God Rom. 8.31 whereof foloweth that his death is a satisfaction for sinnes That he might take vs. Hee also declareth the end of our Redemption that Christe hath gayned vs vnto hym by hys death to bee hys owne That cōmeth to passe when we are separated from the world for as long as we are of the world we partayne not to Christ This word World is taken here for the corruptiō that is in the world as 1. Io. 5.19 where it is sayd That the whole world is layd in wickednes and in many other places It is otherwise taken in the Gospel whereas Christ sayth I pray not that thou take thē out of the world but that thou keepe them frō euill Io. 17.15 for there he signifieth the present life What then is the World in this place Men separated from the kingdome of God and the grace of Christe For a man as long as he liueth to himselfe is totally damned The World then Regeneration are thinges opposite or contrary as also Nature and Grace the Flesh and the Spirite And therefore they that are borne of the Worlde haue nothing but sinne and wyckednes not by creation but by corruption Christe then hath died for our sinnes that he might redeeme or separate vs from the World Wicked He addeth this epithete or title to shew that he speaketh of the corruption or wyckednes that commeth of sinne and not of the creature of God or of corporall life And yet wyth this one woorde as with the stroke of a thunderbolt he hurleth downe all the pryde of man For he witnesseth that without the renewing which is by the Grace of Christe there is nothing in vs but meere wyckednesse For we are of the World and vntill Chryste take vs out of it the World raigneth in vs and we liue vnto it Howe much soeuer then menne please themselues they are but mischeuous and wicked with all their iolittye Vnto themselues they seeme not suche but let it suffice vs that the Lord doeth so speake it by the mouth of Paule According to the will Hee sheweth the first spring of grace to be the purpose of God for so God loued the world that he gaue his only begotten sonne Io. 3.16 But it is to be noted that Paule is accustomed to set the purpose of God agaynst all desertes or merites of men So Wyll signifieth here in this place that whyche commonly they call the Good Pleasure The sence than is That Christ suffered for vs not because we were worthy or because wee brought any thing whyche myght prouoke hym but because the Counsell of God was so Of God and our father is as muche as if it had been saide of God which is our father 5. Vnto whome be glory He brasteth forth into sodaine thanks giuing to quicken their minds to consider this inestimable benefite of God to that end that they may shew themselues afterward more apt to learne Although it bee also a generall exhortation that as often as that mercy of God commeth in minde strayghtway it should prouoke vs to glorifie hym 6 I wonder that you are so sone carried ouer frō Christ which hath called you in grace vnto another Gospell 7 Whiche is no other thing but that there are some which trouble you and are willing to ouerthrowe the Gospell of Christ 8 But although we or an Angell from heauen preach a Gospell vnto you beside that Gospell which wee haue preached vnto you let him be accursed 9 As we haue sayd afore now also say I againe If any shall preach a Gospell vnto you beside that which you haue receiued let him be accursed 6. I wonder that He beginneth with chiding which chiding is somewhat more gentle than they deserued but his vehement chiding he had rather bestowe vpon the false Apostles as we shal see He reprehendeth them for theyr shrinking away not from his doctrine only but from Christ For they might not otherwise hold Christe than to acknowledge vs by his benefite to be set at liberty from the bondage of the Law but the necessity which the false Apostles did put in ceremonies was vtterly contrary and so they were caried ouer from Christe not because they did altogether cast away Christianitie but because in suche corruption there was only left vnto thē a counterfeite Christ So at these dayes the Papistes because they will haue a halfe Christ and a torne Christ haue no Christ and therefore they are caried ouer from Christ for they are full of superstitious which are directly contrary wyth the nature of Christ This must be dilligently marked That we are caried ouer frō Christ when we fal vnto those thinges which are contrary to his office for light cannot be mingled with darkenes After the same reason is it that hee calleth it another gospell that is contrary to the true gospell yet the false apostles did professe themselues to preach the gospell of Christ but whereas they did mingle their fayned deuises wherewith they destroye the principall force of the Gospell therefore they had a false a corrupt and a counterfeyte gospell He vseth the word of the present time as though their fall were now in the doing as though he should say I say not that ye are already carried ouer for then it were more hard for you to returne into the way but now whilest you are yet in the middest of your course drawe backe your feet rather than go forward Some reade From him that hath called you in the grace of Christ meaning of the father but the reading which I followe is more playn In that he saith that they were called of Christ by grace it serueth to vpbrayde theyr vnthankfulnesse To fall from the Sonne of God of it selfe is euill wycked but to fall from hyme when hee hath called vs freely to saluation is much more hatefull for his goodnesse towards vs augmenteth the greatnesse of our wyckednes if we be vnthankefull Soone He augmenteth the foulenes of their inconstancye There is no time fit to fall from Chryste but so much the more are the Galathians to be dyspraysed in that they were led away euen so soone as Paule was departed from them Therefore as before he amplified their vnthankfulnes in respect of their free calling so now he doth augment their lightnes by the circumstaunce of tyme. 7. Which is not another thing Some do thus expound it seing there is not another gospell as though it were a kind of correctiō least any man shold thinke there were more gospels I as touching the exposition of the words take it more simply for he speaketh contemptuously of the doctrine of the false Apostles that it is onely a matter of troubles and destruction as though he should say What bring these men What cause haue they to gaynsay the doctrine by me taught Forsooth they trouble you and ouerthrowe the Gospell and nought els doe they The sense notwithstanding commeth to one poynt for I graunt that by this kinde
there be any more of the gospel but wheras at this daye such impietie raigneth in the Papacie What maner of Christ is there and what Gospell remaineth there In exacting the obseruing of dayes they are no lesse seuere as farre forth as belongeth to binde the consciences than Moses They include the worshipping of God in holye dayes no lesse than the false Apostles and they apply to them also a diuilishe opinion of deseruing in them Their causes than are like but in this respect the Papistes haue the worse because the Iewes would haue to be kept such dayes as haue bene appoynted by the law of God and they commaund such dayes as rashlye of their own receiuing they haue appointed to be kept sacred holye 12 Be ye as I because I am as you Bretheren I desire you You haue done me no iniury 13 You know that through the infirmitie of the fleshe I haue preached the gospell vnto you already 14 And you haue not despised nor refused the triall of me which was in my flesh but as an Angell of God you receiued me as Christ Iesus 15 Where is than your blessednesse for I giue testimony vnto you that if it had bene possible you woulde haue plucked your eyes out and haue geuen theÌ„ me 16 Am I then made an enemie vnto you by speaking the truth 17 They are ielous ouer you but not well yea they mind to shut you out that you might follow them 18 But it is good to be iealous in that whiche is good alwayes and not only when I am present among you 19 My little Children whom I am in trauaile of again vntill Christ be shaped in you 20 I would nowe bee present with you and chaunge my voice because I am sorrowfull in you 12 Be you as I. Now by fayre speaking vnto them he mittigateth the roughnesse which he vsed For although hee did not hardly ynough inuey agaynst them according as the greatnesse of the matter required yet because he minded to do them good he frameth his speech to the end to reconcile or win their harts This is the duty of a wise Pastor not to regarde what they deserue who haue gon amis but what is meete for them to bring them into the way againe Therefore he ought to rebuke in season and out of season but yet with all gentlenesse and pacience as the same Paule commaundeth 2. Tim. 4.2 According to his reason he falleth from chidinges to intreatinges I desire you saith he he nameth theÌ„ Bretheren that they may vnderstand they were not reprochfully in any wise vpbraided But what meaneth this Be ye as I it is referred to affection For his mynd is seing he bendeth his goodwil to them warde that they should doe the like Whan therefore I am as you that is