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

and they so set out the observing of the law, that they make circumcision a beginning or entrance in of such a profession. The Apostle doth not here touch the institution of God, but doth fight against the feigned devise of the false Apostles. But some men will object, Objection. saying, howsoever the abuse of the ungodly is, yet for all that it plucketh away nothing from the holy institutions of God, I answer, Answer. That Circumcision was commanded of God but for a time, & that therefore it ceased to be a Sacrament appointed of God, after the coming of Christ: because Baptism succeeded in place thereof. To what end than was Timothy circumcised? not for his own cause surely, but only for the brethren's, for whose wickedness sake it was done. But that it may the better appear, how much the doctrine of the Papists agreeth with that which Paul speaketh against, it is to be marked, That the sacraments being understanded & received sincerely, are not properly the works of men, but of God. For in Baptism, in the Lords supper, we do nothing? but offer our selves unto God to receive his grace. Therefore Baptism,¹ in respect of us, is a work passive. for we bring nothing but faith, which hath all things laid up in Christ. But what do the Papists? they imagine a work wrought, whereby men deserve the grace of God. and so what else do they, but plainly quench out the trueth of the Sacrament. Yet we retain and keep Baptism and the Lords supper, because Christ would have the use of each of them perpetual: but we sharply detest those ungodly dotages, as meet it is we should. 4 Ye are emptied of Christ.) The meaning is, If you seek any part of righteousness in the works of the law, Christ belongs not to you, and ye are shut out from grace. Neither was their opinion so gross, that ⟨p. 118⟩they did believe themselves to be justified by the only observing of the Law: but they did mingle Christ with the law. otherwise it were in vain that Paul did terrify them with these threatenings, What do you? you make Christ unprofitable unto you. you bring to naught his grace. We see than that there can no small piece of righteousness be put in the law, but (withal) we renounce Christ and his grace.

and they so sette out the obseruing of the law, that they make circumcision a beginning or entraunce in of such a profession. The Apostle doth not here touch the institution of God, but doth fight agaynst ye fayned deuise of the false Apostles. But some men will obiect, Obiection. saying, howsoeuer the abuse of the vngodlye is, yet for all that it plucketh away nothing from the holy institutions of God, I aunswere, Answer. That Circumcision was commanded of God but for a time, & that therefore it ceased to be a Sacramente appointed of God, after the comming of Christ: because Baptisme succeeded in place thereof. To what end than was Timothie circumcised? not for his own cause surely, but only for the bretherens, for whose wickednesse sake it was done. But that it maye the better appeare, howe muche the doctrine of the Papistes agreeth with yt which Paul speaketh against, it is to be marked, That the sacramēts being vnderstāded & receiued sincerely, are not properly the workes of men, but of God. For in Baptisme, in the Lordes supper, we doe nothing? but offer our selues vnto God to receaue his grace. Therefore Baptisme,