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
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
and to be iustified by anothers grace or fauour therefore the one is ouerthrowne of the other This is the summe now let vs touch euery parte The iust shall liue by faith Because I haue expounded this place of Abacuc 2.4 in the Epistle to the Romaynes 1.17 it shall not be now needefull to repeate euery thing that belongeth to the exposition thereof the Prophet in that place doth set the arrogant confidence of the flesh opposite or agaynst true fayth hee pronounceth that by it namely Fayth the iust shall lyue wherby he declareth that they are not sustained onely for a time that they should fall whan any storme came but that they stand for euer so that they cease not to liue euen in the middest of death And so gibers with their cauillations auaile nothinge when they alleadge that the prophete in that place dothe take the worde Fayth more largely than Paule doth in this place for simply without more adoe he calleth faith a quiet certentie of the conscience which leaneth vpon God only therfore Paule hath aptly vsed this testimonie 12 But the lawe is not of faith Sure it is that the law is not repugnant or contrary to faith or else God should be vnlyke to himselfe but wee muste alwayes respecte this that Paule speaketh as the circumstaunce of the cause in hand did require Therefore the repugnancie or contrarietie of the Lawe and Faith is in the cause of iustification for more easilye shall you couple fire and water together then make these two agree Men are iustified by Fayth and Men are iustified by the Law The Law than is not of faith that is to saye it hath a waye to iustifie men that is cleane contrary from faith But hee that shall doe these thinges The diuersitie is in this poynte that a man by fulfilling the law is accounted righteous by the righteousnesse of the Law which he proueth by the testimonie of Moises Leuit. 18.5 And what shall be the righteousnesse of fayth He defineth it Rom. 10.9 If wee beleeue Christ to haue dyed for our sinnes c. And yet notwithstanding it followeth not thereof that eyther fayth is ydle or that the faithfull shoulde cease from good workes for the question is not in this place whether the faythfull ought to keepe the law so farre forth as they can which is not to be doubted but whether they obtayne righteousnesse by workes the which is impossible Finallye if any obiect Sith God promiseth life to the doers of the Lawe Obiection Aunswer why doth Paule say they are not iust the aunswere is eazie Therefore none are iust or righteous by the workes of the law because there is none that doe them For we graunt the doers of the law to be righteous if there be any such but because the couenaunt is conditionall therefore are all excluded from life because no man performeth the righteousnesse whiche he oughte That must be kept in remembrance which afore I warned you of That they doe the Law not which in part obay it but which doe fulfill euery iote of righteousnesse from whiche perfection all are very farre off 13 Christ hath redeemed vs. He had made all who were vnder the law guiltie to the curse And thereof sprang a greate difficultie for that the Iewes could not rid themselues from the curse of the Law and therefore setting forth a remedie hee resolueth this doubt by teaching that we are deliuered by christ whereby he doth the more confirme his intent and purpose For if we bee therefore saued because wee are deliuered from the curse of the law than is not righteousnesse by the law afterwarde hee ioineth the maner of deliueraunce It is written cursed is euery one which shall be hanged on Tree Deut. 21.23 Christ was hanged therefore hee wente vnder that curse and now it is certainlye true that he suffered not this punishmente for his owne cause it followeth then that eyther he was crucified in vayne or else that our curse was layde vpon him that we might be losed from the same And he sayth not that Christe was cursed but a curse which is more for he signifieth that the curse of all men was included in him If this seeme hard vnto any man let him also be ashamed of the crosse of Christ in the confession whereof we boast neyther was God ignoraunt what ende of death his sonnes death shoulde be when hee pronounced this Cursed is euery one that shall hang on tree But some man will obiecte Obiection Aunswer How happeneth it that the sonne being beloued of the Father is cursed I aunswere Two thinges are to be considered not onely in the person of Christe but also in his Manhoode the one that hee was the vnspotted Lambe of GOD full of blessing and grace the other that hee tooke vppon him our person and therefore hee was a Sinner and guiltye of the curse not so muche verylye in himselfe as in vs but yet neuerthelesse that he hadde neede to be so in oure steade And so he coulde not be without the grace of GOD and yet hee sustayned his ire for how coulde hee reconcile vnto vs the father who was offended with him and vnto whome hee was hated therefore the