We must marke that Paule speaketh not onely of the morall lawe but of the whole Ministerie of Moses whiche truelye was proper to Moses and that was to prescribe a rule howe to liue and Ceremonies whereby they might excercise themselues in the seruice of GOD and after that to ioyne promises and threatninges And whereas manye promises of Gods free mercye and of Christ are included therein which belong vnto fayth that happeneth accidentally as it were and is taken from else where as farre forth as the Lawe is compared with the Doctrine of grace You must therefore beare in memorie that this is the summe of the Questyon Why after the promise being made doth Moses steppe in with that new couenaunt He that doth these thinges shall liue in them Deut. 4.1 Cursed is he that fulfilleth not all thinges Deut. 27.26 doth he it that he might bring that which were better and perfecter 19 Because of transgressions The vse of the Law is manifolde but Paule toucheth that alone which serued the turne present For it was not his purpose to discourse howe manye wayes the Law might profite men whereof the readers must bee admonished For I perceaue many to bee deceiued herein that they allowe no other profite for the Lawe to serue too beside that which here is noted but Paule himselfe 2. Tim. 3. ver 16. doth applye the preceptes of the Lawe to Doctrine and exhortations this than is not a full diffinition of the vse of the Lawe and they doe ill who doe acknowledge no other thing in the Lawe What doe these wordes because of transgressions meane so also doe the Philosophers speake that the Lawe is made to bridle euils and so sayeth the olde prouerbe that Of ill manners sprong good Lawes But Paule hath a deeper meaning than the wordes seeme to shewe For his minde is that the lawe was made that it mighte make transgressions to appeare playnelye and by that meanes it mighte constrayne men to confesse their guiltinesse For as they doe naturallye fauoure and pardon themselues so excepte they be vrged by the Lawe they haue sleepye consciences and hereof is that saying of Paule Before the Law although sinne were in the worlde yet was it not imputed Rom. 5.13 The Lawe came than to wake those whiche were a sleepe for this is the true preparation vnto Christe By the Lawe sayth he Rom. 3.20 is the knowledge of sinne Why that sinne mighte bee aboue measure sinning for so he aunswereth in the seuenth chapter and the thirteenth verse The Law than is put for cause of transgressions that it mighte vncouer them or as he sayth Rom. 5 20. that it make them abounde This maner of speeche troubleth Origen but in vayne for what absurditie is it if God doe cite their consciences before his tribunall seate to humble them through guiltinesse who else woulde please themselues in their euils if hee shake of that numnesse which ouerthrew all feeling of his iudgement if hee drawe out into the light sinne which like a Theefe laye hid in the Denne of hipocrisie Obiection If any Obiecte and saye Whereas the Lawe is a rule to liue Godlye and rightlye why is it sayde to be rather appoynted for cause of transgressions than for cause of obedience Aunswer I aunswere howsoeuer it sheweth true righteousnesse yet in this corruption of nature nothing but transgressions are encreased by the Doctrine thereof vntill the spirite of regeneration come whiche writeth it in our harte and this is not giuen by the Law but is taken by fayth Therefore the readers must beare in mynde that this saying of Paule is not Philosophicall or politicall but that of the lawe it noteth the ende which alwayes hath bene vnknowne to the worlde Vntill the seede came If hee haue respecte of the seede in which the blessing had his foundation than doeth he take nothing awaye from the promise for this Vntill is as muche as though hee shoulde saye In the meane space while the seede is looked for whereof it followeth that the Lawe oughte to serue and not to obtayne the principalitie For so farre forth it was appoynted that it mighte raise men vp to looke and wayte after Christ Obiection But the Question is whether it ought not to endure no longer but to the comming of Christ for if it bee so it followeth that now it is abrogate and done awaye Answer I aunswere that all that whole administration was but for a season because it was appoynted for that ende that it might keepe the olde people in the fayth of Christ The Iewes were called the old people in respect of the Gentils who wer Gods new people and yet I doe not yielde that by the comming of Christe the whole lawe was abrogate and done away Neyther meaneth the Apostle so but onelye that that kynde of gouernmente that came in betweene the promise and Christes comming shoulde take an ende in Christe who is the fulfilling of the promise But I will speak more hereof by and by Ordained by Angels It belongeth to the commendation of the lawe that it was deliuered by Angels And Steuen affirmeth the same Acts 7.39 for where as some vnderstande by Angels Moses and Aaron and the Priestes It is