iustifieth is alone but we affirme that it is alwayes ioyned with good works only we contend that it alone auaileth vnto iustification The Papistes themselues like Tormentoures doe teare and rente Fayth miserablye while sometime they make it vnshaped and without charitie and sometime shaped as for vs we holde that true faith cannot be plucked away from the Spirite of regeneration but when we speake of the cause of iustification than we shutte oute all workes As touching this presence place Paule doeth not reason whether charitie worketh with fayth to iustifie but onely sheweth what are now the true excercises of the faythfull least he shoulde seeme to make Christians idle and as it were like to blockes Therefore when you are in hand with the cause of iustification take heede you admitte not anye mention of charitie or of workes but firmelye holde fast that which shutteth them out In as much as Paule here doeth not entreate of iustification nor yet assigneth the prayse thereof to charitie in part we may thereby readilye conclude that by the same reason it should follow that Circumcision and ceremonies did iustifie in time past For as he commendeth faith with charitie in Iesus Christ so before the comming of Christ ceremonies were required But that was nothing to the deseruing of righteousnesse which the Papists also will confesse and therefore we must not thinke so of charitie neither 7 Ye did run wel who did hinder you that you should not obay the truth 8 The Perswasion is not of him who hath called you 9 A little leauen leaueneth the whole lumpe 10 I am perswaded of you in the Lord that you will thinke no other thing he that troubleth you shall beare iudgement whosoeuer he be 11 And I Bretheren if as yet I preache Circumcision why as yet doe I suffer persecution the offence of the crosse is done away I would to GOD they also were cut away which trouble you 7 Ye did run well He doth of a sette purpose mingle the reproche of their present backsliding with the praise of their former course that being ashamed they maye the more willinglye returne into the way It is a token of wondering that he asketh them who led them away from the right course whereby hee may make them the more ashamed I thought good once againe to turne the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Obay rather than to Beleeue because now alreadie they had embraced the puritie of the Gospell and were caried away from obaying it 8 The perswasion is not of him He contended afore with reasons now at last he goeth to it by authoritie wheras he crieth vnto them that this perswasion came from some other place than from God For this admonitiō should not haue very much waight were it not vpholded by the authoritie of the person But Paule of his owne right mighte so boldlye speake to the Galathians for that hee was a Preacher vnto them of that calling that GOD called them with and therefore hee nameth not GOD but he signes him out by a Periprasis Periphrasis 〈◊〉 fight whē a thing is signified in many words that may be said in one as one that selleth raysons c. for a grocer as if he should saye God is not at controuersie with himselfe hee it is who called you into saluation by my preaching This newe perswasion then came from some other place Therefore if you will haue the calling of God ratified take heede you giue no eare vnto them who bring in amongst you new inuentions Although I confesse the greeke Participle be of the present tence yet because it is taken indifinitely it liked me to turne it thus Which hath called you for to take away doubtfulnesse in the meaning 9 A little leauen I referre it to the doctrine and not to the men for he aduiseth them how hurtfull a thing the corruption of doctrine is least they should not repute it as commonly men doe as a thing of no daunger or else of no great daunger For Sathan creepeth in with this vndermining so that he doth not openlye shake the whole doctrine but infecteth the purenesse thereof with false and forged opinions many because they consider not the greatnesse of the euill are lesse vehement in resisting the same therefore the Apostle here doth crie out that no iote of safetie doth remayne after that the truth of God is corrupted and he vseth the similitude of leauen which although it bee but a little doeth sende out it sharpenesse into the whole lumpe Therefore we must carefully beware that we suffer not any thing to be deuised and put to the pure doctrine of the Gospell 10 I am perswaded Hee doeth agayne turne all his sharpe speeche from the Galathians vnto the false Apostles hee sayeth they were the cause of the euill to them hee threatneth punishmente hee sheweth that hee hath good hope of the Galathians because they will returne readylye and easilye to agree to the truth And that giueth vs a courage when wee heare that wee are well hoped of for wee counte it a foule matter to deceyue the opynyon of them who iudge louingly and friendly of vs. And because it was the worke of GOD to bring the Galathians agayne to the pure Doctrine of fayth from whiche