to say when I seeke nothing else but to shewe my selfe pleasurable vnto you so is it meete that you should bend your selues to be gouerned that you may in like manner shewe your selues vnto me readye to learne and also obedient And here agayne are Pastors put in minde of their duetie that as much as they may they applye themselues to the people and conforme themselues as they say to their diâ—â—ositions with whome they liue if they will haue them obedient For this is alwayes in force Loue that thou mayst be beloued You haue done me no iniurie He reckoneth the suspition which might make the forenamed chidinges hatefull for if wee suppose a man to handle his owne iniuries or to reuenge his owne griefe from such an one our mindes are vtterlye turned awaye so that whatsoeuer he sayth it is wrested to a wrong meaning Therefore Paule doth preuent the Galathians with this preuention as touching that which priuately belongeth vnto me I haue no cause to complayne of you Therefore I chide not so with you in respect of myne own cause or for that I am offended with you and therefore if I be somewhat round with you I doe it because I must doe it and not through hatred and anger 13 Ye know that by the infirmitie Hee bringeth them in remembraunce after what sorte that is to saye howe friendlye and honourably he was receaued of them and that for two causes first that they may vnderstande that they are beloued of him and that so they mighte with indifferent eares allowe of whatsoeuer he shoulde speake secondlye that they mighte goe forwarde in their course well begonne The mentioning of this than first of all is a testimonye of good will secondlye it is in steede of an exhortation by meanes whereof the laste may counteruayle the first By infirmitie of the fleshe he meaneth as else wher he doth whatsoeuer might make him of no reputation and contemned For the fleshe signifieth the outwarde shew and Infirmitie signifieth basenes such was the comming of Paule without pompe without boasting without the glory dignitie of the world but as an abiect and of no account in the sight of men And yet al that letted not the GalatiaÌ„s but that they receaued him with very great honour This circumstaunce auayleth much to the purpose for what was it that they shoulde extol and reuerence in Paule beside the only power and vertue of the holye Ghost and with what colour or pretence now will they begin to contemne it moreouer they are reproued of incoÌ„stancie because no new thing hath happened vnto Paule why they should set lesse by him than they did But he leaueth these things to be considered of them only he doth after a sorte giue them an occasion to think vpon them The triall of me That is to say although you did behold a man according to the worlde contemptible yet you refused him not Hee calleth it a triall or proofe because the matter was neyther vnknowne nor obscure nor yet of him dissembled as men desirous of glory are accustomed who are ashamed of their basenesse For it often chaunceth that euen vnto the vnworthye there are giuen great welcoms before that their barenesse be espyed but within three dayes after that they are sent away filthilye and with shame ynough but in Paule the matter was cleane otherwise hee beguiled the Galathians with no legerdemayne but like Tom tell troth hee tolde what he was As an Angell of God Namely in such reputation as euery true Minister of Christ oughte to be taken for as God by the meanes of the Angels doth destribute his graces vnto vs so also by means of God are godly ministers raised vp who minister vnto vs that good thing which aboue al things is the most excellent namely the doctrine of eternall saluation and therfore not without cause are they compared to Angels by whose hands God disposeth vnto vs such a treasure moreouer they are verily and in deade the messengers of God by whose mouthe God speaketh vnto vs. And this reason is had in Mala. 2.7 He goeth as yet higher by adding these words As Christ Iesus for the Lorde himselfe also
that this is altogether the gifte of God and not gotten by our power that we are called to gouerne his Church Finally in that some do more subtilly dispute in the worde Seperated they do it without cause and out of season Neither is God sayd to seperate vs because he doth put into vs some habite or forme wherby we may differ from other but because he doth order vs by his counsell Although verily he had already manifestly inoughe attributed his calling to the grace fauour of God when he made the beginning thereof that voluntary separation from his mothers wombe yet agayne by name doth he expresse it partly that the cōmendation of the grace might take away al opniō of bosting partly that he might testifie his thankfulnes to God For he is accustomed willingly to do thus euen where he hath no controuersie with the false Apostles 16 To reueale his sonne If you reade To reueale his sonne by me it shal be the final cause of the Apostleship to make Christ manifest How by preaching him among the Gentiles that which the false Apostles laid to his charge as a fault But wheras in Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take it to be an Hebrue phrase for mihi for with the Hebrues ב is often superfluous which is wel inough knowen to thē that are expert in the tong The sense then is that Christ was reuealed to Paul not that he alone should haue the fruition of the knowlege of him that he should keepe him close in his bosome but that he should preach him being by him knowen among the Gentiles Straightway I conferred not To confer With flesh and bloud is to take flesh and bloud to counsell And as touching the signification of these words his minde was simply to exclude all counsels of men for generally in this place he comprehendeth all men whatsoeuer wisdome or counsell they haue as by by will appeare by the text naye rather he doth by name shewe or note the Apostles that with that purpose that the immediate calling of God may more clearly appeare He therefore vsing only the authoritie of God being content therwith prepareth himselfe to the office of preaching 17 Neither returned I to Ierusalem It is an exposition also an amplification of the former sentence as if he should say I haue desired no man in the world to be mine autor no not euē the Apostles them selues They are therfore deceiued which say that the Apostles are not cōprehended vnder flesh and bloud because he doth name them now apart For he doth not adioyne any new or cōtrary thing but only doth expound more playnly that which was darkly spokē Neither is he therfore reprochful to the Apostles in such maner of appellation because to the end that he might shew him selfe not to haue bin moued by man it was needful for him to set thē opposite vnto god for cause of the forged braggings of lewd persons And wheras the creature is cōpared with God although it I meane the creature be pressed downe with low base titles it hath no wrong done to it But I went into Arabia Luke in his history of the Actes hath passed ouer these 3. yeres as neither also he doth reckē vp al other things colde therefore is their false surmise which seeke in this place some pretence of contrarietie But let the godly readers waye what a greeuous battell of temptation tooke hold of Paule immediatly after his first seruice while he was yet but a young souldier who the day before forhonors sake was sent with a goodly band to Damasco to day like a banished man is cōpelled to wander in a straunge countrie and yet for all that fainteth not 18 Three yeres The thirde yere at last after he exercised the office of an Apostle he went vp to Ierusalem therefore hee began not by the calling of man And neuerthelesse lest he should seeme to haue his considerations contrary frō others therfore to flie the sight of them he saith that he came for this purpose to see Peter therefore although he waited their authoritye in taking vpon him his office yet hee helde not his degree of Apostleship they being agaynst it but agreeing to it and allowing it and this is that which he intendeth that neither he was at anye time of contrary opinion to the other Apostles moreouer that he did well agree with them He noteth the short time that he spent there to shew that he came not thither to learn but only that they might common one with another To that ende belongeth that which he addeth that he saw no other because that he going somewhether else made his iorney that way only 19 But Iames. Who this Iames was we must see The olde writers for the most part do agree that it was one of the Disciples by surname Oblias and Iustus which ruled the Church of Ierusalem Although some think him the son of Ioseph by another wife some which is more like to be true think him cosine German to Christ of his mothers sister but seing he is reckoned among the Apostles I allow not the opiniō Neither is the excuse of Hierome of any force That this name is otherwhile set ouer from the xii vnto other seing that here he speaketh of the highest dignity we shal heare that the same Iames is a litte after accoūted amōg the principal pillers therfore it seemeth to me much more probable to be the son of Alphaeus of whome he speaketh As for the rest it is likely that they were then dispearsed through diuerse Countreyes for they rested not in one place idle Although Luke doe shew Act. 11.15 that he was brought by Barnabas to the Apostles yet that is not to be vnderstanded of the xii but of these two which then were alone at Ierusalem 20 Fathermore the things which I write vnto you This affirmatiō is extēded to the whole narratiō it sheweth how seriously Paule cōtēdeth about this matter in that he putteth to an oth the whiche it is not lawful to vse but in great causes those of much waight And it is no maruaile though he stay long in so greate a contention for wee saw afore what the deceauers didde goe about by taking awaye from him the name and honour of an Apostle But the fashions of swearing which the Sayntes vse must bee marked of vs that we may vnderstande that with an othe wee doe nothing else but call before the iudgement of God the fidelitie and truth of our sayinges and doinges the whiche when wee doe it needefull it is that religion the feare of God should gouerne 22 I was in face vnknowne This seemeth to be added that he might the more largely set out the mallice and ill will of his backbiters For if onely heresay did moue the iewish Churches to giue glory vnto God because he had so wonderfully wrought in Paule how detestable a thing
