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
efficacie of the Spirite of whiche hath bene spoken in both Epistles to the Corinthes be present Therefore they whiche will duelye doe their Office in the Ministerie of the Gospell lette them learne not onely to speake and preache ofte but also to pierce into the consciences that Christ crucified may be perceyued and felt and his blood may distill or drop into them Where the Churche hath suche paynters it doth not any more neede deade Images of Woode and Stone it doth not require anye payntinges or pictures and then truelye firste of all among Christians were the Dores of Temples opened to Images and pictures when as partlye the Pastors were dombe and become meere Idols partly they spake a few wordes out of the Pulpit so coldely and slightlye that the force and efficacie of the Ministerie was vterly extinguished and put out 2 This onely will I know Now afresh he confirmeth his cause with reasons The firste reason is of their experience for he bringeth them in mynde what maner of beginning the Gospell had with them They receaued the Spirite as soone as they hearde the Gospell therefore they oughte to ascribe this goodnesse as taken from fayth and not from the Lawe Peter doth vse the same argument or reason when he excused himselfe before the bretheren that he baptised those that were vncircumcised And so doth Paule himself Barnabas in the disputation which they had at Ierusalem about this matter Act. 15.2.7 It is manifest than that they are vnthankfull which yeelde not to the doctrine by the benefite whereof they receaued the holye Ghost That he taketh from them the aunswere is a signe not of doubting but of greater confidence in the assuraunce of his cause for they were compelled to graunt it to be true being cōuicted by their own experience This Figure is Motonymya Faith in this place he figuratiuely calleth the gospel which else where he calleth the doctrine of faith Ro. 3.27 because that in that place is propoūded set forth vnto vs that meere fauor of God in Christ without desert of workes The spirite I take in this place for the Grace of regeneration which is common to all faithfull persons although if any had rather take it for the particuler gifts wherewith the Lord did than garnish the preaching of the Gospel it shal be free for them so to doe for al me Obiection If any wil obiect That the Spirite was not geuen to al after this faishon I answere Answere It suffiseth for Paules purpose or intention that the Galathians did know that with the doctrine of Paule ther appeared in their Church the vertue and strength of the holy Ghost and that the faithfull were endowed diuersly with the graces of the Spirite to their cōmon edification Obiection If againe it be obiected That those Graces were not certein and sure signes of adoption and therefore to auaile nothing to the present cause Answere I aunswere It is sufficient that the Lord confirmed the doctrine of Paule with the visible signs of his spirite But that former aunswere is the plainer that they were garnished with the common benefite of adoption before these deceiuers thrust in their additions And so also he speketh Ephe. 1.13 After you heard the true Gospell of God you were sealed with the spirite c. 3 Are ye so foolish that Here also it is doubtfull what hee vnderstandeth by the Spirite what by the flesh the Interpreters doe differ It seemeth to me that Paule alluded to that which he spake of the Spirite as if he should haue sayde Seing that the doctrine of the Gospell hath brought vnto you the holy Ghost your beginning than was spirituall but now you are fallen into the worst euen as they whiche from the Spirite fall into the flesh Therefore he vseth this worde Flesh eyther for extearne or outward thinges and those which are fraile and mortall such as ceremonyes are speciallye when they are seperated from Christ or else for dead and frayle doctrine for it is a foule thing that they which haue begun well should not go forwarde well 4 Haue you suffered so great things Another reason seeing that they haue suffered so many things in the behalfe of the Gospell that they should not loose it all now in a moment nay rather after the maner of vpbrayding them hee asketh if they will lose vnto themselues so many notable onsets whiche they haue sustayned for the fayth for except the right fayth had ben deliuered vnto them of Paule it was a poynt of rashnesse to suffer any thing for the defence of an ill cause but they had tryed that God was present with them in persecutions he doth therfore burthen the false Apostles with enuie who spoyled the Galathians of such precious ornamentes But to mittigate bitternesse he addeth If yet in vaine to correcte it whereby hee raiseth vp their myndes that they conceyuing the better hope might aspire to repentaunce For this is the ende of all chasteninges not to hurle men headlong into dispaire but to encourage them to doe better 5 He therefore that ministreth He speaketh not nowe of the grace of regeneration