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
them to keepe the lawe from which he himselfe woulde be free For beside this that euery man ought to keepe that Law which he prescribeth vnto other in this yet he offended the more for that hee would compell the Gentils to Iudaisme and he being himselfe a Iew permitted to himselfe libertye For the Law was giuen to the Iewes and not to the Gentils Therfore he vseth an Argumēt a minori ad mains frō the les to the more furthermore this was an hard and a violent coaction that he did renounce vnto the Gentils communion or partaking except they wold receaue the yoke of the law which was an vniust offer conditiō And the whole force of the reprehending cōsisteth in this word * That is the law which of Chrisostom Hierom was not perceiued for the vse of ceremonies was free to edification so that the faithfull were not robbed of their liberty nor necessitie laid vpon thē from the which the gospel hath set thē free 15 We are by nature Iewes I know that to some it semeth to be a figure called Anthypophora in English an obiectiō as thogh Paul did preuēt in the persō of the aduerse party that which he mought obiect that is that the Iewes haue a greater priuiledge as they commonly saye not that they might boast immunitie or freedome from the law for it shoulde haue bene more then vnlikelye for them vnto whome the lawe was giuen to boast of that but because they ought by certayne notable tokens to be distinguished from the Gentils That therfore I neither wholy reiect neyther yet altogether allowe as by and by it shall appeare Some doe vnderstande this as spoken in the person of Paule but in this sence if thou wouldest laye the burthen of the Lawe vppon the Iewes it were more agreeable to reason for it commeth vnto them by inheritaunce but this exposition doth not agree neither It is rather than the seconde parte of the sentence which beginneth with the figure Occupatio Occupatio is a Figure whereby in preuenting our aduersaries Obiections we confute the same for whereas there was a difference betwene the Iewes and the Gentils for that the Gentils were vnholy and vncleane but the Iewes holy as farre forthe as God had adopted them for his people the Iewes might contende as touching this prerogatiue But Paule by preuenting dothe wisely wreste it to the contrarye for seing that the Iewes themselues with all their dignitie were constrained to flie to the faithe of Christ howe muche more behoued it the Gentils to get saluation by faith The mind of Paule than is thus We which seme to excell other which haue bine through the benifite of his couenaunt alwayes nighe God haue neuer the later founde no reason or meane to get saluation but vy beleuing in Christ why than should we prescribe any other meane vnto the Gentils For if the Lawe were necessarie or els could preuaile the folowers thereof vnto saluation it would moste of all haue preuailed vs vnto whome it was giuen and if so be that we haue left it and are gone vnto Christ much lesse are the gentils to be vrged to take it vppon thē The word Sinner doth signifie here as it doth often in other places vnholye or lost and estraunged from God such were the Gentils who had no fellowship with God but the Iewes were by adoption the Children of God and therefore segregate or set apart into holynesse Whereas he sayth by nature hee doth not meane that they are by nature free from the corruption of mankinde for Dauid who discended by lineage from Abraham confesseth that he was begotte of vncleane seede Psa 51.7 but the remedye of grace wherewith they were sanctified didde suppresse the corruption of nature to whiche they were in daunger And because the promise made the blessing an inheritaunce therefore it is called a good thing naturall or by nature So to the Romaynes Chap. 11. ver 16. he sayth they were sprong oute of an holy roote Therefore when hee sayth We are by nature Iewes is as muche as if he shoulde saye Wee are borne holye not by our owne desart but because we are chosen of God to be his people We than which by nature were Iewes what haue we done wee haue beleeued in Christ To what ende haue wee beleeued that by the fayth of Christe we mighte be iustifyed For what cause Because we were conuinced and put oute of doubte that men could not obtayne righteousnesse by the workes of the Lawe Hee than reasoneth after the nature and effecte of faith that the Iewes are not iustified by the Lawe For as they who would establish their owne righteousnesse of workes are not subiecte to the righteousnesse of GOD Rom. 10.3 so on the contrary part they whiche beleeue in Christe doe confesse themselues to be sinners and renounce the righteousnesse of workes Hee is busied here in the chiefest questyon naye rather in the whole summe almost of the controuersie is included in this proposition wherefore it is meete the more dilligently to stande vpon the discussing