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
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
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
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
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
what needeth that to be gotten vs of another that wee canne giue to oure owne selues Truelye if the death of Christe bee oure redemption than were wee Captiues if our satisfaction than were wee Debters if oure purging than were wee guiltie if our washing than were wee vncleane And so on the contrarye syde hee that doeth attribute vnto workes his cleannesse his forgiuenesse purging righteousnesse and deliueraunce doeth make the death of Christ vayne Here perhappe somebody will Obiect Obiection That the Argumente is not of force agaynste them whiche couple the grace of Christe with workes whiche no man neede doubte but the false Apostles didde for these two clauses stande together That righteousnesse is by the Lawe and Wee are redeemed by the death of Christe I graunte Aunswer if wee yielde parte of our righteousnesse to bee gotten by workes and parte to come by grace But we maye readilye gather that this kynde of Diuinitye was vnknowne vnto Paule for eyther hee didde wiselye and orderlye reason agaynste his Aduersaries or else foolishlye and ouerthwartelye If so bee any Blasphemer dare be so bolde to accuse him the defence for Paule is forcible ynough namelye That that is reputed righteousnesse before GOD not suche as wee men imagine but suche vnto whiche nothing is wanting But because it belongeth not to the presente purpose to pleade Paules cause againste Blasphemers which dare barke agaynst the holy Ghost let vs try the matter with the Papists They mocke vs when according to Paule wee reason That Christ dyed in vayne if righteousnesse bee by workes for they thinke themselues armed with a trimme aunswere when they bring out of their Sophisters That Christ deserued for vs the firste grace that is to saye the occasion of deseruing and that the merite of his death doth concurre and meete together with the satisfactions of workes to the daylye forgiuenesse of sinnes Let them than mock Paule out of whose mouth we speake for they must confute him before they confute vs. Wee knowe that he had to doe with men which did not vtterly shut out the grace of Christ but did place the one halfe of saluation in workes agaynste whome he reasoneth thus Christ died in vayne if righteousnesse be by the law and in so doing he leaueth not one drop of righteousnesse vnto workes The Papistes differ not from them a whit and therefore it is lawfull vnto vs also to vse the argument or reason of Paule to confute them The ende of the seconde Chapter ¶ The third Chapter 1 O foolishe Galathians who hath bewitched you that you should not obay the truth vnto whome Iesus Christe is paynted forth before your eyes being crucified among you 2 This only will I learne of you Haue you receiued the Spirite by the works of the law or by the preaching of faith 3 Are ye so foolish that hauing begun in the spirite yee will now be made vp in the flesh 4 Haue ye suffered so great thinges in vaine if yet also in vaine 5 He therefore that ministreth vnto you the spirite and worketh in you vertues doeth hee that by the vvorkes of the Lawe or by the preaching of the fayth O Foolish Vnto doctrine he ioineth or rather putteth in chiding If any man doth maruell why he deferred it not till the end without dought those so graue sentenses which he pronounced stirred him sodenly to be angry For wheras wee heare that the Sonne of God is reiected with all his goodnes and that his death is accounted as nothinge what godly hart is not broken with indignation He pronounceth them therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye out of their wits which suffered themselues to be enwrapped with so great sacriledge neyther doth he reprooue them only for that they suffred themselues to be deceyued but to be deluded as it were with a certayne Magicall enchauntment which is farre worse for he showeth that their fall was more nigh vnto madnesse then foolishnesse Some thinke that Paule had respecte to the disposition of the nation for they hauing their originall of Barbarians were to be handled the more hardlye but I hadde rather referre it simply to the the thing it selfe for it is a wonderous thing that in so great clearenesse of the Gospell there should as yet a place be open to the bewitchinges of the Diuel For he doeth not therefore onely saye that they are bewitched and out of their wits because they obey not the truth