to God that forsooth nowe hee liueth not by his owne life but that he is so liued with the hidden vertue power of Christ that Christ may he sayde to liue and to flourish in him For as the soule nourisheth the body with life so also doth Christ inspire life into his membres A notable sentence That the faythfull liue without themselues that is to saye in Christ which cannot be but they must haue a true and a substātiall communicating with him Finally Christ liueth in vs two maner of wayes One life is whan hee gouerneth vs with his spirite and doth direct all our doinges The other is that hee maketh vs pertakers of his righteousnesse that when wee bee not able in our selues yet in him we maye be acceptable vnto God The first belongeth to regeneration or new byrth the seconde belongeth to the free accepting of righteousnesse of the which we may vnderstande this place to meane although if any man had rather vnderstand it of both I willingly will embrace it In as much as I now liue in the flesh There is here almost no sentence which hath not bene torn with sundry expositions as some expounde flesh in this place to be the euil of nature corrupted But Paule doth meane it more simply to be the bodily life For the faithfull by liuing in the flesh doe neuerthelesse not liue after the flesh although it doe also comprehend the infirmities in which wee are now helde enwrapped Or else there had ben another obiection in a readinesse Obiection Thou also liuest a bodily and fraile life where not onely this corruptible bodie doth exercise his offices wheras it is susteined or fed with meat and drinke but also it is in like manner compassed with many vices so that on euery side the face of death doth shewe it selfe this is not the heauenly life of Christ A Paradox is a sentence or opinyon straunge and contrary to the opinyon of the most part Aunswer therfore it is a paradox contrary to all reason that whereas thou doest manifestely liue after the common maner of men yet thou sayest thou haste no life of thine owne Paule aunswereth that it namelye his life consisteth in fayth whereby he auoucheth that it is a misterie hidden from the sence of man The life than whiche wee obtayne by fayth appeareth not to the eyes but it is perceyued within in the conscience by the efficacie of the spirite and therfore the bodily life letteth not but that we maye by fayth possesse the heauenly life Ephe. 1.20 He hath placed vs in heauenly thinges c. Also Now yee are the Citizens of the Saynts and of the housholde of God Ephe. 2.19 Also to the Philippians 3.20 Our conuersation is in heauen Also to the Colossians We are dead and our lyfe is hid with Christ in God to be short Paule is full of such testimonyes whereby hee affirmeth that we doe so liue in the world that neuerthelesse we liue also in heauen not only because there is our head but also that by the right or interest of vnitie we haue a life common with him as S. Iohn speaketh cap. 14. ver 1. In the meane while let vs note that here he bringeth his reason from the nature of fayth that he may teache vs that it is no absurditie if that life bee hid which is graffed or placed in fayth because that thing whiche we hope for doth not yet appeare that fayth maye be named the knowledge of thinges inuisible Which hath loued me These wordes are added to expresse the force of Fayth or else this thought would come into euery mans mynde Whence cōmeth such vertue of fayth that it should shead out vppon vs the life of Christ therefore the hypostasis whereon fayth leaneth Substance or foundation doth declare the loue and death of Christ for thereof is the effecte of fayth to be estimated Howe commeth it to passe than that wee liue by the fayth of Christ because he hath loued vs and giuen himselfe for vs. the loue I saye wherwith Christ hath imbraced vs did cause that he did make himselfe one with vs that hath he done by his death for in giuing himselfe for vs he hath suffered no otherwise than in our person and therfore whatsoeuer faith findeth in Christe of the same it maketh vs partakers Wheras he maketh mention of Loue he meaneth that whiche is taught 1. Ioh. 4.19 Not because we loued him firste but that he hath preuented vs firste with his loue For if he being prouoked with merites had redemed vs the cause therof would haue bene tolde but now Paule ascribeth all vnto loue it is therfore free or without merite For the order must be marked He hath loued vs and giuen himselfe for vs. which is as muche as if he hadde sayde There was no other cause wherefore hee shoulde dye but because he loued vs. and that at such time as we were his enimies as he teacheth Rom. 5.10 And giuen himselfe We cannot wel expresse with any wordes how great a thing this is for who canne declare in wordes howe greate the excellencie of the Sonne of GOD is hee hath appoynted himselfe to bee the price to redeeme vs. Vnder the worde giuen is included the whole commoditie whiche commeth vnto vs by the death of Christe that is to saye that it is the Sacrifice of Purging the Washing Satisfaction c. Neyther haue these wordes for me a small force in them because it was not ynough to consider or thinke that Christ died for the saluation of the worlde excepte euerye one doe challenge priuatelye vnto himselfe the effect and possession of this grace 21 I cast not awaye There is a greate emphasis or vehemencie in those wordes for what and how horrible vnkyndenesse is it to contemne so inestimable grace of GOD and purchase with so greate a price Hee accuseth the false Apostles of this sacriledge whiche is robbing Christe of his honour which being not contence