that they haue the true Gospel whiche is not onely corrupted with many figments but more than counterfeit with many wicked doctrines Let vs remember than that it is not ynough to hold the name of the gospell and a kind of sinne therof except the purity of it remayne firme and vnspotted Where are them that would with painted moderations reconcile vs to the papists as though it were lawfull to cut of ought from the doctrine of Religion as it were from money or land We see haw far Paule abhorreth this kind of Transactio agreement which auoucheth that not to be the true Gospel which is not the pure gospell 6 From those which seemed to be somewhat what they were in times past it is no matter to me God accepteth not the persō of a man for vnto me they which seemeth to be accounted off added nothing 7 Nay rather contrariwise whan they sawe the Gospell of vncircumcision committed to me as the Gospell of Circumcision was committed to Peter 8 For he that was mightie or effectuous in Peter to the Apostleship of Circumcision was also mightie in me toward the Gentils 9 And when Iames and Cephas Iohn who seemed to be pillers did know the grace giuen vnto me they gaue the right hands of fellowship vnto me Barnabas that we should excercise Apostleship amōg the Gentils and they vpon the Circumcision 10 Onely that we should be mindfull of the poore in the which also I haue ben diligent to do the same 6 From them which seemed Paule is not as yet content except the Galathians doe also know that he learned nothing of Peter and the Apostles hereof it is that Porphirius and Iulianus acccuse the holy man of pride because he doth take so much vpon him that he may not away to learne any thing of other because he boasteth himself to be made a teacher or Doctor hauing no mayster or helper because he so greatly indeauoreth to seeme inferior to no man But whosoeuer shall consider how necessary this boasting was will acknowledge that it was holye and worthye of very great prayse For if hee had graunted this to his aduersaries that he had profited vnder the Apostles hee had armed them with two slaunders for by and by they would haue sayde At length thou hast something profited that thou mightst correct that which thou haddest before offended in and that thou mightst pluck back thy foote frō thy rash enterprise So first of al his whole doctrine of former time should haue ben suspected his building cast down secondarily in time to come also he should haue had lesse authoritie or estimation because he shold haue ben takē for a cōmon disciple We see thā that he is caried away into this holy bosting not so much for his own cause as by a necessitie of auouching his doctrine Here is not contention of ambition for that in no wise hee reasoneth aboute the Persons but Paule will not that his Apostleship vnto which the authority of his doctrine was adioined should be blemished with the greatnesse of any man And if this be not ynough to stop those dogs mouths yet doth it sufficiētly confute their barking What they were in times past These wordes are to bee read by themselues for to the end that his aduersaries shoulde knowe that he cared not for the iudgement of men he put in this Parenthesis But this place they doe diuerse wayes expounde Ambrose doeth thinke that their folly is by the waye reprehended whiche didde laye the Apostles in Paules dishe to waye him downe withall as if he shouid saye As though I mighte not make exception that they were poore idiots whiche knewe nothing but fishers craft but as for me I was instructed with learning euen from my childehoode vnder my Mayster Gamaliel but I let all that passe because I know God forceth not of any mens persons Chrysostome and Hierome doe vnderstande it more hardlye as though after a sort he threatned also the chiefe Apostles according to this sence Whatsoeuer they be they shall not escape the iudgement of God if they go aside from their office neither the dignitie of their office or else the estimation of men shall deliuer them But vnto me this exposition seemeth plainer and more agreeable to Paules mynde That he graunteth them to haue bene the first or chiefe in deede in order of tyme but hee denyeth that to be any hinderaunce vnto him whereby he should not now holde his degree in like maner He doeth not saye that he careth not what maner of men they be at this presente but hee speaketh of the time past in whiche they were alreadye Apostles he himselfe being a straunger from the fayth of Christ In summe Hee will not haue them iudge after the tyme past nor yet that that prouerbe shoulde bee of force in this cause That hee which is before in Tyme shoulde be more abled in Righte The person of a man Besides the expositions whiche I haue already brought this thirde also hath some shew That in the Worldes pollicie or gouernment persons haue place but in the Spirituall kingdome of Christ they oughte to giue place That is plausiblye sayde but the Lorde speaketh of Worldelye policye or gouernment when hee sayeth Thou shalte not accepte a person in iudgement Deut. the tenth Chapt. and the seuenteenth ver But I enter not into that Disputation because it maketh nothing to this present place for Paule doth simply vnderstande that that degree of Honoure into whiche the Apostles were come before didde not lette that hee shoulde not be called of GOD and of a man of no accounte shoulde of a sodayne be made equall vnto them and although there were great difference that that auayled nothing before God who is not ledde with the accepting of persons and whose calling is in daunger of no preiudices But this as yet hee maye seeme to haue spoken withoute reason for graunte that it bee true that persons are not to bee respected in the Lordes businesse as that in deede must dilligentlye be taken heede of What is this to Peter and to his fellowes the Apostles who were not in person alone reuerent but also in true holinesse and psiritual giftes for a person or the respecting of a person is opposit or set against the feare of God a good conscience Act. 10.34.35 1. Pet. 1.17 this is the common vsage of scripture But godlynesse a right zeale holynesse and other like giftes did get vnto the Apostles speciall fauour and honour and Paule trulye speaketh as contemptuouslye in this place as though there had bene nothing in them but outward shewes I aunswere That Paule doth estimate in this place the Apostles after the value they were of but according to the vayn boasting of his aduersaries for to the ende they might sell their smoke with full mouthes they thundered out the names of Peter Iames and Iohn and that reuerence which the Churche did giue vnto them
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
