1. Paule an Apostle.

I Haue sayde in ano­ther place, that Paule in hys sa­lutations is wont to ascribe vn­to himself y^e name of an Apostle, that by his person he mighte get authorytie vnto hys doc­trine. The authoritye of the person doth depende neither of the iudgment nor yet of the wil of men: but of the only calling of God, and therefore he requi­reth to be hearde, because he is an Apostle. Let vs always holde this, That God alone is to be heard in the Churche, and he which is appointed by him a Tea­cher, euen Iesus Christ. Therefore whosoeuer he be that will take vppon him the place of a Teacher, must speake in the name of GOD or of Christe: but because among the Galathians Paules callyng was more doubted than elsewhere it was: therefore to confirme the same, hee doeth expresse somewhat more heere than in other Epystles hee doeth: for hee doth not [Page 2] only affirme y^t he was called by God: but on the contrary parte, he denieth that he was called eyther of men or by men. Here note that he speaketh not of the common office of Pastors, but of the office of an Apostle, the slaunderers durst not vtterly spoyle him of the honour of the Ministerie: only they did take away from him the name and right of an Apostle. I speake now of the office of an Apostle in a proper signification: for it is two manner of waies takē, sometime it signifieth any y^e preachers of the Gospel: but in this place specially it signifieth a principall order in the Churche, so that Paule is equall to Peter, and the rest of the twelue. That first member, That he was not called of men, hee had common with all the true Ministers of Christ. As no man ought to take vnto himselfe the honour: so is it not in the power of men to giue it vnto whome it pleaseth them. It belongeth to God alone to rule his Church: therefore Calling cannot be law­full but of him. And although a man be rightly sometime called in respect of the Church, who notwithstanding through a wyc­ked desire, and not of a good conscience, doth come vnto the Mi­nisterie: yet neuerthelesse Paule doth here speake of the perfecte approbatiō of his Calling, in y^e whych nothing is lacking. Some man wyll obiect, Obiectiō. Answere. doth it not fall out that the false apostles boast the selfe same thing also? I graunt it: yea and that more arro­gantly, and with greater boldnes than the seruantes of the Lord dare: but the thing in deed fayleth to them, which Paule myght openly shew. The second member, That he was not called by man, doth peculierly belong to the Apostles: neyther should this (namely to be called by man) haue been at that time a fault in a Pastor. Paule himselfe with Barnabas did make Elders by elec­tion in euery towne Act. 14.23. the same he doth commaund to bee done of Titus and Timothie. 1. Tim. 5.17. Tit. 1.3. And this is the ordinary way to elect Pastors: for we must not waite, till God doth reueale from heauen, those whome he will chose. Why then doth Paule reiect from hym that which is not onely not euill, but also laudable? I haue already shewed that Paule thought it not sufficient, if he had taken himselfe either a Pastor or any one of the Ministers of the Gospell: for he speaketh (and the controuersie was) about the office of an Apostle, and Apostles must be otherwise chosē than Pastors, y^t is to say immediatly (as [Page 3] they terme it) of the Lord himselfe, Mat. 10.1. So Christ hym­selfe chose the twelue: Act. 1.23. and when a successor was to bee pacled in stead of Iudas, the Church durst not choose one by elec­tion but, flieth to lottes. Certayne it is that there was no lottes vsed in the chosing of Pastors: why do they it then in the orday­ning of Mathias? forsooth that he might be chosen of God: be­cause the office of an Apostle must bee discerned from the other ministeries (or offices.) Therefore to the end that Paule might exempt himselfe from the common order of Ministers, Obiectiō. he conten­deth that his Calling is immediate from God. But how doth hee deny himselfe to be called by men, when as Luke doth shew Act. 22.21.26. that he an5d Barnabas were called by the Church of Antiochia? Some answere, Answere. that he had the function of the office of an Apostle before (that time:) and therefore that that Calling was not the foundation of his Apostleship. But then agayne ex­ception myght be made, that at that time he was first appoynted an Apostle to the Gentils: in which number the Galathians were. Therefore the truer and playner answere is, that he would not exclude heere vtterly the Calling of the Church: but only shew that his Apostleshyppe rested vppon a greater prerogatiue, the which is true: For the Antiochians did not lay their handes v­pon Paule of theyr owne heads,An oracle is a spech from god. but being commaunded by an O­racle. Because therefore that he was called by Diuine Reuela­tion, and after that was appointed and called the Apostle of the Gentils by the holy Ghost: it foloweth that he was not brought in by men, howsoeuer the solemne vsage of ordayning was after­ward added. If the indirecte contrarietye betweene Paule and the false Apostles please any manne, I gainesay it not: because they boasted of the name of men, it shall bee thus, as though hee saide, Of whomsoeuer they boast themselues to be sent, I cer­tainly will be aboue them, because I haue a commaundement from God and Christe. By Iesus Christe and God the father. Hee maketh God the Father and Christ the authors of his A­postleship. He nameth Christ first, because it belongeth to him to send, and we do our ambassage for him. But to amplify it, he ad­deth also the father: as if he should say, If the maiestie of Christ suffice not, let them know also, that my office is enioyned me by God the Father which hath raised him. Not without cause in [Page 4] this place doth he make mention of the resurrection: for it is the beginning of the kingdome of Christe. Therefore did they light­ly esteeme Paule, in that he was not conuersant with Christ vp­pon earth: he on the contrary part doth signify, that Christ, as by his resurrection he is glorified, so verily and in deed at length shewed foorth his power in ruling the Church. Therefore more dignity hath Paule his calling, than if he had been ordained of Christ while he was yet mortall. And this circumstance is wor­thy noting, because Paule doth couertly shewe the wonderfull power of God, which appeared in the resurrection of Christe, to be hatefully spoken against of his backbiters: because the hea­uenly father which hath raised Christe from death, euen he hath appointed Paule a preacher of that his power.