of this present place Firste and formost this is to be noted that righteousnesse must bee sought by the fayth of Christ because we cannot bee iustified by workes Now it is demaunded what hee meaneth by Workes of the Law The Papistes being beguiled by Origen and Hierome doe suppose that the controuersie is of shadowes onelye nay rather they doe firmely define so and therefore they doe alwaye by the Workes of the Law interprete ceremonies as though Paule didde not dispute of the free righteousnesse which is giuen vnto vs by Christ neyther doe they holde it to be an absurditie that no man is iustified by the workes of the Law Without rime or reason and yet they holde that wee are accounted righteous before GOD through the merite of workes To bee shorte they account no mention to be made of morall workes in this place But the Texte doeth plainelye shewe that the morall law is comprehended also in these wordes for almoste whatsoeuer thinges Paule will afterwarde adde or speake they doe pertayne to the morall lawe rather than to the ceremoniall moreouer he doeth alway set the free accepting or allowing wherewith God doth vouchsafe to accepte vs agaynste the righteousnesse of the law But the aduersaries obiect Obiection That workes shoulde haue bene named without any addition except Paule would restrayne it to some certaine specialtye I aunswere Answere That of this kinde of speaking there is a very good reason for although a man might excell the Aungels in holynesse yet were there no rewarde due for his workes except in this respect because it is promised of the Lorde therefore wheras the perfection or perfect obseruation of the lawe is righteousnes and hath the reward of eternall life laide vp therfore it commeth of God who pronounceth that they shall haue the victory which doe fulfil the same of which matter I will speake more in place
conuenient Moreouer the contention with the Iewes was concerning the Lawe 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 coÌ„sidered 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 the 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 his disputation of the whole Lawe although the false Apostles did onely contende about Ceremonies for therefore did they vrge Ceremonyes that men should seeke saluation in the keeping of the Law because forsooth they fayned it to bee a meritorious worshipping or seruice wherefore Paule doeth not lay against them the Lawe morall but the onelye grace of Christ Neyther is the whole Epistle spente in this vniuersall contention for he commeth at length to Ceremonies by name but because this was a principall Knot and Doubte Whether righteousnesse happened vnto vs by Fayth or by workes it behooued that it should first be dispatched The Papistes at these dayes because it greeueth them if we wring out of them that men are iustified by fayth only do hardly graunt morall things to be comprehended vnder the workes of the Law yea many of them obiecting the glose of Hierome thinke they haue handled the matter very handsomly but the texte will euidently shewe that he speaketh of the morall law also But by the faith He doth not meane ceremonies only or any maner workes not to suffice except the helpe of fayth be ioyned but vnto the negatiue proposition he doth counterset the exclusiue as if he should say Not by workes but by the onely fayth of Christ Otherwise it were an vnapt sentence cleane came from his purpose for the false Apostles did not refuse christ nor yet faith but they required that ceremonyes should be ioyned with theÌ„ If Paul would haue allowed such a maner of ioining there had bene a full agreement betweene theÌ„ and than Paule had in vain troubled the Church with so hateful a contention Let this than remain determined that in this place there is an exclusiue proposition That we are not iustified otherwise than by faith or That we are not iustified but by faith vnto the which this is equiualent We are iustified by faith only Wherby it appeareth how childishly the Papistes at these dayes doe dote brawling with vs aboute the worde Onely as though it were oures but forsooth the Papistes Diuinitie was vnknowne to Paule they saye a man is iustifyed by faith but they place part of the iustifiing in works Paule was ignoraunt of such halfe iustifying for whan hee teacheth that we are righteous through faith because wee cannot be so by works he taketh it as a thing graunted which is also true that we are capable of Christs righteousnesse no otherwise than if we be in our owne righteousnesse pore and needy Therfore eyther nothing or all oughte to bee ascribed to fayth or workes As touching the word righteousnesse or iustifying and in what maner fayth is the cause thereof afterwarde shall bee seene All flesh shall not be iustified Hee hath afore cited the conscience of Peter and of other to be witnesse nowe he doeth more confyrme it by pronouncing that it