with Christe alone doe thrust in also other helpes of saluation For the grace of GOD is refused excepte that wee renounce all other thinges and embrace Christe alone finallye what hath a man left him after he hath refused the grace of God and made himselfe vnworthye of it For if righteousnes Gratis which I haue translated for nothing is taken for frustra which is in vaine that is there should be nothing much worth in the death of Christ or Christe died for nor reward For this is the rewarde of his death that by purging of our sinnes he hath reconciled vs vnto his Father hereof it followeth that by his grace we are iustified and therfore not by workes The Papists interprete it of the ceremoniall Lawe but who seeth not that it hath respecte to the whole Lawe for it is as muche as Paule shoulde saye If wee our selues deserue righteousnesse than Christe hath suffered in vayne for therefore suffered hee that hee mighte obtayne righteousnesse for vs. and
the question he woulde sodaynlye cutte off the occasion of doubt or else the wordes Euen as are referred only to that which is next afore that is to saye that by the hearing of fayth lhey had the ministration of the Spirite and of vertues as if he would say that there shined in the grace giuen vnto them a similitude or likenesse with Abraham Beleeued God With this Testimonie hee proueth as well in this place as in the fourth Chapter to the Romaynes that men are iustified by fayth because Fayth was imputed to Abraham for righteousnesse Fyrste brieflye is to be vnderstanded what Fayth in this place meaneth with Paule secondlye what righteousnesse thyrdlye why fayth is deemed the cause of iustification Fayth is not taken for euerye perswasion which men may haue of the truth of God for be it that Caine had a hundred tymes beleeued God when he tolde him he would punishe him he hadde not bene the nere to obtayne righteousnesse Abraham therefore was iustified by beleeuing because whereas he had of God a promise of his fatherly goodnesse he did certaynely and surely embrace the same than Fayth in this place hath a relation and respecte vnto suche a worde of GOD as men hauing it in possession may rest in it and sticke fast to it As touching the worde Righteousnesse the manner of speaking of Moses is to be marked for whereas he sayth It was imputed to Abraham for righteousnesse because he beleeued hee declareth thereby that he is righteous that is so taken with GOD. And whereas men haue not righteteousnesse layde vp in themselues they obtayne the same by imputation because GOD doth impute Fayth vnto them for righteousnesse Wee are sayde than to bee iustifyed by Faith not because fayth doth poure into vs an habite or qualitie but because we are accepted before GOD. And why is there so great honour attributed to faith that it is called the cause of our righteousnesse Firste wee must knowe that it is the instrumentall cause onely for to speake properly our righteousnesse is nothing else but a free accepting of GOD in which lieth the foundation of our saluation but because the Lorde in giuing vnto vs a Testimonie of his loue and grace thorowe the Gospell doeth communicate vnto vs that righteousnesse which I haue spoken off therefore we take holde of it by fayth Therefore when we attribute mans iustification vnto fayth wee dispute not of the principall cause but we note onelye the manner whereby men come to true righteousnesse For this righteousnesse is the meere gifte of God and not a qualitye whiche sticketh or is in man but is possessed onely by Fayth neyther yet that by the deserte or merite of Fayth that it should be as a due rewarde but because we receaue by Fayth that which GOD of his owne accorde and good will doth giue therefore all these speeches are of like force That we are iustified by the grace of God That Christe is our righteousnesse That the mercye of GOD is the cause of our righteousnesse That righteousnesse is gotten vnto vs by the death and resurrection of Christ That righteousnesse is giuen vnto vs by the Gospell That we obtayne righteousnesse by Fayth Whereby it appeareth howe childishlye they erre whiche woulde make these propositions agree together Wee are iustified by Fayth and Workes both for hee that is iust by Fayth he being bare and voyde of his owne righteousnesse resteth in the onlye grace of GOD. And this is the reason why Paule to the Romaynes doth conclude that Abraham is destytute of Glorye before GOD because hee hath obtained righteousnesse by Fayth Rom. 4.2 for it is not sayde that Fayth was imputed vnto him for parte of righteousnesse but for righteousnesse simplye without more wordes therefore Fayth was vnto him in the whole for righteousnesse Fynallye Fayth beholdeth nothing beside the mercye of GOD and Christ deade and raysed agayne Therefore all merite of workes is shutte out from the cause of iustification when as all is assigned to fayth For fayth for that it contayneth in it selfe the free goodnesse of God Christ with all his good things the testimony and witnesse of our adoption whiche is giuen in the Gospell is vtterly opposite and set against the law the merits of workes and the worthinesse of men for whereas the Sophisters doe thinke that it is only set agaynst ceremonies the order of the disputation or reasoning shall by and by with small adoe thorowly reproue them We must therefore beare in mind that they that are iust by fayth are iust without themselues that is in Christ whereby also the foolishe cauillation of some which dally with Paule is confuted because say they Moses calleth righteousnesse goodnesse or honesty and so it signifieth