the question he woulde sodaynlye cutte off the occasion of doubt or else the wordes Euen as are referred only to that which is next afore that is to saye that by the hearing of fayth lhey had the ministration of the Spirite and of vertues as if he would say that there shined in the grace giuen vnto them a similitude or likenesse with Abraham Beleeued God With this Testimonie hee proueth as well in this place as in the fourth Chapter to the Romaynes that men are iustified by fayth because Fayth was imputed to Abraham for righteousnesse Fyrste brieflye is to be vnderstanded what Fayth in this place meaneth with Paule secondlye what righteousnesse thyrdlye why fayth is deemed the cause of iustification Fayth is not taken for euerye perswasion which men may haue of the truth of God for be it that Caine had a hundred tymes beleeued God when he tolde him he would punishe him he hadde not bene the nere to obtayne righteousnesse Abraham therefore was iustified by beleeuing because whereas he had of God a promise of his fatherly goodnesse he did certaynely and surely embrace the same than Fayth in this place hath a relation and respecte vnto suche a worde of GOD as men hauing it in possession may rest in it and sticke fast to it As touching the worde Righteousnesse the manner of speaking of Moses is to be marked for whereas he sayth It was imputed to Abraham for righteousnesse because he beleeued hee declareth thereby that he is righteous that is so taken with GOD. And whereas men haue not righteteousnesse layde vp in themselues they obtayne the same by imputation because GOD doth impute Fayth vnto them for righteousnesse Wee are sayde than to bee iustifyed by Faith not because fayth doth poure into vs an habite or qualitie but because we are accepted before GOD. And why is there so great honour attributed to faith that it is called the cause of our righteousnesse Firste wee must knowe that it is the instrumentall cause onely for to speake properly our righteousnesse is nothing else but a free accepting of GOD in which lieth the foundation of our saluation but because the Lorde in giuing vnto vs a Testimonie of his loue and grace thorowe the Gospell doeth communicate vnto vs that righteousnesse which I haue spoken off therefore we take holde of it by fayth Therefore when we attribute mans iustification vnto fayth wee dispute not of the principall cause but we note onelye the manner whereby men come to true righteousnesse For this righteousnesse is the meere gifte of God and not a qualitye whiche sticketh or is in man but is possessed onely by Fayth neyther yet that by the deserte or merite of Fayth that it should be as a due rewarde but because we receaue by Fayth that which GOD of his owne accorde and good will doth giue therefore all these speeches are of like force That we are iustified by the grace of God That Christe is our righteousnesse That the mercye of GOD is the cause of our righteousnesse That righteousnesse is gotten vnto vs by the death and resurrection of Christ That righteousnesse is giuen vnto vs by the Gospell That we obtayne righteousnesse by Fayth Whereby it appeareth howe childishlye they erre whiche woulde make these propositions agree together Wee are iustified by Fayth and Workes both for hee that is iust by Fayth he being bare and voyde of his owne righteousnesse resteth in the onlye grace of GOD. And this is the reason why Paule to the Romaynes doth conclude that Abraham is destytute of Glorye before GOD because hee hath obtained righteousnesse by Fayth Rom. 4.2 for it is not sayde that Fayth was imputed vnto him for parte of righteousnesse but for righteousnesse simplye without more wordes therefore Fayth was vnto him in the whole for righteousnesse Fynallye Fayth beholdeth nothing beside the mercye of GOD and Christ deade and raysed agayne Therefore all merite of workes is shutte out from the cause of iustification when as all is assigned to fayth For fayth for that it contayneth in it selfe the free goodnesse of God Christ with all his good things the testimony and witnesse of our adoption whiche is giuen in the Gospell is vtterly opposite and set against the law the merits of workes and the worthinesse of men for whereas the Sophisters doe thinke that it is only set agaynst ceremonies the order of the disputation or reasoning shall by and by with small adoe thorowly reproue them We must therefore beare in mind that they that are iust by fayth are iust without themselues that is in Christ whereby also the foolishe cauillation of some which dally with Paule is confuted because say they Moses calleth righteousnesse goodnesse or honesty and so it signifieth nothing else but Abraham was accounted a good man because he beleeued God Such frantike sprites doth Sathan at these dayes rayse vp to ouerthrow the certayntie of the Scripture with crooked slaunders as it were with mynes But Paule who knew that Moses in that place taught not children grammar but that he spake of the iudgement of God did not without cause take the worde Righteousnesse after the maner of a Diuine for we are not deemed righteous before GOD after