is so that is Not one mortall man shall obtaine righteousnesse by the workes of the law This is the foundation of free righteousnesse when we are made naked and bare of our own righteousnesse Finallye in denying any mortal man to be iustified is as much as if he should say that all men are shut out from the righteousnesse of the law nor that it can be that any man should attayne therevnto 17 Farthermore if we seeking to be iustified in Christ are our selues found also sinners is Christ therfore the minister of sinne God forbid 18 For if I build those thinges agayne whiche I haue destroyed I make my selfe a trespasser 19 For I by the law am dead to the lawe that I might liue to God with Christ I am crucified 20 And I liue noâ— any more but Christ liueth in mee in as much as I liue now in the flesh I liue in the faith of the sonne of God which hath loued me and giuen himselfe for me 21 I cast not away the grace of God for if righteousnesse be by the Lawe than Christe hath dyed * Gratis in vayne for nothing 17 If we seeking He returneth his talke now to the Galathians lest any man shoulde ioyne this sentence with the former as though it were a part of the communication hadde with Peter for to what ende shoulde these thinges neede for Peter Although this bee nothing or a very little to the matter therfore let euery man choose whether of them he list Furthermore some read it affirmatiuely among whome is Chrisostome and they make this the sence If we seeking to be iustified in Christ are not yet fullye iust but are as yet vncleane neyther yet Christ doth suffice vs vnto righteousnesse it followeth that Christ is the minister of doctrine which leaueth men in sinne as though hauing propounded this absurditie Paule should accuse of blasphemie those who doe attribute parte of iustification to the law But because the word absit which is God forbid doth by and by follow which Paule is not accustomed to vse but after interrogations or questions I suppose it is rather spoken to remoue the absurditie which seemed to followe of it According to his custome than by asking the question he vseth the figure Occupatio as in the person of his aduersaries If sayeth he the righteousnesse of fayâ—h doe bring this that we whiche be Iewes and sanctified from our mothers wombe should be deemed guiltie and polluted shall we saye that Christe is the authour of sinne as he which maketh the power of sinne to flourish in his Thereof sprang this doubt for that hee had sayde that the Iewes by beleuing in Christ had giuen ouer the
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
A Commentarie of M. J. Caluine vpon the Epistle to the Galathians And translated into English by R. V. Pray for the peace of Hierusalem they shall prosper that loue thee Psal 122.6 AT LONDON Jmprinted by Thomas Purfoote and are to be solde at his shop ouer agaynst S. Sepulchres Church 1581. ¶ To the right Reuerend Father Iohn my Lorde the Bishop of London R. V. wisheth health of soule and body together with happie successe in setting forth the glory of God c. IT is not long sithens right Reuerend Father that J purposed the Dedication of a sermon of M. Iuel by me translatd out of the Latine vnto your Honour which for the brefenesse and smalnesse of the volume thereof J passed vndedicated for a season notwithstanding the worthie matter therein conteyned might sufficiently commend it as a thing of very great importaunce And nowe hauing translated also this commentarie of that learned man and godly Father I. Caluine vpon the Epistle of Saint Paule to the Galathians I thought it my duetie especially in that I take my selfe to be bounde to render an account of my studie in parte vnto your Honour ioyning the same together with the Sermon afore specified to dedicate both at once vnto your Lordship desiring that you will vouchsafe to accept of them with such an affection as the authoures of both J meane Juel and Caluine haue both for their godlinesse in life excellēcie in knowledge and painfulnesse in vtteringe the truth full well deserued whereof I make in doubtes And therfore without troubling your Lordship any furder with more circumstaunces being otherwise occupied in waightie and great matters J commend the same together with your affaires to the defence and protection of the moste highest who euer preserue your Honour The first of August 1581. Your moste bounder R. V. The Argument vpon the Epistle to the Galathians by M. Iohn Caluine IT is sufficiently knowne what part of Asia the Galathians inhabited and with what limits their Countrey was bounded but whence they had their beginning appeareth not so well among Writers All agree that they were Gaules and therof they were named Gaulegrecians But out of what part of Gaule or Fraunce they came they doe not so well agree Strabo thought that the Tectosages came out of Gaule Narbon and that the other were Celtae vvhome all for the moste