iustifieth is alone but we affirme that it is alwayes ioyned with good works only we contend that it alone auaileth vnto iustification The Papistes themselues like Tormentoures doe teare and rente Fayth miserablye while sometime they make it vnshaped and without charitie and sometime shaped as for vs we holde that true faith cannot be plucked away from the Spirite of regeneration but when we speake of the cause of iustification than we shutte oute all workes As touching this presence place Paule doeth not reason whether charitie worketh with fayth to iustifie but onely sheweth what are now the true excercises of the faythfull least he shoulde seeme to make Christians idle and as it were like to blockes Therefore when you are in hand with the cause of iustification take heede you admitte not anye mention of charitie or of workes but firmelye holde fast that which shutteth them out In as much as Paule here doeth not entreate of iustification nor yet assigneth the prayse thereof to charitie in part we may thereby readilye conclude that by the same reason it should follow that Circumcision and ceremonies did iustifie in time past For as he commendeth faith with charitie in Iesus Christ so before the comming of Christ ceremonies were required But that was nothing to the deseruing of righteousnesse which the Papists also will confesse and therefore we must not thinke so of charitie neither 7 Ye did run wel who did hinder you that you should not obay the truth 8 The Perswasion is not of him who hath called you 9 A little leauen leaueneth the whole lumpe 10 I am perswaded of you in the Lord that you will thinke no other thing he that troubleth you shall beare iudgement whosoeuer he be 11 And I Bretheren if as yet I preache Circumcision why as yet doe I suffer persecution the offence of the crosse is done away I would to GOD they also were cut away which trouble you 7 Ye did run well He doth of a sette purpose mingle the reproche of their present backsliding with the praise of their former course that being ashamed they maye the more willinglye returne into the way It is a token of wondering that he asketh them who led them away from the right course whereby hee may make them the more ashamed I thought good once againe to turne the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Obay rather than to Beleeue because now alreadie they had embraced the puritie of the Gospell and were caried away from obaying it 8 The perswasion is not of him He contended afore with reasons now at last he goeth to it by authoritie wheras he crieth vnto them that this perswasion came from some other place than from God For this admonitiō should not haue very much waight were it not vpholded by the authoritie of the person But Paule of his owne right mighte so boldlye speake to the Galathians for that hee was a Preacher vnto them of that calling that GOD called them with and therefore hee nameth not GOD but he signes him out by a Periprasis Periphrasis 〈◊〉 fight whē a thing is signified in many words that may be said in one as one that selleth raysons c. for a grocer as if he should saye God is not at controuersie with himselfe hee it is who called you into saluation by my preaching This newe perswasion then came from some other place Therefore if you will haue the calling of God ratified take heede you giue no eare vnto them who bring in amongst you new inuentions Although I confesse the greeke Participle be of the present tence yet because it is taken indifinitely it liked me to turne it thus Which hath called you for to take away doubtfulnesse in the meaning 9 A little leauen I referre it to the doctrine and not to the men for he aduiseth them how hurtfull a thing the corruption of doctrine is least they should not repute it as commonly men doe as a thing of no daunger or else of no great daunger For Sathan creepeth in with this vndermining so that he doth not openlye shake the whole doctrine but infecteth the purenesse thereof with false and forged opinions many because they consider not the greatnesse of the euill are lesse vehement in resisting the same therefore the Apostle here doth crie out that no iote of safetie doth remayne after that the truth of God is corrupted and he vseth the similitude of leauen which although it bee but a little doeth sende out it sharpenesse into the whole lumpe Therefore we must carefully beware that we suffer not any thing to be deuised and put to the pure doctrine of the Gospell 10 I am perswaded Hee doeth agayne turne all his sharpe speeche from the Galathians vnto the false Apostles hee sayeth they were the cause of the euill to them hee threatneth punishmente hee sheweth that hee hath good hope of the Galathians because they will returne readylye and easilye to agree to the truth And that giueth vs a courage when wee heare that wee are well hoped of for wee counte it a foule matter to deceyue the opynyon of them who iudge louingly and friendly of vs. And because it was the worke of GOD to bring the Galathians agayne to the pure Doctrine of fayth from whiche they hadde swarued hee sayeth he hopeth in the Lord whereby he monisheth them that returning or repentaunce is a heauenlye gifte that they also might aske the same of God He that troubleth you It is a confirmation of the sentence going afore because after a sort he layeth a great part of the blame vppon those deceiuers by whome the Galathians were beguiled for looke what reuengement hee denounceth agaynste them from the same for the moste parte doeth hee exempt the Galathians But whosoeuer they be that giue occasion of hurly bulyes to the Church whosoeuer breake the vnitie of fayth whosoeuer make concorde shake and decaye lette them heare and if they bee in their right wits let them shake for feare at this speeche for GOD by the mouth of Paule doeth pronounce that no suche Authoures of offences shall scape vnreuenged This peece Whosoeuer helde hath a force in it for in as muche as the false Apostles by theire greate wordes did terrifie the ignoraunte and vnlearned multitude it behoued Paule on the other side so loftily to extoll his doctrine that hee shoulde spare none whiche durste quetche agaynste him whatsoeuer tytle otherwise they were knowne by 11 And I bretheren An argumente drawne from the finall cause I mought sayth he auoyde the hatred of men daungers and persecutions if I woulde but onlye mingle ceremonies with Christ whereas therefore I contende so greatlye aboute this matter to maintayne the contrarye I doe it not for myne owne cause nor yet for myne owne profite But doeth it therefore followe that it is true whiche hee teacheth I aunswere that the right affection and pure conscience of the Teacher is of no small force to winne credite moreouer it is
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
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