but of the other giftes of the spirite for the order it self doth shewe that it is a contrary reason from the former because he hath but another reason or argumente betweene them He warneth them than that all the giftes of the holy Ghost wherewith they excelled be fruites of the Gospell and the same that was preached among them with his mouth therefore they didde spoyle themselues of those giftes when as they left the Gospell and did flye to another kynde of Doctrine Agayne looke how much they esteemed those giftes so much also ought they to regarde with tooth and nayle to retayne the Gospell to those kinde of giftes he ioyneth vertues that is to say miracles 6 Euen as Abraham beleeued God and it was imputed to him for righteousnesse 7 Know ye therefore that they whiche are of faith those are the sonnes of Abraham 8 For the scripture because it did foresee that God would iustifie the Gentils by faith did afore shewe glad Tidinges to Abraham saying in thee shall all nations be blessed 9 Therfore they which are of faith are blessed with faithfull Abraham After that he hath giuen them the ouerthrowe by the things themselues and by experience he passeth to the Testimonies of the scripture First of all he bringeth the example of Abraham although at all times arguments taken from examples are not so firme neuerthelesse this is moste forcible be cause neyther in the thing nor yet in the person is there anye difference for there are not many wayes vnto righteousnesse and therefore is Abraham called the father of all the faythfull because he is a common example vnto them all naye rather in his person there is a generall rule howe to obtayne righteousnesse prescribed or set out vnto vs. 6 Euen as Here must be vnderstanded these wordes But rather for whan he had asked
that which is contayned 23 For before faith came we were kept vnder the law being shut vnder faith which was to be reuealed 24 Therefore the Law was our Scholemaister into Christe that we should be iustified by faith 25 But when Faith commeth wee are no more vnder a Scholemaister 26 For you are all the children of God by Faith in Iesus Christ 27 For whosoeuer you bee that be baptised into Christe you haue put on Christ 28 There is no Iew nor Greeke there is no Seruaunte nor Freeeman there is no Male nor Female for all you are one in Christ Iesus 29 And if you be Christes you are then the seede of Abraham and according to the promise heires 23 Before faith came Here hath he fuller diffinition of the question propounded for playnely doth he expounde not onelye what the vse of the law is but also why it was but for a season because else it would alwayes seeme an absurditie that the law was geuen vnto the Iewes from which the Gentils should be free For if there be one Churche of the Iewes and the Gentils why is the gouernment diuerse or contrary from whence or by what right is this newe libertie seing that the Fathers had bene vnder the subiection of the lawe therefore doeth hee teache suche a difference to be which might not hinder the vnitie and concorde of the Church The readers are agayne to bee admonished that Paule speaketh not of ceremonies onlye nor yet of the law morall apart by it selfe but he comprehendeth al the gouernment wherewith the Lord gouerned his people vnder the olde Testament For about this grew the controuersie Whether the forme of gouernment instituted by Moses did auayle to the obtayning of righteousnesse This Law doth Paul compare first of all to a prison or warde after that to a Scholemayster and with both similitudes doth he make it apparaunt that the nature of the law was such that it oughte not to bee of force but for a certayne tyme. Fayth He signifieth the full reuealing of those thinges which than lay hidden vnder the obscurenesse of the shadowes of the law for he taketh not awaye fayth from the fathers who liued vnder the Law Wee haue afore seene of the fayth of Abraham the Authour of the Epistle to the Hebrewes maketh mention of the ensamples of others in the eleuenth Chapter to be short the doctrine of Fayth hath testimonye from Moses and all the Prophets but because the clearenesse of fayth did not than so manifestly appeare therefore he calleth the time of fayth the tyme of the new Testament in way of comparison and not flatly And that this was his meaning he doth by and by shew when he sayth that they were shut vnder fayth which was to be reuealed for he testifieth by these wordes that they were pertakers of the same fayth who were shut vnder the worde of the Law For the Law didde not keepe them back from fayth but it did bridle them that they shoulde not wander out of the Limits of fayth and it is an ellegant allusion to that whiche he had sette downe before viz. That the scripture did shut all vnder sinne As therefore they were besieged and helde in on euery side by the curse so had they a warde or defence agaynst this siege which mighte defende them from the curse wherefore he sheweth that the ward of the Lawe was in spirite very free Faith at