nothing else but Abraham was accounted a good man because he beleeued God Such frantike sprites doth Sathan at these dayes rayse vp to ouerthrow the certayntie of the Scripture with crooked slaunders as it were with mynes But Paule who knew that Moses in that place taught not children grammar but that he spake of the iudgement of God did not without cause take the worde Righteousnesse after the maner of a Diuine for we are not deemed righteous before GOD after the like reason wherewith we haue prayse of goodnesse before men but when we bring perfecte obedience of the Lawe For righteousnesse is opposite or sette againste the breaking of the Lawe yea euen in the least iote or tittle but because we haue not it I meane righteousnesse of our selues God doth freelye giue it vnto vs. Obiection But here the Iewes shake vp Paule for that he hath wrongfully wrested Moses wordes to serue his owne turne for Moses there in that place doth not entreate of Christe or of the life euerlasting but maketh mention onely of the earthye promise The Papistes also are not farre off from the Iewes for albeit they dare not reproche Paule yet they do altogether ouerturne Paules intent and purpose Answere I aunswere Paule taketh it for a thing graunted as an vndoubted Principle among Christians that whatsoeuer promises the Lorde gaue vnto Abraham they did appertayne or depend on that firste promise I am thy God Genesis 17.1 Thy rewarde is exreeding greate Gen. 15.1 And in thy seede shal all nations be blessed Gen. 22.17 18. And therfore whē Abraham heard this Thy seed shal be as the sande of the sea c. he stayed not in that word but rather he included it in the grace of adoption as the part in the whole moreouer whatsoeuer promise was giuen he did not otherwise receiue the same than as a testimonye of the fatherly grace of God that thereby hee mighte take sure confidence of saluation For euen in this doe the Children of God differ from the vnbeleeuers for that they in deede haue the vse of God his benefites together with the children of God but yet like beastes they regarde not that which is higher but as for God his Children because
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 12 But the lawe is not of faith Sure it is that the law is not repugnant or contrary to faith or else God should be vnlyke to himselfe but wee muste alwayes respecte this that Paule speaketh as the circumstaunce of the cause in hand did require Therefore the repugnancie or contrarietie of the Lawe and Faith is in the cause of iustification for more easilye shall you couple fire and water together then make these two agree Men are iustified by Fayth and Men are iustified by the Law The Law than is not of faith that is to saye it hath a waye to iustifie men that is cleane contrary from faith But hee that shall doe these thinges The diuersitie is in this poynte that a man by fulfilling the law is accounted righteous by the righteousnesse of the Law which he proueth by the testimonie of Moises Leuit. 18.5 And what shall be the righteousnesse of fayth He defineth it Rom. 10.9 If wee beleeue Christ to haue dyed for our sinnes c. And yet notwithstanding it followeth not thereof that eyther fayth is ydle or that the faithfull shoulde cease from good workes for the question is not in this place whether the faythfull ought to keepe the law so farre forth as they can which is not to be doubted but whether they obtayne righteousnesse by workes the which is impossible Finallye if any obiect Sith God promiseth life to the doers of the Lawe Obiection Aunswer why doth Paule say they are not iust the aunswere is eazie Therefore none are iust or righteous by the workes of the law because there is none that doe them For we graunt the doers of the law to be righteous if there be any such but because the couenaunt is conditionall therefore are all excluded from life because no man performeth the righteousnesse whiche he oughte That must be kept in remembrance which afore I warned you of That they doe the Law not which in part obay it but which doe fulfill euery iote of righteousnesse from whiche perfection all are very farre off 13 Christ hath redeemed vs. He had made all who were vnder the law guiltie to the curse And thereof sprang a greate difficultie for that the Iewes could not rid themselues from the curse of the Law and therefore setting forth a remedie hee resolueth this doubt by teaching that we are deliuered by christ whereby he doth the more confirme his intent and purpose For if we bee therefore saued because wee are deliuered from the curse of the law than is not righteousnesse by the law afterwarde hee ioineth the maner of deliueraunce It is written cursed is euery one which shall be hanged on Tree Deut. 21.23 Christ was hanged therefore hee wente vnder that curse and now it is certainlye true that he suffered not this punishmente for his owne cause it followeth then that eyther he was crucified in vayne or else that our curse was layde vpon him that we might be losed from the same And he sayth not that Christe was cursed but a curse which is more for he signifieth that the curse of all men was included in him If this seeme hard vnto any man let him also be ashamed of the crosse of Christ in the confession whereof we boast neyther was God ignoraunt what ende of death his sonnes death shoulde be when hee pronounced this Cursed is euery one that shall hang on tree But some man will obiecte Obiection Aunswer How happeneth it that the sonne being beloued of the Father is cursed I aunswere Two thinges are to be considered not onely in the person of Christe but also in his Manhoode