but because they being taught so certainly so manifestly so familiarly to be shorte so effectuallye doe straight waye fall awaye Erasmus hath the Verbe Crederetis Beleeued the whiche although I doe not vtterly reiect yet more agreeable to the Texte is that which I haue vsed namelye Obediatis obayed because Paule doth not accuse them that in the beginning they refused the Gospell but he chideth them because they stood not stedfast in obaying it Vnto whome before the eyes This belongeth as I haue already touched to augment their fault for the better knowne that Christ hath bene to vs so muche the more grieuous is our fault of falling awaye from him Hee sayeth therefore that the perspicuitie or playnesse of his Doctrine hath bene so great that it hath not bene so muche a bare teaching as a liuelye and expresse Image of Christe their knowledge then was suche as might be compared to a seeing The exposition of Augustine is harde and farre from the mynde of Paule who sayth that Christe was sette forth as though hee shoulde bee put out of possession Some reade for Proescriptus Wherof the Grecians call those tables Programmata wherein they shewe abrode such possessions as are to be solde that the matter might be apparant to the eyes of al men proscriptus which worde woulde not ill agree to the purpose if it be taken for Set forth to open sale or spoyle But in the worde depictus painted out there is lesse ambiguitie or doubtfulnesse and in my iudgement it doth very well agree for that Paule may show how great the force of his preaching hath bene firste he compareth it to a picture or paynting which hath expressed to them liuely the image of Christ after that being not contente with this similitude hee addeth that Christ was crucified among them Whereby hee meaneth that they shoulde not haue bene more touched with the present sighte of the death of Christ than with his preaching for mee thinkes it is somewhat hardly expounded of some where they vnderstande the Galathians to haue crucified agayne and mocked the Lord when they went back from the puritie of the Gospell or else had giuen eare and credit to those deceauers which had crucified him Let vs therefore keepe this sence that they were no otherwise instructed of Christ by the doctrine of Paul than if he had bene shewed them in a table nay rather crucified among them Such a representation can bee done with no eloquence with no colours of Rethoricians excepte that
this place he setteth it against Christe fayth the Gospell and grace that it may be a mere couenaunt of the Lawe hauing the foundation in the merites of workes hereby is apparaunte that whiche I haue already sayde that he speaketh not of Circumcision alwayes one waye but that we must haue regarde of the diuersitie therof I say that Paule whilest he considereth Circumcision in it owne nature doth worthely make it a symbol or badge of grace because so was the institution of God but when he hath to doe with the false apostles who did abuse Circumcision to destroy the Gospel he doth not regarde whereto it was instituted of the Lorde but hee inuadeth the corruption that came from men Wee haue a verye cleare example here in this place When as vnto Abraham was giuen the promise cōcerning Christ concerning true righteousnesse concearning eternall life Circumcision was added also for confirmation therof it was therfore by the ordinaunce of God a Sacrament which serued vnto fayth Now comes the false Apostles and they fayne it to be a meritorious worke and they so sette out the obseruing of the law that they make circumcision a beginning or entraunce in of such a profession The Apostle doth not here touch the institution of God but doth fight agaynst the fayned deuise of the false Apostles But some men will obiect Obiection saying howsoeuer the abuse of the vngodlye is yet for all that it plucketh away nothing from the holy institutions of God I aunswere Answer That Circumcision was commanded of God but for a time that therefore it ceased to be a Sacramente appointed of God after the comming of Christ because Baptisme succeeded in place thereof To what end than was Timothie circumcised not for his own cause surely but only for the bretherens for whose wickednesse sake it was done But that it maye the better appeare howe muche the doctrine of the Papistes agreeth with that which Paul speaketh against it is to be marked That the sacramēts being vnderstāded receiued sincerely are not properly the workes of men but of God For in Baptisme in the Lordes supper we doe nothing but offer our selues vnto God to receaue his grace Therefore Baptisme