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
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
men is whilest they make the healthsome ordinaunces of God by their abuse not onelye vnprofitable vnto them but also do turne them to their destruction 28 There is no Iew. The sence is that in this case persons are of no force and therefore that it skilleth not of what Nation or state they be nor that Circumcision is of more valure thā sexe or kynde and ciuile state why For Christ maketh all one howsoeuer therefore the other are diuerse or vnlike only Christ is sufficient to couple all together Therefore he sayeth you are one whereby he meaneth that the difference is taken awaye To this end tēdeth this speech That neither the grace of adoption nor the hope of saluation doe depend of the Law but that they are cōtained in Christ alone Only Christ thā is al things To put Greekes for Gentils and the specialtie for the generaltie is much vsed 29 Then the seede of Abraham Hee did not therefore adde this because it was greater to be the sonne of Abraham then to be the member of Christ but that hee mighte beate downe the pride of the Iewes who boasted of their prerogatiue as though they alone were the people of God They accounted nothing more excellent than the kindred of Abraham and therefore this same very excellencie he maketh common to all them which beleeue in Christ The consequent leaneth vpon this reason that Christ is that blessed seede in whome all the children of Abraham are vnited as it is sayde and this he prepareth because the enheritaunce is offred commonly vnto al. whereof it followeth that by promise they are numbred among the sonnes And marke that Faith is alwayes relatiuelye ioyned with the promise ¶ The fourth Chapter 1 And I say as long as the heire is a child he differeth nothing from a seruaunt whereas neuerthelesse hee is Lord of all 2 But he is vnder Tutors and gouernors vntill the tyme determined of the Father 3 So also we when we were Children were in bondage vnder the elements of the world 4 But when the fulnesse of time came God sent his sonne made of a woman brought vnder the Law 5 That he might redeeme them whiche came vnder the law that we might receiue the adoption AND I say Whosoeuer he was that diuided the Chapters did ill pull away this sentence from them which went before whereas it is nothing else but a finishing of that went before whereby Paule doth declare and set forth the difference which is betweene vs and the olde people And that he doth whilest he bringeth the thyrde similitude of the Orphant and the guardian The Orphant although he be free yea and also the Lorde of his Fathers housholde yet is he like to a seruaunt because he is ruled by the gouernmēt of tutors And the subiection to his tutor endureth till the time appoynted of his father and after that he enioyeth his libertie After this sort the Fathers vnder the olde testament when as they were the sonnes of God were free but were not in possession of freedome or libertie because the law was vnto them as it were a tutor which helde them vnder the yoke And this bondage lasted as long as it seemed good vnto God who made an ende thereof by the comming of Christ whereas Paule doeth make ende the Tutorship at the onelye appoyntmente of the Father when as the Lawyers do recken vp more wayes wherby the tutorship is ended he doth it therefore because this waye alone did agree with his similitude Nowe let vs discourse euery part Some doe apply this similitude otherwise namely vnto euery man whereas Paule speaketh of two peoples I graunt it is true that which they saye but it longeth nothing vnto the present place The elect say they although they be the sons of God euer from their mothers wombe yet they abide vnder the law like vnto seruants vntil through faith they come into the possession of libertie but after that they know Christ they made no more this kinde of Tutorship But let me graunt this yet denye I that Paule in this place speaketh of euerye singuler person and I denye that it putteth difference betweene the time of infidelitie of the calling vnto faith but hereof hee entreateth wheras there is but one church of God how hapneth it that the state of vs and the Isralites should be vnlike and contrarie wheras by faith we be free howe happeneth it that they who had with vs the same and like faith shall not with vs be enioyers of the same and like libertie wheras a like we are all the sonnes of God how happeneth it that we are free at this daye from the yoke which they were compelled to beare hereof did grow the controuersie and contention and not of his howe and in what manner the Lawe hath dominion ouer euery one of vs before that by fayth wee are set at freedome from the bondage thereof Let this therefore be determined aboue all that Paule in this place doeth compare the Israeticall Churche which was vnder the old testament with the Christian Church that thereby it maye appeare wherein wee agree and wherein the one of vs differ from the other This comparison conteineth a very plentifull doctrine and the same very profitable Firste hereof we gather That the Fathers vnder the olde testament had the same hope of inheritaunce which we at this day haue because they were partakers of the same adoption for Paule teacheth not as some braynsick fellowes and among others Seruetus doe dreame that they