they hadde swarued hee sayeth he hopeth in the Lord whereby he monisheth them that returning or repentaunce is a heauenlye gifte that they also might aske the same of God He that troubleth you It is a confirmation of the sentence going afore because after a sort he layeth a great part of the blame vppon those deceiuers by whome the Galathians were beguiled for looke what reuengement hee denounceth agaynste them from the same for the moste parte doeth hee exempt the Galathians But whosoeuer they be that giue occasion of hurly bulyes to the Church whosoeuer breake the vnitie of fayth whosoeuer make concorde shake and decaye lette them heare and if they bee in their right wits let them shake for feare at this speeche for GOD by the mouth of Paule doeth pronounce that no suche Authoures of offences shall scape vnreuenged This peece Whosoeuer helde hath a force in it for in as muche as the false Apostles by theire greate wordes did terrifie the ignoraunte and vnlearned multitude it behoued Paule on the other side so loftily to extoll his doctrine that hee shoulde spare none whiche durste quetche agaynste him whatsoeuer tytle otherwise they were knowne by 11 And I bretheren An argumente drawne from the finall cause I mought sayth he auoyde the hatred of men daungers and persecutions if I woulde but onlye mingle ceremonies with Christ whereas therefore I contende so greatlye aboute this matter to maintayne the contrarye I doe it not for myne owne cause nor yet for myne owne profite But doeth it therefore followe that it is true whiche hee teacheth I aunswere that the right affection and pure conscience of the Teacher is of no small force to winne credite moreouer it is
what needeth that to be gotten vs of another that wee canne giue to oure owne selues Truelye if the death of Christe bee oure redemption than were wee Captiues if our satisfaction than were wee Debters if oure purging than were wee guiltie if our washing than were wee vncleane And so on the contrarye syde hee that doeth attribute vnto workes his cleannesse his forgiuenesse purging righteousnesse and deliueraunce doeth make the death of Christ vayne Here perhappe somebody will Obiect Obiection That the Argumente is not of force agaynste them whiche couple the grace of Christe with workes whiche no man neede doubte but the false Apostles didde for these two clauses stande together That righteousnesse is by the Lawe and Wee are redeemed by the death of Christe I graunte Aunswer if wee yielde parte of our righteousnesse to bee gotten by workes and parte to come by grace But we maye readilye gather that this kynde of Diuinitye was vnknowne vnto Paule for eyther hee didde wiselye and orderlye reason agaynste his Aduersaries or else foolishlye and ouerthwartelye If so bee any Blasphemer dare be so bolde to accuse him the defence for Paule is forcible ynough namelye That that is reputed righteousnesse before GOD not suche as wee men imagine but suche vnto whiche nothing is wanting But because it belongeth not to the presente purpose to pleade Paules cause againste Blasphemers which dare barke agaynst the holy Ghost let vs try the matter with the Papists They mocke vs when according to Paule wee reason That Christ dyed in vayne if righteousnesse bee by workes for they thinke themselues armed with a trimme aunswere when they bring out of their Sophisters That Christ deserued for vs the firste grace that is to saye the occasion of deseruing and that the merite of his death doth concurre and meete together with the satisfactions of workes to the daylye forgiuenesse of sinnes Let them than mock Paule out of whose mouth we speake for they must confute him before they confute vs. Wee knowe that he had to doe with men which did not vtterly shut out the grace of Christ but did place the one halfe of saluation in workes agaynste whome he reasoneth thus Christ died in vayne if righteousnesse be by the law and in so doing he leaueth not one drop of righteousnesse vnto workes The Papistes differ not from them a whit and therefore it is lawfull vnto vs also to vse the argument or reason of Paule to confute them The ende of the seconde Chapter ¶ The third Chapter 1 O foolishe Galathians who hath bewitched you that you should not obay the truth vnto whome Iesus Christe is paynted forth before your eyes being crucified among you 2 This only will I learne of you Haue you receiued the Spirite by the works of the law or by the preaching of faith 3 Are ye so foolish that hauing begun in the spirite yee will now be made vp in the flesh 4 Haue ye suffered so great thinges in vaine if yet also in vaine 5 He therefore that ministreth vnto you the spirite and worketh in you vertues doeth hee that by the vvorkes of the Lawe or by the preaching of the fayth O Foolish Vnto doctrine he ioineth or rather putteth in chiding If any man doth maruell why he deferred it not till the end without dought those so graue sentenses which he pronounced stirred him sodenly to be angry For wheras wee heare that the Sonne of God is reiected with all his goodnes and that