a poynt more niece then firme Furthermore it is no wonder that vnto Angels by whome God doth destribute all small thinges vnto vs this office is also ioyned that they should be witnesses present at the setting forth of the Lawe In the hande of a Mediator To take the hande for the ministerie is a thinge often vsed but whereas hee made the Aungels ministers of bringing or setting oute of the Lawe I take the hande of a Mediator for the principalitie of the ministerie because hee was the principall of the Embassade and had the Aungels adioyned vnto him as Companions or writers Some thinke this to be spoken of Moses as though here should be a comparison betweene Moses and Christ I am rather of the opinyon of the old writers who expound it of Christ for it shall straighte waye appeare that this sence agreeth better with the text although I disagree in like maner from the old writers in the signification of the name for a Mediator in this place is not as they suppose a Pacifier as in 1. Tim. 2.5 but an intier messenger in setting forth the law Thus must we account that there hath bene no cōmunicating or conference of God with men from the beginning of the worlde to this daye but that his euerlasting wisedome or Sonne hath wrought betweene them whereof it is sayde 1. Pet. 1. ve 11. that the holye Prophets spake by the spirite of Christe and Paule maketh him the Captayne of the people in the Wildernesse 1. Corinth 10. ver 4. And certaynlye the Angell which appeared vnto Moses Exod. 19.3 cannot be iudged any other seing that he taketh vnto himselfe the proper and essential name of God which neuer is giuen vnto Creatures As then hee is the Mediator of
whether they bee all equall among themselues If all must decrease that only Christ may encrease vnfruitfull is the contention about the dignitie of men Moreouer this maye bee demaunded why he compareth himselfe to the other Apostles for what controuersie had he with Peter and Iames and Iohn to what purpose then did it belong that those who were of one mynde and good friendes among themselues shoulde be at oddes against themselues I aunswere that the false Apostles who had beguiled the Galathians to the end they might the better aduaunce themselues pretended the names of the Apostles as though they had ben sent of them This was a notable shouldring in of thēselues for that they were beleeued to be the Apostles deputies and spake as it vvere out of their mouth and in the meane while did pluck away from Paule the name and right of an Apostle For they did obiect that he was not chosen of the Lord one of the twelue that he was neuer acknowled to be such an one by the colledge of the Apostles and that not only hee had his doctrine not from Christ but not so muche as from the Apostles so came it to passe that not onelye the authoritie of Paul vvas diminished but that he was as some one of the multitude much baser then themselues If the matter had bene concearning persons only it had bene no great matter for Paule to haue bene reputed some common Disciple but vvhen he did see his Doctrine thereby beginne to grow out of credite and to be set lesse by he ought not to holde his peace but stoutlye speake against it This is the wylinesse of the Deuill vvhen he dareth not assayle the Doctrine manifestly vvith crooked mynes to hurle down the maiestie therof Let vs remember than that in the person of Paule the truth of the Gospell vvas assaulted for if he had suffred himselfe to be spoyled of the honour of Apostleship it followed that he had vsurped more hitherto than vvas his right and this false boasting woulde haue made him bene suspected in other thinges also And therupon also did hang the estimation of his doctrine in that it should haue the beginning and was receaued not as proceeding from an Apostle of Christe but from some common disciple On the otherside hee was ouerwhelmed with the maiestie of great names and stiles For they wheras they boasted them of the title of Peter and Iames and Iohn did chalenge to themselues Apostolicall authoritie And had not Paule manfully resisted this boasting he should haue geuen roome for a lye and moreouer should haue suffered in his owne person the truth to haue bene trodden downe Therefore doth he seriously contend about both namely that he was an Apostle appointed of the Lord and also that he was nothing inferiour to the rest but that he was of like right and dignitie as they euen as he had like name with them He might haue denied either that they were sent by Peter and his felowe Apostles or that they had any commandement from them but this defence hath much more waight that he geueth not place to the Apostels themselues for if he had shunned that he should haue bene thought to haue distrusted his own cause Ierusalem in those dayes was the mother of all Churches for that the Gospel did flowe from thence into the whole worlde and it was as it weare the principall seate of the kingdome of Christe Whosoeuer came from thence into other Churches he vvas reuerently receiued