were for this purpose onely elected of God that they shoulde figure vnto vs some certayne people of God but that with vs they might be the sonnes of God and expresly he doeth testifie that the spirituall blessing promised to Abraham doeth no lesse long vnto them than vnto vs. Secondly we gather that their consciences were free neuerthelesse in that outwarde bondage for the straight tying to the keeping of the Law did not let Moses Daniell all the godly Kings Priestes and Prophets and all the company of the Faythfull but that they were free in Spirite They caried than the yoke of the Lawe on their shoulders so that neuerthelater they might worship God with a free spirite and cheefely that being instructed about the free forgiuenesse of sinnes they mighte haue their conscience free from the tyrannie of sinne and death Thereof wee must determine that the doctrine hath bene alwayes one and the same and that they were ioined with vs in a true vnitie of fayth that they haue enioyed with vs the confidence of one Mediator that they haue called vp God the Father and that they were gouerned with the selfe same Spirite To all these it is agreeable that the differēce betweene vs and the olde Fathers is not in substance but in accidents for touching those things that are principall in the Testament or couenaunt in those thinges we agree the ceremonies and all that gouernement in which we differ are
wisedome and such as cannot be drawn drie but I denie that the bountie therof consisteth in diuers and contrary sences such as euery man may deuise of his own braine Be it known therfore that that is the true sence of the scripture which is natural simple that let vs embrace hold with tooth and nayle As for fained or deuised expositions which leade vs away from the literal sence let vs not only neglect them as doubtful but stoutly refuse thē as deadly corruptions But what shall we answere to that which Paule saith certainly he doth not vnderstande that Moses meant so when he did write that he would turne a story into an allegorie but he sheweth how the story may agree to the present cause namely if wee marke that the picture of the church is there painted forth vnto vs figuratiuely Neyther is that kind of doctrine straunge from the natural sence of the letter for that the similitude is taken from the houshold of Abraham vnto the church For as the house of Abraham was then that true church so there is no doubt but that the principall euentes such as were chiefely to be remēbred aboue others which happened in the same are vnto vs so many tipes or figures as therfore in circumcisiō in the sacrifices in the whole Leuiticall Priesthood there was an allegory as at this day is in our sacramēts so also I say was there in the house of Abrahā but that maketh not that we should go from the literall sence The sum is as if Paul should say the figure of the two Testaments was paynted vnto vs as it were in a table in the two wiues of Abraham and the figure of the two peoples in his two sons And certainly Chrisostom graunteth that there is a Catechresis in the word Alegoria which is very true Catachresis Englishe soundeth an abuse 23 Of the bondwoman Ech of them was begotten of Abraham after the Flesh but in Isaac was there a peculier respect because he had the promise of grace There was than in Ismaell nothing beside nature in Isaac was the election of God and that was shadowed when he was begotten for he was begotten miraculously and not after a common maner Yet after a sort he doth insinuate both the calling of the Gentils and the refusing of the Iewes because the Iewes boast they are the natural offspring and the Gentils are by fayth without the helpe of man made the spirituall discent of Abraham 24 For there are two couenants Therefore had I rather so translate it lest it should lose the grace of the similitude For Paule doth compare the ii couenants to the two mothers It is hard that a testament which is the newter gēder should be called a mother Therfore the name of couenant is more apt yet haue I not so much desired to shew elegancie as perspicuitie or playnnesse finally he doth now set forth the very matter that as there wer two mothers in the house of Abrahā so likewise is there in the church of God For doctrine or teaching is the mother of whome God doth beget vs that is twofold of the law of the Gospell The law engendreth into bondage therfore it is like Agar But Sara represēteth the secōd the gospel which ingēdreth into liberty although Paule fetcheth it higher making the firste mother Sina and the seconde Ierusalem therefore if it shall like anye man to discusse euery poynt more narrowly he shall make the lawe as it were the seede whereof are ingendred the children of Sina and the Gospell the seede whereof are ingendered the children of Ierusalem But this belonges nothing to the summe of the matter it is ynough if we vnderstande that the two Couenauntes are like mothers of which vnlike children are borne because the couenant of the law maketh bond and the couenante of the Gospel maketh free Obiection But all this at the firste blush might seeme vnlikely to be true because there are no children begotten vnto God but to be free wherefore the similitude accordeth not I aunswere Answer two maner of ways is that which Paule speaketh true for the law in tyme past engendred the disciples therof into bondage I meane