once already both conceiued and borne now the seconde tyme must they be borne after their backsliding He maketh the matter somewhat lesse hatefull when he sayth Vntil Christ be shaped for he doth not doe awaye the former byrth but hee sayth they must be nourished againe in the wombe as vntimelye and vnshapen children Finallye Christ to be shaped in vs and wee to be shaped in Christ is all one for we are borne that we maye be new creatures in him and he in like maner is borne in vs that wee maye liue the life of him Because therefore that the true image of Christe was deformed or mishapen by superstitions brought in of the false apostles Paul laboreth about the garnishing thereof that it maye shine purely without impediments This do also the ministers of the Gospell while they feede with milke while they feede with strong meat to be short they ought to be occupied thereabout throughout the whole course of their preaching but Paule here compareth himselfe to one in trauayle because the Galathians were not as yet perfectlye borne And this is a notable place concearning the efficacie of the ministerie It is proper indeede vnto God spiritually to beget and to bring forth but because hee vseth the minister and preaching as instrumentes therevnto he ascribeth vnto them that which is his because that with the indeuour of man he ioyneth the force of his spirite We must always holde fast that distinction that when the minister is opposed or set agaynst God he is nothing and he can doe nothing but is an vnprofitable instrument but because the holy Ghost worketh effectuallye by him the praise and title of the deed is also passed ouer vnto him But truely than is not declared of what force the Minister is by himselfe and apart from God but what God doth worke by him Therefore if Ministers meane to bee any thing let them studye to shape Christ and not themselues Here as though hee were deade with sorrowe hee fayleth in the middeste of his talke 20 I would now be present This is a very greuous maner of faulte finding when the father complaineth that he is in suche a perplexitie through the fault of his children that he is destitute of counsaile and knoweth not which way to turne himselfe and he wisheth that he had libertie to speake with them because we can determin while we are present about any busines the better what is expedient for we do frame our speech as he that heareth vs is affected according as he sheweth himself either tractable or else resisteth stubbornely although his mind was to expresse somewhat more by the Chaunging of his voyce namely that he was ready wilingly to put on diuerse shapes to faine also a newe tongue so that the reason wherefore he shoulde so doe might appeare which thing muste be diligently obserued of Pastors leaste they be geuen to much to please themselues or their owne witts but let them fashion themselues euer to the capacitie of the people as farre forth as the matter shal require onelye so farre as religion will suffer leaste they turne aside from the righte waye to please men 21 Tell me you that be minded to be vnder the Lawe doe you not heare the Lawe 22 For it is written that Abraham had two sones the one by a bondmayde the other by a freewoman 23 But he that was of the bondwoman was begotten after the fleshe but he that was of the freewoman by promise 24 Which thinges are spoken Allegoricallie As by an Allegorie for there are two couenaunts one from the mount Sina which begetteth into bondage the same is Agar 25 For Agar Sina is a mount in Arabia and representeth that which now is Ierusalem for it is in bondage with her children 26 But Ierusalem which is aboue is free which is the mother of vs all 21 Tell me Hauing put in exhortatiōs to moue affections he addeth to a proper florish of his former doctrin It would not be in deede a sufficient profe of it selfe but seing that he hath sufficiently contended with arguments this kinde of confirmation is not to be misliked To be vnder the lawe in this place signifieth to goe vnder the yoke of the lawe on this condition that God may deale with you according to the couenaunt of the law and that you in like maner binde your selfe to kepe the Law for otherwise all the faithfull are vnder the law but hee treateth here in this place of the Law with the appurtenances thereof as already is sayde 22 It is written that Abraham There is no man so madde that being put to choyse will take bondage and leaue libertie But here the Apostle teacheth that they be seruauntes or bonde that be vnder the Law whosoeuer they be they are in wretched case than who of their owne accorde desire to bee in this state when God is willing to set them free He painteth out the picture hereof in two sonnes of Abraham whereof the one being borne of a bondwoman is in the same state that his mother the other borne of a free woman is free and enioyeth the heritage Afterwarde he applieth the whole historie to his purpose and setteth it out elegantly First for as much as the contrary parte armed themselues with the authority of the law hee setteth the law flat against them and it is a thing vsed to meane by the name of the law the fiue bookes of Moses Secondly because the story which he citeth seemeth to belong nothing to the purpose he transposeth it to an Angelicall exposition But because hee writeth these thinges to haue an Allegorical meaning Origen and many other more with him snatche occasion hereby to wrest the Scripture this way and that way from the naturall sence for thus they gathered that the literall sence was to lowe and to base that therefore vnder the barke of the letter there laye hidden greater misteries which otherwise could not be got out but by deuising allegories And that preuayled easilye for the world hath preferred alwayes and will preferre speculations which haue an outward shewe or skill before firme doctrine by such liking mens boldnesse hath increased more more so that in handling of the scriptures it was not only permitted to dally without check but also it was very highly praised for soothlye they thought for many yeres no man to haue wit but he that could durst finely transfigure the most holy word of God To transfigure is to change into another shape Without doubt this was the inuention of sathā to abase the authoritie of the scriptures to take away the true vse frō the reading therof which prophanation God hath reuenged with iust iudgemēt in that he hath suffred the puritie of vnderstanding to bee ouerwhelmed with the bastard counterfeit gloses The scripture say they is plentiful therfore bringeth forth manifold sences or meanings I confesse that the scripture is a very bountifull fountayne of al
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
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
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
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
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