and not vvithout good cause But many were swolne vvith a foolish glory because they vvere familier vvith the Apostles or at the leastwise instructed by their teaching Therfore nothing liked them but that which they saw done at Ierusalem all other rites or vsages not there vsed they not only reiected but hardily also condemned Such vvaywardnesse is a plague very euill vvhen vvee vvill haue the fashion or custome of one Church to stand as a generall law And it riseth of a preposterous zeale vvhen vve are so vvedded to some teacher or place that vvithoute vvaying the matter vve vvould bynde all places and all persons to the sence and vvill of one man and to the orders of one place as to a generall or common rule although ambition is alway mingled to it yea rather ouermuch vvaywardnesse is full of ambition But to returne to these false Apostles if onely vpon an ill emulation they had assayed in euery place to thrust in the vsage of the ceremonies which they saw kept at Ierusalem in so doing they had done no small offence for it is iniurious of a custom straight vvay to make a rule But there vvas more euill in their Doctrine being vngodly and pernicious for that they vvould holde the consciences bounde by a religion for that they placed righteousnesse in the obseruation thereof Nowe vve perceiue vvhy Paule vvas so stoute in the avouching his Apostleship and vvhy he doth set himselfe by way of comparing against the other Apostles And that doth he til the ende of the second Chapter vvhere he maketh away ouer vnto the handling of the matter namely that vve are iustified freely before God not by the workes of the law For he vseth this argument If ceremonies haue not power to iustifie then the obseruing of them is not necessarie although he speaketh not of ceremonies alone but reasoneth generally of vvorkes or else all his argument vvere caycolde If this seeme vnto any to bee farre fetched he must consider two thinges First that hee could not otherwise dispatche the question but by taking the generall principle which is We be iustified by the mere grace of God vvhich excludeth not ceremonies onlye but also other vvorkes Secondly that Paule made not so muche adoe concerning ceremonies as about the vvicked opinion of getting saluation by vvorkes Lette vs marke then that Paule beginneth not at the egge as they say but he sheweth of necessitie the very spring head that the readers maye know that contention is not moued here about the shadow of the asse but about the greatest matter of all namelye By vvhat vvay vve shall get saluation They are beguiled than vvho thinke that the Apostle keepeth himselfe in the compasse of the perticuler question concearning ceremonies for he could not vvinde him out of it by it selfe We haue the like example Act. 15.2 Strife and contention vvas moued about ceremonies vvhether they vvere necessary to be kept about discoursing vvherof the Apostles preach Of the yoke of the Law not able to be borne Of the free remission of sinnes To what purpose are these thinges for it seemeth to be an absurde digressing from the purpose but it is not so for the perticuler errour could not otherwise be soundlye confuted but by taking in hand the generall principle As for example If I must reason about the forbidding of eating flesh I vvill make mention not onely of meates but I vvill arme my selfe with the generall doctrine how farre mans traditions ought
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
righteousnesse of the Law for if Christ be taken out of the way the Iewes being seperated from the common pollution of the Gentils doe seeme in that respect to be after a sort exempted oute of the number of sinners The grace of Christ doth make them and the Gentils equall and the remedy which is to both common doth shew their disease and sicknesse to bee like in equalitie The word Also maketh to this purpose We our selues also saith he we speake not of euery body but of those who are notable such as the Iewes were God forbid Deseruingly doth he reiect that for Christ in vncouering of sinne which laye hidden is not the minister of sinne as though making iustice of no force he should open the gate vnto sinne nor yet as though hee should establish the kingdome of sinne This didde deceaue the Iewes that they did without Christ challenge to themselues some holynesse which in deede was none at all thereof grew their quarrell and complaynt Did Christ therefore come that he should take from vs the righteousnesse of the Law that of holy he should make vs vnholy that he should make vs in subiection to sinne and guiltinesse Paule denyeth it to be so and therefore he reiecteth this blasphemie with detesting it for Christ did not being sinne but he did reueale sinne neither did he take away iustice or righteousnesse but he drewe awaye the false visar from the Iewes 18 For if I build againe The aunswere is double This former aunswere is vndirecte whilest hee sheweth that that is repugnaunt to his whole doctrine seing that hee hadde so preached