touching men the ministerie of the worde is vnprofitable to doubtfull and wauering consciences To runne in vaine is taken to labour without profite whē as that edifiing which ought to follow doth not ensue Farthermore here was a strong engine to shake weake consciences when as the deceauers did falsely say that the Doctrine which Paule did preach was contrary to the doctrine of the Apostles in so much that many did fall The certaintie of faith dependeth not vpon the consent of men but rather so must we rest in the naked truth of God that neither men neither all the Aungels should remoue vs from it Notwithstanding to the rude and those which haue scarsely yet a small taste of sounde doctrine and haue not vtterlye dronke in the same in their harte and marow this temptation can scant be born when they heare the principal teachers to be at ods among themselues Nay rather sometimes Sathan by his subtiltie prouoketh and stirreth those that be strong when as he layeth before them the contentions and dissentions of them whome it moste became to thinke and speake one thing It can hardlye be tolde how many that vnlucky contention as touching the * He meaneth the sacrament of the body of Christ body of Christ stopped from the Gospell how many mens fayth it shaked for that they saw men of principall authoritie so enuiously to striue about the greatest question againe it is no small helpe to establish fayth when all teachers consent in one Therfore whereas Sathan went about with such subteltie to let the passage of the gospell Paule would stoppe him for after that it appeared that he agreede well with all the Apostles this lette was vtterly taken away the mindes of the vnlearned were not tossed any more with shifting and chaunging whom they should follow This is then that which he speaketh Leaste my paynes which before I tooke had bene lost and finallye least I shoulde goe forwarde without commoditie I tooke away that doubte that troubled many whether they might beleeue me or Peter for with one consent haue we both embraced that which I had alwayes taught And if so be it were so great pleasure to many at these dayes to edifie as it was to Paule they woulde be touched with greater care to agree among themselues 3 But neither Titus He proueth by another reason that the Apostles are not of contrary iudgemēt vnto him for he brought vnto thē a man vncircumcised whō they doubted not to acknowledge as a brother He addeth a cause why he was not circumcised Res media for wheras circumcision was a meane thing or a thing indifferēt it might be either omitted or vsed as it serued to edifie We must alwaye holde fast that rule If all thinges are lawful vnto vs that we see what is expedient Therefore did hee circumcise Timothie least his vncircumsion might be an offēce vnto the weake for at that time he was conuersante among the weake whome he ought to fauour And he would gladlye haue done the same in Titus so neuer wearied was hee in bearing with the weake but the reason was contrary for certain false bretheren were ready to take occasion to slaunder his doctrine which straight waye would haue spread abroade this reporte Beholde this so bolde a defender of libertye as soone as he commeth into the Apostles sight he layeth downe that manlye courage fiercenesse wherewith he is puffed vp among the vnlearned As it is meete for vs to temper our selues toward the weake so must we stoutly resist the malignaunt those that of set purpose do lay to entrap our libertie neither ought the dueties of Charitie hinder the offices of Fayth Charitie than in the vse of thinges that are indifferent or meane shall be a verye good moderator if only first you haue respect of fayth 4 For because of false bretheren The sence hereof maye be two wais taken 1 that he was not circūcised whē as notwithstanding the false bretheren did importunately require it would haue cōpelled him 2 or else that of set purpose Paule circūcised him not because he saw that it would straight ways come to passe that they would take occasion thereof to slaunder For for this purpose they did thrust themselues into Paules company that they might catch the one or the other of these two things That is if he did freely contemne ceremonies that they mighte bring him therby into hatred with the Iewes but if he did wholy abstaine from libertie they would by and by triumphe ouer him among the Gentils as though being ashamed he had recanted his doctrine This second sence liketh me that Paule vnderstanding their laying in waight would not circumcise Titus He sayth that he was not compelled that the readers may perceaue that Circumcision of it self was not condemned as though it were a thing euil but that they contend about the necessitie of keping it as though he should say I woulde haue bene readye to haue circumcised him had it not bene that there had bene a greater matter in it For they would haue laid the Law vnto vs but to such compulsion I might not giue place 5 Vnto whome no not for an hower This constancie was a zeale of Paules doctrine For whereas the false bretheren were earnest vpon him desired nothing else but to accuse him and againe that he stoode stoutly in it hee tooke awaye all doubt thereafter to come Neither can he now be accused that he deceaued the Apostles he doth deny therefore that euen for a space he gaue place to them by subiection that is to saye after the maner of subiection so that that deede shoulde be as it were a document of libertie oppressed otherwise with gentlenesse and sufferaunce he was alwaye ready euen vnto hys lyues ende to giue place to all men That the truth of the Gospell There was no danger least the Paule should be robbed of his libertie yea euen with submitting himself vnto other but the example would haue hurt other He did therfore wisely consider what was expedient We see than both how farre offences are to be auoided and also what is alwaye to bee considered in thinges indifferent that is to say Edification The sum is this that we be seruants of our brethren but yet to this ende that wee all may together serue the Lorde and that the libertie of our consciences maye remayne safe and sound for in that the false brethren would haue brought the godly into bondage they were not to be obeyed The truthe of the gospell is to be taken for the naturall purytie therof or els which is the very same for the pure and sound doctrine therof for the false Apostels did not vtterly abolishe the Gospell but they did falsifie it with their expositions so that now it began to be feigned and visarded as alwaies it is when as we bowe but euen a little from the simplycitie of Christe With what face than will the papistes boast
that doth passe ouer this right to Peter doth confound the ordinaunce both of God and man The figure Metonymya in the wordes circumcision beeing meant for the Iewes and vncircumcision for the Gentiles is sufficiently knowen and therefore I passe it ouer 8 He that was effectuous He affirmeth the charge giuen vnto him by right to haue belonged vnto him because the Lord had shewed foorth his power in his ministerie Such manifestation of God his working or efficacie as we haue often seene is as it were a seale to seale the certentie of doctrine and to confirme the office of teaching But it is doubtfull whether Paul do referre the efficacie of God to the successe of his preaching or to the graces of the holy Ghost which then were giuen vnto the beleeuers I do not take it to be ment of the bare successe but of the spirituall energie or effectuall working of which he maketh mention 1. Cor. 2.4 The summe is it was no vayne couenaunt that the Apostles had among them selues but a iudgement sealed of God 9 And when they did know the grace In displeasure doth he defame their proude disdaynfulnes who made little account of the grace of God which drue the principall Apostles to haue him in admiration and reuerence For their winking was not to be borne withall if they would pretende that they knew not that which the Apostles in the beginning did manifestly see Here are we admonished to giue place to the grace of God wheresoeuer it is seene except we meane to warre agaynst the holy Ghost him selfe who will not haue his gyftes to be ydle and fruitlesse Therefore the grace which the Apostles did see to be giuen to Paul and Barnabas did prouoke and moue them to establish their felowship in the ministery Iames Cephas I haue afore shewed that this Iames was the sonne of Alpheus neither could he be the brother of Iohn which Herode had a litle afore slaine and that he should be one of the disciples which should so much excell the Apostles in my iudgement is very vnlikely And that he I meane Iames was a principall among the Apostles Luke also doth shew who doth attribute vnto him the conclusion and the defining of the cause in the Councell Act. 15.13 and 21.18 he sheweth that all the Seniors of the Church of Ierusalem were gathered together vnto him That they seemed to be pillers he speaketh not it in contempt but he alleageth the cōmon opinion because thereof it followeth that that which they did might not be refused or reiected rashly or lightly Seeing that the question is here touching dignitie it is maruell that Iames is preferred before Peter it may happe that it was because he was ruler or bishop of the Church of Ierusalem As touching the name Piller we know that the nature of things doth so beare or suffer that they which excell in wit in wisedome or in other giftes are also superiors in authoritye In the Church of God the matter standeth thus that as euery one excelleth in greater grace so the more honour shoulde bee giuen vnto him For it is vnthankfulnesse naye rather impiety not to worship the spirite of God wheresoeuer he appeareth in his giftes Moreouer as the people cannot lack a Pastor so euery company of Pastors doth require some moderatour or ruler But let that alwayes be in force that he whiche is chiefe of all be as though he were Minister Mat. 23.11 10 Only that he should It appeareth that the Bretheren which were in Iury were very pore otherwise they would not haue burdened other Churches That mought happen partlye for because of the sundrye calamities of the whole nation partly for that they were spoyled of