that time was not as yet reuealed not because the fathers were voyde of al light but because they had lesse light than we for whereas with them Christ was shadowed by ceremonies as being absent at these dayes hee is as it were set before vs euen to our face so for the Glasse whiche they had to see him in we at these dayes haue the substaunce or thing it selfe Whatsoeuer therefore the obscuritie of the Lawe was yet the Fathers were not ignoraunte in what waye they ought to walke for although the light aboute the dawning bee not so cleare as it is about noone yet those that are trauailers tarry not till the sonne be full vp because it is ynough for them to holde on their iorney so their portion of light was vnto them like the dauning which might guide them safely from all perill of error to eternall blisse 24 Therefore the Law was our Scholemaister The second similitude which declareth the mynde of Paule yet more clerelye for also a Schoolemaister is not appoynted vnto any for al their lyfe but is appoynted onely for the time they be children as appeareth by the Etymologie or meaning of the word Pedagogies is an instructer of a childe moreouer this belongeth to the teaching of a chylde that he maye by childish rudiments bee prepared vnto greater matters Both which are agreeable vnder the Law for it had an age limttted which it might gouerne moreouer it ought to moue forwarde Disciples of it somewhat onelye that they hauing passed the principles thereof might proceede as it is fit for them that are at mans state Therefore he sayth Into Christ for as a mayster of a Grammar Schole doeth deliuer the Boye framed by his dilligence into the handes of him which maye furnishe him with higher learning so the Lawe was a Grammar Scholemayster which set ouer the Schollers entred by it vnto faith to be finished by it as it were vnto Diuinitie By this meanes Paule compareth the Iewes vnto Children or boyes but vnto vs he attributeth mans state But it is demaunded what maner of one the doctrine or discipline of this Scholemaistership hath bene First the Law by making the righteousnesse of God manifest did reprehend them for their owne vnrighteousnesse for they might beholde in the commaundementes of God as it were in a glasse how far off they were from true righteousnesse and so they were put in mind that righteousnesse was else where to be sought The like office had the promises of the law For thus they oughte to thinke with themselues If thou canste not obtayne life by thy workes otherwise then by fulfilling of the Lawe another newe waye is to bee soughte for thy weakenesse will neuer suffer thee to climbe vp thither yea albeit thou art greatly desirous and striuest yet alwayes shalt thou be farre from hitting the marke On the other side threatnings did vrge them and stir them to seeke to escape the wrath and curse of GOD. naye rather they suffered them not to rest till they had pricked them forth to aske the grace of Christ To that purpose tended all the ceremonyes for to what ende were the sacrifices and washinges but that they mighte be excercised in the continuall thinking on their filth and damnation And now he that seeth his vncleanesse before his eyes and hath set before him the representation of his death in an innocent beast how shall he take his rest quietly how shall hee not be moued to long after remedie and truely the ceremonies did auayle not onlye to terrifie
men is whilest they make the healthsome ordinaunces of God by their abuse not onelye vnprofitable vnto them but also do turne them to their destruction 28 There is no Iew. The sence is that in this case persons are of no force and therefore that it skilleth not of what Nation or state they be nor that Circumcision is of more valure thā sexe or kynde and ciuile state why For Christ maketh all one howsoeuer therefore the other are diuerse or vnlike only Christ is sufficient to couple all together Therefore he sayeth you are one whereby he meaneth that the difference is taken awaye To this end tēdeth this speech That neither the grace of adoption nor the hope of saluation doe depend of the Law but that they are cōtained in Christ alone Only Christ thā is al things To put Greekes for Gentils and the specialtie for the generaltie is much vsed 29 Then the seede of Abraham Hee did not therefore adde this because it was greater to be the sonne of Abraham then to be the member of Christ but that hee mighte beate downe the pride of the Iewes who boasted of their prerogatiue as though they alone were the people of God They accounted nothing more excellent than the kindred of Abraham and therefore this same very excellencie he maketh common to all them which beleeue in Christ The consequent leaneth vpon this reason that Christ is that blessed seede in whome all the children of Abraham are vnited as it is sayde and this he prepareth because the enheritaunce is offred commonly vnto al. whereof it followeth that by promise they are numbred among the sonnes And marke that Faith is alwayes relatiuelye