2. And the brethren which are with me. He semeth to haue written in y^e name of many: (for this cause) y^t if they did attribute litle to him alone, that yet at the leastwise they should harken to many, and not despise the whole congregation. And he is accu­stomed rather about the end to wryte salutations from the bre­thren, than to ioyne them to him in the beginning as partners of his wryting, at the least he nameth not aboue two at any time, which two are well knowne, but here he doth otherwise, for hee comprehendeth all, which I thinke is not done without cause: for the consent of so many godly persons ought somwhat to pre­uaile with the Galathians, to make them apt to be enformed and to be tractable. To the Churches. It was a large countrey, and therefore had many dispersed congregations: Obiectiō. but it is maruaile that this title is graunted to the Galathians, who almoste were shronke away from Christ, for where the Church is, there is v­nity of faith. Answere. I answere, In as much as there was among them the profession of Christianitye, the inuocation of one God, the vse of the Sacramentes, and a Ministerie, such as it was, that there were remaining as yet some markes of a Church. There is not in al Churches then, that purity alwayes that may be required. Those which are most pure haue their blemishes: other some are not only full of spottes, but almoste deformed. It is not meete therefore that wee should so be offended with the faultes of doc­trine and manners, that if all thinges like vs not in euery Con­gregation, we should straight way take from them the name of a [Page 5] Churche. Paule in this place doth teache vs another manner of kindnesse, neuerthelesse so are those Congregations which are faulty to be acknowledged as the Churches of Christe, that we notwithstanding condemne whatsoeuer is euyll in thē: neither is it thus, that where there is a Church, whatsoeuer one it bee, there is perfection of all those thinges which are to be wished in the Church. This I speake therefore, because the Papistes cat­ching this word (Church) will haue establyshed whatsoeuer they lust to thrust in: although there be great diuersity between the estate & fashion of the Church of Rome and Galatia. If Paule liued at these dayes, he shoulde perceiue there miserable ruines of the Church, and horrible waste and spoile, but no building. If you had rather haue it more briefly, it is called the Church by the figure Synecdoche, where there is some portiō of a Church,Synecdo­che is a Figure whereby parte is put for the whole. although all thinges answere not fully in it.