their goods theire owne countreymen cruelly raging against them It was meete that they should be ayded with the releefe of the Gentils who were indebted to them for the Gospell a treasure indeede incomparable Paule doth saye that he hath faythfullye performed that which the Apostles required of him and therefore hee taketh awaye from his aduersaries the pretence or coloure whiche they sought 11 And when Peter was come to Antiochia I manifestlye resisted him because he was worthy of reprehension 12 For before that there came some from Iames he did eate meat together with the Gentils but when they were come he conuaied himself away and seperated himselfe from them fearing those which were of the Circumcision 13 And the other Iewes did dissemble also with him in so much that Barnabas also was led away into their simulation 14 But when I saw that they went not forwarde Recto pede .i. with a right foote rightly to the truth of the Gospell I sayd to Peter before them all If thou seing thou art a Iew doest liue like a Gētile and not like a Iewe why compellest thou the Gentils to playe the Iewes 15 We by nature are Iewes and not sinners of the Gentils 16 Knowing this that man is not iustified by the workes of the Lawe but by the faith of Iesus Christ and wee haue beleeued in Christe Iesus that wee might be iustified by the faith of Christ and not by the workes of the lawe because that all fleshe shall not be iustified by the law No fleshe shall be iustified 11 When Peter was come Whosoeuer shal prudently way al circumstances shall agree to me as I hope that this happened before the Apostles had pronounced that the Gentils should not be molested about ceremonies For Peter woulde not haue bene afrayde to offende Iames or those whiche were sent from him seeing that that determination proceeded from his iudgement but nowe Paule is caried further for that he auoucheth his gospell agaynst the simulation of Peter In the beginning he said that the certentie of his Gospell did not hang vppon Peter and the Apostles that by their arbitrement it should stande or fall Secondarily he sayde that it was approued of all without any exception or gaynesaying specially of them which by all mens consentes were the principall Now as I haue sayd he goeth farther shewing that Peter was reprehended by him because he enclined to the contrary part by which occasion also he entreth in to the handling of the cause it selfe And hereof it appeareth howe sounde his doctrine is of which he hath not onely obteined a voluntary subscription or consent but also howe constauntly he hath auouched it agaynst Peter and howe in the controuersie he was superiour What more doubt dothe there then remayne that it should not be receiued for a certaine and an inuincible trueth That slaunder also is beaten downe That Paule was a common disciple farre distaunt from the degree of Apostleship For this reprehension is a signe of equalitie I graunt that the highest are reprehended of the lowest and that by right and so it followeth not that they which reproue any man be straightways equals vnto them For this libertie is of God permitted the inferiours toward their betters but the
qualitie of the reprehension is in this place to be marked For Paule did not simply reprehende Peter as one Christian doth another but he did it as they say Ex officio that is to say according to the right or prerogatiue of the Apostolike person which he executed And here the Papacie of Rome is throwne flat downe with an other thunderbolt speciallye that shamelesnesse or impudencie is conuinced and manifestly shewed in that the Romane Antichrist doth boast himselfe free from giuing an account and in that he doeth exempt himselfe from the iudgement of the whole Church In this place one man not rashly not with an vnlawfull boldnes but according to the power and authoritie graunted him of God doth rebuke Peter before the whole Church and Peter doth submit himselfe obediently to the rebuke nay rather the whole disputation of these two Chapters was nothing else then a manifest ouerthrowing of that tyrannicall supremacie which the Romanists do babble to haue bene founded by the law of God But if they will haue god to be the authour thereof they must needes then forge a newe scripture And if they will not haue him to their professed enimie of necessitie they must wipe out these two chapters out of the holy scripture Because he was worthy of reprehension The greeke Participle signifieth reprehensus that is reprehended but I am out of doubte that it is put in steede of the Nowne for him that deserueth a iuste reprehension for whereas Chrysostom doth enterprete it thus That that complainte and the accusation did arise of others truly it is a cold or weake exposition For it is often vsed of the Greekes to giue vnto participles the signification of nownes the which euery man seeth to agree to this place and hereof a man maye readilye gather how vnapt the exposition of Hierome and Chrisostome is who thought the Apostles of a set matche to haue played this part or pranke before the people Neither doe these two wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpe them which signifie that Peter being reprehended to his face had neuer a word to aunswere Whereas Chrisostome doth iudge that they to auoyd offence would haue talked together priuately if they had had any dissention it is of no waight for other small offences were little to bee regarded in respect of this most pernicious offence because the Churche by this should be deuyded because by this the Christian lybertie was in hazarde because by this the grace of Christ was ouerwhelmed openly therfore must this open or publique sinne be reprehended The cheefest argument or reason whereto Hierome leaneth is to be friuolous and vayne Why would Paule haue condemned sayth he in an other that which he counteth prayse worthy in himselfe for he boasteth that to the Iewes he was become a Iewe 1. Cor. 9.20 I aunswere That Peter did farre otherwise for Paule didde not in any wise conforme himselfe to the Iewes but that the doctrine of libertie shoulde remayne safe and sound whereby neither would he circumcise Titus that the truth of the Gospell might remayn whole But Peter did so play the Iewe that he draue the Gentils into bondage and seruitude and also as it were with this preiudice he did abase the doctrine of Paule He did not therefore holde the meane because he had more regarde to gratifie than to edifie and he did more respect what pleased the Iewes then what was expedient for the whole body More rightly therefore hath Augustine iudged whiche sayth that nothing was done of a sette matehe but that Paule did sincerelye of a Christian zeale sette himselfe againste the naughtye and vnseasonable simulation of Peter because he deemed it harmefull to the Church 12 For before certaine came The state of the cause is here described that Peter for the Iewes sake had made a departing from the Gentils so that he would driue them from the cōmunion of the Church except they would renounce the liberty of the Gospell and put their necks vnder the yoke of the law If Paul should now haue held his peace his whole doctrine did fall his whole building erected through his ministerie did lie aground therefore it was neede for him both stoutly to resist and sharpely to fight Here we beholde how warily we must attemper our selues to please men lest we swerue aside from the right course with too much desire to please or else with preposterous feare to offend If that might happen to Peter howe much more easilye shall it happen to vs except we take very good heede 14 When I saw they went not forward rightly Some expounde this of the Gentils who being troubled with the example of Peter did now begin to faynt but it is more conuenient to vnderstand it of Peter Barnabas and their followers The right path or way to the truth of the Gospel keeping sound the true Doctrine was to vnite and bring in one the Iewes and the Gentils but to bynde the consciences of the Godlye with the necessitye of keeping the lawe and in silence to burye the Doctrine of libertie were an vnworthye rewarde of vnitie The truth of the Gospell Paule taketh in this place as afore hee didde vnto which he setteth opposite the colour wherewith Peter and other did deforme the Gospell Whiche sith it is so it is not to bee doubted that Paules contention was serious and waightye As touching doctrine they did verye well agree but because Peter hauing no respecte of Doctrine did too too seruilely followe the Iewes mynde therefore is he reproued of halting There be some which with another pretence may excuse Peter for that hee being the Apostle of the Circumcision ought to haue had more care of the Iewes sauegarde or saluation and neuerthelesse they maye also graunte that Paule did well in taking vpon him the Gentils cause but it is a fonde thing to defende that whiche the holye Ghost hath condemned by the mouth of Paule Neyther was mans businesse talked of here but the puritie of the Gospell was brought into daunger least it shoulde be defiled with Iudaicall leauen Before all By this example we are admonished that they are openly to be chastised which to the hurt of many haue offended as farre forth as it is profitable for the Churche The ende is lest if suche a fault shoulde be lefte vnpunished it shoulde by the example thereof doe harme and Paule doth teach 1. Tim. 5. ver 20. that that oughte to bee obserued namely in Priests or Elders that is to saye for that in respecte of the office whiche they beare they doe by their example more greeuouslye hurte but speciallye it was profitable to defende constantlye before the people a good cause whiche did belong to all whereby Paule might make it more manifest that he did not flye the light If thou seing thou art a Iewe. Paules Oration to Peter consisteth of two partes in the firste he doth expostulate for that he doth the Gentils wrong because he doth driue