will of the Father alwayes rested in him Agayne howe shoulde hee haue deliuered vs from the wrath of GOD excepte he had translated the same from vs vnto himselfe therefore was he striken for our sinnes and he founde God as an angrye Iudge This is the folishnes of the crosse 1 Corinth 1.18 to be wondered at euen of the Angels which doth not onely ouercome but also swalowe vp all the wisedome of the worlde 14 That the blessing of Abraham He doth more nerely apply to his purpose that which he saide namely That wee are deliuered by Christe from the curse of the Lawe that is to saye that the blessing promised to Abraham had the foundation in him and therfore to come to the Gentils For if the Iewes muste be deliuered from the Lawe that they maye be the heires of Abraham what shall let the Gentils that they should not obtaine that same good thinge Moreouer if this blessing bee in Christe alone it is faith alone in Christe which maketh vs partakers thereof Whereby we may receaue the promise I take the promis of the Spirite to bee spoken after the Hebrewe fashion for spirituall promse for although this promise pertayne vnto the new testament I will poure out of my spirite vpon all flesh Esa 44.3 yet Paule in this place respecteth another thing for he semeth to me to set the Spirite opposite to all externe or outwarde things not to ceremonies onely but to carnall generation also so that in this place there is no respect of persons Therefore he sheweth that by the nature of the promise the Iewes differ nothing from the Gentils because if it be spirituall it is receaued by faith onely 15 Bretheren I speake after the manner of men although it be a
agreement of the names for Agar is called Sina because it is a tipe or figure as the Passouer was Christ he also setteth out the situation of the Mount by contempt In Arabia saith he that is to say without the limits of the holy land which is the symbol or pledge of the euerlasting heritage it is marueilous that men shot so far wide in so familiar an application And representeth that In stead of which the old interpreter hath set down on this maner Is ioined vnto Erasmus hath set down bordereth but I to auoyd obscuritie haue translated it as you see For certaine it is that the Apostle meant not here of the nighnesse nor of that situation of the places but of the similitude in the figure whereof be treateth for among the Greekes those thinges are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so placed in order that the one haue respect or looke toward the other and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a row as wel in trees as other things set after a iust proportion Iâ— the same sence he sayd the mount Sina was proportioâ—â—â— or had respect to that which now is IerusaleÌ„ in whiâ—â— Aristotle writeth the rethorick is in likelyhoode to 〈◊〉 by a metaphor takeÌ„ froÌ„ minstrels who vse to set ii parts one agaynst another whereof the one aunswereth the other in tune In summe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no other thing but to be brought into one order or if I may so speake coordered But wherefore doth he compare the present Ierusalem with the mount Sina Although I was somewhile of a contrary opinion yet nowe I assent vnto Chrisostome and Ambros who expound it to bee the earthlye Ierusalem and euen so as then it was degenerate or gone out of kinde to seruile doctrine worshipping therefore he sayth Which now is for it should haue bene a liuely Image of the heauenly Ierusalem and should haue expressed the disposition thereof But such as now it is sayth he it hath respect vnto the mount Sina although they are farre off the one from the other yet are they vtterly like and haue betweene themselues a perfect concordaunce It is a very sore checke to the Iewes who were fallen awaye from grace and had to their mother not Sara but the counterfeit Ierusalem Agars owne sister borne at one byrth and therefore bonde borne of a bondewoman although proudelye they boasted themselues the sonnes of Abraham 26 Which is aboue He calleth it heauenly not as included in heauen not as though it were to be sought without the worlde for it is a congregation dispersed through the whole world and is a stranger in the earth why than is it sayd to bee of heauen because she hath her beginning from the heauenly grace for the children of God are not borne of fleshe and blood but of the power of the holy Ghost The heauenly Ierusalem therefore which hath her beginning from heauen and dwelleth aboue by fayth the same is the mother of the faythfull For she hath the vncorruptible seede of life layd vp with her whereby shee fashioneth vs nourisheth vs in her wombe bringeth vs into the light and she hath milke and meate wherwith after that she hath brought vs forth she continually feedeth vs. Loe wherefore the Church is called the mother of the faythfull and truely he that refuseth to be a childe of the Churche in vayne doth he require to haue God his father for God doth 〈◊〉 â—â—get vnto him childreÌ„ whom he bringeth vp til they be growne and 