the one that hee was the vnspotted Lambe of GOD full of blessing and grace the other that hee tooke vppon him our person and therefore hee was a Sinner and guiltye of the curse not so muche verylye in himselfe as in vs but yet neuerthelesse that he hadde neede to be so in oure steade And so he coulde not be without the grace of GOD and yet hee sustayned his ire for how coulde hee reconcile vnto vs the father who was offended with him and vnto whome hee was hated therefore the will of the Father alwayes rested in him Agayne howe shoulde hee haue deliuered vs from the wrath of GOD excepte he had translated the same from vs vnto himselfe therefore was he striken for our sinnes and he founde God as an angrye Iudge This is the folishnes of the crosse 1 Corinth 1.18 to be wondered at euen of the Angels which doth not onely ouercome but also swalowe vp all the wisedome of the worlde 14 That the blessing of Abraham He doth more nerely apply to his purpose that which he saide namely That wee are deliuered by Christe from the curse of the Lawe that is to saye that the blessing promised to Abraham had the foundation in him and therfore to come to the Gentils For if the Iewes muste be deliuered from the Lawe that they maye be the heires of Abraham what shall let the Gentils that they should not obtaine that same good thinge Moreouer if this blessing bee in Christe alone it is faith alone in Christe which maketh vs partakers thereof Whereby we may receaue the promise I take the promis of the Spirite to bee spoken after the Hebrewe fashion for spirituall promse for although this promise pertayne vnto the new testament I will poure out of my spirite vpon all flesh Esa 44.3 yet Paule in this place respecteth another thing for he semeth to me to set the Spirite opposite to all externe or outwarde things not to ceremonies onely but to carnall generation also so that in this place there is no respect of persons Therefore he sheweth that by the nature of the promise the Iewes differ nothing from the Gentils because if it be spirituall it is receaued by faith onely 15 Bretheren I speake after the manner of men although it be a
iustifieth is alone but we affirme that it is alwayes ioyned with good works only we contend that it alone auaileth vnto iustification The Papistes themselues like Tormentoures doe teare and rente Fayth miserablye while sometime they make it vnshaped and without charitie and sometime shaped as for vs we holde that true faith cannot be plucked away from the Spirite of regeneration but when we speake of the cause of iustification than we shutte oute all workes As touching this presence place Paule doeth not reason whether charitie worketh with fayth to iustifie but onely sheweth what are now the true excercises of the faythfull least he shoulde seeme to make Christians idle and as it were like to blockes Therefore when you are in hand with the cause of iustification take heede you admitte not anye mention of charitie or of workes but firmelye holde fast that which shutteth them out In as much as Paule here doeth not entreate of iustification nor yet assigneth the prayse thereof to charitie in part we may thereby readilye conclude that by the same reason it should follow that Circumcision and ceremonies did iustifie in time past For as he commendeth faith with charitie in Iesus Christ so before the comming of Christ ceremonies were required But that was nothing to the deseruing of righteousnesse which the Papists also will confesse and therefore we must not thinke so of charitie neither 7 Ye did run wel who did hinder you that you should not obay the truth 8 The Perswasion is not of him who hath called you 9 A little leauen leaueneth the whole lumpe 10 I am perswaded of you in the Lord that you will thinke no other thing he that troubleth you shall beare iudgement whosoeuer he be 11 And I Bretheren if as yet I preache Circumcision why as yet doe I suffer persecution the offence of the crosse is done away I would to GOD they also were cut away which trouble you 7 Ye did run well He doth of a sette purpose mingle the reproche of their present backsliding with the praise of their former course that being ashamed they maye the more willinglye returne into the way It is a token of wondering that he asketh them who led them away from the right course whereby hee may make them the more ashamed I thought good once againe to turne the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Obay rather than to Beleeue because now alreadie they had embraced the puritie of the Gospell and were caried away from obaying it 8 The perswasion is not of him He contended afore with reasons now at last he goeth to it by authoritie wheras he crieth vnto them that this perswasion came from some other place than from God For this admonitiō should not haue very much waight were it not vpholded by the authoritie of the person But Paule of his owne right mighte so boldlye speake to the Galathians for that hee was a Preacher vnto them of that calling that GOD called them with and therefore hee nameth not GOD but he signes him out by a Periprasis Periphrasis 〈◊〉 fight whē a thing is signified in many words that may be said in one as one that selleth raysons c. for a grocer as if he should saye God is not at controuersie with himselfe hee it is who called you into saluation by my preaching This newe perswasion then came from some other place Therefore if you will haue the calling of God ratified take heede you giue no eare vnto them who bring in amongst you new inuentions Although I confesse the greeke Participle be of the present tence yet because it