3. Grace be vnto you & peace. I haue spoken of this maner of salutation in other epistles. I remaine in opinion, that Paule wisheth God mercifull to the Galathians, & after that, all things to be prosperous: sith that out of God his beneuolence, floweth vnto vs the happy successe of all thinges. He wisheth both, from the Father and also from Christe, because that without Christ there is neither grace nor any good successe.

4. Which hath giuen himselfe. He commendeth here from the beginning the grace of Christ, that he may cal back y^e Galathians vnto him, & retayne thē in him. For if they had worthely conside­red this benefite of redemption, they would neuer haue fallen to strange obseruations. For he which knoweth Christ aright, hol­deth him with tooth & naile, embraceth him with both armes, is occupied wholy in him, desireth nothing beside him. This there­fore is a very good remedy, wherwith we may purge our minds of all kind of errors & superstitions, (namely) to bring into mynd what Christe is vnto vs, & what he hath brought vnto vs. Ney­ther is it a small thing that is signified in these words, Whiche hath giuen himselfe for our sinnes: for he would premonish the Galathians that the purging of sinnes, & by that meanes perfect righteousnesse is no where els to be sought, but in Christe: be­cause he hath offred himselfe for a sacrifice to his Father, & such an Hoste, as to set any other satisfactions against it, were wrong [Page 6] and wickednes: moreouer that this Redemption is of so great worthines, that it ought wholy to rauish vs into the admiration thereof. But that which in this place Paule ascribeth to Christ, the scripture elsewhere applieth to God the father, and both pro­perly. For both the Father by his eternall counsell hath deter­mined this Purging and satisfaction for vs, & in this hath wit­nessed his loue toward vs, that he hath not spared his onely be­gotten sonne, but hath giuen him for vs: And Christ hee offered himselfe a sacrifice to reconcile vs to God, Rom. 8.31. whereof foloweth y^t his death is a satisfaction for sinnes. That he might take vs. Hee also declareth the end of our Redemption: that Christe hath gayned vs vnto hym by hys death to bee hys owne. That cōmeth to passe when we are separated from the world, for as long as we are of the world we partayne not to Christ. This word World is taken here for the corruptiō that is in the world as, 1. Io. 5.19. where it is sayd, That the whole world is layd in wickednes, and in many other places. It is otherwise taken in the Gospel, whereas Christ sayth, I pray not that thou take thē out of the world: but that thou keepe them frō euill. Io. 17.15. for there he signifieth the present life. What then is the World in this place? Men separated from the kingdome of God and the grace of Christe. For a man as long as he liueth to himselfe, is totally damned. The World then & Regeneration are thinges opposite or contrary: as also Nature and Grace, the Flesh and the Spirite. And therefore they that are borne of the Worlde, haue nothing but sinne and wyckednes: not by creation, but by corruption. Christe then hath died for our sinnes, that he might redeeme or separate vs from the World. Wicked. He addeth this epithete or title, to shew that he speaketh of the corruption or wyckednes that commeth of sinne, and not of the creature of God, or of corporall life. And yet wyth this one woorde, as with the stroke of a thunderbolt he hurleth downe all the pryde of man. For he witnesseth, that without the renewing which is by the Grace of Christe, there is nothing in vs but meere wyc­kednesse. For we are of the World: and vntill Chryste take vs out of it, the World raigneth in vs, and we liue vnto it. Howe much soeuer then menne please themselues, they are but mische­uous and wicked with all their iolittye. Vnto themselues [Page 7] they seeme not suche: but let it suffice vs, that the Lord doeth so speake it by the mouth of Paule. According to the will. Hee sheweth the first spring of grace to be the purpose of God: for so God loued the world that he gaue his only begotten sonne, Io. 3.16. But it is to be noted that Paule is accustomed to set the pur­pose of God agaynst all desertes or merites of men. So Wyll signifieth here in this place that whyche commonly they call the Good Pleasure. The sence than is, That Christ suffered for vs, not because we were worthy, or because wee brought any thing whyche myght prouoke hym: but because the Counsell of God was so. Of God and our father, is as muche as if it had been saide of God which is our father.