part haue followed But vvheras Plinius reckoneth the Ambiani vvith t e Tectosagi and beside that by the consent of all that they had the Tolistobogi to their fellowes vvho dwelt vpon the borders of the Rhine it semeth to me more likelye that they vvere the Belgae inhabiting the farmost coast of the Rhine toward the Brittaine Sea For the Tolistobogi held that portion in vvhich nowe the Cleueners and Brabanders do inhabite But hereof sprong the error in my opinion that whereas some band of the Tectosages hadde made an inroade into Gaule Narbon they retained their name called the Region which they by force possessed by it And this doth Ausonius shew where he sayth Euen so far as to the Teutosagi who at the first were called Belgae For he both calleth them Belgae testifieth that in the beginning they vvere called Teutosagi who afterward were named Tectosagi And whereas Caesar doth place the Tectosagi in the wood called Hercinia I vnderstād that to be done by going out of their own country thither and by the story you may also gather it But as touching the originall of the Nation more thā sufficient hath ben spoken as in regard of the present place The Galathians which held that portion of Asia which toke the nam of thē as they wer deuided into 3. principal peoples namly the Tectosages Tolistobogi the Trocmi so also saith Plinie they had three principal Cities They flourished with so greate force once among their weake neighboures that a great part of the lesser Asia vvas tributarie to them at length their Countreyes vertue wearing out they gaue themselues to delicacie and excesse So vvith no great adoe they were ouercome in battayle and subdewed by Cneus Manlius the Romane Consul in Saint Paule his tyme they were vnder the Romanes Furthermore whereas he had purely and faithfully instructed them in the Gospel there came while he was away the false Apostles who corrupted the true seede of the Word with false and corrupt Doctrines For they taught that the obseruing of ceremonies was as yet necessarie It might seeme a thing of light account in shewe but Paule contendeth about it as a principall poynt of the christian faith and not without a cause for it is no smal euill to smother the brightnesse of the Gospell to lay a snare vpon the consciences to take awaye the difference of the old and new Testament he did see besides this that vnto these erroures there was ioyned also a wicked and hurtfull opinion of deseruing righteousnesse This is the cause why he striueth with suche vehemencye and contention that we also being admonished how waightye and serious a matter is here handled maye be the more attentiue to reade it If a man estimate the cause by the Commentaries of Origen or Ierome he shall wonder that Paule was so greatly moued for certaine outward customes but whosoeuer shall looke vpon the beginning it selfe shall confesse that they were matters not vnmeete to be so sharpely contended about For in that the Galathians by ouer swift credite nay rather by lightnesse and folly suffered themselues to be lead away from the truth therefore he reprehendeth them the more sharply for I am not of their opinion which suppose that they were the hardlyer handled for because of the dulnesse of their witte The Ephesians and Colossians were assayed also and if they had so lightly yielded to their deceites thinke we that Paule would haue dealte any more mildely with them The nature of the people then moued him not thus franklye to chide them but it was rather the hatefulnesse of the matter that enforced him Now that we vnderstande the cause why he wrote this Epistle let vs come to the order of the handling thereof He contendeth in the two firste chapters about the authoritie of his Apostleship sauing that by occasion about the end of the second chapter he entreth into the principall state of the matter that is to say into the question of the iustification of man wherof neuerthelesse at the last in the thirde chapter he openlye frameth a full disputation Although he seeme to intreate of many thinges in these two Chapters yet this one thing he indeauoureth to proue himselfe equall with the highest Apostles and that he lacketh nothing but that he maye bee reckoned an Apostle in like degree of honour as they But it is worth the while to know why hee tooke so great pains about the triall of his estimation for so that Christ raigne and that the puritie of doctrine remaine sound what skilleth it whether he be aboue Peter or lesse then Peter or