is taken indifinitely it liked me to turne it thus Which hath called you for to take away doubtfulnesse in the meaning 9 A little leauen I referre it to the doctrine and not to the men for he aduiseth them how hurtfull a thing the corruption of doctrine is least they should not repute it as commonly men doe as a thing of no daunger or else of no great daunger For Sathan creepeth in with this vndermining so that he doth not openlye shake the whole doctrine but infecteth the purenesse thereof with false and forged opinions many because they consider not the greatnesse of the euill are lesse vehement in resisting the same therefore the Apostle here doth crie out that no iote of safetie doth remayne after that the truth of God is corrupted and he vseth the similitude of leauen which although it bee but a little doeth sende out it sharpenesse into the whole lumpe Therefore we must carefully beware that we suffer not any thing to be deuised and put to the pure doctrine of the Gospell 10 I am perswaded Hee doeth agayne turne all his sharpe speeche from the Galathians vnto the false Apostles hee sayeth they were the cause of the euill to them hee threatneth punishmente hee sheweth that hee hath good hope of the Galathians because they will returne readylye and easilye to agree to the truth And that giueth vs a courage when wee heare that wee are well hoped of for wee counte it a foule matter to deceyue the opynyon of them who iudge louingly and friendly of vs. And because it was the worke of GOD to bring the Galathians agayne to the pure Doctrine of fayth from whiche they hadde swarued hee sayeth he hopeth in the Lord whereby he monisheth them that returning or repentaunce is a heauenlye gifte that they also might aske the same of God He that troubleth you It is a confirmation of the sentence going afore because after a sort he layeth a great part of the blame vppon those deceiuers by whome the Galathians were beguiled for looke what reuengement hee denounceth agaynste them from the same for the moste parte doeth hee exempt the Galathians But whosoeuer they be that giue occasion of hurly bulyes to the Church whosoeuer breake the vnitie of fayth whosoeuer make concorde shake and decaye lette them heare and if they bee in their right wits let them shake for feare at this speeche for GOD by the mouth of Paule doeth pronounce that no suche Authoures of offences shall scape vnreuenged This peece Whosoeuer helde hath a force in it for in as muche as the false Apostles by theire greate wordes did terrifie the ignoraunte and vnlearned multitude it behoued Paule on the other side so loftily to extoll his doctrine that hee shoulde spare none whiche durste quetche agaynste him whatsoeuer tytle otherwise they were knowne by 11 And I bretheren An argumente drawne from the finall cause I mought sayth he auoyde the hatred of men daungers and persecutions if I woulde but onlye mingle ceremonies with Christ whereas therefore I contende so greatlye aboute this matter to maintayne the contrarye I doe it not for myne owne cause nor yet for myne owne profite But doeth it therefore followe that it is true whiche hee teacheth I aunswere that the right affection and pure conscience of the Teacher is of no small force to winne credite moreouer it is
must bee expounded by the circumstaunce of the place Finally it is euident that we are all accursed by nature the blessing was promised vnto all nations in the hand of Abraham but doe all without acception come vnto it no truelye but they only who are gathered vnto Messias for then are they one people when vnder the guidaunce and conducting of Messias they are gathered together into one body Whosoeuer therefore setteth apart contentiō and enquireth after the truth will easilye acknowledge a cause to be noted in this place and not a naked comparison wherof it followeth That Paule not without cause doth saye That the couenaunt was begonne in Christ or in respect of Christ 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 throughly to the vttermoste For were it not for the controuersie aboute obtayning of righteousnesse aboute merite of workes and snaring of the consciences ceremonies would wel stande with the promise What meaneth than this putting awaye of the promise agaynst which the Apostle contendeth because the deceauers did denye saluation to haue bene promised freely vnto men and to be obtayned by fayth but they vrge ceremonyes as things necessary to deserue saluation as by by shall be seene I returne to the wordes of Paule The Lawe sayth he is after the promise therefore it maketh not it voyd for a couenaunt once confirmed ought to abide inviolate and vnbroken Agayn I repeate it Except you vnderstand the promise to be freely giuen the sentence is more than needes for the law and the promise disagree not sauing in the cause of iustification because the lawe maketh a man righteous by the deseruing of workes and the promise giueth righteousnesse freelye and he doth playnelye expounde hymselfe when he nameth the couenaunt to haue his foundation in Christe Obiection But here the Papistes will be in our toppe for they can readilye scoffe oute this argument We saye they doe not any more require the old ceremonies let them be iogging yet neuerthelesse a man is iustified by the morall law for this went before the couenaunte of GOD with Abraham as being created together with man so either the reasoning of Paule is friuolous or in vain or else it is of force against ceremonies only I aunswere Answer That Paule considered the thing as it was namely that no rewarde is due vnto workes but by the couenante of God