Commentary on Galatians, Chapter 2 · Verse extract 18

Commentary on Galatians · Chapter 2 · Verse extract 18

p. 66Verſe. 18. If then vvhile vve ſeeke to be made righteous by Chriſt, vve our ſelues are found ſinners, is Chriſt therefore the miniſter of ſinne? God forbid.

If this be true (ſayth he) that we are iuſtified by Chriſt, then is it vnpoſſible that we ſhould be ſinners, or ſhould be iuſtified by the lawe. On the contrary, if this be not true,The firſt argument in defence of the righteouſnes of faith. but that we muſt be iuſtified by the lawe and the workes of the lawe, it is then vnpoſſible that we ſhould be iuſtified by Chriſt. One of theſe two muſt needes be falſe. Either we are not iuſtified by Chriſt, or we are not iuſtified by the lawe. But the truth is, that we are iuſtified by Chriſt: therefore we are not iuſtified by the lawe. He reaſoneth therefore after this maner: If then vvhile vve ſeeke to be made. &c. That is: If we ſeeke to be iuſtified by Chriſt, and ſo being iuſtified we are yet foūd ſinners, hauing neede of the lawe to iuſtifie vsus being ſinners: If we hauehave neede (I ſay) of the obſeruation of the lawe to iuſtifie vsus, ſo that they which are righteous in Chriſt are not righteous, but hauehave yet neede of the lawe to iuſtifie them: Or if he that is iuſtified by Chriſt muſt yet further be iuſtified by the lawe, then is Chriſt nothing elſe but a lawgeuer and a miniſter of ſinne. Therfore he that is iuſtified and holy in Chriſt, is not iuſtified or holy, but hath yet neede of the righteouſnes and holines of the lawe.

But we are in deede iuſtified and made righteous in Chriſt: For the truth of the Goſpell teacheth vsus that a man is not iuſtified in the lawe, but in Chriſt. Nowe, if they which are iuſtified in Chriſt are yet found ſinners, that is, doe yet ſtill belong to the lawe, and are vnderunder the lawe (as the falſe Apoſtles teach) then are they not yet iuſtified. For the lawe accuſeth them, and ſheweth them to be yet ſinners: It requireth of them the workes of the lawe as neceſſary to their iuſtification, and ſo it foloweth that Chriſt is not a iuſtifier, but a miniſter of the lawe.

With theſe wordes he vehemently chargeth the falſe Apoſtles and all Meritemongers,The Iuſticiaries make Moſes Chriſt, and the lavve grace. that they peruerte altogether: for they make of the lawe grace and of grace the lawe, of Moſes Chriſt and of Chriſt Moſes. For they teach that beſides Chriſt and all the righteouſnes of Chriſt, the obſeruation of the lawe is neceſſary to iuſtification. And thus we ſee that by their intolerable peruerſnes they make the lawe Chriſt: for by this meanes they attribute that to the lawe, which properly belongeth vntounto Chriſt. If thou doe the workes of the lawe (ſay they) thou ſhalt be ſaued: but if thou doe them not, thou ſhalt not be iuſtified although thou doe beleue in Chriſt neuer ſo much. Now, if it be ſo that Chriſt iuſtifieth not, but is the miniſter of ſinne (as it muſt needes folowe by their doctrine) then is Chriſt the lawe: for we hauehave nothing elſe of him, ſeeing he teacheth that we are ſinners, then that we hauehave by the lawe. So Chriſt being the miniſter of ſinne, ſendeth vsus to the lawe and to Moſes, as to our iuſtifier.