ioyned with the promise ¶ The fourth Chapter 1 And I say as long as the heire is a child he differeth nothing from a seruaunt whereas neuerthelesse hee is Lord of all 2 But he is vnder Tutors and gouernors vntill the tyme determined of the Father 3 So also we when we were Children were in bondage vnder the elements of the world 4 But when the fulnesse of time came God sent his sonne made of a woman brought vnder the Law 5 That he might redeeme them whiche came vnder the law that we might receiue the adoption AND I say Whosoeuer he was that diuided the Chapters did ill pull away this sentence from them which went before whereas it is nothing else but a finishing of that went before whereby Paule doth declare and set forth the difference which is betweene vs and the olde people And that he doth whilest he bringeth the thyrde similitude of the Orphant and the guardian The Orphant although he be free yea and also the Lorde of his Fathers housholde yet is he like to a seruaunt because he is ruled by the gouernmēt of tutors And the subiection to his tutor endureth till the time appoynted of his father and after that he enioyeth his libertie After this sort the Fathers vnder the olde testament when as they were the sonnes of God were free but were not in possession of freedome or libertie because the law was vnto them as it were a tutor which helde them vnder the yoke And this bondage lasted as long as it seemed good vnto God who made an ende thereof by the comming of Christ whereas Paule doeth make ende the Tutorship at the onelye appoyntmente of the Father when as the Lawyers do recken vp more wayes wherby the tutorship is ended he doth it therefore because this waye alone did agree with his similitude Nowe let vs discourse euery part Some doe apply this similitude otherwise namely vnto euery man whereas Paule speaketh of two peoples I graunt it is true that which they saye but it longeth nothing vnto the present place The elect say they although they be the sons of God euer from their mothers wombe yet they abide vnder the law like vnto seruants vntil through faith they come into the possession of libertie but after that they know Christ they made no more this kinde of Tutorship But let me graunt this yet denye I that Paule in this place speaketh of euerye singuler person and I denye that it putteth difference betweene the time of infidelitie of the calling vnto faith but hereof hee entreateth wheras there is but one church of God how hapneth it that the state of vs and the Isralites should be vnlike and contrarie wheras by faith we be free howe happeneth it that they who had with vs the same and like faith shall not with vs be enioyers of the same and like libertie wheras a like we are all the sonnes of God how happeneth it that we are free at this daye from the yoke which they were compelled to beare hereof did grow the controuersie and contention and not of his howe and in what manner the Lawe hath dominion ouer euery one of vs before that by fayth wee are set at freedome from the bondage thereof Let this therefore be determined aboue all that Paule in this place doeth compare the Israeticall Churche which was vnder the old testament with the Christian Church that thereby it maye appeare wherein wee agree and wherein the one of vs differ from the other This comparison conteineth a very plentifull doctrine and the same very profitable Firste hereof we gather That the Fathers vnder the olde testament had the same hope of inheritaunce which we at this day haue because they were partakers of the same adoption for Paule teacheth not as some braynsick fellowes and among others Seruetus doe dreame that they were for this purpose onely elected of God that they shoulde figure vnto vs some certayne people of God but that with vs they might be the sonnes of God and expresly he doeth testifie that the spirituall blessing promised to Abraham doeth no lesse long vnto them than vnto vs. Secondly we gather that their consciences were free neuerthelesse in that outwarde bondage for the straight tying to the keeping of the Law did not let Moses Daniell all the godly Kings Priestes and Prophets and all the company of the Faythfull but that they were free in Spirite They caried than the yoke of the Lawe on their shoulders so that neuerthelater they might worship God with a free spirite and cheefely that being instructed about the free forgiuenesse of sinnes they mighte haue their conscience free from the tyrannie of sinne and death Thereof wee must determine that the doctrine hath bene alwayes one and the same and that they were ioined with vs in a true vnitie of fayth that they haue enioyed with vs the confidence of one Mediator that they haue called vp God the Father and that they were gouerned with the selfe same Spirite To all these it is agreeable that the differēce betweene vs and the olde Fathers is not in substance but in accidents for touching those things that are principall in the Testament or couenaunt in those thinges we agree the ceremonies and all that gouernement in which we differ are
