Vindiciæ legis

The Papists they mean by works here in the Text, those ¹which go before faith, and they quote a good rule out of Gregory, though to a foule errour, Non per opera venitur ad fidem, sed per fidem ad opera: We do not come by works to faith, but by faith to works. But this gloss of theirs corrupts the text, because the Apostle in this controversy instanceth in Abraham, showing how he had not wherewith to glory in himself, and therefore by believing gave glory to God. If you ask why works do imply boasting, though we be enabled thereunto by the grace of God? The answer is ready, because we attribute justification to that work of grace within us, which yet is defective, that is wholly to be given unto Christ.

The Papists they meane by workes here in the Text, those ¹which goe before faith, and they quote a good rule out of Gregory, though to a foule errour, Non per opera venitur ad fidem, sed per fidem ad opera: We doe not come by works to faith, but by faith to works. But this glosse of theirs corrupts the text, because the Apostle in this controversie instanceth in Abraham, shewing how he had not wherewith to glory in himself, and therefore by beleeving gave glory to God. If you aske why works do imply boasting, though we be enabled thereunto by the grace of God? The answer is ready, because we attribute justification to that work of grace within us, which yet is defective, that is wholly to be given unto Christ.

1. 1The Papists corruptly gloss upon this Text.The Papists corruptly glosse upon this Text.

The doctrine I shall pursue out of these words, is, That all Doctr. though the Law given by God to the Israelites was a Covenant of grace, yet in some sense the Law and Gospel do oppose and thwart one another. And this matter I undertake, because hereby the nature of the Gospel and the Law will be much discovered. It is an error, saith Calvin, lib. 2. Instit. cap. 9. in those who do never otherwise compare the Gospel with the Law, then the merit of works with the free imputation of righteousness: and (saith he) this Antithesis or opposition is not to be refused, because the Apostle doth many times make them contrary, meaning by the Law, that rule of life, whereby God doth require of us, that which is his own, giving us no ground of hope, unless in every respect we keep the Law; but, saith he, quum de totâ lege agitur, when he speaks of the Law more largely taken, he makes them to differ, only in respect of clearer manifestation: or, as Pareus saith of the old and new Covenant, they differ not essentially, but as we say the old and new Moon.