It can not be therfore but that the Papiſts and all ſuch as are ignorant of y^e righteouſnes of Chriſt, or hauehave not the true knowlege therof, muſt nedes make of Chriſt Moſes and the law, & of the law Chriſt. For thus they teach: It is true (ſay they) that faith in Chriſt iuſtifieth, but withall we muſt needes kepe the commaundements of God. For it is wrytten:Math. 19.17.Matt 19:17 If thou vvilt enter into life, kepe the commaundementes. p. 67Here euen at the firſt daſh Chriſt is denied and Faith aboliſhed, becauſe that is attributed to the commaundements of God or to the lawe, which belongeth to Chriſt alone. For Chriſt,Chriſt. according to his true definition, is a Iuſtifier and a Redemer from ſinnes. If I attribute this to the lawe, then is the lawe my Iuſtifier, deliuering me from my ſinnes, becauſe I do the workes therof and ſo nowe the lawe is Chriſt, and Chriſt vtterly loſeth his name, his office and glory, and is nothing elſe but a miniſter of the lawe, reprouing, accuſing, terrifying, preſenting and ſending the ſinner to an other, that may iuſtifie him: which is the proper office of the lawe.

But the proper office of Chriſt is, after the lawe hath pronounced a man to be giltie, to raiſe him vp againe, and to looſe him from his ſinnes, if he beleue the Goſpell. For to all that doe beleue,The office of Chriſt. Rom. 1.16. Iohn. 1.36.Rom 1:16John 1:36 Chriſt is the ende and full finishing of the lavve vntounto righteouſnes: He is the Lambe of God that taketh avvay the ſinnes of the vvorld. But the Papiſtes and Anabaptiſtes, becauſe they vnderſtand not this doctrine, doe peruert altogether, making of Chriſt Moſes, and of Moſes Chriſt. And this is in deede (although they will ſay otherwiſe) their principall propoſition: That Chriſt is Moſes.Meritemōgers ſcorne the true preachers of faith. Moreouer they deride and mocke vsus, becauſe we doe ſo diligently teach, and ſo earneſtly require Faith. Ha ha (ſay they) faith faith: wait thou the time vntil thou come to heauen by faith. Nay, thou muſt ſtriue to doe greater & waightier matters. Thou muſt fulfill the law, according to that ſaying:Luke. 10.18.Luke 10:18 Doe this and thou shalt line. Faith which ye ſo highly extoll, doth nothing elſe but make men careles, idle, and negligent. Thus are they become nothing elſe but miniſters of the law, and laweworkers, calling backe the people from baptiſme, faith, the promiſes of Chriſt, to the law and workes, turning grace into the law, and the law into grace.

Who would euer beleue that theſe things could ſo eaſily be confounded and mingled together. There is no man ſo vnſenſible, which dothe not perceaue this diſtinction of the lawe and grace to be moſt plaine and manifeſt. For the very nature and ſignification of the wordes maketh this diſtinction and difference.The differēce of the lavve and grace is very eaſie, but yet are they ſoone confounded and mixed together. For who vnderſtandeth not y^t theſe words, Lavve and grace, do differ in name and ſignification? Wherefore it is a monſtrous thing, that this diſtinction being ſo plaine, the aduerſaries ſhould fall to ſuch deueliſh peruerſenes, ſo to mingle together the lawe and grace, and to tranſforme Chriſt into Moſes. For this cauſe I do often repete and teach, that this doctrine of faith is very plaine, and that eueryevery man may eaſely vnderſtand this diſtinction of the law and grace as touching the wordes, but touching the vſe and inward practiſe, it is very hard.

The Pope cō foundeth the lavve & grace together.The Pope and his Scholedoctors doe plainly confeſſe that the lawe and grace are diuers and diſtinct things: and yet when they come to the vſe and practiſe thereof, they teach cleane contrary. Faith in Chriſt (ſay they) whether it be gotten by the ſtrength,Faith infuſed, the Scholemē call that faith vvhichwhich is poured into vsus, or geuen vntounto vsus of God. operation and qualities of nature, or whether it be Faith infuſed and poured into vsus of God, yet is it but a dead Faith if charitie be not ioyned therewith. Where is nowe the diſtinction and difference of the lawe and grace? In deede they doe diſtinguiſh them in name, but in effect they call grace charitie. Thus doe all they which ſo ſtraitly require the obſeruation of the lawe, and attribute iuſtification to the law and works. Wherfore who ſo euer do not perfectly vnderſtand the article of iuſtification, muſt needes confound and mingle the lawe and grace together.