the holy Prophets and the residue of the faithful not that they should remayn bond but because God did keepe them vnder a scholemaystership for a tyme. For their libertie was hidden vnder the vayle of ceremonyes and of the whole gouernment wherewith they were at that time gouerned in the outwarde appearaunce nothing but bondage was seene There Paule sayth the same to the Rom. cap. 8. ver 15. Ye haue not again drawn the spirite of bondage into feare Wherefore the holy Fathers howsoeuer within they were free before God yet in outwarde shewe they differed nothing from seruauntes or bondmen and so they did represente the state of their mother But the doctrine of the Gospel doth as wel both in the time of byrth giue full freedome vnto her children as also bringeth them vp as those that bee free Yet I confesse that Paule speaketh not here of such Children as shall appeare by the texte for he will shew that he meaneth by the children of Sina hypocrits which at last are banished out of the Church of God and are put from the enheritaunce What ingendring into bondage than is this that he here reasoneth about forsooth it is of them who frowardlye abuse the Lawe so that they conceiue nothing of the law but that which is seruile and bonde So didde not the godly Fathers which liued vnder the olde testament for the seruile engendring of the Law did not hinder but that they hadde Ierusalem their mother in spirite But they that stick in the naked and bare lawe and acknowledge it not a Schoolemaistership whereby they are lead vnto Christ but rather make a let or stoppe thereof leste they shoulde come vnto Christ they are Israelites borne vnto bondage Obiection Some man agayne will make an exception why doth the Apostle say that suche are borne by the couenaunt of GOD and why doeth hee reckon them in the Church I answere Aunswer that they are adulterous seede of a corrupt seede and that they are not properly engendred or begotten of God but be gone out of kynde and as it were Bastardes which falsly call God Father of whome they bee repudiate and refused and by the same title are they reckoned also in the Church not because they are very members thereof but because they vsurpe a place for a tyme and hauing put on a fayre shew doe deceaue for in this place the Apostle doth consider the Church as here it is seene in this world concerning which more is to bee sayd by and by 25 Agar Sina is a mount I will not stay in confuting the exposition of others for vayn is the glose of Hierome that the mount Sina had two names nor lesse childish is the deuice of Chrisostome taking on like a Philosopher about the
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
What thing else than is the Flesh but the olde man When as therefore the whole nature of man is rebellious and stubborne against the spirite of God wee must earnestlye striue and enforce our selues to be obediēt to the spirite Wherfore we must begin with denying our selues Here maye wee see with what title the Lord setteth out our dispositions nature namely that it agreeth no better with that which is righte than fire doth with water Now what droppe of goodnesse shal be found in free wil except may happe that be called good which is contrarie to the Spirite of God This is that whereof he speaketh Rom. 87. that al the thoughtes of the flesh are enmities against God So that ye cannot doe This without doubt belongeth to the regenerate For they that are carnall haue no fight with euill lusts they haue no right desire whereby they may come vnto the righteousnesse of God And Paule speaketh vnto the faithfull therefore this same You will is not to be vnderstanded of the inclination of nature but of the holy affections whiche God by his grace doth inspire into vs. Paule therfore declareth that the faithfull how much soeuer they striue yet that they cannot wrestle so long and so farre during the time they be in this life that they can obey God perfectly They wishe truly and they desire but the full effect followeth not whiche argumente is more largely discoursed Rom. 7.15 18 If you are led of the Spirite Whereas the faithfull doe halte in their balking in the way of the Lord least they should saint in their hartes for that they haue not a desire to satisfie the Lawe they haue neede of suche a comforte as here they heare where Paule saithe They are not vnder the Law whiche he vseth also Rom. 6.14 For thereof followeth that that is not imputed vnto them which is yet wanting but that their duties are as acceptable vnto God as though they were full perfecte on all sides But here he also goeth forth with that which hee hath begon concerning liberty For this is the spirite which before he called the spirite of adoptiō which for that it maketh men free it setteth thē at libertie from the yoke of the law It is as much therefore as if he shold say Will ye once make an end of those cōtroversies which busie your heades walke after the Spirite for than shall you be loosed from the dominon of the Lawe because the Lawe shall be as a free doctrine which maye admonish you and shall not hold your consciences any longer bounde Finally take away the guiltinesse that commeth of the Lawe freedome from cerimonies foloweth which are simboels of a seruile estate 19 The deedes of the flesh are manifest which are these Adultery Whoredom Vncleannesse Wantonnes 20 Idolatrie witchcraft hatreds