wisedome and such as cannot be drawn drie but I denie that the bountie therof consisteth in diuers and contrary sences such as euery man may deuise of his own braine Be it known therfore that that is the true sence of the scripture which is natural simple that let vs embrace hold with tooth and nayle As for fained or deuised expositions which leade vs away from the literal sence let vs not only neglect them as doubtful but stoutly refuse thē as deadly corruptions But what shall we answere to that which Paule saith certainly he doth not vnderstande that Moses meant so when he did write that he would turne a story into an allegorie but he sheweth how the story may agree to the present cause namely if wee marke that the picture of the church is there painted forth vnto vs figuratiuely Neyther is that kind of doctrine straunge from the natural sence of the letter for that the similitude is taken from the houshold of Abraham vnto the church For as the house of Abraham was then that true church so there is no doubt but that the principall euentes such as were chiefely to be remēbred aboue others which happened in the same are vnto vs so many tipes or figures as therfore in circumcisiō in the sacrifices in the whole Leuiticall Priesthood there was an allegory as at this day is in our sacramēts so also I say was there in the house of Abrahā but that maketh not that we should go from the literall sence The sum is as if Paul should say the figure of the two Testaments was paynted vnto vs as it were in a table in the two wiues of Abraham and the figure of the two peoples in his two sons And certainly Chrisostom graunteth that there is a Catechresis in the word Alegoria which is very true Catachresis Englishe soundeth an abuse 23 Of the bondwoman Ech of them was begotten of Abraham after the Flesh but in Isaac was there a peculier respect because he had the promise of grace There was than in Ismaell nothing beside nature in Isaac was the election of God and that was shadowed when he was begotten for he was begotten miraculously and not after a common maner Yet after a sort he doth insinuate both the calling of the Gentils and the refusing of the Iewes because the Iewes boast they are the natural offspring and the Gentils are by fayth without the helpe of man made the spirituall discent of Abraham 24 For there are two couenants Therefore had I rather so translate it lest it should lose the grace of the similitude For Paule doth compare the ii couenants to the two mothers It is hard that a testament which is the newter gēder should be called a mother Therfore the name of couenant is more apt yet haue I not so much desired to shew elegancie as perspicuitie or playnnesse finally he doth now set forth the very matter that as there wer two mothers in the house of Abrahā so likewise is there in the church of God For doctrine or teaching is the mother of whome God doth beget vs that is twofold of the law of the Gospell The law engendreth into bondage therfore it is like Agar But Sara represēteth the secōd the gospel which ingēdreth into liberty although Paule fetcheth it higher making the firste mother Sina and the seconde Ierusalem therefore if it shall like anye man to discusse euery poynt more narrowly he shall make the lawe as it were the seede whereof are ingendred the children of Sina and the Gospell the seede whereof are ingendered the children of Ierusalem But this belonges nothing to the summe of the matter it is ynough if we vnderstande that the two Couenauntes are like mothers of which vnlike children are borne because the couenant of the law maketh bond and the couenante of the Gospel maketh free Obiection But all this at the firste blush might seeme vnlikely to be true because there are no children begotten vnto God but to be free wherefore the similitude accordeth not I aunswere Answer two maner of ways is that which Paule speaketh true for the law in tyme past engendred the disciples therof into bondage I meane the holy Prophets and the residue of the faithful not that they should remayn bond but because God did keepe them vnder a scholemaystership for a tyme. For their libertie was hidden vnder the vayle of ceremonyes and of the whole gouernment wherewith they were at that time gouerned in the outwarde appearaunce nothing but bondage was seene There Paule sayth the same to the Rom. cap. 8. ver 15. Ye haue not again drawn the spirite of bondage into feare Wherefore the holy Fathers howsoeuer within they were free before God yet in outwarde shewe they differed nothing from seruauntes or bondmen and so they did represente the state of their mother But the doctrine of the Gospel doth as wel both in the time of byrth giue full freedome vnto her children as also bringeth them vp as those that bee free Yet I confesse that Paule speaketh not here of such Children as shall appeare by the texte for he will shew that he meaneth by the children of Sina hypocrits which at last are banished out of the Church of