Let eueryevery man therfore diligently learne aboue all things to put a difference betwene the lawe and grace in deede and in practiſe: not in words onelyonly as the Pope and the fantaſticall Anabaptiſts do: Who as touching the words, doe confeſſe that they are two diſtinct things: but in very deede (as I hauehave ſayd) they confound & mingle them together: for they will not graunt that faith iuſtifieth without workes. If this be true,The Papiſtes and Anabaptiſtes againſt the ſound doctrine of iuſtification. then Chriſt profiteth me nothing. For though my faith be neuer ſo perfite, yet after their opinion, if this faith be without charitie, I am not iuſtified. And thus Chriſt apprehended by faith is not a iuſtifier, grace profiteth nothing, neither can faith be true faith without charitie, (or as the Anabaptiſtes ſay) without the croſſe, without ſuffering and effuſion of bloud: but if charitie be ioyned withall, then is it true faith and iuſtifieth.

They that ſay, the lavve is neceſſary to righteouſnes, are like to the falſe apoſtles.With this doctrine theſe lying ſpirites and ſects of perdition doe darken againe the benefite of Chriſt at this day: they take away from him the glory of a iuſtifier, and make him a miniſter of ſinne. They are in all things like to the falſe Apoſtles. For euen as they throughout all the Churches did require circumciſion and the obſeruation of the lawe beſides faith in Chriſt, in ſo much that without circumciſion and keping of the lawe, they denied the iuſtification of faith (for except ye be circumciſed, ſayd they, after the lawe of Moſes, ye can not be ſaued): euen ſo at this day theſe ſtraite exactors of the lawe, beſides the righteouſnes of Faith, doe require the keping of the commaundementes of God,Luke. 10.2….Luke 10:2 according to that ſaying: Doe this and thou shalt liue. Alſo, If p. 68thou vvilt enter into life, kepe the commaundemēts. Math. 19.1….Matt 19:1Wherfore there is not one among them, be he neuer ſo wiſe, that vnderſtandeth that difference betwene the lawe and grace.

But we put a difference, and ſay, that we do not here diſpute whether we ought to doe good workes: whether the law be good, holy and iuſt: whether it ought to be kept or no: for this is an other maner of queſtion. But our queſtion is concerning iuſtification,The ſtate of the matter. and whether the lawe doe iuſtifie or no. This the aduerſaries will not heare: they will not aunſwere to this queſtion, nor make any diſtinction as we doe: but onelyonly crie out, that good workes ought to be done, that the lawe ought to be obſerued. We know that well enough. But becauſe theſe are diuers and diſtinct matters, we will not ſuffer them to be mingled together. That good workes ought to be done, we will hereafter declare when time ſhall ſerue. But ſince we are nowe in the matter of iuſtification, we ſet aſide here all good workes, for the which the aduerſaries doe ſo earneſtly ſtriue, aſcribing vntounto them wholy the office of iuſtifying: which is to take from Chriſt his glory, and to aſcribe the ſame vntounto workes.

Wherfore this is a ſtrong argument, which I hauehave oftentimes vſed to my great comfort:Verſe. 17. If then vvhile vve ſeeke to be made righteous by Chriſt. &c. As though Paule ſhould ſay:If our righteouſnes come by the lavve, then is Chriſt in vaine. If we being iuſtified by Chriſt, are counted yet as not iuſtified and righteous, but as ſinners which are yet to be iuſtified by the lawe, then may we not ſeeke iuſtification in Chriſt but in the law. But if iuſtification cometh by the lawe, then cometh it not by grace. Now, if iuſtification cometh not by grace, but by the lawe, what hath Chriſt done and wrought by his death, by his preaching, by his victorie which he hath obtained ouer the lawe, ſinne and death, and by ſending the holy Ghoſt? We muſt cōclude therfore, that either we are iuſtified by Chriſt, or elſe that we are made ſinners, culpable, and giltie through him. But if the lawe doe iuſtifie, then can it not be auoided, but needes it muſt folowe that we are made ſinners through Chriſt, and ſo Chriſt is a miniſter of ſinne. The caſe ſtanding thus, let vsus then ſet downe this propoſition: EueryEvery one that beleueth in the Lord Ieſus Chriſt is a ſinner and is giltie of eternall death, and if he flie not vntounto the lawe doing the workes thereof, he ſhall not be ſaued.