contention emulation wrath striuinges seditions heresies 21 Enuie manslaughter dronkennesse Banquetinge and such like of which I tell you before as also I haue foretolde you that they which doe suche thinges shall not possesse the kingdome of God by heritage 19 The deedes of the flesh Because in summe he hath set downe a marke for Christians wherevnto they ought to leauel that they may obay the spirite and resist the flesh now doeth hee paint forth vnto vs an Image as well of the flesh as also of the spirite If men knew themselues they should not neede this declaratiō because they are nothing but the flesh but such is our hipocrisie which is bred by the bone that we see not our filthinesse till the tree be made manifest by the fruit Now therfore the Apostle putteth vs in mind against what vices we must warre that we liue not after the flesh He reckens them not vp all and that hee sheweth in the end but of those which he reckoneth it is easie to gather what the rest be He putteth Adultery Whoredome in the first place after that he nameth vncleanesse which reacheth to al the parts of vnshamfastnesse Wātonesse is as it were the instrumēt for the Greekes call those wantons which behaue thēselues wātōly dissolutly these foure ar referred vnto one head namely vnchastnesse He ioyneth worshipping of idols which in this place is taken for grosse superstitiōs which are manifest vnto the eyes of men The seuen kinds which folow next after are of kin one to another vnto which are ioyned two other afterward He nameth Anger and Hatred which principally differ in this that Anger is short Autho. li. 2. Rethor and Hatred continueth Emulations and Enuye are the causes of Hatred Furdermore Aristotle maketh this difference betweene Emulation and Enuie saying that he doth Emulate which taketh it in greef that another excelleth him or is better than he not because his vertue or excellencie greeueth him but because he would wishe himselfe to be his superior or better But he enuieth not which desireth to excell but whiche is greeued at the excellencie of others and therfore he teacheth that enuie is a quallitie of base and abiect persons and doth attribute emulation to loftie and heroicall hartes Paule pronounceth them both to be a malladye of the Flesh of Wrath also and Hatred doe spring Contentions Shiftinges Seditions or Vprores at length come manslaughters and Withcrafts or Poysoninges By Banquettinges he meaneth dissolute dyet and euery vntemperatenesse of gluttony Marke that he reckoneth vp Heresies among the workes of the fleshe for thereof we gather that the worde Flesh is more largely extended then vnto sensualitie as the Sophisters fayne For what breedeth heresies but Ambition which occupieth the principall seate of the mynde and hath no residence in a doltishe heade Hee sayeth these are manifest least any by replying might thinke he had any thing profited for what auayleth it to denye that the fleshe hath dominion in vs when the fruites doe bewray the Tree 21 Of which I tell you before With this so sharpe a telling hee meant not onely to terrifie the Galathians but also after a sorte to girde at the false apostles who setting aparte this doctrine that was farre more profitable contended and iangled about ceremonies And yet withall he also teacheth vs by his example to continue in these exhortaions and threatninges according to that in Esaye Cap. 58.1 Cry and cease not tel my people their wickednesse For what can be spoken more horribly than that they whatsoeuer they be that walke after the flesh are banished from the kingdome of God who dare imagine now that these vices bee light and small Obiection whiche God so greatly doeth abhorre But thus it seemeth that the hope of saluation is cut off from all men for who is it in the world that is not combred with some of these vices I aunswere Aunswer that Paule doth not threaten vnto all men that haue sinned the casting out of the kingdome of God but vnto them that continue sinners without repentaunce The Saints also otherwhile are greeuously troubled but they returne into the waye
agayne and therefore are they not reckoned in this beadroll because they cocker not themselues To be breefe all the threatninges of Gods iudgements call vs to repentaunce vnto which ther is pardon alwaye readie with God but they shal be a witnesse against vs if wee remayne obstinate For the worde possesse is vsed in Paule this greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to obtayne by right of inheritaunce Neyther yet doe we obtayne euerlasting life by any other right but by the right of adoption as else where is seene 22 But the fruite of the Spirite is charitie ioy peace long suffering gentlenesse benignitie faith 23 Meekenesse temperaunce against such the law is not 24 Those truely that are Christes haue crucified the fleshe with the affections and lustes 25 If we liue in the spirite lette vs also walke in the Spirite 26 Let vs not be desirous of vaineglory prouoking one another enuying one another 22 But the fruites As afore he condemned the whole nature of man for that it bringeth forth no fruites but faultye and reprobate so nowe he teacheth that all vertues all honest well ordered affections doe come of the spirite that is to saye from the grace of God and from the renuing whiche wee haue from Christ It is as much therefore as if he had sayd There commeth nothing