the fayth of Christe that he ioyned withall the ruine and abolishing of sinne For as wee are taught 1. Ioh. 3.8 that Christ came not to build vp the kingdome of sinne but to destroye it so Paule doth witnesse here that hee in preaching the Gospell hath restored true righteousnesse that sinne might be destroyed That is Christ Than was it verye disagreeable that of one and the selfe same sinne shoulde bee both flayne and reuyued By the Obiecting of this absurditie hee putteth awaye the slaunder 19 For I by the Law Nowe followeth the directe aunswere That that oughte not to bee imputed to Christe whiche properlye is the worke of the Lawe for there is no neede of Christe to make voyde the righteousnesse of the Law because the Lawe it selfe doeth kill the Disciples thereof as though hee shoulde saye You deceaue poore miserable men with a false imagination as though they shoulde liue by the lawe and by that pretence you detayne them in the Lawe in the meane while you make the Gospell to bee spyted as though it broughte to noughte the righteousnesse whiche wee haue by the Lawe but it is the Lawe it selfe whiche compelleth vs to die to it for wheras it threatneth destruction vnto vs and leueth nothing vnto vs but despaire by that means it driueth vs from trusting to it A more easie vnderstanding of this place is to be sought out of the seuenth chapter to the Romaines for there Paule doth plainely describe that no man liueth to the lawe but he vnto whome the lawe is dead that is to say idle and without working or for as soone as the law beginneth to liue in vs it striketh vs with a deadly wound wherby we perishe and with all it inspireth life sinne being first dead They therefore which liue vnto the Lawe haue neuer felte the strength of the Lawe no nor yet haue once tasted what the lawe meaneth for the law being truly vnderstanded doth compell vs to dye to it and hereof is sinne and not of Christ To die to the Law is eyther to renounce it and to be sette at freedome from the power and dominyon thereof so that wee haue no confidence in it nor agayne that it holde vs Captyues vnder the yoke of bondage or else thus for that it alotteth vs all to destruction wee can fynde no lyfe in it and this latter sence is more conuenient For hee denyeth Christe to bee the authour of this euill because the Lawe is more hurtfull then profitable but hee affyrmeth that there is included in the Lawe it selfe the curse which killeth vs. Whereof it followeth that that stroke or wounde whiche is striken by the Lawe is in deede deadlye agaynste this is sette another kynde of death being liuely in the fellowship of the crosse of Christ And therefore hee sayeth that hee is crucified together with Christe that hee mighte beginne to lyue That distinction that commonlye hath preuayled doth darken the naturall sence and meaning if they reade I by the Lawe am deade to the Lawe that I mighte liue to Christe but the contrarye Texte soundeth better namelye I by the Lawe am deade to the Lawe and than by it selfe that I mighte liue to Christe I am crucified vyith Christ That I might liue to God Hee sheweth that kynde of death to bee worthye the wishing whereof the false Apostles tooke occasion of spighte for hee declareth that wee doe not therefore dye to the Lawe that wee shoulde lyue to sinne but to GOD. To liue to GOD sometyme is taken to frame our lyfe after his will so that wee studye nothing else all our life long but to be accepted of him but in this place it is to liue the life of GOD if I maye so saye whereby the thinges opposite maye aunswere the one the other for by that reason that it is sayde wee dye vnto the Lawe by the same it is sayde that wee liue vnto GOD. In summe Paule doeth admonishe vs that that death is not mortall but rather a cause of a better life for God taketh vs oute of the Shipwracke of the Lawe and by his grace restoreth vs to a better life I lette passe other expositions me thinkes this is the naturall meaning of Paule Whereas he sayth he is crucified with Christ he expresseth the meane how we being dead vnto the Law liue vnto God when as forsooth we being grafted into the death of Christ doe drawe an hidden power from thence as a grafte doth from the roote Farthermore Christ hath fastened to his crosse the handwriting of the Law which was againste vs. therefore we being crucified with Christ are deliuered from all the curses of the Lawe and guiltinesse he that goeth about to make this deliuerance vaine doth make voyde the crosse of Christ But let vs make account that we are not otherwise losed from the yoke of the Lawe than while we are made one with Christ euen as the grafte doth not otherwise draw moysture from the roote except it grow togeather into one nature with it 20. And I liue not any more The name of death is alwayes healthfull to the vnderstanding of man and therefore after he hath taught that wee are fastened to the Crosse together with Christ hee doth adde this that it bringeth also vnto vs life And also he doth declare what he meante before by these wordes to liue