his death is accounted as nothinge what godly hart is not broken with indignation He pronounceth them therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye out of their wits which suffered themselues to be enwrapped with so great sacriledge neyther doth he reprooue them only for that they suffred themselues to be deceyued but to be deluded as it were with a certayne Magicall enchauntment which is farre worse for he showeth that their fall was more nigh vnto madnesse then foolishnesse Some thinke that Paule had respecte to the disposition of the nation for they hauing their originall of Barbarians were to be handled the more hardlye but I hadde rather referre it simply to the the thing it selfe for it is a wonderous thing that in so great clearenesse of the Gospell there should as yet a place be open to the bewitchinges of the Diuel For he doeth not therefore onely saye that they are bewitched and out of their wits because they obey not the truth but because they being taught so certainly so manifestly so familiarly to be shorte so effectuallye doe straight waye fall awaye Erasmus hath the Verbe Crederetis Beleeued the whiche although I doe not vtterly reiect yet more agreeable to the Texte is that which I haue vsed namelye Obediatis obayed because Paule doth not accuse them that in the beginning they refused the Gospell but he chideth them because they stood not stedfast in obaying it Vnto whome before the eyes This belongeth as I haue already touched to augment their fault for the better knowne that Christ hath bene to vs so muche the more grieuous is our fault of falling awaye from him Hee sayeth therefore that the perspicuitie or playnesse of his Doctrine hath bene so great that it hath not bene so muche a bare teaching as a liuelye and expresse Image of Christe their knowledge then was suche as might be compared to a seeing The exposition of Augustine is harde and farre from the mynde of Paule who sayth that Christe was sette forth as though hee shoulde bee put out of possession Some reade for Proescriptus Wherof the Grecians call those tables Programmata wherein they shewe abrode such possessions as are to be solde that the matter might be apparant to the eyes of al men proscriptus which worde woulde not ill agree to the purpose if it be taken for Set forth to open sale or spoyle But in the worde depictus painted out there is lesse ambiguitie or doubtfulnesse and in my iudgement it doth very well agree for that Paule may show how great the force of his preaching hath bene firste he compareth it to a picture or paynting which hath expressed to them liuely the image of Christ after that being not contente with this similitude hee addeth that Christ was crucified among them Whereby hee meaneth that they shoulde not haue bene more touched with the present sighte of the death of Christ than with his preaching for mee thinkes it is somewhat hardly expounded of some where they vnderstande the Galathians to haue crucified agayne and mocked the Lord when they went back from the puritie of the Gospell or else had giuen eare and credit to those deceauers which had crucified him Let vs therefore keepe this sence that they were no otherwise instructed of Christ by the doctrine of Paul than if he had bene shewed them in a table nay rather crucified among them Such a representation can bee done with no eloquence with no colours of Rethoricians excepte that
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
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
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
once already both conceiued and borne now the seconde tyme must they be borne after their backsliding He maketh the matter somewhat lesse hatefull when he sayth Vntil Christ be shaped for he doth not doe awaye the former byrth but hee sayth they must be nourished againe in the wombe as vntimelye and vnshapen children Finallye Christ to be shaped in vs and wee to be shaped in Christ is all one for we are borne that we maye be new creatures in him and he in like maner is borne in vs that wee maye liue the life of him Because therefore that the true image of Christe was deformed or mishapen by superstitions brought in of the false apostles Paul laboreth about the garnishing thereof that it maye shine purely without impediments This do also the ministers of the Gospell while they feede with milke while they feede with strong meat to be short they ought to be occupied thereabout throughout the whole course of their preaching but Paule here compareth himselfe to one in trauayle because the Galathians were not as yet perfectlye borne And this is a notable place concearning the efficacie of the ministerie It is proper indeede vnto God spiritually to beget and to bring forth but because hee vseth the minister and preaching as instrumentes therevnto he ascribeth vnto them that which is his because that with the indeuour of man he ioyneth the force of his spirite We must always holde fast that distinction that when the minister is opposed or set agaynst God he is nothing and he