God and are put from the enheritaunce What ingendring into bondage than is this that he here reasoneth about forsooth it is of them who frowardlye abuse the Lawe so that they conceiue nothing of the law but that which is seruile and bonde So didde not the godly Fathers which liued vnder the olde testament for the seruile engendring of the Law did not hinder but that they hadde Ierusalem their mother in spirite But they that stick in the naked and bare lawe and acknowledge it not a Schoolemaistership whereby they are lead vnto Christ but rather make a let or stoppe thereof leste they shoulde come vnto Christ they are Israelites borne vnto bondage Obiection Some man agayne will make an exception why doth the Apostle say that suche are borne by the couenaunt of GOD and why doeth hee reckon them in the Church I answere Aunswer that they are adulterous seede of a corrupt seede and that they are not properly engendred or begotten of God but be gone out of kynde and as it were Bastardes which falsly call God Father of whome they bee repudiate and refused and by the same title are they reckoned also in the Church not because they are very members thereof but because they vsurpe a place for a tyme and hauing put on a fayre shew doe deceaue for in this place the Apostle doth consider the Church as here it is seene in this world concerning which more is to bee sayd by and by 25 Agar Sina is a mount I will not stay in confuting the exposition of others for vayn is the glose of Hierome that the mount Sina had two names nor lesse childish is the deuice of Chrisostome taking on like a Philosopher about the
What thing else than is the Flesh but the olde man When as therefore the whole nature of man is rebellious and stubborne against the spirite of God wee must earnestlye striue and enforce our selues to be obediēt to the spirite Wherfore we must begin with denying our selues Here maye wee see with what title the Lord setteth out our dispositions nature namely that it agreeth no better with that which is righte than fire doth with water Now what droppe of goodnesse shal be found in free wil except may happe that be called good which is contrarie to the Spirite of God This is that whereof he speaketh Rom. 87. that al the thoughtes of the flesh are enmities against God So that ye cannot doe This without doubt belongeth to the regenerate For they that are carnall haue no fight with euill lusts they haue no right desire whereby they may come vnto the righteousnesse of God And Paule speaketh vnto the faithfull therefore this same You will is not to be vnderstanded of the inclination of nature but of the holy affections whiche God by his grace doth inspire into vs. Paule therfore declareth that the faithfull how much soeuer they striue yet that they cannot wrestle so long and so farre during the time they be in this life that they can obey God perfectly They wishe truly and they desire but the full effect followeth not whiche argumente is more largely discoursed Rom. 7.15 18 If you are led of the Spirite Whereas the faithfull doe halte in their balking in the way of the Lord least they should saint in their hartes for that they haue not a desire to satisfie the Lawe they haue neede of suche a comforte as here they heare where Paule saithe They are not vnder the Law whiche he vseth also Rom. 6.14 For thereof followeth that that is not imputed vnto them which is yet wanting but that their duties are as acceptable vnto God as though they were full perfecte on all sides But here he also goeth forth with that which hee hath begon concerning liberty For this is the spirite which before he called the spirite of adoptiō which for that it maketh men free it setteth thē at libertie from the yoke of the law It is as much therefore as if he shold say Will ye once make an end of those cōtroversies which busie your heades walke after the Spirite for than shall you be loosed from the dominon of the Lawe because the Lawe shall be as a free doctrine which maye admonish you and shall not hold your consciences any longer bounde Finally take away the guiltinesse that commeth of the Lawe freedome from cerimonies foloweth which are simboels of a seruile estate 19 The deedes of the flesh are manifest which are these Adultery Whoredom Vncleannesse Wantonnes 20 Idolatrie witchcraft hatreds contention emulation wrath striuinges seditions heresies 21 Enuie manslaughter dronkennesse Banquetinge and such like of which I tell you before as also I haue foretolde you that they which doe suche thinges shall not possesse the kingdome of God by heritage 19 The deedes of the flesh Because in summe he hath set downe a marke for Christians wherevnto they ought to leauel that they may obay the spirite and resist the flesh now doeth hee paint forth vnto vs an Image as well of the flesh as also of the spirite If men knew themselues they should not neede this declaratiō because they are nothing but the flesh but such is our hipocrisie which is bred by the bone that we see not our filthinesse till the