As actiue is when we we doe so passiue is when a thing is done to vs. in respect of vs is a worke passiue for we bring nothing but faith which hath all thinges laid vp in Christe But what doe the Papistes they imagin a worke wrought whereby men deserue the grace of God and so what else doe they but plainely quench out the trueth of the Sacrament Yet we retaine and kepe Baptisme and the Lordes supper because Christ wold haue the vse of eche of them perpetuall but we sharpely detest those vngodly dotages as meete it is we shoulde 4 Ye are emptied of Christ The meaning is If you seeke any part of righteousnesse in the workes of the law Christ belonges not to you and yee are shut out from grace Neither was their opinion so grosse that they did beleeue themselues to bee iustified by the onelye obseruing of the Law but they did mingle Christ with the lawe otherwise it were in vayne that Paule didde terrifie them with these threatninges What doe you you make Christ vnprofitable vnto you you bring to naught his grace We see thā that there can no small peece of righteousnesse be put in the law but withall we renounce Christ and his grace 5 For we by the Spirite through faith It is a preuention wherewith he preuenteth an obiection for forthwith this cogitation might come into any mans mynde Is there than no profite of circumcision Obiection he aunswereth Aunswer that in Christ it profiteth nothing and that therefore righteousnesse is planted in fayth and that this righteousnesse is obtayned in spirite without ceremonies To loke for the hope of righteousnesse is to groūd in this or that thing their confidence or to determine from whence righteousnesse is to be hoped although withall it bee probable that perseueraunce is noted in these wordes as if he shoulde haue sayde We stande constantlye in the confidence of righteousnesse which by fayth we obtayne In that hee sayth that righteousnesse abideth by fayth that is common to the fathers and to vs both alike for by fayth they all pleased God as the Scripture witnesseth Hebr. 11. but their faith was wrapped vnder the vaile of ceremonies therefore hee maketh a difference betweene vs and them by this word Spirite which is set agaynste the outwarde shadowes Hee meaneth than that it is naked and bare fayth now which suffiseth to obtayne righteousnesse and which is not set forth with the pompe of ceremonies but is content with the spirituall seruice of God 6 Eor in Christ Iesus It is a reason shewing wherfore they might nowe obtaine righteousnes in the Spirite because Circumcision with the appurtinaunces thereof was abolished in Christe that is to say in the kingdom of Christe or in the church of Christe for by a Synecdoche Sinecdoche is a figure where part 〈…〉 who le in the word Circumcision he setteth downe the ceremonies And so he putteth in mynde that there is no roome left for them any more and yet he graunteth that they were not alwayes vnprofitable for he teacheth that they were not abrogated till after that Christe was reuealed And so withall is solued that question why he speaketh heare so contemptuously of Circumcision as though it neuer had anye thing auayled for mention is not made here of Circumcision as in that it was once a Sacrament it is not demaunded of what force it was at that time in whiche it was not as yet growne out of vse but he affirmeth that vnder Christes kingdome it was made all one with vncircumcision namely for that the comming of Christ brought an ende to all the ceremonies of the Law But faith working by loue He setteth agaynst Ceremonies another excercise namely of loue Lest that the Iewes should flatter themselues too much as though they excelled in any notable thing for about the ende of the Epistle in steede of this peece he will vse this A new creature It is as much than as if he had sayde That God will not haue vs at these dayes to be occupied in ceremonies but it is sufficient if wee excercise our selues in charitie In the meane while hee doeth not shut out our Sacraments which are helpes to fayth but briefely hee confirmeth that whiche he hath touched concearning the spirituall seruice of God This place hath no difficultie were it not that the Papistes did slaunderouslye wrest it to builde vp their righteousnesse of workes for when they are minded to refell that saying of ours Fayth onely iustifieth than take they vp this weapon Obiection If that fayth iustifieth which worketh by charitie than saye they it doth not iustifie alone I answere Answer they vnderstand not what they prate muche lesse what wee teach for wee doe not teache that the faith whiche