can doe nothing but is an vnprofitable instrument but because the holy Ghost worketh effectuallye by him the praise and title of the deed is also passed ouer vnto him But truely than is not declared of what force the Minister is by himselfe and apart from God but what God doth worke by him Therefore if Ministers meane to bee any thing let them studye to shape Christ and not themselues Here as though hee were deade with sorrowe hee fayleth in the middeste of his talke 20 I would now be present This is a very greuous maner of faulte finding when the father complaineth that he is in suche a perplexitie through the fault of his children that he is destitute of counsaile and knoweth not which way to turne himselfe and he wisheth that he had libertie to speake with them because we can determin while we are present about any busines the better what is expedient for we do frame our speech as he that heareth vs is affected according as he sheweth himself either tractable or else resisteth stubbornely although his mind was to expresse somewhat more by the Chaunging of his voyce namely that he was ready wilingly to put on diuerse shapes to faine also a newe tongue so that the reason wherefore he shoulde so doe might appeare which thing muste be diligently obserued of Pastors leaste they be geuen to much to please themselues or their owne witts but let them fashion themselues euer to the capacitie of the people as farre forth as the matter shal require onelye so farre as religion will suffer leaste they turne aside from the righte waye to please men 21 Tell me you that be minded to be vnder the Lawe doe you not heare the Lawe 22 For it is written that Abraham had two sones the one by a bondmayde the other by a freewoman 23 But he that was of the bondwoman was begotten after the fleshe but he that was of the freewoman by promise 24 Which thinges are spoken Allegoricallie As by an Allegorie for there are two couenaunts one from the mount Sina which begetteth into bondage the same is Agar 25 For Agar Sina is a mount in Arabia and representeth that which now is Ierusalem for it is in bondage with her children 26 But Ierusalem which is aboue is free which is the mother of vs all 21 Tell me Hauing put in exhortatiōs to moue affections he addeth to a proper florish of his former doctrin It would not be in deede a sufficient profe of it selfe but seing that he hath sufficiently contended with arguments this kinde of confirmation is not to be misliked To be vnder the lawe in this place signifieth to goe vnder the yoke of the lawe on this condition that God may deale with you according to the couenaunt of the law and that you in like maner binde your selfe to kepe the Law for otherwise all the faithfull are vnder the law but hee treateth here in this place of the Law with the appurtenances thereof as already is sayde 22 It is written that Abraham There is no man so madde that being put to choyse will take bondage and leaue libertie But here the Apostle teacheth that they be seruauntes or bonde that be vnder the Law whosoeuer they be they are in wretched case than who of their owne accorde desire to bee in this state when God is willing to set them free He painteth out the picture hereof in two sonnes of Abraham whereof the one being borne of a bondwoman is in the same state that his mother the other borne of a free woman is free and enioyeth the heritage Afterwarde he applieth the whole historie to his purpose and setteth it out elegantly First for as much as the contrary parte armed themselues with the authority of the law hee setteth the law flat against them and it is a thing vsed to meane by the name of the law the fiue bookes of Moses Secondly because the story which he citeth seemeth to belong nothing to the purpose he transposeth it to an Angelicall exposition But because hee writeth these thinges to haue an Allegorical meaning Origen and many other more with him snatche occasion hereby to wrest the Scripture this way and that way from the naturall sence for thus they gathered that the literall sence was to lowe and to base that therefore vnder the barke of the letter there laye hidden greater misteries which otherwise could not be got out but by deuising allegories And that preuayled easilye for the world hath preferred alwayes and will preferre speculations which haue an outward shewe or skill before firme doctrine by such liking mens boldnesse hath increased more more so that in handling of the scriptures it was not only permitted to dally without check but also it was very highly praised for soothlye they thought for many yeres no man to haue wit but he that could durst finely transfigure the most holy word of God To transfigure is to change into another shape Without doubt this was the inuention of sathā to abase the authoritie of the scriptures to take away the true vse frō the reading therof which prophanation God hath reuenged with iust iudgemēt in that he hath suffred the puritie of vnderstanding to bee ouerwhelmed with the bastard counterfeit gloses The scripture say they is plentiful therfore bringeth forth manifold sences or meanings I confesse that the scripture is a very bountifull fountayne of al