that they haue the true Gospel whiche is not onely corrupted with many figments but more than counterfeit with many wicked doctrines Let vs remember than that it is not ynough to hold the name of the gospell and a kind of sinne therof except the purity of it remayne firme and vnspotted Where are them that would with painted moderations reconcile vs to the papists as though it were lawfull to cut of ought from the doctrine of Religion as it were from money or land We see haw far Paule abhorreth this kind of Transactio agreement which auoucheth that not to be the true Gospel which is not the pure gospell 6 From those which seemed to be somewhat what they were in times past it is no matter to me God accepteth not the persō of a man for vnto me they which seemeth to be accounted off added nothing 7 Nay rather contrariwise whan they sawe the Gospell of vncircumcision committed to me as the Gospell of Circumcision was committed to Peter 8 For he that was mightie or effectuous in Peter to the Apostleship of Circumcision was also mightie in me toward the Gentils 9 And when Iames and Cephas Iohn who seemed to be pillers did know the grace giuen vnto me they gaue the right hands of fellowship vnto me Barnabas that we should excercise Apostleship amōg the Gentils and they vpon the Circumcision 10 Onely that we should be mindfull of the poore in the which also I haue ben diligent to do the same 6 From them which seemed Paule is not as yet content except the Galathians doe also know that he learned nothing of Peter and the Apostles hereof it is that Porphirius and Iulianus acccuse the holy man of pride because he doth take so much vpon him that he may not away to learne any thing of other because he boasteth himself to be made a teacher or Doctor hauing no mayster or helper because he so greatly indeauoreth to seeme inferior to no man But whosoeuer shall consider how necessary this boasting was will acknowledge that it was holye and worthye of very great prayse For if hee had graunted this to his aduersaries that he had profited vnder the Apostles hee had armed them with two slaunders for by and by they would haue sayde At length thou hast something profited that thou mightst correct that which thou haddest before offended in and that thou mightst pluck back thy foote frō thy rash enterprise So first of al his whole doctrine of former time should haue ben suspected his building cast down secondarily in time to come also he should haue had lesse authoritie or estimation because he shold haue ben takē for a cōmon disciple We see thā that he is caried away into this holy bosting not so much for his own cause as by a necessitie of auouching his doctrine Here is not contention of ambition for that in no wise hee reasoneth aboute the Persons but Paule will not that his Apostleship vnto which the authority of his doctrine was adioined should be blemished with the greatnesse of any man And if this be not ynough to stop those dogs mouths yet doth it sufficiētly confute their barking What they were in times past These wordes are to bee read by themselues for to the end that his aduersaries shoulde knowe that he cared not for the iudgement of men he put in this Parenthesis But this place they doe diuerse wayes expounde Ambrose doeth thinke that their folly is by the waye reprehended whiche didde laye the Apostles in Paules dishe to waye him downe withall as if he shouid saye As though I mighte not make exception that they were poore idiots whiche knewe nothing but fishers craft but as for me I was instructed with learning euen from my childehoode vnder my Mayster Gamaliel but I let all that passe because I know God forceth not of any mens persons Chrysostome and Hierome doe vnderstande it more hardlye as though after a sort he threatned also the chiefe Apostles according to this sence Whatsoeuer they be they shall not escape the iudgement of God if they go aside from their office neither the dignitie of their office or else the estimation of men shall deliuer them But vnto me this exposition seemeth plainer and more agreeable to Paules mynde That he graunteth them to haue bene the first or chiefe in deede in order of tyme but hee denyeth that to be any hinderaunce vnto him whereby he should not now holde his degree in like maner He doeth not saye that he careth not what maner of men they be at this presente but hee speaketh of the time past in whiche they were alreadye Apostles he himselfe being a straunger from the fayth of Christ In summe Hee will not haue them iudge after the tyme past nor yet that that prouerbe shoulde bee of force in this cause That hee which is before in Tyme shoulde be more abled in Righte The person of a man Besides the expositions whiche I haue already brought this thirde also hath some shew That in the Worldes pollicie or gouernment persons haue place but in the Spirituall kingdome of Christ they oughte to giue place That is plausiblye sayde but the Lorde speaketh of Worldelye policye or gouernment when hee sayeth Thou shalte not accepte a person in iudgement Deut. the tenth Chapt. and the seuenteenth ver But I enter not into that Disputation because it maketh nothing to this present place for Paule doth simply vnderstande that that degree of Honoure into whiche the Apostles were come before didde not lette that hee shoulde