and to be iustified by anothers grace or fauour therefore the one is ouerthrowne of the other This is the summe now let vs touch euery parte The iust shall liue by faith Because I haue expounded this place of Abacuc 2.4 in the Epistle to the Romaynes 1.17 it shall not be now needefull to repeate euery thing that belongeth to the exposition thereof the Prophet in that place doth set the arrogant confidence of the flesh opposite or agaynst true fayth hee pronounceth that by it namely Fayth the iust shall lyue wherby he declareth that they are not sustained onely for a time that they should fall whan any storme came but that they stand for euer so that they cease not to liue euen in the middest of death And so gibers with their cauillations auaile nothinge when they alleadge that the prophete in that place dothe take the worde Fayth more largely than Paule doth in this place for simply without more adoe he calleth faith a quiet certentie of the conscience which leaneth vpon God only therfore Paule hath aptly vsed this testimonie 12 But the lawe is not of faith Sure it is that the law is not repugnant or contrary to faith or else God should be vnlyke to himselfe but wee muste alwayes respecte this that Paule speaketh as the circumstaunce of the cause in hand did require Therefore the repugnancie or contrarietie of the Lawe and Faith is in the cause of iustification for more easilye shall you couple fire and water together then make these two agree Men are iustified by Fayth and Men are iustified by the Law The Law than is not of faith that is to saye it hath a waye to iustifie men that is cleane contrary from faith But hee that shall doe these thinges The diuersitie is in this poynte that a man by fulfilling the law is accounted righteous by the righteousnesse of the Law which he proueth by the testimonie of Moises Leuit. 18.5 And what shall be the righteousnesse of fayth He defineth it Rom. 10.9 If wee beleeue Christ to haue dyed for our sinnes c. And yet notwithstanding it followeth not thereof that eyther fayth is ydle or that the faithfull shoulde cease from good workes for the question is not in this place whether the faythfull ought to keepe the law so farre forth as they can which is not to be doubted but whether they obtayne righteousnesse by workes the which is impossible Finallye if any obiect Sith God promiseth life to the doers of the Lawe Obiection Aunswer why doth Paule say they are not iust the aunswere is eazie Therefore none are iust or righteous by the workes of the law because there is none that doe them For we graunt the doers of the law to be righteous if there be any such but because the couenaunt is conditionall therefore are all excluded from life because no man performeth the righteousnesse whiche he oughte That must be kept in remembrance which afore I warned you of That they doe the Law not which in part obay it but which doe fulfill euery iote of righteousnesse from whiche perfection all are very farre off 13 Christ hath redeemed vs. He had made all who were vnder the law guiltie to the curse And thereof sprang a greate difficultie for that the Iewes could not rid themselues from the curse of the Law and therefore setting forth a remedie hee resolueth this doubt by teaching that we are deliuered by christ whereby he doth the more confirme his intent and purpose For if we bee therefore saued because wee are deliuered from the curse of the law than is not righteousnesse by the law afterwarde hee ioineth the maner of deliueraunce It is written cursed is euery one which shall be hanged on Tree Deut. 21.23 Christ was hanged therefore hee wente vnder that curse and now it is certainlye true that he suffered not this punishmente for his owne cause it followeth then that eyther he was crucified in vayne or else that our curse was layde vpon him that we might be losed from the same And he sayth not that Christe was cursed but a curse which is more for he signifieth that the curse of all men was included in him If this seeme hard vnto any man let him also be ashamed of the crosse of Christ in the confession whereof we boast neyther was God ignoraunt what ende of death his sonnes death shoulde be when hee pronounced this Cursed is euery one that shall hang on tree But some man will obiecte Obiection Aunswer How happeneth it that the sonne being beloued of the Father is cursed I aunswere Two thinges are to be considered not onely in the person of Christe but also in his Manhoode the one that hee was the vnspotted Lambe of GOD full of blessing and grace the other that hee tooke vppon him our person and therefore hee was a Sinner and guiltye of the curse not so muche verylye in himselfe as in vs but yet neuerthelesse that he hadde neede to be so in oure steade And so he coulde not be without the grace of GOD and yet hee sustayned his ire for how coulde hee reconcile vnto vs the father who was offended with him and vnto whome hee was hated therefore the will of the Father alwayes rested in him