the like reason wherewith we haue prayse of goodnesse before men but when we bring perfecte obedience of the Lawe For righteousnesse is opposite or sette againste the breaking of the Lawe yea euen in the least iote or tittle but because we haue not it I meane righteousnesse of our selues God doth freelye giue it vnto vs. Obiection But here the Iewes shake vp Paule for that he hath wrongfully wrested Moses wordes to serue his owne turne for Moses there in that place doth not entreate of Christe or of the life euerlasting but maketh mention onely of the earthye promise The Papistes also are not farre off from the Iewes for albeit they dare not reproche Paule yet they do altogether ouerturne Paules intent and purpose Answere I aunswere Paule taketh it for a thing graunted as an vndoubted Principle among Christians that whatsoeuer promises the Lorde gaue vnto Abraham they did appertayne or depend on that firste promise I am thy God Genesis 17.1 Thy rewarde is exreeding greate Gen. 15.1 And in thy seede shal all nations be blessed Gen. 22.17 18. And therfore whē Abraham heard this Thy seed shal be as the sande of the sea c. he stayed not in that word but rather he included it in the grace of adoption as the part in the whole moreouer whatsoeuer promise was giuen he did not otherwise receiue the same than as a testimonye of the fatherly grace of God that thereby hee mighte take sure confidence of saluation For euen in this doe the Children of God differ from the vnbeleeuers for that they in deede haue the vse of God his benefites together with the children of God but yet like beastes they regarde not that which is higher but as for God his Children because
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
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
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
charity whereas the law cōsisteth of ii tables of which the first is a doctrine cōcerning the worshipping of God the dutyes of godlynesse the later is a doctrine of loue or charity for it is an absurditie to make of the part the whole Som in expounding this place wynd away on this fashion saying that no other thing is taught in the firste table but that we should loue God with all our hart But Paul doth playnely speake of charitie toward our neighbours than must we seeke another solution that is stronger I graunt that pietie toward God standeth before loue toward our neighbors and that therefore the obseruing or keeping of the first table is of more waight in the sight of God than of the later But piety or godlinesse is a thing hidden from the sence or vnderstanding of men as God himselfe is inuisible and though ceremonyes were ordayned to testifie the same I meane godlynesse yet were they no sure proofes thereof for often it happeneth that none are more stout and busie obseruers of ceremonies than bee hypocrites God therefore will take a triall of our affection toward him by our loue toward our brethren whiche hee setteth downe vnto vs one toward another And this is the reason why loue is called the fulfilling of the law not only in this place but also Ro. 13.8 not because it excelleth the worshipping of God but for that it is a confirmatiō therof I sayd euē now that God is inuisible but he manifesteth himself vnto vs in our bretherē and requireth in the person of them that whiche is due to himselfe Loue therefore toward men riseth not but of the feare and loue of God Therefore it is no maruaile if the effect contayn by the figure Synecdoche vnder it the cause whereof it is a signe He shall goe to worke disorderly whatsoeuer he bee that seperateth the loue of God from the loue of men Thou shalt loue thy neighbour For he that shall loue muste yeelde vnto euery one his right he will do wrong to no man he will hurt no man hee will doe good to all as much as lyeth in his power for what else is spoken off in all the seconde Table and this reason also doth Paule bring out in the Epistle to the Romaines Finally vnder the name of Neighbour are all men contayned for the nature that is common both to pore and riche doth ioyne vs and maketh vs one as Esay warneth Cha 58.7 Despise not thine owne flesh But specially the Image of God ought to be a most holy bande of knitting vs together and therfore in this case there is no difference of friend and foe neyther maye the vngratiousnesse of men wipe out the lawe of nature This parcell As thy selfe meaneth thus much As euerye man is bent by the affection of the flesh to loue himselfe so is commended vnto vs by God the loue toward our neighbours They ouerthrow the wordes of the Lord but expound them not who gather thereof as all the Sorbonistes doe that the loue of our selues ought to be alway first in order because the thing ruled ought to be inferiour to that which ruleth or is the rule They are Asses and haue not a crumme of charitie for if the loue of our selues were a rule it would follow that it were right and holy and allowed before God but neuer shal we loue our neighboures sincerely and according to the minde of the Lorde vntill we haue amended and corrected that same loue of our