not be called of GOD and of a man of no accounte shoulde of a sodayne be made equall vnto them and although there were great difference that that auayled nothing before God who is not ledde with the accepting of persons and whose calling is in daunger of no preiudices But this as yet hee maye seeme to haue spoken withoute reason for graunte that it bee true that persons are not to bee respected in the Lordes businesse as that in deede must dilligentlye be taken heede of What is this to Peter and to his fellowes the Apostles who were not in person alone reuerent but also in true holinesse and psiritual giftes for a person or the respecting of a person is opposit or set against the feare of God a good conscience Act. 10.34.35 1. Pet. 1.17 this is the common vsage of scripture But godlynesse a right zeale holynesse and other like giftes did get vnto the Apostles speciall fauour and honour and Paule trulye speaketh as contemptuouslye in this place as though there had bene nothing in them but outward shewes I aunswere That Paule doth estimate in this place the Apostles after the value they were of but according to the vayn boasting of his aduersaries for to the ende they might sell their smoke with full mouthes they thundered out the names of Peter Iames and Iohn and that reuerence which the Churche did giue vnto them
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
efficacie of the Spirite of whiche hath bene spoken in both Epistles to the Corinthes be present Therefore they whiche will duelye doe their Office in the Ministerie of the Gospell lette them learne not onely to speake and preache ofte but also to pierce into the consciences that Christ crucified may be perceyued and felt and his blood may distill or drop into them Where the Churche hath suche paynters it doth not any more neede deade Images of Woode and Stone it doth not require anye payntinges or pictures and then truelye firste of all among Christians were the Dores of Temples opened to Images and pictures when as partlye the Pastors were dombe and become meere Idols partly they spake a few wordes out of the Pulpit so coldely and slightlye that the force and efficacie of the Ministerie was vterly extinguished and put out 2 This onely will I know Now afresh he confirmeth his cause with reasons The firste reason is of their experience for he bringeth them in mynde what maner of beginning the Gospell had with them They receaued the Spirite as soone as they hearde the Gospell therefore they oughte to ascribe this goodnesse as taken from fayth and not from the Lawe Peter doth vse the same argument or reason when he excused himselfe before the bretheren that he baptised those that were vncircumcised And so doth Paule himself Barnabas in the disputation which they had at Ierusalem about this matter Act. 15.2.7 It is manifest than that they are vnthankfull which yeelde not to the doctrine by the benefite whereof they receaued the holye Ghost That he taketh from them the aunswere is a signe not of doubting but of greater confidence in the assuraunce of his cause for they were compelled to graunt it to be true being cōuicted by their own experience This Figure is Motonymya Faith in this place he figuratiuely calleth the gospel which else where he calleth the doctrine of faith Ro. 3.27 because that in that place is propoūded set forth vnto vs that meere fauor of God in Christ without desert of workes The spirite I take in this place for the Grace of regeneration which is common to all faithfull persons although if any had rather take it for the particuler gifts wherewith the Lord did than garnish the preaching of the Gospel it shal be free for them so to doe for al me Obiection If any wil obiect That the Spirite was not geuen to al after this faishon I answere Answere It suffiseth for Paules purpose or intention that the Galathians did know that with the doctrine of Paule ther appeared in their Church the vertue and strength of the holy Ghost and that the faithfull were endowed diuersly with the graces of the Spirite to their cōmon edification Obiection If againe it be obiected That those Graces were not certein and sure signes of adoption and therefore to auaile nothing to the present cause Answere I aunswere It is sufficient that the Lord confirmed the doctrine of Paule with the visible signs of his spirite But that former aunswere is the plainer that they were garnished with the common benefite of adoption before these deceiuers thrust in their additions And so also he speketh Ephe. 1.13 After you heard the true Gospell of God you were sealed with the spirite c. 3 Are ye so foolish that Here also it is doubtfull what hee vnderstandeth by the Spirite what by the flesh the Interpreters doe differ It seemeth to me that Paule alluded to that which he spake of the Spirite as if he should haue sayde Seing that the doctrine of the Gospell hath brought vnto you the holy Ghost