Agayne howe shoulde hee haue deliuered vs from the wrath of GOD excepte he had translated the same from vs vnto himselfe therefore was he striken for our sinnes and he founde God as an angrye Iudge This is the folishnes of the crosse 1 Corinth 1.18 to be wondered at euen of the Angels which doth not onely ouercome but also swalowe vp all the wisedome of the worlde 14 That the blessing of Abraham He doth more nerely apply to his purpose that which he saide namely That wee are deliuered by Christe from the curse of the Lawe that is to saye that the blessing promised to Abraham had the foundation in him and therfore to come to the Gentils For if the Iewes muste be deliuered from the Lawe that they maye be the heires of Abraham what shall let the Gentils that they should not obtaine that same good thinge Moreouer if this blessing bee in Christe alone it is faith alone in Christe which maketh vs partakers thereof Whereby we may receaue the promise I take the promis of the Spirite to bee spoken after the Hebrewe fashion for spirituall promse for although this promise pertayne vnto the new testament I will poure out of my spirite vpon all flesh Esa 44.3 yet Paule in this place respecteth another thing for he semeth to me to set the Spirite opposite to all externe or outwarde things not to ceremonies onely but to carnall generation also so that in this place there is no respect of persons Therefore he sheweth that by the nature of the promise the Iewes differ nothing from the Gentils because if it be spirituall it is receaued by faith onely 15 Bretheren I speake after the manner of men although it be a
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
men is whilest they make the healthsome ordinaunces of God by their abuse not onelye vnprofitable vnto them but also do turne them to their destruction 28 There is no Iew. The sence is that in this case persons are of no force and therefore that it skilleth not of what Nation or state they be nor that Circumcision is of more valure thā sexe or kynde and ciuile state why For Christ maketh all one howsoeuer therefore the other are diuerse or vnlike only Christ is sufficient to couple all together Therefore he sayeth you are one whereby he meaneth that the difference is taken awaye To this end tēdeth this speech That neither the grace of adoption nor the hope of saluation doe depend of the Law but that they are cōtained in Christ alone Only Christ thā is al things To put Greekes for Gentils and the specialtie for the generaltie is much vsed 29 Then the seede of Abraham Hee did not therefore adde this because it was greater to be the sonne of Abraham then to be the member of Christ but that hee mighte beate downe the pride of the Iewes who boasted of their prerogatiue as though they alone were the people of God They accounted nothing more excellent than the kindred of Abraham and therefore this same very excellencie he maketh common to all them which beleeue in Christ The consequent leaneth vpon this reason that Christ is that blessed seede in whome all the children of Abraham are vnited as it is sayde and this he prepareth because the enheritaunce is offred commonly vnto al. whereof it followeth that by promise they are numbred among the sonnes And marke that Faith is alwayes relatiuelye ioyned with the promise ¶ The fourth Chapter 1 And I say as long as the heire is a child he differeth nothing from a seruaunt whereas neuerthelesse hee is Lord of all 2 But he is vnder Tutors and gouernors vntill the tyme determined of the Father 3 So also we when we were Children were in bondage vnder the elements of the world 4 But when the fulnesse of time came God sent his sonne made of a woman brought vnder the Law 5 That he might redeeme them whiche came vnder the law that we might receiue the adoption AND I say Whosoeuer he was that diuided the Chapters did ill pull away this sentence from them which went before whereas it is nothing else but a finishing of that went before whereby Paule doth declare and set forth the difference which is betweene vs and the olde people And that he doth whilest he bringeth the thyrde similitude of the Orphant and the guardian The Orphant although he be free yea and also the Lorde of his Fathers housholde yet is he like to a seruaunt because he is ruled by the gouernmēt of tutors And the subiection to his tutor endureth till the time appoynted of his father and after that he enioyeth his libertie After this sort the Fathers vnder the olde testament when as they were the sonnes of God were free but were not in possession of freedome or libertie because the law was vnto them as it were a tutor which helde them vnder the yoke And this bondage lasted as long as it seemed good vnto God who made an ende thereof by the comming of Christ whereas Paule doeth make ende the Tutorship at the onelye appoyntmente of the Father when as the Lawyers do recken vp more wayes wherby the tutorship is ended he doth it therefore because this waye alone did agree with his similitude Nowe let