to God that forsooth nowe hee liueth not by his owne life but that he is so liued with the hidden vertue power of Christ that Christ may he sayde to liue and to flourish in him For as the soule nourisheth the body with life so also doth Christ inspire life into his membres A notable sentence That the faythfull liue without themselues that is to saye in Christ which cannot be but they must haue a true and a substātiall communicating with him Finally Christ liueth in vs two maner of wayes One life is whan hee gouerneth vs with his spirite and doth direct all our doinges The other is that hee maketh vs pertakers of his righteousnesse that when wee bee not able in our selues yet in him we maye be acceptable vnto God The first belongeth to regeneration or new byrth the seconde belongeth to the free accepting of righteousnesse of the which we may vnderstande this place to meane although if any man had rather vnderstand it of both I willingly will embrace it In as much as I now liue in the flesh There is here almost no sentence which hath not bene torn with sundry expositions as some expounde flesh in this place to be the euil of nature corrupted But Paule doth meane it more simply to be the bodily life For the faithfull by liuing in the flesh doe neuerthelesse not liue after the flesh although it doe also comprehend the infirmities in which wee are now helde enwrapped Or else there had ben another obiection in a readinesse Obiection Thou also liuest a bodily and fraile life where not onely this corruptible bodie doth exercise his offices wheras it is susteined or fed with meat and drinke but also it is in like manner compassed with many vices so that on euery side the face of death doth shewe it selfe this is not the heauenly life of Christ A Paradox is a sentence or opinyon straunge and contrary to the opinyon of the most part Aunswer therfore it is a paradox contrary to all reason that whereas thou doest manifestely liue after the common maner of men yet thou sayest thou haste no life of thine owne Paule aunswereth that it namelye his life consisteth in fayth whereby he auoucheth that it is a misterie hidden from the sence of man The life than whiche wee obtayne by fayth appeareth not to the eyes but it is perceyued within in the conscience by the efficacie of the spirite and therfore the bodily life letteth not but that we maye by fayth possesse the heauenly life Ephe. 1.20 He hath placed vs in heauenly thinges c. Also Now yee are the Citizens of the Saynts and of the housholde of God Ephe. 2.19 Also to the Philippians 3.20 Our conuersation is in heauen Also to the Colossians We are dead and our lyfe is hid with Christ in God to be short Paule is full of such testimonyes whereby hee affirmeth that we doe so liue in the world that neuerthelesse we liue also in heauen not only because there is our head but also that by the right or interest of vnitie we haue a life common with him as S. Iohn speaketh cap. 14. ver 1. In the meane while let vs note that here he bringeth his reason from the nature of fayth that he may teache vs that it is no absurditie if that life bee hid which is graffed or placed in fayth because that thing whiche we hope for doth not yet appeare that fayth maye be named the knowledge of thinges inuisible Which hath loued me These wordes are added to expresse the force of Fayth or else this thought would come into euery mans mynde Whence cōmeth such vertue of fayth that it should shead out vppon vs the life of Christ therefore the hypostasis whereon fayth leaneth Substance or foundation doth declare the loue and death of Christ for thereof is the effecte of fayth to be estimated Howe commeth it to passe than that wee liue by the fayth of Christ because he hath loued vs and giuen himselfe for vs. the loue I saye wherwith Christ hath imbraced vs did cause that he did make himselfe one with vs that hath he done by his death for in giuing himselfe for vs he hath suffered no otherwise than in our person and therfore whatsoeuer faith findeth in Christe of the same it maketh vs partakers Wheras he maketh mention of Loue he meaneth that whiche is taught 1. Ioh. 4.19 Not because we loued him firste but that he hath preuented vs firste with his loue For if he being prouoked with merites had redemed vs the cause therof would haue bene tolde but now Paule ascribeth all vnto loue it is therfore free or without merite For the order must be marked He hath loued vs and giuen himselfe for vs. which is as muche as if he hadde sayde There was no other cause wherefore hee shoulde dye but because he loued vs. and that at such time as we were his enimies as he teacheth Rom. 5.10 And giuen himselfe We cannot wel expresse with any wordes how great a thing this is for who canne declare in wordes howe greate the excellencie of the Sonne of GOD is hee hath appoynted himselfe to bee the price to redeeme vs. Vnder the worde giuen is included the whole commoditie whiche commeth vnto vs by the death of Christe that is to saye that it is the Sacrifice of Purging the Washing Satisfaction c. Neyther haue these wordes for me a small force in them because it was not ynough to consider or thinke that Christ died for the saluation of the worlde excepte euerye one doe challenge priuatelye vnto himselfe the effect and possession of this grace 21 I cast not awaye There is a greate emphasis or vehemencie in those wordes for what and how horrible vnkyndenesse is it to contemne so inestimable grace of GOD and purchase with so greate a price Hee accuseth the false Apostles of this sacriledge whiche is robbing Christe of his honour which being not contence with Christe alone doe thrust in also other helpes of saluation For the grace of GOD is refused excepte that wee renounce all other thinges and embrace Christe alone finallye what hath a man left him after he hath refused the grace of God and made himselfe vnworthye of it For if righteousnes Gratis which I haue translated for nothing is taken for frustra which is in vaine that is there should be nothing much worth in the death of Christ or Christe died for nor reward For this is the rewarde of his death that by purging of our sinnes he hath reconciled vs vnto his Father hereof it followeth that by his grace we are iustified and therfore not by workes The Papists interprete it of the ceremoniall Lawe but who seeth not that it hath respecte to the whole Lawe for it is as muche as Paule shoulde saye If wee our selues deserue righteousnesse than Christe hath suffered in vayne for therefore suffered hee that hee mighte obtayne righteousnesse for vs. and
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
of a woman because hee put on our nature and so hee maketh it knowne that hee consisteth of two natures Some Bookes haue borne but that other reading I meane made is more vsed and in my iudgemente more agreeable For hee woulde by name discerne Christe from all other men because hee was made of the seede of his mother and not by the carnall copulation of man and woman or else this were Raye colde and put in withoute cause Of a Woman this worde is generallye referred to the sexe or kynde Brought vnder the law worde for worde it is thus Made vnder the Law but my mynd was to set forth the meaning more familiarly Christ therefore the sonne of God who by right should haue bene free from all subiection was subiect to the Law why in our behalfe that he might purchase libertie vnto vs. For as hee which was free doth redeeme a captiue by making himselfe a pledge and by putting on yrons doth put them off from the other so Christe would be in dangered to keepe the Law that he might purchase vnto vs freedome or else in vayne had he gone vnder the yoke of the law for certaynly he did it not for his owne sake Furdermore we are not so exempt by Christs benefite from the law that we owe no more obediēce to the doctrine of the law but that we may do what we list for it is a perpetuall lesson to teache vs to liue well and holyly But Paule speaketh of the Law with the appurtenances therof We are redeemed from the subiection of that law because it is not any more as it was For libertie appeared openly after the vaile was rent and that is it that straightway he addeth 5 That we might receiue the adoption For the fathers were assured of their adoption vnder the old Testament but they did not by their title so fully