so although we graunt that the law doth iustifie yet neuertheles before the Lawe men could not deserue saluation by their workes because there was no couenaunt I affirme nothing which the schole Diuines graunt not for they teach that works merite not saluation by an inward worthinesse but by the acceptation of God as they speake it by reason of the couenant Therfore where there is no couenant of God no testimony of accepting or allowing coms in place no works in like maner shal suffise vnto righteousnesse therfore Paules discourse proceedeth finally There was saith he a double or twofold couenant of God with men the former was couenaunted in the hande of Abraham the seconde in the hand of Moses the former was founded in Christ and therefore free therefore the law stepping in could not bring to passe that men could haue saluation without grace because by this meanes the promise should be made of none effect That the sence is thus euen that whiche followeth nexte of all doth shewe 18 If the inheritaunce be by the law Lest the aduersaries shoulde cauill saying that that which they taught did not belong to the dissoluing or abrogating the couenaunt of God he preuenteth all their shifts affirming these two to be contrarye namely that saluation commeth vnto vs by the Lawe and by the promise who dare expounde this of only ceremonyes seing that Paule doth comprehende generallye all whatsoeuer is agaynste the free promise It is not than to be doubted but that he excludeth all kynde of workes and so he sayth Ro. 4.14 If the inheritaunce be by the Law faith is done away and the promise of none effect Why so because saluation should hang vpon this condition If thou satisfie the Law and therefore hee doth by and by conclude that saluation is of faith that the promise may be certayne Let vs therefore dilligently remember why in the comparing of the promise and the lawe the putting of the one ouerthroweth the other namely because the promise hath respect vnto faith and the Lawe hath respecte vnto workes Faith receaueth that whiche is freelye giuen but vnto workes rewarde is giuen and that is it whiche by and by hee ioyneth GOD gaue vnto Abraham not requiring the like recompence as it were but promising freelye for if you vnderstande it to be conditionally this worde Gaue will neuer agree with it 19 For what is the Lawe than it was added because of transgressiōs vntill the seede should come to which it was promised ordained by Angels in the hand of a Mediator 20 Furthermore a Mediator is not of one but GOD is one 21 Is the Lawe than againste the Promises of God God forbid for if there had bene a Lawe giuen whiche mought haue made aliue than righteousnesse shold haue bene by the law indeede 22 But the Scripture hath shutte all vnder sinne that the promise by the faith of Iesus Christ might be giuen to them which beleeue When wee heare that the Lawe doeth nothing auayle to bring righteousnesse by and by diuers cogitations come in oure braynes eyther than that it is vnprofitable or to no vse or contrarye to the Couenaunt of GOD or some such like thing yea rather that mighte come in mynde Why shoulde we not saye that of the Lawe which Ieremie chap. 31. ver 31. hath sayde of the newe Testament that the latter was giuen to correcte the weakenesse of the former doctrine Such Obiections as these bee must Paule aunswere if hee woulde satisfie the Galathians Fyrste than hee requireth what the vse of the Lawe is for in as muche as it followed the promise it seemeth that it oughte to supplye that which was wanting in it and certaynely it was doubted hereof whether that the promise by it selfe were of none effecte excepte it were holpen of the Lawe
of a woman because hee put on our nature and so hee maketh it knowne that hee consisteth of two natures Some Bookes haue borne but that other reading I meane made is more vsed and in my iudgemente more agreeable For hee woulde by name discerne Christe from all other men because hee was made of the seede of his mother and not by the carnall copulation of man and woman or else this were Raye colde and put in withoute cause Of a Woman this worde is generallye referred to the sexe or kynde Brought vnder the law worde for worde it is thus Made vnder the Law but my mynd was to set forth the meaning more familiarly Christ therefore the sonne of God who by right should haue bene free from all subiection was subiect to the Law why in our behalfe that he might purchase libertie vnto vs. For as hee which was free doth redeeme a captiue by making himselfe a pledge and by putting on yrons doth put them off from the other so Christe would be in dangered to keepe the Law that he might purchase vnto vs freedome or else in vayne had he gone vnder the yoke of the law for certaynly he did it not for his owne sake Furdermore we are not so exempt by Christs benefite from the law that we owe no more obediēce to the doctrine of the law but that we may do what we list for it is a perpetuall lesson to teache vs to liue well and holyly But Paule speaketh of the Law with the appurtenances therof We are redeemed from the subiection of that law because it is not any more as it was For libertie appeared openly after the vaile was rent and that is it that straightway he addeth 5 That we might receiue the adoption For the fathers were assured of their adoption vnder the old Testament but they did not by their title so fully inioy it Adoption in this place is taken as it is Ro. 8.23 Redemption is taken for the possession it selfe For as in the last day we shall perceiue and take the fruit of our redemption so now we perceiue the fruite