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
vnto you a Lawe which it becommeth you to preferre before all lawes and that worthilye namely that wee shoulde holde mutuall humanitie among our selues For hee that hath not this hath nothing on the contrarye side hee sayth the Lawe of Christ is fulfilled whereas euery one easeth his brother with mercye whereby hee sheweth that all thinges are superfluous which belong not to charitie for the composition of the Greeke worde expresseth a sounde and firme fulfilling But because no man perfourmeth in all respects that which Paule requireth therefore we are farre off all of vs from perfection and he that is least of all off in comparison of others yet in respect of God is very farre off 3 For if any man thinke The construction of the wordes is doubtfull but the meaning of Paule is certaine For this peece when as he is nothing at the first showe soundeth thus If any man who otherwise is nothing as many men there are of no account and yet puffed vp with a foolishe perswasion of themselues attributeth any thing to himselfe but the sentence is more generall and therefore maye thus bee resolued Because all men be nothing hee that will seeme to be any thing and perswadeth himselfe that he is somebodye hee deceaueth himselfe Firste therefore hee pronounceth vs to bee nothing whereby he meaneth that we haue nothing our owne of which wee maye boast but to be voyde of all goodnesse that all our boasting may be meere vanitie Secondely he gathereth therof that they deceaue themselues who challenge any thing vnto themselues and it is a very absurde thing wheras we take nothing more in dogen than to be mocked of others that willingly we our selues will mock our selues The thinking vpon this will make vs much more fauourable vnto others for whereof commeth fierce triumphing ouer other whereof commeth stately seueritie but of this that euery man extolleth himselfe and disdainefully despiseth others take arrogancie out of the way and we shall all be very modest one to another 4 Let euery man trie Paule hath alreadye brused mans pride with a very sore blow but because it falleth out for the most parte thereby that while we conferre our selues with others we make valuation of our selues according to their base estimation he sayth here there is no place for such comparison Let no man sayeth he measure himselfe by another mans freedome nor like of himselfe therefore because hee more misliketh other than himself but leauing the view of other let him search his owne conscience and consider what his owne worke is That is true prayse not which we get vs by backbiting others but which we haue without comparison Some thinke it is an Ironia as though Paule should say Thou flatterest thy selfe because of other mens faultes but if thou looke vpon thy selfe who thou art than shall thou haue the prayse that longes to thee that is none at all because there is no man that deserueth a drop of prayse Afterwarde they expounde that whiche followeth Euery man shall carrie his owne burthen as thus Is accustomed to beare c. But the sence hangeth together better without any figure for the wordes sounde thus As concerning thee selfe alone thou shalt haue prayse not by comparing thee self by others I know why the Ironia liketh them namely because the Apostle in the next sentence hath broughte to nothing all the glory of men But Paule in this place speaketh of the boasting of a good conscience which the Lord graunteth vnto his and whereof Paule reioyceth Acts. 23.1 and that is nothing else but a recknowledging of the grace of God whiche in no wise doth make a man proude but stirreth him to glorifie God Such an occasion of prayse doe the Godlye finde in themselues which they ascribe not to their merites but to the goodnesse of God This is our boasting sayth he 2. Corin. 1.12 the testimonie of a good conscience that wee haue faythfully bene conuersaunt c. And Christ sayeth Enter into thy Chamber doe well before thy father in secrete and thy Father whiche is in secrete shall reward thee Math. 6.7 Although to speake properly he affirmeth nothing but teacheth that this shall be a legitimate and firme prayse if euerye one bee valued acording to that which he is himselfe and not as another man is It is then a conditionall speeche as if he should say that none else shall be accounted good but that they seuerally are found to be such 5 Euery one shall beare To the end he maye shake off from vs slouth and disdaine he setteth before vs the iudgemente of GOD where euery one seuerallye shall giue an accounte of his life without comparing For this is it that deceiueth vs for that a poore blinde man among blinde men seemeth to himselfe to bee well sighted and he that is browne among blacke men thinketh himselfe white He denyeth that these imaginations shall haue any place in the iudgement of God because euerye one shall there beare his owne burthen and shal