vs discourse euery part Some doe apply this similitude otherwise namely vnto euery man whereas Paule speaketh of two peoples I graunt it is true that which they saye but it longeth nothing vnto the present place The elect say they although they be the sons of God euer from their mothers wombe yet they abide vnder the law like vnto seruants vntil through faith they come into the possession of libertie but after that they know Christ they made no more this kinde of Tutorship But let me graunt this yet denye I that Paule in this place speaketh of euerye singuler person and I denye that it putteth difference betweene the time of infidelitie of the calling vnto faith but hereof hee entreateth wheras there is but one church of God how hapneth it that the state of vs and the Isralites should be vnlike and contrarie wheras by faith we be free howe happeneth it that they who had with vs the same and like faith shall not with vs be enioyers of the same and like libertie wheras a like we are all the sonnes of God how happeneth it that we are free at this daye from the yoke which they were compelled to beare hereof did grow the controuersie and contention and not of his howe and in what manner the Lawe hath dominion ouer euery one of vs before that by fayth wee are set at freedome from the bondage thereof Let this therefore be determined aboue all that Paule in this place doeth compare the Israeticall Churche which was vnder the old testament with the Christian Church that thereby it maye appeare wherein wee agree and wherein the one of vs differ from the other This comparison conteineth a very plentifull doctrine and the same very profitable Firste hereof we gather That the Fathers vnder the olde testament had the same hope of inheritaunce which we at this day haue because they were partakers of the same adoption for Paule teacheth not as some braynsick fellowes and among others Seruetus doe dreame that they were for this purpose onely elected of God that they shoulde figure vnto vs some certayne people of God but that with vs they might be the sonnes of God and expresly he doeth testifie that the spirituall blessing promised to Abraham doeth no lesse long vnto them than vnto vs. Secondly we gather that their consciences were free neuerthelesse in that outwarde bondage for the straight tying to the keeping of the Law did not let Moses Daniell all the godly Kings Priestes and Prophets and all the company of the Faythfull but that they were free in Spirite They caried than the yoke of the Lawe on their shoulders so that neuerthelater they might worship God with a free spirite and cheefely that being instructed about the free forgiuenesse of sinnes they mighte haue their conscience free from the tyrannie of sinne and death Thereof wee must determine that the doctrine hath bene alwayes one and the same and that they were ioined with vs in a true vnitie of fayth that they haue enioyed with vs the confidence of one Mediator that they haue called vp God the Father and that they were gouerned with the selfe same Spirite To all these it is agreeable that the differēce betweene vs and the olde Fathers is not in substance but in accidents for touching those things that are principall in the Testament or couenaunt in those thinges we agree the ceremonies and all that gouernement in which we differ are
Circumcision auaileth anye thing neither vncircumcisioÌ„ but faith which worketh by loue STand therefore in the libertie After he had sayde they were the children of the frewoman now he admonisheth theÌ„ how great the valure of this libertye is that they conteÌ„ne it not as a thing little worth And certainly it is an inestimable good thing for which it becoÌ„meth vs to fight vnto the death neither is he in hand here about fires onely but also about alters too Because many at these dayes doe not waye this they doe condemne vs that wee bee too earnest whiles they see vs to sharpelye and with so greate contention auouche the libertie of Fayth agaynste the Tyrannie of the Pope in outwarde thinges By this pretence also the aduersaries stirre vs vp ill will among the vnlearned as though wee seeke nothing else but licentiousnesse whiche is a setting loose of all Discipline But they that are wise and skillfull know that this is one of the principall poyntes in the doctrine of saluation For here wee deale not aboute this Whether you may eate this meate or that meate whether you make this daye holye or let it alone as many men doe foolishlye suppose and some men doe slaunderouslye report but what is lawfull for thee to doe before God what is necessarye to saluation and what it is wickednesse to leaue vndone to be briefe it is a contention about the estate of the conscience when wee come before the tribunall seate of God Finallye Paule in this place meaneth the libertie from the cerimonies of the Lawe the obseruing wherof the false Apostles did exacte as a thinge necessarie But withal the readers must remember that that manner of libertie is but a part only of that libertie