tree be made manifest by the fruit Now therfore the Apostle putteth vs in mind against what vices we must warre that we liue not after the flesh He reckens them not vp all and that hee sheweth in the end but of those which he reckoneth it is easie to gather what the rest be He putteth Adultery Whoredome in the first place after that he nameth vncleanesse which reacheth to al the parts of vnshamfastnesse Wātonesse is as it were the instrumēt for the Greekes call those wantons which behaue thēselues wātōly dissolutly these foure ar referred vnto one head namely vnchastnesse He ioyneth worshipping of idols which in this place is taken for grosse superstitiōs which are manifest vnto the eyes of men The seuen kinds which folow next after are of kin one to another vnto which are ioyned two other afterward He nameth Anger and Hatred which principally differ in this that Anger is short Autho. li. 2. Rethor and Hatred continueth Emulations and Enuye are the causes of Hatred Furdermore Aristotle maketh this difference betweene Emulation and Enuie saying that he doth Emulate which taketh it in greef that another excelleth him or is better than he not because his vertue or excellencie greeueth him but because he would wishe himselfe to be his superior or better But he enuieth not which desireth to excell but whiche is greeued at the excellencie of others and therfore he teacheth that enuie is a quallitie of base and abiect persons and doth attribute emulation to loftie and heroicall hartes Paule pronounceth them both to be a malladye of the Flesh of Wrath also and Hatred doe spring Contentions Shiftinges Seditions or Vprores at length come manslaughters and Withcrafts or Poysoninges By Banquettinges he meaneth dissolute dyet and euery vntemperatenesse of gluttony Marke that he reckoneth vp Heresies among the workes of the fleshe for thereof we gather that the worde Flesh is more largely extended then vnto sensualitie as the Sophisters fayne For what breedeth heresies but Ambition which occupieth the principall seate of the mynde and hath no residence in a doltishe heade Hee sayeth these are manifest least any by replying might thinke he had any thing profited for what auayleth it to denye that the fleshe hath dominion in vs when the fruites doe bewray the Tree 21 Of which I tell you before With this so sharpe a telling hee meant not onely to terrifie the Galathians but also after a sorte to girde at the false apostles who setting aparte this doctrine that was farre more profitable contended and iangled about ceremonies And yet withall he also teacheth vs by his example to continue in these exhortaions and threatninges according to that in Esaye Cap. 58.1 Cry and cease not tel my people their wickednesse For what can be spoken more horribly than that they whatsoeuer they be that walke after the flesh are banished from the kingdome of God who dare imagine now that these vices bee light and small Obiection whiche God so greatly doeth abhorre But thus it seemeth that the hope of saluation is cut off from all men for who is it in the world that is not combred with some of these vices I aunswere Aunswer that Paule doth not threaten vnto all men that haue sinned the casting out of the kingdome of God but vnto them that continue sinners without repentaunce The Saints also otherwhile are greeuously troubled but they returne into the waye
agayne and therefore are they not reckoned in this beadroll because they cocker not themselues To be breefe all the threatninges of Gods iudgements call vs to repentaunce vnto which ther is pardon alwaye readie with God but they shal be a witnesse against vs if wee remayne obstinate For the worde possesse is vsed in Paule this greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to obtayne by right of inheritaunce Neyther yet doe we obtayne euerlasting life by any other right but by the right of adoption as else where is seene 22 But the fruite of the Spirite is charitie ioy peace long suffering gentlenesse benignitie faith 23 Meekenesse temperaunce against such the law is not 24 Those truely that are Christes haue crucified the fleshe with the affections and lustes 25 If we liue in the spirite lette vs also walke in the Spirite 26 Let vs not be desirous of vaineglory prouoking one another enuying one another 22 But the fruites As afore he condemned the whole nature of man for that it bringeth forth no fruites but faultye and reprobate so nowe he teacheth that all vertues all honest well ordered affections doe come of the spirite that is to saye from the grace of God and from the renuing whiche wee haue from Christ It is as much therefore as if he had sayd There commeth nothing of man but that which is euill there is nothing that is good but commeth of the holy ghost For although there hath oft times appeared in mē not regenerate notable examples of meekenesse fayth temporaunce and liberalitie yet for al that it is certayn that they were but only deceiuing shewes there was a kind of notable vertue in Curius in Fabricius