not acquite one another from their sinnes this is the verye righte meaning of Paule 6 Let him which is taught in the word minister vnto him which teacheth in all good thinges 7 Be yee not deceiued God is not mocked for that which a man soweth that also shall he reape 8 For he that soweth for flesh shall of the fleshe reape corruption but he that soweth for the Spirite of the Spirite shall reape life euerlasting 9 But let vs not be weary with doing that which is good for if we shrinke not we shall reape in due time 10 Therefore where as we haue time let vs do well towards all but specially toward them who are of the houshold of faith 6 Let him minister It is verye likelye that euen than the Teachers and Ministers of the worde were not seene too and yet for all that it is a verye foule vnkyndenesse For howe heynous a thing is it to holde backe from them bodilye foode by whome our soules are fedde or not to vouchsafe them an earthly recompence of whome we receyue heauenlye riches But this is and hath bene also in former tymes the manner of the Worlde to paumper largelye the ministers of Sathan but to godlye Pastors to minister foode hard and scante And albeit it is not meete for vs neyther too muche to complayne nor to be too handfast of our righte yet oughte Paule to exhorte the Galathians to perfourme their duetie wherein he was the more liberall and bolde because he pleaded not his owne cause priuately but prouided for the common vtilitie of the Churche hauing no regarde of his owne commoditie He sawe that the Ministers of the Worde were therefore neglected because the Worde it selfe was contemned for it cannot bee if the Worde he had in estimation but that the Ministers are also honestly and liberalie handled Moreouer this is the wilinesse of Sathan to defraud Godly ministers of their liuing that the Churche maye bee
Agayne hee vseth the worde Spirite as being contrary to the flesh that is to say the calling of God as being contrarye to the appearaunce of man so hee yeeldeth the outwarde shew to the followers of the Lawe and Workes but as for the thing it selfe he challengeth it to them who leaue on the onely calling of God and depende on his grace Did persecute There is no mention made in any place of persecution onelye Moses doth say that Ismaell was with whiche participle hee meaneth that he mocked his brother Isaac For in that some of the Iewes doe expound it to haue bene but bare laughing it is not agreeable for what a rage had it bene so sharpelye to reuenge harmelesse laughing There is no doubt than but that in reproche he prouoked the Infante Isaac with tauntes But howe farre is that off from persecution yet Paule doeth not amplifie this in vayne or without cause For no persecution ought to bee so grieuous vnto vs as while wee see by the skoffes and tauntes of the wicked our calling to be decayed and shaken neither the blowes nor the whippes nor the nailes nor the thornes brought so great vexation vnto Christ as that blasphemie He trusted in God what doth it auayle him seing he is destitute of all helpe For there is vnder that more poyson then in all persicutions else for how much more is it for the grace of the adoption of God to be made voyd than to haue this fraile life taken from vs Therefore Ismaell persecuted not his brother with the sword but that which was worse he proudly set vp himselfe agaynst him by treading vnder feete the promise of God This also is the welspring of all persecutions that the vngodly doe despise and hate the grace of GOD in the elect of which matter wee haue a playne and pithie Doctrine in the Storie of Cayne and Abell Wee are also admonished that not onelye outwarde persecutions oughte to bee fearefull vnto vs when as the enimies of Godlinesse do kill vs with sworde and fire when they vexe vs with banishmentes prisonments tormentes and scourginges but when they goe aboute by theire blasphemies to make voyde our confidence whiche resteth in the promises of GOD when they ieast at our Saluation when malapartlye they scoffe at the whole Gospell For there is nothing that ought so greeuouslye to wounde our hartes as the contempte of GOD and as mockes agaynste his grace oughte to doe neyther is there any more deadlye kinde of persecution than when the Saluatyon of the Soule is assayled The Swordes of the wicked come not at this daye to vs who are deliuered oute of the Tyrannye of the Pope but howe doltishe bee wee if wee haue no feeling of that spirituall persecution when they goe about by all meanes to quench that doctrine from which we haue life when as by their blasphemies they resist our fayth yea and perilously batter too the faith of the vnlerned Truely the furie of the Epycures bringeth more sorrowe vnto me at this daye than that of the Papistes They inuade not with force and armes but loke howe much more precious the name of God is vnto mee than mine owne life so it cannot bee but that muche more sorrowefullye am I vexed when I see a diuelishe conspiracie to bee made to quenche out all the feare and worship of GOD to bannishe the memorye