which Christe hath purchased vnto vs. For howe small a thing were it if he had onely deliuered vs from the ceremonies This custome therefore springeth out of a deaper fountaine namely in that he was made a curse that he might redeeme vs from the curse of the Law aboue in the third chapter verse 13 because he hath abrogated the force of the Lawe as farre forth as it hold vs endaungered by the iudgement of God vnder the guiltinesse of eternal death to coÌ„clude because he hath set vs at libertie from the tyrannye of sinne Sathan and death so vnder one kinde is the whole comprehended whereof I wil speake in the Epistle to the Colossians Furthermore Christ hath purchased libertie vnto vs in the Crosse but hee giueth vs the fruite and possession thereof by the Gospell Paule than doeth well when he monisheth the Galathians that they be not entangled againe in the yoke of bondage that is to say that they suffer not a snare to bee put on their consciences for if men will laye a wrongfull burden on our shoulders it may be borne but if they will bring our consciences into bondage wee must resist it stoutly and euen to the death For wee shall be robbed of an inestimable benefite if men maye binde our consciences And withall iniurie shall be offred to Christ the authour of libertie But of what force is this againe for the Galathians neuer liued vnder the law It is meant simply for this Euen as though they were not deliuered by the grace of Christ For although the law was giuen to the Iewes and not to the Gentils yet without Christ there is no libertie to eyther of them but a mere bondage 2 Beholde I Paule He could shew them nothing more grieuous thaÌ„ that he should shut them out from the grace of Christ But what meaneth this That Christe auayleth nothing to all that are circumcised Did hee auayle Abraham nothing yea rather that he might auayle he tooke circumcision If wee saye that that auayled before the comming of Christ what shall we aunswere concerning Timothie It must be marked that Paul in this place doth not speake of the outward cutting onlye or of the ceremonie but rather he reasoneth agaynst the wicked doctrine of the false Apostles who fayned the same to be a necessarie seruice of God and withall they did beate in a confidence as it were of a meritorious work These diuelish deuises did make Christ fruitlesse and vnprofitable not that the false Apostles did denye Christ or would haue had him vtterly taken awaye but they did make suche a partition betweene his grace and the workes of the Law that but onelye halfe parte of our saluation should be by him The Apostle cryeth out agaynste that saying we may not make such a diuiding nor that otherwise hee can auayle vs except we imbrace him wholy And what other thing doe the Papistes at this daye but thrust in trifles inuented by themselues in stead of Circumcision certaynly to this ende is directed their whole doctrine that the grace of Christ should be mingled with the merites of workes which thing is impossible For whosoeuer will haue but halfe Christ shall lose all Christ and yet the Papistes seeme in their own eyes to be very sharpe witted when they alleage that they attribute nothing vnto workes but by the grace of Christ being the meane as though the Galathians were in any other error For they did not think or beleeue that they â—ell away from Christ or did refuse his grace but yet Christ was left vnto them for that the doctrine of the Gospell in that principall poynte was counterfeyted and abased This speeche Behold I Paule hath no small force in it for he doth set himselfe againste them euen to their face and he giueth out his name lest he should seeme to haue a doubtfull cause And although his authoritie began to wax lesse and lesse among the Galathians yet he auoucheth it to be sufficient to ouerthrowe all his aduersaries 3 For I testifie agayne It is the proofe of the former sentence taken out of the place of things repugnant for he that is debter to doe the whole Lawe shal neuer escape death because shall remayne alwayes vnder guiltinesse for no man shall euer be founde whiche maye satisfie the Lawe suche an obligation than Binding is a certayne condemnation of a man so it happeneth that Christ helpeth him nothing We see than how these thinges are contrary the one to the other That wee are pertakers of the grace of Christ And agayne that we are bounde to fulfill the whole Lawe But so shall it followe that none of the Fathers were saued Moreouer it shall followe that Timothie was cast awaye by Paule when hee was circumcised For woe to vs vntill wee bee set free from the lawe and where Circumcision is there is subiection It is to bee noted that Paule is accustomed to speake two maner of wayes of Circumcision and that shall bee easilye perceyued of euerye one that is meanelye excercised in the reading of Paule For to the Romaynes cap. 4.11 he calleth it the seale of the righteousnes of fayth and so he includeth Christe and the free promise of saluation vnder Circumcision Nowe in