your beginning than was spirituall but now you are fallen into the worst euen as they whiche from the Spirite fall into the flesh Therefore he vseth this worde Flesh eyther for extearne or outward thinges and those which are fraile and mortall such as ceremonyes are speciallye when they are seperated from Christ or else for dead and frayle doctrine for it is a foule thing that they which haue begun well should not go forwarde well 4 Haue you suffered so great things Another reason seeing that they haue suffered so many things in the behalfe of the Gospell that they should not loose it all now in a moment nay rather after the maner of vpbrayding them hee asketh if they will lose vnto themselues so many notable onsets whiche they haue sustayned for the fayth for except the right fayth had ben deliuered vnto them of Paule it was a poynt of rashnesse to suffer any thing for the defence of an ill cause but they had tryed that God was present with them in persecutions he doth therfore burthen the false Apostles with enuie who spoyled the Galathians of such precious ornamentes But to mittigate bitternesse he addeth If yet in vaine to correcte it whereby hee raiseth vp their myndes that they conceyuing the better hope might aspire to repentaunce For this is the ende of all chasteninges not to hurle men headlong into dispaire but to encourage them to doe better 5 He therefore that ministreth He speaketh not nowe of the grace of regeneration but of the other giftes of the spirite for the order it self doth shewe that it is a contrary reason from the former because he hath but another reason or argumente betweene them He warneth them than that all the giftes of the holy Ghost wherewith they excelled be fruites of the Gospell and the same that was preached among them with his mouth therefore they didde spoyle themselues of those giftes when as they left the Gospell and did flye to another kynde of Doctrine Agayne looke how much they esteemed those giftes so much also ought they to regarde with tooth and nayle to retayne the Gospell to those kinde of giftes he ioyneth vertues that is to say miracles 6 Euen as Abraham beleeued God and it was imputed to him for righteousnesse 7 Know ye therefore that they whiche are of faith those are the sonnes of Abraham 8 For the scripture because it did foresee that God would iustifie the Gentils by faith did afore shewe glad Tidinges to Abraham saying in thee shall all nations be blessed 9 Therfore they which are of faith are blessed with faithfull Abraham After that he hath giuen them the ouerthrowe by the things themselues and by experience he passeth to the Testimonies of the scripture First of all he bringeth the example of Abraham although at all times arguments taken from examples are not so firme neuerthelesse this is moste forcible be cause neyther in the thing nor yet in the person is there anye difference for there are not many wayes vnto righteousnesse and therefore is Abraham called the father of all the faythfull because he is a common example vnto them all naye rather in his person there is a generall rule howe to obtayne righteousnesse prescribed or set out vnto vs. 6 Euen as Here must be vnderstanded these wordes But rather for whan he had asked
they know all benefites to be sanctified by the promises of God they acknowledge him in them to be a father So it commeth to passe that they bee alwayes directed to the hope of eternall life because they begin from the foundation that is from the faith of their adoption Abraham then was not iustified because hee beleeued God touching the multiplication of his seede onely but because he embraced the grace of God vsing the Mediator promised in whom all the promises of God are Yea and Amen 2. Cor. 1.20 as also in another place Paule teacheth the same 7 Know ye therefore or Ye knowe for the greeke worde agreeth to both waies but because one sence remaineth it skilleth not much whether waye you reade it but that the olde translation which I haue followed hath more pith To be short he sayth that they are of faith which renouncing the confidence of their workes rest in the onely promise of God If any man aske who is our Authour that wee so expounde it forsoth euen Paule himselfe for thus he writeth to the Romaynes To him that worketh it is not giuen freely but a rewarde is rendred Rom. 4.4 and whereas nothing is due to him that hath no worke saith is to him imputed for righteousnesse Therefore to be Of faith is to place their righteousnesse and confidence of saluation in the mercy of God He inforceth out of the former sentence that suche are the Children of Abraham for if Abraham be iustified by faith whosoeuer will be his children muste in like maner stand faste and stay themselues in faithe He passed ouer that which was easilye vnderstanded namely that there is no place for any in the Church who is not the childe of Abraham 8 The scriptures