of adoption of which the holy Fathers before Christes comming were not possessed They than which now do burthen the church with moderate ceremonies do wrongfully defraud it of the due right of adoption 6 Now because you be sonnes God hath sent the Spirite of his sonne into your harts crying Abba Father 7 Therefore thou art no longer a seruaunt but a sonne if thou be a sonne thou arte also an heyre of God by Christ 8 But than whē as yet ye knew not God you serued those thinges which by nature are no Gods 9 But now after ye haue known God or rather haue bene knowne of God howe are you turned againe to weake and beggerly elements which you are willing againe to serue afresh 10 Ye obserue dayes and moneths and tymes and yeres 11 I am afrayde for you least happilye I haue laboured among you in vaine 6 Because you be sonnes Hee sheweth that the adoption which he speaketh of belongeth vnto the Galathians by an argumente or reason gathered of the consequent or thing following For to be adopted of God goeth before this To haue the testimony of adoption of the Spirite of God but the effect is the token of the cause The spirite of Christ saith he is the Authour vnto you and perswader to enbolden you to call God Father than is it certayne that you are the sonnes of God Hee meaneth that which he often teacheth 1. Cor. 1.22 5.5 That the Spirite is vnto vs an earnest and guage of our saluation that we may be certaynlye perswaded of the fatherlye affection of God to vs warde But some man will obiect Doe not the wicked breake out to that poynt of rashnesse that they boast God to be their Father nay rather falsly with great boldnesse do they oft times boast in God I aunswere Paule doth not here speake of vayne boasting nor of that which a man doth arrogate vnto himselfe by his owne spirite but of the testimonye of a Godlye conscience which followeth new regeneration Therefore this argument cannot be of force but among the faythfull because the reprobates haue no tast of the certaintie hereof as the Lord himselfe witnesseth The Spirite of truth sayth he which the world cannot receaue because it knoweth him not Ioh. 14.17 And thus much doe these wordes of Paule sound God hath sent the spirite into your hartes For his mynde was not to teache what they foolishly presume through their carnall reason but what God within in the harte doth witnesse by his spirite This also doth better agree with the circumstaunce of the place that he sayth the Spirite of the Sonne of God than if he had vsed any other epithete or tytle For therefore are we sons Epitheton i. a worde more amply declaring the meaning of that word vnto which it is annexed because we are endowed with the same Spirite that the onelye sonne is endowed with And marke that Paule doth attribute this alike to all Christians as in very deede there is no fayth whereas this guage of the loue of God toward vs is not Hereof appeareth what christianitie is among the Papistes wheras they condemne a man of wicked presumption if he say hee hath the Spirite of God For they imagine a faith without the spirite of God and without certaintie This one opinyon is a notable proofe that the Diuill the father of infidelitie raigneth in all the Scholes of Papistes I graunte in deede that the Scholemen when they will haue the consciences to wauer with continuall doubting teach nothing else but that whiche naturall reason doth shew and therefore must we the more dilligently print in our myndes this lesson of Paule That No man is a Christian but he that being taught in the schole of the holy Ghost calleth vpon God as Father Crying I doe suppose he vsed this participle Crying to expresse the greater confidence for doubtfulnesse suffreth vs not to speake boldlye but holdeth our iawes shut as it were so that scante halfe broken wordes come out from our staggering tongue on the other side crying is a token of securitie and of confidence that wauereth not For wee haue not agayne receiued the spirite of bondage to feare as he sayth Rom. 8.15 but of libertie to full assuraunce Abba Father I doubt not but it meaneth that the calling vpon God is common to all tongues for that properlye belongeth to this present argument that God hath the name of Father among both Hebrewes and Greekes as it was prophicied before of Esay 45.23 Euery tongue shall confesse vnto my name Therefore whereas the Gentils are accounted among the sonnes of God it is apparant that the adoptiō commeth not of the merite of the law but by grace of fayth 7 Therefore thou art no longer a seruaunt That is to say there is not any more bondage in the Christian Church but a free estate of
charity whereas the law cōsisteth of ii tables of which the first is a doctrine cōcerning the worshipping of God the dutyes of godlynesse the later is a doctrine of loue or charity for it is an absurditie to make of the part the whole Som in expounding this place wynd away on this fashion saying that no other thing is taught in the firste table but that we should loue God with all our hart But Paul doth playnely speake of charitie toward our neighbours than must we seeke another solution that is stronger I graunt that pietie toward God standeth before loue toward our neighbors and that therefore the obseruing or keeping of the first table is of more waight in the sight of God than of the later But piety or godlinesse is a thing hidden from the sence or vnderstanding of men as God himselfe is inuisible and though ceremonyes were ordayned to testifie the same I meane godlynesse yet were they no sure proofes thereof for often it happeneth that none are more stout and busie obseruers