoneth by comparing of contraries, after this sorte, If we be righteous by fayth: than is it not by the law but we are righteous by fayth: and therefore not by the Law. He proueth the Minor by the testimony of Habacuc the which he also alleageth 1. Rom. 17. Hee proueth the Maior by the diuers or contrarye meane of iustification. For the law doth then iustifie when as a man doth fulfill whatsoeuer it commaundeth. but Faith doeth iustifie them which being destitute of the merites of workes, do rest vpon Christ only. These two cannot come together at once: To be iustified by our owne deserte, and, to be iustified by anothers grace or fauour: therefore the one is ouerthrowne of the other. This is the summe: now let vs touch euery parte. The iust shall liue by faith. Because I haue expounded this place of Abacuc. 2.4. in the Epistle to the Romaynes 1.17. it shall not be now needefull to repeate euery thing that belongeth to the exposition thereof. the Prophet in that place doth set the arrogant confidence of the flesh opposite or agaynst true fayth, hee pronounceth that by it (namely Fayth) the iust shall lyue: wherby he declareth, that they are not sustained onely for a time, that they should fall whan any storme came; but that they stand for euer, so that they cease not to liue euen in the middest of death And so gibers with their cauillations auaile nothinge, when they alleadge, that the prophete in that place dothe take the worde Fayth more largely than Paule doth in this place, for simply without more adoe he calleth faith a quiet certentie of the conscience, which leaneth vpon God only. therfore Paule hath aptly vsed this testimonie.