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
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
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
mans * Testament couenante yet if it bee allowed no man refuseth it or addeth any thing to it 16 Furthermore vnto Abraham are the promises * Sayde appointed and to his seede hee saieth not and to seedes as of many but as of one And so thy seede which is Christ 17 This I say the law which began foure hundred and thirtie yeares after maketh not voide the * Testament couenaunt allowed of God afore toward Christ that it shoulde make the promise of none effect 18 For if the enheritaunce be by the law than is it not new by promise but God gaue it to Abraham by promise 15 After the maner of men His will was to shewe them with this maner of speaking for it is too too heynous filthy that God should haue lesse authoritie among vs than a mortall man therefore in that that he requireth they should giue no lesse authoritie to the holy couenaunt of God than is accustomed to be giuen to the common couenantes of men he doth not therein I say make men and God equall for he leaueth to bee considered of them howe muche difference there is betweene God and men Although it be a mans couenaunt It is an Argumente from the lesse to the more that is mennes contractes or Couenauntes are helde firme without controuersie and howe muche more ought that which God appoynteth whereas the Latines haue in this place Testamentum Paule hath in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which word oftētimes the Greekes signifie a Testament and sometime also any contract or bargaine Although the plurall number is more vsed in the seconde sence It skilleth not much as touching this present place whether you translate it a Contracte or a testament There is another reason in the Epistle to the Hebrues 7.22 where the Apostle without doubt doth allude vnto Testaments in this place I hadde rather take it simplie for the Couenaunte which God made for the similitude with whiche the Apostle contendeth in this place would not so properly agree to a testament as to a couenaunt or bargayne Let vs therefore followe this that the Apostle maketh his reason from mens couenaunts to that solemne couenaunt whiche God didde make with Abraham for if they remayne firme and sure so that nothing maye be added to them how much more ought God his Couenant to remayn inuiolate and vnbroken 16 Vnto Abraham are the promises Before that he follow his argument he putteth in somewhat of the substaunce of the couenaunt that is that it is staied on Christ alone and if so be that Christ be the foundation of the couenaunt it followeth than that it is free that is it he meaneth by the word Promise For as the Lawe hath respecte to men and their workes so the promise hath respect to the grace of God and fayth He saith not And to seedes That he may proue that God speaketh there of Christ he putteth vs in mynd that in the singuler number there was some certayne seede appoynted I haue often maruayled that the Christians when they sawe this place trounced of the Iewes with so great frowardnesse that they made not more diligent resistaunce for all doe lightlye passe by it as by a peaceable countrey Notwithstanding their Obiection hath a greate shew for whereas seede is a Nowne collectiue Paule seemeth to do foolishly In Hebrew Zera in Latine Semen when he vrgeth that one man is signified in this worde vnder which al the offspring of Abraham is comprehended in the place lately cited Thy seede shall be as the Sande of the Sea and as the starres of Heauen and so as though they had found out our false dealing they disdaynfullye triumphe ouer vs. And so much the more doe I maruayle than our Christians didde in this place keepe silence seing that there wanteth not a firme defence to confute their slaunder for euen in the sonnes of Abraham there began such a diuision that the one of them was cut off out of the family In Isaac shall thy seede bee called Gen. 21.12 therefore Ismaell is not counted of Let vs come vnto the seconde degree will the Iewes graunte that the posteritie of Esau is the blessed seede naye they will contende that their father I meane Esau was wiped out although hee was the first begotten and how many peoples came oute of the stocke of Abraham which obtayne no place in this calling At length twelue Patriarkes were so many heads or principals not because they discended of the lineage of Abraham but because they were ordayned by the speciall election of God for since the tyme that the tenne trybes were led awaye Captyue how many thousandes haue so gone out of kynde that they obtayne no name in the seede of Abraham Lastly the tribe of Iuda also was in daunger that the true succession of the blessing shoulde not remayne in a small people And so it was shewed afore of Esa 10.21 The residue only shall be saued Hitherto I haue spoken nothing which the Iewes graunte not Let them therefore aunswere mee howe it happeneth that the thirteene Tribes sprong of the twelue Patriarches haue bene the seede of Abraham rather than the Ismaelites or Idumeans why do they alone now boast of this name and reiect other as an adulterous seede They will boast that they obtayned it by their owne desarte but the scripture on the contrary side crieth oute agaynste them that it dependeth all on God his calling for alwayes must there be recourse to that prerogatiue In Isaac shall thy seede be called The continuall force of this prerogatiue ought to be of force euen vntill Christ for the Lorde renewed the promise made to Abraham afterwarde in Dauid as in a long time after Paule therefore doth not stande vppon the singular number to prooue that this was spoken of one man but onelye to shewe that this worde Seede resteth vppon one which is not onely borne of Abraham according to the flesh but also ordeyned herevnto by the calling of God and if the Iewes denye this they do nothing else by their stubbornesse but make themselues laughing stockes But because Paule gathereth out of those same wordes also that the couenaunt was begunne in Christ or towarde Christ let vs discourse what this maner of speaking meaneth In they seede shall all Nations be blessed The Iewes cauill saying it is a comparison Obiection as though the seede of Abraham should be in time to come an ensample of vnhappye wishings and prayers as on the contrary parte to curse in Sodome or Israell meaneth to vse in formes of cursings the names of Sodome or Israell I graunt that this is otherwhile true but that it is so alwaye that I deny Answere for for a man to blesse himselfe in God is another thing and the Iewes do graunt it true Seing than that it is a doubtfull kynde of speaking and signifieth somewhyle a cause somewhile a comparison as ofte as it commeth in vse it