The holy Scripture, eſpecially the new Teſtament, maketh often mention of faith in Chriſt, & highly aduaūceth y^e ſame: which ſaith,Faith in Chriſt. that vvhoſoeuer beleueth in him, is ſaued, perisheth not, is not iudged, is not confounded, Ioh. 3.16. Ioh. 5.…4.John 3:16John 5:4hath eternal life &c. But contrariwiſe they ſay: he that beleueth in him is condemned, becauſe he hath faith without works which doth condemne. Thus doe they peruert all things, making of Chriſt a deſtroyer and a murtherer, and of Moſes a Sauiour. And is not this an horrible blaſphemy, ſo to teach that by doing good works thou ſhalt be made worthy of eternall life? but by beleuing in Chriſt thou ſhalt be made culpable and giltie of eternall death? that the law being kept & accompliſhed ſaueth? & faith in Chriſt condēneth?

Theſe ſelfe ſame words (I graūt) the aduerſaries doe not vſe: but in very deede ſuch is their doctrine. For faith infuſed (ſay they) which properly they call faith in Chriſt, doth not make vsus free frō ſinne, but that faith which is furniſhed with charitie. Hereof it followeth that faith in Chriſt without the law ſaueth vsus not. This is plainly to affirme that Chriſt leaueth vsus in our ſinnes and in the wrath of God, and maketh vsus giltie of eternall death. On the other ſide, if thou keepe the law and doe the works therof,The doctrine of the Papiſts. then faith iuſtifieth thee becauſe it hath works, without the which faith auaileth nothing: Therefore works iuſtifie and not faith. O horrible impietie. What pernicious and curſed doctrine is this?

Paule therfore groundeth his Argument vponupon an impoſſibilitie & a ſufficient diuiſion. If we being iuſtified in Chriſt are yet found ſinners, and can not be iuſtified but by any other meane thē by Chriſt, that is to witte, by the law, then can not Chriſt iuſtifie vsus, but he onelyonly accuſeth and condemneth vsus: and ſo conſequently it followeth that Chriſt dyed in vaine, and that theſe with other like places are falſe: Behold the lābe of God that taketh avvay the ſinnes of the vvorld. Ioh. 1.2….36.John 1:2John 1:36Alſo: He that beleueth in him hath euerlaſting life: yea the whole ſcripture is falſe, which beareth witneſſe that Chriſt is the Iuſtifier and Sauiour of the world. For if we be found ſinners after that we be iuſtified by Chriſt, it followeth of neceſſitie that they which fulfill the law are iuſtified w^tout Chriſt. If this be true, thē are we either Turks, or Ievves, or Tartariās, profeſſing the name and word of God in outward ſhew, but in deede and veritie vtterly denying Chriſt and his word. It is greate impiety therfore to affirme that faith,The Papiſtes are touched. except it be adorned with charitie, iuſtifieth not. But if the aduerſaries wil needes defend this doctrine, why do they not then reiect faith in Chriſt altogether: eſpecially ſeing they make nothing els of it but a vaine qualitie in the ſoule, which without Chriſt auaileth nothing? why doe they not ſay in plaine wordes that workes doe iuſtifie and not faith? Yea why doe they not generally denie, p. 69not onelyonly Paule, but alſo y^e whole goſpel (as in very deede they do) which attribute righteouſnes to works, and not to faith alone? For if faith and works together doe iuſtifie, then is the diſputation of Paule altogether falſe, which plainly prononceth that a man is not iuſtified by the deedes of the law, but by faith alone in Ieſus Chriſt.