of ceremonies than bee hypocrites God therefore will take a triall of our affection toward him by our loue toward our brethren whiche hee setteth downe vnto vs one toward another And this is the reason why loue is called the fulfilling of the law not only in this place but also Ro. 13.8 not because it excelleth the worshipping of God but for that it is a confirmatiō therof I sayd euē now that God is inuisible but he manifesteth himself vnto vs in our bretherē and requireth in the person of them that whiche is due to himselfe Loue therefore toward men riseth not but of the feare and loue of God Therefore it is no maruaile if the effect contayn by the figure Synecdoche vnder it the cause whereof it is a signe He shall goe to worke disorderly whatsoeuer he bee that seperateth the loue of God from the loue of men Thou shalt loue thy neighbour For he that shall loue muste yeelde vnto euery one his right he will do wrong to no man he will hurt no man hee will doe good to all as much as lyeth in his power for what else is spoken off in all the seconde Table and this reason also doth Paule bring out in the Epistle to the Romaines Finally vnder the name of Neighbour are all men contayned for the nature that is common both to pore and riche doth ioyne vs and maketh vs one as Esay warneth Cha 58.7 Despise not thine owne flesh But specially the Image of God ought to be a most holy bande of knitting vs together and therfore in this case there is no difference of friend and foe neyther maye the vngratiousnesse of men wipe out the lawe of nature This parcell As thy selfe meaneth thus much As euerye man is bent by the affection of the flesh to loue himselfe so is commended vnto vs by God the loue toward our neighbours They ouerthrow the wordes of the Lord but expound them not who gather thereof as all the Sorbonistes doe that the loue of our selues ought to be alway first in order because the thing ruled ought to be inferiour to that which ruleth or is the rule They are Asses and haue not a crumme of charitie for if the loue of our selues were a rule it would follow that it were right and holy and allowed before God but neuer shal we loue our neighboures sincerely and according to the minde of the Lorde vntill we haue amended and corrected that same loue of our selues for the affections are contrary and disagreeing when as the loue of our selues engendreth as well the neglecting as the contemning of others engendreth crueltie is the Fountaine and well-spring of couetousnesse rapines deceites and of all suche lyke mischiefes enforceth vs to impaciencie and armeth vs with the desire of reuenge Therefore the Lord requireth this that it may be chaunged into loue 15 If you bite and deuoure A man maye coniecture as well by the thing it selfe as also by the wordes that the Galathians striued and were at odddes among themselues for that they did disagree in doctrine hee nowe declareth by the ende of such dealing how deadly an euill strife is in the Church Moreouer it is very like that the Lorde by false doctrines hadde reuenged their ambition loftinesse and other their vices as hee is accustomed and also testifieth by Moses Deut. 13. ver 2. By bytinges and deuouring he meaneth in my iudgemente both hatefull slaunders accusations taunts and suche like brawles and also iniuries and wrongs done by fraude or violence What is the ende hereof at the length consuming or deuouring saith he but yet it is the propertie of charitie that one of vs should defend and preserue another I wold to god this would alwaies come into our mind as ofte as the diuell doeth procure vs vnto contentions namely that no other thing can come of the inward dissentions of the members but a destruction and consumption of the whole bodye And what a wretched and mad thing is it that we who are members of one body do willingly and of our own accord conspire one of vs to destroy another I saye then walke in the Spirite The remedie followeth the ruine of the Church is no small euill we must therefore dilligently preuent it as oft as it is at hande But what is the meane or the waye forsooth if the flesh haue not dominion in vs but that wee giue our selues to be gouerned of the spirite of God And hee doth withall shew that the Galathians are carnall and voyd of God his spirite for that they led such a life as became not christians for wherof came it that one of them wounded another but because they were ledde after the lust of the fleshe This than hee sayth is a token that they walke not after the Spirite You must marke the worde Fulfill whereby hee meaneth that the children of God although they be as yet endaungered vnto vices as long as they are oppressed with the burthen of the flesh yet are they not vtterly addicted vnto them or in bondage to them but doe indeauour to resist and fight agaynst them neyther is the spirituall man free from the desires of the flesh but that he is often prouoked of them but he doth not yeeld that he maye suffer them to raigne which to doe is to fulfill them Looke vpon the eight to the Romaynes 17 The flesh couereth against He putteth thē in minde of the difficulty to the end they may know that they cannot spiritually ouercome without contending the difficultie riseth hereof that our disposition resisteth the spirite For vnder the name of Flesh I haue sayd in the Epistle to the Romanes that there is meant the nature of man for where as the Sophisters restraine it to the inferiour sences as they call them it is refelled by many places and the contrarye taketh awaye all the doubte For the Spirite signifieth a refourmed nature or the grace of regeneration