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
that which is contayned 23 For before faith came we were kept vnder the law being shut vnder faith which was to be reuealed 24 Therefore the Law was our Scholemaister into Christe that we should be iustified by faith 25 But when Faith commeth wee are no more vnder a Scholemaister 26 For you are all the children of God by Faith in Iesus Christ 27 For whosoeuer you bee that be baptised into Christe you haue put on Christ 28 There is no Iew nor Greeke there is no Seruaunte nor Freeeman there is no Male nor Female for all you are one in Christ Iesus 29 And if you be Christes you are then the seede of Abraham and according to the promise heires 23 Before faith came Here hath he fuller diffinition of the question propounded for playnely doth he expounde not onelye what the vse of the law is but also why it was but for a season because else it would alwayes seeme an absurditie that the law was geuen vnto the Iewes from which the Gentils should be free For if there be one Churche of the Iewes and the Gentils why is the gouernment diuerse or contrary from whence or by what right is this newe libertie seing that the Fathers had bene vnder the subiection of the lawe therefore doeth hee teache suche a difference to be which might not hinder the vnitie and concorde of the Church The readers are agayne to bee admonished that Paule speaketh not of ceremonies onlye nor yet of the law morall apart by it selfe but he comprehendeth al the gouernment wherewith the Lord gouerned his people vnder the olde Testament For about this grew the controuersie Whether the forme of gouernment instituted by Moses did auayle to the obtayning of righteousnesse This Law doth Paul compare first of all to a prison or warde after that to a Scholemayster and with both similitudes doth he make it apparaunt that the nature of the law was such that it oughte not to bee of force but for a certayne tyme. Fayth He signifieth the full reuealing of those thinges which than lay hidden vnder the obscurenesse of the shadowes of the law for he taketh not awaye fayth from the fathers who liued vnder the Law Wee haue afore seene of the fayth of Abraham the Authour of the Epistle to the Hebrewes maketh mention of the ensamples of others in the eleuenth Chapter to be short the doctrine of Fayth hath testimonye from Moses and all the Prophets but because the clearenesse of fayth did not than so manifestly appeare therefore he calleth the time of fayth the tyme of the new Testament in way of comparison and not flatly And that this was his meaning he doth by and by shew when he sayth that they were shut vnder fayth which was to be reuealed for he testifieth by these wordes that they were pertakers of the same fayth who were shut vnder the worde of the Law For the Law didde not keepe them back from fayth but it did bridle them that they shoulde not wander out of the Limits of fayth and it is an ellegant allusion to that whiche he had sette downe before viz. That the scripture did shut all vnder sinne As therefore they were besieged and helde in on euery side by the curse so had they a warde or defence agaynst this siege which mighte defende them from the curse wherefore he sheweth that the ward of the Lawe was in spirite very free Faith at that time was not as yet reuealed not because the fathers were voyde of al light but because they had lesse light than we for whereas with them Christ was shadowed by ceremonies as being absent at these dayes hee is as it were set before vs euen to our face so for the Glasse whiche they had to see him in we at these dayes haue the substaunce or thing it selfe Whatsoeuer therefore the obscuritie of the Lawe was yet the Fathers were not ignoraunte in what waye they ought to walke for although the light aboute the dawning bee not so cleare as it is about noone yet those that are trauailers tarry not till the sonne be full vp because it is ynough for them to holde on their iorney so their portion of light was vnto them like the dauning which might guide them safely from all perill of error to eternall blisse 24 Therefore the Law was our Scholemaister The second similitude which declareth the mynde of Paule yet more clerelye for also a Schoolemaister is not appoynted vnto any for al their lyfe but is appoynted onely for the time they be children as appeareth by the Etymologie or meaning of the word Pedagogies is an instructer of a childe moreouer this belongeth to the teaching of a chylde that he maye by childish rudiments bee prepared vnto greater matters Both which are agreeable vnder the Law for it had an age limttted which it might gouerne moreouer it ought to moue forwarde Disciples of it somewhat onelye that they hauing passed the principles thereof might proceede as it is fit for them that are at mans state Therefore he sayth Into Christ for as a mayster of a Grammar Schole doeth deliuer the Boye framed by his dilligence into the handes of him which maye furnishe him with higher learning so the Lawe was a Grammar Scholemayster which set ouer the Schollers entred by it vnto faith to be finished by it as it were vnto Diuinitie By this meanes Paule compareth the Iewes vnto Children or boyes but vnto vs he attributeth mans state But it is demaunded what maner of one the doctrine or discipline of this Scholemaistership hath bene First the Law by making the righteousnesse of God manifest did reprehend them for their owne vnrighteousnesse for they might beholde in the commaundementes of God as it were in a glasse how far off they were from true righteousnesse and so they were put in mind that righteousnesse was else where to be sought The like office had the promises of the law For thus they oughte to thinke with themselues If thou canste not obtayne life by thy workes otherwise then by fulfilling of the Lawe another newe waye is to bee soughte for thy weakenesse will neuer suffer thee to climbe vp thither yea albeit thou art greatly desirous and striuest yet alwayes shalt thou be farre from hitting the marke On the other side threatnings did vrge them and stir them to seeke to escape the wrath and curse of GOD. naye rather they suffered them not to rest till they had pricked them forth to aske the grace of Christ To that purpose tended all the ceremonyes for to what ende were the sacrifices and washinges but that they mighte be excercised in the continuall thinking on their filth and damnation And now he that seeth his vncleanesse before his eyes and hath set before him the representation of his death in an innocent beast how shall he take his rest quietly how shall hee not be moued to long after remedie and truely the ceremonies did auayle not onlye to terrifie
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