of Christe or else to lay it open to be mocked of all wicked persons than if a whole countrie should at one time be set all on a fire 30 But what saith the Scripture Gen. 21.20 Cast forth c. Now that was no small comfort that he setteth forth the example of our father Isaac but this was somewhat more effectual whiles he addeth that the hypocrites with their boasting gette nothing else but that they be cast out of the spirituall housholde of Abraham and that neuerthelesse the heritage is saued for vs howsoeuer braglye they hunche at vs for a time Lette the faythfull vpholde themselues with this comfort that the tyrannye of the Ismaelits shall not last always They seeme indeede to haue gotten the first place and therefore they despise vs as borne out of time and are puffed vp with their eldership in that they were borne first but at the length they shall bee pronounced Agarens borne of a bondwoman and vnworthy of the heritage It is a very fine place to be noted that we should not bee troubled with the high lookes of hypocrits or should enuy their case while they haue an honourable mansion or being in the church although it last a but time but that we should patiently waite the end which bideth them For many either bastardes or straunge children vsurpe a roome in the Church but they haue not a faith that is perpetually fixed as Ismaell like a straunge childe was with his posteritie caste out who notwithstanding was puft vp with his byrthright as first born and did beare the sway at the firste But here some men wise as they think themselues doe scorne the simplicitie of Paule in that he compareth the anger of a woman rising of vayne chiding vnto the iudgement of God but they doe not perceiue that the determination of God came in place whereby it might be made playne that al the whole matter was gouerned by heauenly prouidence For in that Abraham is commaunded vtterly to hearken to his wife that surely was extraordinarie whereby wee gather that God vsed the ministerie of Sara to establish his promise finallye the casting out of Ismaell was nothing else but the executing and effect of this Oracle In Isaac shall thy seede be called and not in Ismaell Although therefore it was a reuenge of womā-like chiding yet that hindereth not but that God by the mouth of his Church hath in tipe declared forth his iudgement 31 Therefore bretheren Now he exhorteth the Galathians that they should chuse rather to be the sonnes of Sara than of Agar nay rather he mentioneth that they are alredie begotten into libertie by the grace of Christ to the ende they maye continue in their state If we should at these dayes tearm the Papistes Ismaelites and Agarens and should boast our selues to be legitimate children they will laugh but if we confer thing with thing and cause with cause there shall be none so vnskilfull but that he may readily iudge it so ¶ The fyft Chapter 1 Stande therefore in the libertie wherewith Christe hath deliuered vs and bee not entangled againe in the yoke of bondage 2 Behold I Paule do shew vnto you that if you be circumcised Christ shall nothing auaile you 3 For I testifie againe vnto euery man who is circumcised that he is a debter to doe the whole law 4 Ye are made emptie of Christ whosoeuer you be that be iustified by the law you are falne from grace 5 For we by the Spirite doe looke for the hope of righteousnesse through faith 6 For in Christ Iesus neither
Circumcision auaileth anye thing neither vncircumcisioÌ„ but faith which worketh by loue STand therefore in the libertie After he had sayde they were the children of the frewoman now he admonisheth theÌ„ how great the valure of this libertye is that they conteÌ„ne it not as a thing little worth And certainly it is an inestimable good thing for which it becoÌ„meth vs to fight vnto the death neither is he in hand here about fires onely but also about alters too Because many at these dayes doe not waye this they doe condemne vs that wee bee too earnest whiles they see vs to sharpelye and with so greate contention auouche the libertie of Fayth agaynste the Tyrannie of the Pope in outwarde thinges By this pretence also the aduersaries stirre vs vp ill will among the vnlearned as though wee seeke nothing else but licentiousnesse whiche is a setting loose of all Discipline But they that are wise and skillfull know that this is one of the principall poyntes in the doctrine of saluation For here wee deale not aboute this Whether you may eate this meate or that meate whether you make this daye holye or let it alone as many men doe foolishlye suppose and some men doe slaunderouslye report but what is lawfull for thee to doe before God what is necessarye to saluation and what it is wickednesse to leaue vndone to be briefe it is a contention about the estate of the conscience when wee come before the tribunall seate of God Finallye Paule in this place meaneth the libertie from the cerimonies of the Lawe the obseruing wherof the false Apostles did exacte as a thinge necessarie But withal the readers must remember that that manner of