inioy it Adoption in this place is taken as it is Ro. 8.23 Redemption is taken for the possession it selfe For as in the last day we shall perceiue and take the fruit of our redemption so now we perceiue the fruite of adoption of which the holy Fathers before Christes comming were not possessed They than which now do burthen the church with moderate ceremonies do wrongfully defraud it of the due right of adoption 6 Now because you be sonnes God hath sent the Spirite of his sonne into your harts crying Abba Father 7 Therefore thou art no longer a seruaunt but a sonne if thou be a sonne thou arte also an heyre of God by Christ 8 But than whē as yet ye knew not God you serued those thinges which by nature are no Gods 9 But now after ye haue known God or rather haue bene knowne of God howe are you turned againe to weake and beggerly elements which you are willing againe to serue afresh 10 Ye obserue dayes and moneths and tymes and yeres 11 I am afrayde for you least happilye I haue laboured among you in vaine 6 Because you be sonnes Hee sheweth that the adoption which he speaketh of belongeth vnto the Galathians by an argumente or reason gathered of the consequent or thing following For to be adopted of God goeth before this To haue the testimony of adoption of the Spirite of God but the effect is the token of the cause The spirite of Christ saith he is the Authour vnto you and perswader to enbolden you to call God Father than is it certayne that you are the sonnes of God Hee meaneth that which he often teacheth 1. Cor. 1.22 5.5 That the Spirite is vnto vs an earnest and guage of our saluation that we may be certaynlye perswaded of the fatherlye affection of God to vs warde But some man will obiect Doe not the wicked breake out to that poynt of rashnesse that they boast God to be their Father nay rather falsly with great boldnesse do they oft times boast in God I aunswere Paule doth not here speake of vayne boasting nor of that which a man doth arrogate vnto himselfe by his owne spirite but of the testimonye of a Godlye conscience which followeth new regeneration Therefore this argument cannot be of force but among the faythfull because the reprobates haue no tast of the certaintie hereof as the Lord himselfe witnesseth The Spirite of truth sayth he which the world cannot receaue because it knoweth him not Ioh. 14.17 And thus much doe these wordes of Paule sound God hath sent the spirite into your hartes For his mynde was not to teache what they foolishly presume through their carnall reason but what God within in the harte doth witnesse by his spirite This also doth better agree with the circumstaunce of the place that he sayth the Spirite of the Sonne of God than if he had vsed any other epithete or tytle For therefore are we sons Epitheton i. a worde more amply declaring the meaning of that word vnto which it is annexed because we are endowed with the same Spirite that the onelye sonne is endowed with And marke that Paule doth attribute this alike to all Christians as in very deede there is no fayth whereas this guage of the loue of God toward vs is not Hereof appeareth what christianitie is among the Papistes wheras they condemne a man of wicked presumption if he say hee hath the Spirite of God For they imagine a faith without the spirite of God and without certaintie This one opinyon is a notable proofe that the Diuill the father of infidelitie raigneth in all the Scholes of Papistes I graunte in deede that the Scholemen when they will haue the consciences to wauer with continuall doubting teach nothing else but that whiche naturall reason doth shew and therefore must we the more dilligently print in our myndes this lesson of Paule That No man is a Christian but he that being taught in the schole of the holy Ghost calleth vpon God as Father Crying I doe suppose he vsed this participle Crying to expresse the greater confidence for doubtfulnesse suffreth vs not to speake boldlye but holdeth our iawes shut as it were so that scante halfe broken wordes come out from our staggering tongue on the other side crying is a token of securitie and of confidence that wauereth not For wee haue not agayne receiued the spirite of bondage to feare as he sayth Rom. 8.15 but of libertie to full assuraunce Abba Father I doubt not but it meaneth that the calling vpon God is common to all tongues for that properlye belongeth to this present argument that God hath the name of Father among both Hebrewes and Greekes as it was prophicied before of Esay 45.23 Euery tongue shall confesse vnto my name Therefore whereas the Gentils are accounted among the sonnes of God it is apparant that the adoptiō commeth not of the merite of the law but by grace of fayth 7 Therefore thou art no longer a seruaunt That is to say there is not any more bondage in the Christian Church but a free estate of
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
destitute of suche Paule for that hee was carefull as touching the preseruation of the Ministerie commaundeth a care and regarde to be had of good and faythfull Pastors Take Woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Doctrine of godlynesse He monisheth that they are to be nourished by whome we are taught in the Worde by what righte than are nourished in the Papacie eyther the ydle bellyes of dumme men or else mad beastes who haue no fellowship with the doctrine of Christ In all good thinges Not because he woulde haue superfluous aboundance heaped vp without measure but that nothing should be wanting to the necessarie helpes of life For Ministers both ought to be content with a spare liuing and also the daunger of riot and pompe is alwayes to bee preuented as much than as neede doth require let the faythfull haue all that is theirs readye for Godlye and holye Teachers to serue their turne for with what rewarde shall they recompence the inestimable treasure of euerlasting life which they obtayne by their preaching 7 God is not scorned Hee didde put this too to doe awaye excercises wherewith many are wont to be turned away one he laies that he must bring vp his houshold another he saith he hath nothing lefte to bestowe or giue away so it falleth out that but few doe their duetie and they for the moste parte are not enow where so many beside are slacke Paule sheweth that these excuses are but vayne because the matter toucheth or concearneth GOD whiche the world thinkes not neyther is here touched only the liuing of man but how muche Christ and his Gospell is esteemed of vs. This place is a testimonye that the fashion of despising faithfull Pastors began not first in these our dayes but such despisinges shall not fall out scotfree to the wicked For what a man soweth That is to saye that which holdeth vs back from liberalitie because wee thinke that that is quite gone from vs that passeth into another bodyes keeping besides that because we be alwayes afraide for our selues in this life Paule on the contrarye side doeth compare this lyfe to the tyme of sowing and sayth while we doe well we make a seede season whereof is spoken in the seconde to the Corinthians where he did vse the same similitude I woulde this were throughly perswaded vs how willingly we should bestowe our selues and our goods vpon our neighboures bent alwayes vpon the hope of Haruest as husbandmen who doe nothing with better will then sow their Corne But whereas they abide nyne moneths with a patient mynde to gather in a corruptible Haruest we in the wayting for blessed immortalitie doe fainte and shrinke 8 For he that soweth to his flesh This is a distribution of the partes after the generall sentence To sow to the flesh is to prouide and care for the necessities of this present life without any regarde of the life to come They which doe so shall gather such Corne as their sowing deserueth for they shal heape vp that that ill shal perish Others doe expounde To sowe in the fleshe for to cherishe the concupiscences of the fleshe and Corruption for destruction but the former exposition doth better agree with the text In that I haue translated it otherwise than the old interpreter and Erasmus I haue not done it without cause The wordes of Paule in greeke sounde thus sowe into the fleshe and what other thing is that but so to bee addicted to the flesh that thou directest all thy studye to the commoditie and regarde thereof But he that soweth for the spirite I take Spirite for a spirituall life to whiche they are sayde to be sowne who more respecte heauen than the earth and doe so order their life that they aspire to the kingdome of God they therefore shall reape the vncorruptible fruite of spirituall studies in heauen Furthermore he calleth them spirituall studies or excercises of their end howsoeuer otherwise they are outwarde and pertayne to the body of which sort is this very same whereof now he treateth namely to Nourish the Pastors If the Papistes after their maner go about out of these wordes to builde vp the righteousnesse of workes I haue sayde else where how easie a matter it is to confute their follies For it doth not follow hereof if eternall life be a rewarde eyther that wee are iustified by workes or else that