〈◊〉 vntill they come to mans state but by the ministerie of the churchâ—â— notable praise or title of the Church without doubt and the same bâ—â—â—â—nourable But the Papistes are fonde and twise childish who pretend it to make it a burthen to vs for whereas they haue an adulterous mother which bringeth forth children to the diuel vnto death how vnreasonable a thing is it to request that the children of God should yield theÌ„selues to her to be cruelly slayne with how much honester preteÌ„ce might the Sinagogue of Ierusalem haue at that day set vp her selfe then at this day the sinagoue of Rome may and yet wee see that Paule hauing plucked off all her gaye attyre maketh her no better than Agar 25 For it is written Reioice thou barraine that bringest not forth children breake forth and crie thou that trauailest not for more are the children of the forsaken than of her that hath an husband 28 And we brethreÌ„ are after Isaac the childreÌ„ of promise 29 But as he that was born thaÌ„ after the flesh did persecute him that was born after the spirite eueÌ„ so is it now 30 But what saith the Scripture Cast forth the bondwoman and her sonne for the sonne of the bondwomaÌ„ shall obtaine no inheritaunce with the sonne of the freewoman 31 Therefore bretheren we are not children of the bond-woman but of the free woman 27 It is written He proueth by the testimony of Esay that legitimate children are born of the church according to promise the place is in the 54. cha 3. ve where the Prophet treateth of both the Kingdom of Christ the calling of the Gentils and it promiseth vnto the barrain and widow a very great offspring for this is the cause of mirth ioy to which he exhorteth the church And it must be noted that the purpose of the Apostle tendeth to this poynt to take away from the Iewes this spirituall Ierusalem of which Esay prophecieth as to which the Prophet denounceth children to be gathered from euery place out of all nations yet that not by any her own preparation but by the free blessing of God and therefore he concludeth by and by that wee are the sonnes of GOD by promise by the example of Isaac Hom. 9 8. and that we obtayne not this dignitie by any other way This conclusion seemeth to be weake to the vnlearned and such as are smally exercised in the Scripture because they hold not the principall or ground which notwithstanding is moste certayne that all the promises are freely grounded in Messias Now because the Apostle did hold that as graunted therefore did hee so securely set the promise against the Law 29 As he than that was according to the flesh Here doth he confute the fiercenesse of the false Apostles who did frowardlye triumphe ouer the Godly which reposed all thinges in Christe For suche kynde of fiercenesse troubled the Godly and therfore they had neede of comforte as also it was necessarye to keepe sharpelye vnder the false Apostles He putteth them in mynde than that it is no maruayle if the children of the law doe at this daye that which their Father Ismaell didde in the beginning who vexed Isaac the true heire which had his byrthrighte and that his posteritie with the like boldnesse now for outward ceremonies Circumcision and the whole preparation of the law are stoute agaynst the legitimate children of God and doe put them to greefe
this place he setteth it against Christe fayth the Gospell and grace that it may be a mere couenaunt of the Lawe hauing the foundation in the merites of workes hereby is apparaunte that whiche I haue already sayde that he speaketh not of Circumcision alwayes one waye but that we must haue regarde of the diuersitie therof I say that Paule whilest he considereth Circumcision in it owne nature doth worthely make it a symbol or badge of grace because so was the institution of God but when he hath to doe with the false apostles who did abuse Circumcision to destroy the Gospel he doth not regarde whereto it was instituted of the Lorde but hee inuadeth the corruption that came from men Wee haue a verye cleare example here in this place When as vnto Abraham was giuen the promise cōcerning Christ concerning true righteousnesse concearning eternall life Circumcision was added also for confirmation therof it was therfore by the ordinaunce of God a Sacrament which serued vnto fayth Now comes the false Apostles and they fayne it to be a meritorious worke and they so sette out the obseruing of the law that they make circumcision a beginning or entraunce in of such a profession The Apostle doth not here touch the institution of God but doth fight agaynst the fayned deuise of the false Apostles But some men will obiect Obiection saying howsoeuer the abuse of the vngodlye is yet for all that it plucketh away nothing from the holy institutions of God I aunswere Answer That Circumcision was commanded of God but for a time that therefore it ceased to be a Sacramente appointed of God after the comming of Christ because Baptisme succeeded in place thereof To what end than was Timothie circumcised not for his own cause surely but only for the bretherens