of man but that which is euill there is nothing that is good but commeth of the holy ghost For although there hath oft times appeared in mē not regenerate notable examples of meekenesse fayth temporaunce and liberalitie yet for al that it is certayn that they were but only deceiuing shewes there was a kind of notable vertue in Curius in Fabricius Temperance in Cato gentlenesse and liberalitie in Scipio long suffering in Fabius but that only in the sight of men but that only after a ciuile account or estimation but before GOD nothing is pure except it be out of the fountayne of all puritie I take Ioy here not as Rom. 14.17 but for the merinesse which we shew to our neighboures and that which is contrary to waywardnesse so I take faith for truth that it may be contrary to suttlety fraud and lying I set Peace agaynste brawlinges and contentions Long suffering is meekenesse of mynde whereby it commeth to passe that we take al thinges in good parte and are not by and by ready to be angry the rest are open ynough for the fruite describeth how it shal be manifest what euery mans mind is what than will some man say shall we iudge of the vngodlye and Idolatours which shined with notoble shew of vertues for by their workes they showe to be espirituall I aunswere as not all the workes of the flesh are apparaunt in a carnal or fleshly man but they shew them selues to be carnal with this or that vice so a spirituall man must not be deemed so because of one vertue for in the while it will appeare by other vices that the fleshe had dominion in him which is plainelye to be seene of all them whome I haue named 23 Against such Some vnderstande simply that the Lawe was not set out against good workes because that of ill manners did spring good lawes but Paule speaketh this in a higher and more deepe sence namely that where the Spirite ruleth the Law beareth no longer the swaye for the Lord by framing our hartes vnto his righteousnesse deliuereth vs from the rigor of the Law so that he will not deale with vs according to the couenaunt thereof nor holde our consciences vnder guiltinesse The law in the meane while ceaseth not to doe his office by teaching and exhorting but the Spirite of adoption deliuereth vs from subiection and so he scorneth the false Apostles who by vrging and enforcing the subiection of the Law didde not more bende themselues to vnloose the yoke thereof which Paule teacheth to be done where the Spirite of GOD beareth swaye whereof it followeth that they had no regard of spirituall righteousnesse 24. They that are Christes He addeth this that he may shew that libertye belongeth vnto all Christians because they haue renounced the flesh And he warneth the Galathians what true Christianitye is as touching their life that they should not professe falsely themselues to be Christians when they were not Christians in life He hath vsed the worde Crucified that hee might note vnto them that the mortification of the fleshe is the effecte of the crosse on Christe neither is this the proper or owne worke of man but we are grafted by the grace of God into the fellowship of the death of Christe that wee should not any more liue to our selues Rom 6. 5. Than therefore shall we enioye the priuiledge of the sonnes of GOD if we be buried to gether with Christe by the true denying of our selues and in killing the old man not because the fleshe is as yet vtterly slayne but because it should not raigne but rather giue place to the spirite The flesh and the lustes thereof are meant for the roote and the fruites For the Flesh is the naughtinesse of nature corrupted from whenee all euils come nowe it appeareth that the members of Christ haue wrong if as yet they be brought in bondage vnder the Lawe from whiche they are loosed that are regenerate vy his spirite 25 If we liue in the Spirite Nowe Paule according to his custome out of doctrine gathereth an exhortation the death of the fleshe is the life of the spirite and if so be the spirite of God liueth in vs it gouerneth all our doinges For alwayes there shall be many which without shame will boast themselues to liue in the spirite but Paule calleth them backe from wordes to the triall of the thing For as the soule doeth not liue idlelye in the bodye but doth sende out moouing and strength to the members and all and singuler the partes so the Spirite of God cannot be in vs but he will shew forth himselfe by the outward effects Therfore by liuing is here ment the inward force or strēgth by walking is ment the outward actions or doinges For this is Paules mynde that workes are testimonies of a spirituall life in the word Walke there is a Metaphor whiche is often vsed 26 Let vs not be desirous These are speciall exhortations which were needefull for the Galathians and neuer a whit lesse are they meete for our time Ambition is the mother of manye mischiefes not onely in the whole societie or cominaltie of men but chiefely and especially in the Church Therfore he teacheth to take heede of her For Vaineglorie is no other thing here in Paule but a desier of honour wher any desireth to be aboue the reste For although the prophane Philosophers condemne not euery seeking after glory yet amonge Christians who soeuer is desirous of glory for that he goeth awaye from true glory is worthily condemned of vaine and preposterous ambition For it is not lawfull for vs to boaste