workes deserue saluation for that this same verye thing also is freelye giuen because GOD vouchsafeth such workes which hee hath giuen vnto vs worthye suche honour that hee promiseth vnto them a rewarde whiche they deserue not If anye man require a fuller resolution firste I denie that wee haue any good workes which God should rewarde but those which we haue of his grace secondly I say that the good workes which we doe by the guiding and directing of the holy Ghost are the fruites of the free adoption thirdly I say that they are not onely vnworthy of so much as a very small trifâ—ling rewarde but that they are vtterly worthy of damnation because they are blemished and spotted alwayes with many blots and what haue blots to doe with the sight of God fourthly I say that although a thousande tymes rewarde is promised to workes that yet there is no reward due of couenaunt except the whole law bee perfourmed but good Lorde how farre off be wee from that performaunce Lette the Papistes now goe and assay to breake into Heauen by the merites of workes but we doe willingly confesse with Paule and the whole Scripture that those thinges which otherwise wee cannot obtayne but by the meere gift of God yet that the same are repayed to our workes in the name of a reward 9 Let vs not be wery with doing that which is good Good in this place signifieth not the same which right is but benignitie or kindnesse is referred vnto men he monisheth than that we be not wery in helping our neighbours in doing good turnes and in vsing liberallitie A precept that is very necessary for whereas we are by nature more slowe then needeth to doe the duetyes of charitie innumerable stombling blockes come often in the waye whiche holde vs backe when wee are well minded We happen vpon many that are vnworthy vpon many that are vnthankful the great multitude of our owne necessities ouerwhelmeth vs Wee spend all that wee haue with geuing here and there the colde deuotion of others quencheth our beate last of all the whole worlde is full of impedimentes and lets which turneth vs away from a right course Therefore Paule doth doth well when he hartens vs lest we be not weary and sit downe If we faint not That is to saye so at length shall we reape the fruite which God promiseth if wee continue till the ende For they which perseuere not are like vnto loytering husbandmen who after they haue plowed and sowed leaue their worke halfe done whereas harrowing is needefull too least eyther the Byrdes
the Israell of God 17 In the rest let no man worke me greefe for I beare the markes of our Lorde Iesus Christ in my body 18 The grace of our Lorde Iesus Christ be with your spirite Bretheren Amen It was sent to the Galathians from Rome 14 God forbid Nowe he setteth the sinceritie of his harte against the counsayles of the false apostles as if should saye They leaste they should beare any crosse be compelled to beare anye crosse or anye affection denye the Crosse of Christ and buy the fauour of men by meanes of your flesh to be breefe they make a triumphe of you But my triumphe and my glory is in the Crosse of the Sonne of God Except the Galathians hadde bene cleane without common sence oughte they not to haue detested those whom they saw so to reioice euen whilest they were in hasarde To boast in the Crosse of Christ is as muche as if he had sayde in Christ crucified but that it sheweth more for it lignifieth that death that was full of slaunder and reproche yea rather accursed of GOD that therefore whiche men abhorre and whereof they are ashamed in that he sayth he doth boast himselfe because he hath a perfecte felicitie in the same for whereas the chiefest felicitie is there is the glorye but why is it not else where for although saluation bee declared in the crosse of Christe what shall wee saye of his resurrection I aunswere that in the Crosse is contayned the whole redemption and the partes thereof but the resurrection of Christe doeth not leade vs awaye from the Crosse Note also that hee fleeth anye other boasting no otherwise than a deadlye euill This worde Bee it awaye signifieth as much euerye where in Paule as thus God turne awaye this mischiefe or this monstrous thing By which the World Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Masculyne Gender the Relatiue in the Greeke agreeth with both Christe and Crosse yet more fitlye is it in my iudgement to referre it to Crosse for by it properlye doe wee dye to the worlde And what doth World signifie without doubte it is sette opposite to a newe creature Whatsoeuer than is contrarye to the spirituall kingdome of Christ is the World because it belongeth to the Old man or that I maye vtter it at one worde the Worlde is as it were the obiecte and marke of the Olde man Paule sayeth the Worlde is crucified to him in such a meaning as he witnesseth Phillippians Chapt. 3. ver 8. that hee accounted all thinges as donguâ— For the crucifiing of the Worlde is the contempte and forsaking of the Worlde Hee addeth in like manner that hee is crucified to the Worlde Whereby hee meaneth that hee muche indeauoureth that he shoulde bee nothing and that hee shoulde bee broughte to noughte because nothing is that whiche belongeth to a dead man or else truely he meaneth that by the mortificatioÌ„ of the Olde man he hath renounced the world For whereas some expounde it thus If the world repute mee a curse and an outcast I in like manner condemne it and holde it accursed it seemeth to mee to bee somewhat farre off from the â—â—â—de of Paule notwithstanding it shall lie in the Readers to 〈…〉 15 For in Christe Iesus neither circumcision The reason why he is crucified to the world and the world to him is because onely a newe creature auaileth in Christe into whome hee is grafted All other things than muste geue place yea rather dye and pearishe I meane those thinges which hinder the renuing of the Spirite and this is that he speaketh of also in the second to the Corinthians cap. 5.17 If any be in Christe let him be a newe creature that is to saye if any man will be accounted in the kingdome of Christe let him be refourmed or newe shaped by the Spirite of God let him not liue any more to himselfe nor to the worlde but let him be raysed vp into a newe life But why he inferreth thereof that neither Circumcision nor yet vncircumcision auaileth is aforesayde because in deede the truth of the Gospell swalloweth vp and maketh voyde all the figures of the Lawe 16 Whosoeuer shall walke by this rule Whosoeuer sayth he keepe this rule well and happye shall it be to them this is an happy prayer and it is a signe of approbation Hee meaneth than that they are to be beloued and to be embraced with all fauour who bring suche kynde of Doctrine contrariwise those that depart from that doctrine are not worthy to be hearde Hee sette downe this worde Rule to expresse a certayne and perpetuall tenure to which all Godly Ministers of the Gospell ought to sticke fast For as the Mayster Carpenters which builde houses doe worke them by the rule that all the parts may ioyne together with a iust proportion among themselues and agreement so he assigneth a rule to to the Ministers of the Worde whereby they maye rightlye and orderlye builde the Churche This place oughte to cause wonderous cheerefulnesse in both the faythfull and sincere Teachers and also to all those that suffer themselues to bee fourmed according to their rule because they heare by the mouth of Paule that they are blessed of GOD. there is no cause wherefore we shoulde so feare the Popes Thunderboltes if GOD out of Heauen doe promise vs peace and mercie The worde Walke maye belong as well to the Minister as to the people although speciallye it belongeth to the Ministers The future tence of the Verbe namelye shall walke is put to note vnto vs perseuering Vpon the Israell of God Hee mocketh after a sort the vayn boasting of the false Apostles who bragged that they were lineally descended from Abraham He hath made therefore two Israels one that is counterfeite whiche appeareth in the sighte of man and another of God Circumcision was a visarde in the sight of men but regeneration was the verye thing it selfe in the sight of God To conclude he now calleth them the Israell of God whom before he called the sonnes of Abraham by faith and so he comprehendeth the faythfull which were growne together into one church as well of the Gentils as of the Iewes On the contrary side Israell that is of the flesh boasteth his onlye kindred and name of whiche he entreateth Rom. Chapt. 9. ver 17. 17 Let no man worke me greefe Here he taketh vpon him his authoritie to bridle the aduersaries for as in the title of superioritie he pronounceth this Let them leaue troubling me in the course of my preaching He was ready to suffer troubles for euery ones sake but he would not be troubled with contradictions Therefore to worke greefe is to gaineset themselues to trouble the proceedings of his labour He sayth In the residue namely except in a newe creature in this sence That one thing is ynough to me as for the residue because they belong not to the purpose I regarde them not let no man therefore mooue any question