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

Paul than had rather, by fighting with them hand to hand, as I may say, wound them within their own lists; than by straying further to show them a kind of running away, as though he distrusted his cause. therefore he abideth firmly in the disputation of the Law. Secondarily they object, Objection. that there was only a question about ceremonies moved: the which we grant also. Why than, say they, should Paul pass over from the particular cause to the universal? Answer. This was the only occasion of the error of Origen and Hierom: for they thought it convenient▪ that Paul, seeing the false Apostles contended about ceremonies only, should apprehend or take hold of no more (than they spake of). But they considered not that this was the very cause why he did so sharply contend (with them), for that that doctrine did draw a longer train, than at the first sight it did show. for it would not have been so grievous to Paul to have had ceremonies observed, as to have the confidence and glory of salvation ascribed unto works. as when we contend about the forbidding of eating flesh except upon certain days, we do not respect so much how great a matter it is to forbid the eating of flesh, as we are careful concerning the snare of the conscience. Therefore Paul doth not stray beside the cause or matter, when as he frameth ⟨p. 43⟩his disputation of the whole Law: although the false Apostles did only contend about Ceremonies, for therefore did they urge Ceremonies, that men should seek salvation in the keeping of the Law: because, forsooth, they feigned it to be a meritorious worshipping or service. wherefore Paul doeth not lay against them the Law moral, but the only grace of Christ. Neither is the whole Epistle spent in this universal contention, for he cometh at length to Ceremonies by name. but because this was a principal Knot and Doubt, Whether righteousness happened unto us by Faith or by works, it behooved that it should first be dispatched. The Papists at these days, because it grieveth them, if we wring out of them that men are justified by faith only, do hardly grant moral things to be comprehended under the works of the Law. yea many of them objecting the gloss of Hierome think they have handled the matter very handsomely: but the text will evidently show that he speaketh of the moral law also. But by the faith.)

Paule than had rather, by fighting with them hande to hande, as I may saye, wound them within their owne listes; than by straing farder to shewe them a kinde of running awaye, as though he distrusted his cause. therefore hee abideth firmelye in the disputation of the Lawe. Secondarily they obiect, Obiection. that ther was onely a question aboute ceremonies moued: the which we graunt also. Why than, saye they, should Paule passe ouer from the particular cause to the vniuersall? Answere. This was the onely occation of the error of Origen and Hierom: for they thought it conuenient that Paule, seing the false Apostles contended about ceremonies onely, should apprehend or take hold of no more (than they spake of). But they cōsidered not that this was the very cause why he did so sharply contend (with them), for that that doctrine did drawe a longer traine, than at the first sight it did shewe. for it woulde not haue bene so greeuous to Paule to haue had ceremonies obserued, as to haue the confidence and glory of saluation ascribed vnto works. as whan we contend about ye forbidding of eating fleshe except vpon certen dayes, we do not respect so much howe great a matter it is to forbid the eating of fleshe, as wee are carefull concerning the snare of the conscience. Therefore Paule doth not stray beside the cause or matter, when as he frameth