libertie is but a part only of that libertie which Christe hath purchased vnto vs. For howe small a thing were it if he had onely deliuered vs from the ceremonies This custome therefore springeth out of a deaper fountaine namely in that he was made a curse that he might redeeme vs from the curse of the Law aboue in the third chapter verse 13 because he hath abrogated the force of the Lawe as farre forth as it hold vs endaungered by the iudgement of God vnder the guiltinesse of eternal death to coÌ„clude because he hath set vs at libertie from the tyrannye of sinne Sathan and death so vnder one kinde is the whole comprehended whereof I wil speake in the Epistle to the Colossians Furthermore Christ hath purchased libertie vnto vs in the Crosse but hee giueth vs the fruite and possession thereof by the Gospell Paule than doeth well when he monisheth the Galathians that they be not entangled againe in the yoke of bondage that is to say that they suffer not a snare to bee put on their consciences for if men will laye a wrongfull burden on our shoulders it may be borne but if they will bring our consciences into bondage wee must resist it stoutly and euen to the death For wee shall be robbed of an inestimable benefite if men maye binde our consciences And withall iniurie shall be offred to Christ the authour of libertie But of what force is this againe for the Galathians neuer liued vnder the law It is meant simply for this Euen as though they were not deliuered by the grace of Christ For although the law was giuen to the Iewes and not to the Gentils yet without Christ there is no libertie to eyther of them but a mere bondage 2 Beholde I Paule He could shew them nothing more grieuous thaÌ„ that he should shut them out from the grace of Christ But what meaneth this That Christe auayleth nothing to all that are circumcised Did hee auayle Abraham nothing yea rather that he might auayle he tooke circumcision If wee saye that that auayled before the comming of Christ what shall we aunswere concerning Timothie It must be marked that Paul in this place doth not speake of the outward cutting onlye or of the ceremonie but rather he reasoneth agaynst the wicked doctrine of the false Apostles who fayned the same to be a necessarie seruice of God and withall they did beate in a confidence as it were of a meritorious work These diuelish deuises did make Christ fruitlesse and vnprofitable not that the false Apostles did denye Christ or would haue had him vtterly taken awaye but they did make suche a partition betweene his grace and the workes of the Law that but onelye halfe parte of our saluation should be by him The Apostle cryeth out agaynste that saying we may not make such a diuiding nor that otherwise hee can auayle vs except we imbrace him wholy And what other thing doe the Papistes at this daye but thrust in trifles inuented by themselues in stead of Circumcision certaynly to this ende is directed their whole doctrine that the grace of Christ should be mingled with the merites of workes which thing is impossible For whosoeuer will haue but halfe Christ shall lose all Christ and yet the Papistes seeme in their own eyes to be very sharpe witted when they alleage that they attribute nothing vnto workes but by the grace of Christ being the meane as though the Galathians were in any other error For they did not think or beleeue that they â—ell away from Christ or did refuse his grace but yet Christ was left vnto them for that the doctrine of the Gospell in that principall poynte was counterfeyted and abased This speeche Behold I Paule hath no small force in it for he doth set himselfe againste them euen to their face and he giueth out his name lest he should seeme to haue a doubtfull cause And although his authoritie began to wax lesse and lesse among the Galathians yet he auoucheth it to be sufficient to ouerthrowe all his aduersaries 3 For I testifie agayne It is the proofe of the former sentence taken out of the place of things repugnant for he that is debter to doe the whole Lawe shal neuer escape death because shall remayne alwayes vnder guiltinesse for no man shall euer be founde whiche maye satisfie the Lawe suche an obligation than Binding is a certayne condemnation of a man so it happeneth that Christ helpeth him nothing We see than how these thinges are contrary the one to the other That wee are pertakers of the grace of Christ And agayne that we are bounde to fulfill the whole Lawe But so shall it followe that none of the Fathers were saued Moreouer it shall followe that Timothie was cast awaye by Paule when hee was circumcised For woe to vs vntill wee bee set free from the lawe and where Circumcision is there is subiection It is to bee noted that Paule is accustomed to speake two maner of wayes of Circumcision and that shall bee easilye perceyued of euerye one that is meanelye excercised in the reading of Paule For to the Romaynes cap. 4.11 he calleth it the seale of the righteousnes of fayth and so he includeth Christe and the free promise of saluation vnder Circumcision Nowe in