for whose wickednesse sake it was done But that it maye the better appeare howe muche the doctrine of the Papistes agreeth with that which Paul speaketh against it is to be marked That the sacramēts being vnderstāded receiued sincerely are not properly the workes of men but of God For in Baptisme in the Lordes supper we doe nothing but offer our selues vnto God to receaue his grace Therefore Baptisme As actiue is when we we doe so passiue is when a thing is done to vs. in respect of vs is a worke passiue for we bring nothing but faith which hath all thinges laid vp in Christe But what doe the Papistes they imagin a worke wrought whereby men deserue the grace of God and so what else doe they but plainely quench out the trueth of the Sacrament Yet we retaine and kepe Baptisme and the Lordes supper because Christ wold haue the vse of eche of them perpetuall but we sharpely detest those vngodly dotages as meete it is we shoulde 4 Ye are emptied of Christ The meaning is If you seeke any part of righteousnesse in the workes of the law Christ belonges not to you and yee are shut out from grace Neither was their opinion so grosse that they did beleeue themselues to bee iustified by the onelye obseruing of the Law but they did mingle Christ with the lawe otherwise it were in vayne that Paule didde terrifie them with these threatninges What doe you you make Christ vnprofitable vnto you you bring to naught his grace We see thā that there can no small peece of righteousnesse be put in the law but withall we renounce Christ and his grace 5 For we by the Spirite through faith It is a preuention wherewith he preuenteth an obiection for forthwith this cogitation might come into any mans mynde Is there than no profite of circumcision Obiection he aunswereth Aunswer that in Christ it profiteth nothing and that therefore righteousnesse is planted in fayth and that this righteousnesse is obtayned in spirite without ceremonies To loke for the hope of righteousnesse is to groūd in this or that thing their confidence or to determine from whence righteousnesse is to be hoped although withall it bee probable that perseueraunce is noted in these wordes as if he shoulde haue sayde We stande constantlye in the confidence of righteousnesse which by fayth we obtayne In that hee sayth that righteousnesse abideth by fayth that is common to the fathers and to vs both alike for by fayth they all pleased God as the Scripture witnesseth Hebr. 11. but their faith was wrapped vnder the vaile of ceremonies therefore hee maketh a difference betweene vs and them by this word Spirite which is set agaynste the outwarde shadowes Hee meaneth than that it is naked and bare fayth now which suffiseth to obtayne righteousnesse and which is not set forth with the pompe of ceremonies but is content with the spirituall seruice of God 6 Eor in Christ Iesus It is a reason shewing wherfore they might nowe obtaine righteousnes in the Spirite because Circumcision with the appurtinaunces thereof was abolished in Christe that is to say in the kingdom of Christe or in the church of Christe for by a Synecdoche Sinecdoche is a figure where part 〈…〉 who le in the word Circumcision he setteth downe the ceremonies And so he putteth in mynde that there is no roome left for them any more and yet he graunteth that they were not alwayes vnprofitable for he teacheth that they were not abrogated till after that Christe was reuealed And so withall is solued that question why he speaketh heare so contemptuously of Circumcision as though it neuer had anye thing auayled for mention is not made here of Circumcision as in that it was once a Sacrament it is not demaunded of what force it was at that time in whiche it was not as yet growne out of vse but he affirmeth that vnder Christes kingdome it was made all one with vncircumcision namely for that the comming of Christ brought an ende to all the ceremonies of the Law But faith working by loue He setteth agaynst Ceremonies another excercise namely of loue Lest that the Iewes should flatter themselues too much as though they excelled in any notable thing for about the ende of the Epistle in steede of this peece he will vse this A new creature It is as much than as if he had sayde That God will not haue vs at these dayes to be occupied in ceremonies but it is sufficient if wee excercise our selues in charitie In the meane while hee doeth not shut out our Sacraments which are helpes to fayth but briefely hee confirmeth that whiche he hath touched concearning the spirituall seruice of God This place hath no difficultie were it not that the Papistes did slaunderouslye wrest it to builde vp their righteousnesse of workes for when they are minded to refell that saying of ours Fayth onely iustifieth than take they vp this weapon Obiection If that fayth iustifieth which worketh by charitie than saye they it doth not iustifie alone I answere Answer they vnderstand not what they prate muche lesse what wee teach for wee doe not teache that the faith whiche
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