selues for the affections are contrary and disagreeing when as the loue of our selues engendreth as well the neglecting as the contemning of others engendreth crueltie is the Fountaine and well-spring of couetousnesse rapines deceites and of all suche lyke mischiefes enforceth vs to impaciencie and armeth vs with the desire of reuenge Therefore the Lord requireth this that it may be chaunged into loue 15 If you bite and deuoure A man maye coniecture as well by the thing it selfe as also by the wordes that the Galathians striued and were at odddes among themselues for that they did disagree in doctrine hee nowe declareth by the ende of such dealing how deadly an euill strife is in the Church Moreouer it is very like that the Lorde by false doctrines hadde reuenged their ambition loftinesse and other their vices as hee is accustomed and also testifieth by Moses Deut. 13. ver 2. By bytinges and deuouring he meaneth in my iudgemente both hatefull slaunders accusations taunts and suche like brawles and also iniuries and wrongs done by fraude or violence What is the ende hereof at the length consuming or deuouring saith he but yet it is the propertie of charitie that one of vs should defend and preserue another I wold to god this would alwaies come into our mind as ofte as the diuell doeth procure vs vnto contentions namely that no other thing can come of the inward dissentions of the members but a destruction and consumption of the whole bodye And what a wretched and mad thing is it that we who are members of one body do willingly and of our own accord conspire one of vs to destroy another I saye then walke in the Spirite The remedie followeth the ruine of the Church is no small euill we must therefore dilligently preuent it as oft as it is at hande But what is the meane or the waye forsooth if the flesh haue not dominion in vs but that wee giue our selues to be gouerned of the spirite of God And hee doth withall shew that the Galathians are carnall and voyd of God his spirite for that they led such a life as became not christians for wherof came it that one of them wounded another but because they were ledde after the lust of the fleshe This than hee sayth is a token that they walke not after the Spirite You must marke the worde Fulfill whereby hee meaneth that the children of God although they be as yet endaungered vnto vices as long as they are oppressed with the burthen of the flesh yet are they not vtterly addicted vnto them or in bondage to them but doe indeauour to resist and fight agaynst them neyther is the spirituall man free from the desires of the flesh but that he is often prouoked of them but he doth not yeeld that he maye suffer them to raigne which to doe is to fulfill them Looke vpon the eight to the Romaynes 17 The flesh couereth against He putteth thē in minde of the difficulty to the end they may know that they cannot spiritually ouercome without contending the difficultie riseth hereof that our disposition resisteth the spirite For vnder the name of Flesh I haue sayd in the Epistle to the Romanes that there is meant the nature of man for where as the Sophisters restraine it to the inferiour sences as they call them it is refelled by many places and the contrarye taketh awaye all the doubte For the Spirite signifieth a refourmed nature or the grace of regeneration
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
otherwise than in God alone for to boaste without God is alwayes mere vanitie mutuall prouocations and enuiengs are the daughters of ambition For he that aspireth to the highest degree of necessitie must needes enuie the rest thereof arise backbitings bitings and prickings The syxt Chapter 1 Bretheren although a man be preuented in any fall you which be spiritual rayse vp such a man with the spirite of gentlenesse considering thee selfe least thou also be tempted 2 Beare ye one anothers burthen and fulfill ye so the law of Christ 3 For if any man thinke himselfe to be any thing when as he is nothing he deceiueth himselfe 4 Let euery man trie his owne worke and then hee shall haue glory in himselfe and not in another 5 For euery one shall cary his own burthen ALthough a man be preuented As ambition is a very hurtfull euill so also doth importunate and ouermuch rigour hurt greatlye and that not sieldome whiche is couered in deede with an honest colour of zeale but it ariseth oft time of pryde and of disdayne and contempte of our bretheren For many as though by their brothers faulte they had gotten occasion to triumpe ouer them doe vexe and greeue thē contumeliously cruellie and this they do because they bend themselues more to taunt than to amend them They are in deede to bee reprehended that haue offended and manye times seueritie and sharpenesse is needefull It is conuenient than to persist in reprehending euen vntil a man come to importunitie but yet you must mingle your Vineger with oyle That is vse gentle perswasiōs as well as sharpe reprehensyons And hervpon he teacheth in this place that lenitie must be vsed in the correcting of our brothers faults and that those are Godly and Christian chidinges