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

17 The Law which began.) If we hearken to Origen and Hierome and all the Papists: there will be nothing ado to overthrow this reason. For thus Paul reasoneth, The promise was given to Abraham four hundred and thirty years before the Law was given: therefore the law which came after, could not put away the promise. and thereof he concludeth that ceremonies are not necessary. Objection. If any man would make exception: saying, the Sacraments are given for the preservation of faith: and why doth Paul than sunder them from the promise? he doeth so sunder them that he contendeth about them. Answer. Therefore he doeth consider a certain higher matter in ceremonies: as, the effect of justification which the false Apostles attributed unto them▪ and the binding of the consciences. nay rather by occasion of ceremonies, he discourseth of faith and works ⟨p. 69⟩(throughly) to the uttermost. For were it not for the controversy about obtaining of righteousness, about merit of works: and snaring of the consciences: ceremonies would well stand with the promise. What meaneth than this putting away of the promise, against which the Apostle contendeth? because the deceivers did deny, salvation to have been promised freely unto men, and to be obtained by faith▪ but they urge ceremonies as things necessary to deserve (salvation): as by & by shall be seen. I return to the words of Paul: The Law, saith he, is after the promise: therefore it maketh not it void: for a covenant once confirmed ought to abide inviolate and unbroken. Again I repeat it, Except you understand the promise to be freely given, the sentence is more than needs. for the law and the promise disagree not, saving in the cause of justification. because the law maketh a man righteous by the deserving of works, and the promise giveth righteousness freely. and he doth plainly expound himself, when he nameth the covenant to have his foundation in Christ. Objection. But here the Papists will be in our top. for they can readily scoff out this argument, We, say they, do not any more require the old ceremonies: let them be jogging: yet nevertheless a man is justified by the moral law. for this went before the covenant of GOD with Abraham, as being created together with man.

17 The Law whiche began.) If we hearken to Origen and Hierome and all the Papistes: there will be nothing adoe to ouerthrow this reason. For thus Paule reasoneth, The promise was giuen to Abraham foure hundered and thirtie yeres before the Law was giuen: therefore the law which came after, could not put away the promise. and thereof he concludeth that ceremonies are not necessarie. Obiection. If any man would make exception: saying, the Sacraments are giuen for the preseruatiō of faith: and why doth Paule than sunder them from the promise? hee doeth so sunder them that he contendeth about them. Aunswer. Therefore he doeth consider a certayne higher matter in ceremonyes: as, the effect of iustification which the false Apostles atttributed vnto them and the binding of the consciences. naye rather by occasion of ceremonies, hee discourseth of fayth and workes