because he did foresee That whiche before he had spoken indefinitely nowe by name hee stretcheth to the Gentils for the calling of the Gentils was a thing both new and vnaccustomed Therefore it was doubted of the maner how they should be called Circumcision and the obseruing of the Law seemed requisite or else that they should be shut out from the partaking of the couenaunt But Paule on the contrary parte teacheth that they attaine or come to the blessing by faith and that by fayth they are of Abrahams housholde Howe proueth he that because it is sayd In thee shall al nations c. these wordes without doubt hath this meaning Like as Abraham so must all be blessed for he is a common example nay rather a rule and he got the blessing by fayth faith is than the way whereby all get it There is therefore a great emphasis or force in the worde Faithfull for it is as much as if he should say Not with Abraham circumcised or endowed with the workes of the law or an Hebrew or staying himselfe vpon his owne worthinesse but with Abraham that obtayned the blessing by fayth only for no qualitie of the person is here accounted off but faith only The word blessing is diuersly taken in the scriptures but in this place it is taken for the adoption into the heritage of eternall life 10 For whosoeuer are of the workes of the Law are vnder the curse for it is written Cursed is euery man that doeth not thorowlye abide in all thinges that are written in the booke of the Law that hee maye doe them 18 And that no man is iustified before God in the Law it is manifest because the iust shall liue by faith 12 But the law is not of faiâ—h but The man that shall do these thinges shall liue in them 13 Christ hath redeemed vs from the curse of the law being made for vs a curse for it is written cursed is euerye one that hath hanged on a tree 14 That the blessing of Abraham mighte come vpon the Gentils by Christ Iesus whereby we maye receaue the promise of the Spirite by faith 10 Whosoeuer are vnder the workes It is an argument or reason of contraries for out of one fountaine doth not spring hote colde The Law doth shut in all men vnder the curse in vayne than out of it is blessing sought He calleth them that are vnder the workes of the Law those that doe place their confidence of saluation in them for these maners of speaking oughte alwayes to be referred to the state of the question for we know that he disputeth or reasoneth here of the cause of righteousnesse They therefore that will be iustified by the workes of the law he pronounceth them all to be vnder the curse but how doth he proue it It is the sentence of the lawe That all they whiche transgresse any part of the law are accursed Deu. 17.16 Now let vs see whether there be any one man that satisfieth the law but it is euident that there is not one found neyther can be found therefore all small and greate are in this place condemned Here want the Minor and Conclusion of the agreement for this were the whole Syllogismus Maior Whosoeuer shal faile in any part of the law is accursed Minor But all are holden guilty in this poynt Conclusion Therefore all ar cursed Furthermore this argument of Paule would not stande if our strength would serue to fulfill the law for straight waye in the Minor there would be giuen an instance Therfore either Paul doth reason foolishly or else it is impossible for men to fulfil the law by and by the aduersary would catch hold say I graunt That all transgressors are accursed but what than there shall be found those that obserue the law for men haue free choyse of good and euill But Paule doth put in this place out of controuersie that which the Papistes at these days doe account as an accursed opinion namelye that men shoulde bee destitute of strength to obserue the law And so boldly he concludeth that al are accursed because it is commaunded vnto al to keepe the lawfully and wholly that is to say because abilitie fayleth them in this corruption of nature Hereof wee gather in as muche as the law accurseth it doth it accidentlye but that accidentall is perpetuall and cannot bee seperated from vs for the corruption and faultinesse of our nature doth seperate vs from the blessing that the Law setteth forth vnto vs and therefore the curse only remayneth 11 And that no man is iustified in the Law Agayne hee reasoneth by comparing of contraries after this sorte If we be righteous by fayth than is it not by the law but we are righteous by fayth and therefore not by the Law He proueth the Minor by the testimony of Habacuc the which he also alleageth 1. Rom. 17. Hee proueth the Maior by the diuers or contrarye meane of iustification For the law doth then iustifie when as a man doth fulfill whatsoeuer it commaundeth but Faith doeth iustifie them which being destitute of the merites of workes do rest vpon Christ only These two cannot come together at once To be iustified by our owne deserte