Temperance in Cato gentlenesse and liberalitie in Scipio long suffering in Fabius but that only in the sight of men but that only after a ciuile account or estimation but before GOD nothing is pure except it be out of the fountayne of all puritie I take Ioy here not as Rom. 14.17 but for the merinesse which we shew to our neighboures and that which is contrary to waywardnesse so I take faith for truth that it may be contrary to suttlety fraud and lying I set Peace agaynste brawlinges and contentions Long suffering is meekenesse of mynde whereby it commeth to passe that we take al thinges in good parte and are not by and by ready to be angry the rest are open ynough for the fruite describeth how it shal be manifest what euery mans mind is what than will some man say shall we iudge of the vngodlye and Idolatours which shined with notoble shew of vertues for by their workes they showe to be espirituall I aunswere as not all the workes of the flesh are apparaunt in a carnal or fleshly man but they shew them selues to be carnal with this or that vice so a spirituall man must not be deemed so because of one vertue for in the while it will appeare by other vices that the fleshe had dominion in him which is plainelye to be seene of all them whome I haue named 23 Against such Some vnderstande simply that the Lawe was not set out against good workes because that of ill manners did spring good lawes but Paule speaketh this in a higher and more deepe sence namely that where the Spirite ruleth the Law beareth no longer the swaye for the Lord by framing our hartes vnto his righteousnesse deliuereth vs from the rigor of the Law so that he will not deale with vs according to the couenaunt thereof nor holde our consciences vnder guiltinesse The law in the meane while ceaseth not to doe his office by teaching and exhorting but the Spirite of adoption deliuereth vs from subiection and so he scorneth the false Apostles who by vrging and enforcing the subiection of the Law didde not more bende themselues to vnloose the yoke thereof which Paule teacheth to be done where the Spirite of GOD beareth swaye whereof it followeth that they had no regard of spirituall righteousnesse 24. They that are Christes He addeth this that he may shew that libertye belongeth vnto all Christians because they haue renounced the flesh And he warneth the Galathians what true Christianitye is as touching their life that they should not professe falsely themselues to be Christians when they were not Christians in life He hath vsed the worde Crucified that hee might note vnto them that the mortification of the fleshe is the effecte of the crosse on Christe neither is this the proper or owne worke of man but we are grafted by the grace of God into the fellowship of the death of Christe that wee should not any more liue to our selues Rom 6. 5. Than therefore shall we enioye the priuiledge of the sonnes of GOD if we be buried to gether with Christe by the true denying of our selues and in killing the old man not because the fleshe is as yet vtterly slayne but because it should not raigne but rather giue place to the spirite The flesh and the lustes thereof are meant for the roote and the fruites For the Flesh is the naughtinesse of nature corrupted from whenee all euils come nowe it appeareth that the members of Christ haue wrong if as yet they be brought in bondage vnder the Lawe from whiche they are loosed that are regenerate vy his spirite 25 If we liue in the Spirite Nowe Paule according to his custome out of doctrine gathereth an exhortation the death of the fleshe is the life of the spirite and if so be the spirite of God liueth in vs it gouerneth all our doinges For alwayes there shall be many which without shame will boast themselues to liue in the spirite but Paule calleth them backe from wordes to the triall of the thing For as the soule doeth not liue idlelye in the bodye but doth sende out moouing and strength to the members and all and singuler the partes so the Spirite of God cannot be in vs but he will shew forth himselfe by the outward effects Therfore by liuing is here ment the inward force or strēgth by walking is ment the outward actions or doinges For this is Paules mynde that workes are testimonies of a spirituall life in the word Walke there is a Metaphor whiche is often vsed 26 Let vs not be desirous These are speciall exhortations which were needefull for the Galathians and neuer a whit lesse are they meete for our time Ambition is the mother of manye mischiefes not onely in the whole societie or cominaltie of men but chiefely and especially in the Church Therfore he teacheth to take heede of her For Vaineglorie is no other thing here in Paule but a desier of honour wher any desireth to be aboue the reste For although the prophane Philosophers condemne not euery seeking after glory yet amonge Christians who soeuer is desirous of glory for that he goeth awaye from true glory is worthily condemned of vaine and preposterous ambition For it is not lawfull for vs to boaste