which sauour of gentlenesse That he may the easilier obtain that he sheweth to what end godly reprehensions are vsed namely to rayse vp him which is fallen that is to restore him new And that wil neuer be wrought with violence nor with an accusing spirite nor yet with sternenesse eyther of countenaunce or wordes it remaineth then to bring with vs a quiet and gentle spirite if we minde to heale our brother and least any man should shew forth gentlenesse in gesture only he requireth the spirite whereby he declareth that they are meete to chasten their bretheren who haue hartes addicted to lenitie Hee commendeth gentlenesse aboute correcting our bretheren with another argument when he saith Preuented for they that are fallen vnaware or circumuēted by deceite to deale too hardly with such were smal humanitie or gentlenesse But we know that the Deuill is alwaye readye to deceaue and that wee are beguiled of him a thousande maner of wayes when as therefore wee see any of our bretheren fallen let vs thinke that hee is fallen into the snares of Sathan and let vs be touched with compassion and withall be the more readye to forgiue But there is no doubt but he maketh a difference betweene faults or falles and inward wickednesse which is ioyned with a deliberate and obstinate contempte of God Such a wickednesse and malitious conspiring against God is to be taken vp more seuerelye for what shall gentlenesse preuayle there yet the word although which he putteth in meaneth as much as if he should bid to bee forgiuen not only the weake which were tempted but them also which being tempted continued still therein You that are spirituall Hee doth not speake iestinglye or in mockage but howsoeuer they were spirituall although they were not vtterly filled with the spirite yet it is the duetie of suche to rayse vp them that are fallen for to what purpose are they better than other but for the safetie of their bretheren for certainely looke how much more grace anye man is endued with so muche the more is he bounde to them that haue lesse to spende himselfe aboute edifying them but because we are so backwarde that we doe amisse euen in the best duties therefore hee warneth that they mingle withall no iote of the flesh Considering theeself Not without cause hath he altered the number for it is an effectuall admonition while he appealeth to euery one of them and biddeth them looke into themselues Thou whosoeuer thou art sayth he which playest the correctour towarde other looke vpon theeselfe also for nothing is more harde to be done than to bring vs to the recounting or examining of our owne infirmitie Whereas we are more than well sighted in marking other mens faults as touching our owne faultes as Catullus sayth We see not that ende of the Wallet that hangeth on our backe therefore to the ende hee maye sting them the more sharpelye he vseth the singuler number The sence may be two wayes considered for when wee acknowledge our selues to bee sinfull the pardon of forgiuenesse which we would haue to be giuen to vs wee doe willinglye in like manner giue vnto other Therefore some take the wordes of Paule thus Shewe not thy selfe vnmercifull or vnintreatable vnto other who arte theeselfe a sinner and haste neede of thy brothers mercye Yet the other Exposition doeth no lesse like mee whereas Paule commaundeth vs to beware lest while we correcte other wee our selues offende For it is a daunger that principallye wee must beware of and yet verye hardelye can wee beware of it because nothing is more readye then to passe measure You may take tempted for the present matter or if you will you maye extende it to the present matter or if you will you maye extende it to the whole life We must be mindfull than to begin at our selues as oft as we mynd to correcte vices that remembring our own infirmitie we may beare the more with others 2 Beare you one anothers burthen A verye apt speeche to commend humanitie when he calleth those infirmities or faults wherewith we are diseased Burdens For nature doeth not teache vs to helpe those that are ouerloded He biddeth vs beare their burthens not that we should by fauouring or dissembling nourish those euils wherewith our bretheren are wayed downe but rather that we should vnburden them and that is done with friendly and gentle correccions or rebukinges For there are many adulterers whiche willinglye woulde make Christ their baude manye Theeues which willinglye would make Christe their Receiuer to conclude there are manye wicked naughtye packes of all sortes whiche willinglye woulde make him their patrone and all they woulde laye their burthens vppon the shoulders of the faythfull that they shoulde beare them But whereas hee putteth Bearing after raysing vp or repayring there is no man but hee maye see what Bearing it is that hee requireth of Christians Fulfill the Lawe of Christe This word Law while it is fitted to Christe serueth to the circumstaunce of the reason For there is a contrarietie betweene the law of Christ and that of Moses as if he should saye If it bee a pleasure to you to obserue the Law loe Christ doth prescribe