5. Vnto whome be glory. He brasteth forth into sodaine thanks giuing, to quicken their minds to consider this inestimable bene­fite of God: to that end that they may shew themselues afterward more apt to learne. Although it bee also a generall exhortation, that as often as that mercy of God commeth in minde, strayght­way it should prouoke vs to glorifie hym.

6. I wonder that. He beginneth with chiding, which chiding is somewhat more gentle than they deserued: but his vehement chiding he had rather bestowe vpon the false Apostles, as we shal see. He reprehendeth them for theyr shrinking away, not from his doctrine only, but from Christ. For they might not otherwise hold Christe, than to acknowledge vs by his benefite to be set at liberty from the bondage of the Law: but the necessity which the [Page 8] false Apostles did put in ceremonies was vtterly contrary, and so they were caried ouer from Christe, not because they did alto­gether cast away Christianitie, but because in suche corruption there was only left vnto thē a counterfeite Christ. So at these dayes the Papistes, because they will haue a halfe Christ, and a torne Christ, haue no Christ: and therefore they are caried ouer from Christ, for they are full of superstitious, which are directly contrary wyth the nature of Christ. This must be dilligently marked, That we are caried ouer frō Christ, when we fal vnto those thinges which are contrary to his office: for light cannot be mingled with darkenes. After the same reason is it, that hee calleth it another gospell, that is, contrary to the true gospell: & yet the false apostles did professe themselues to preach the gos­pell of Christ: but whereas they did mingle their fayned deui­ses, wherewith they destroye the principall force of the Gospell, therefore they had a false, a corrupt, and a counterfeyte gospell. He vseth the word of the present time, as though their fall were now in y^e doing: as though he should say, I say not that ye are al­ready carried ouer, for then it were more hard for you to returne into the way: but now, whilest you are yet in the middest of your course, drawe backe your feet rather than go forward. Some reade, From him that hath called you in the grace of Christ, meaning of the father: but the reading which I followe is more playn. In that he saith, that they were called of Christ by grace, it serueth to vpbrayde theyr vnthankfulnesse. To fall from the Sonne of God, of it selfe is euill & wycked, but to fall from hyme when hee hath called vs freely to saluation, is much more hate­full, for his goodnesse towards vs augmenteth the greatnesse of our wyckednes, if we be vnthankefull. Soone. He augmenteth the foulenes of their inconstancye. There is no time fit to fall from Chryste, but so much the more are the Galathians to be dys­praysed, in that they were led away euen so soone as Paule was departed from them. Therefore as before he amplified their vn­thankfulnes in respect of their free calling: so now he doth aug­ment their lightnes by the circumstaunce of tyme.

7. Which is not another thing Some do thus expound it, se­ing there is not another gospell, as though it were a kind of cor­rectiō, least any man shold thinke there were more gospels. I, as [Page 9] touching the exposition of the words, take it more simply: for he speaketh contemptuously of the doctrine of the false Apo­stles, that it is onely a matter of troubles and destruction, as though he should say, What bring these men? What cause haue they to gaynsay the doctrine by me taught? Forsooth they trouble you, and ouerthrowe the Gospell, and nought els doe they. The sense notwithstanding commeth to one poynt: for I graunt that by this kinde of speaking is corrected that which was spoken of another Gospell. He denieth it therefore to be the Gospell, but a mere perturbation and trouble. Onely I was willing to admonish that Aliud here in this place is (after my iudgement) taken for Alia res, that is in English, Another thing, as we are accustomed to saye, That is no other thing but that you wil play the deceiuer. Are willing to ouerthrow. He layeth the seconde accusation agaynst them, that they doe Christ wrong, willing to ouerthrowe his Gospell. It is a won­drous great accusation, for ouerthrowing is more then corrup­ting. Neither yet doth he vndeseruingly lay it to their charge. For Christ doth not stande, and the doctrine of the Gospell fal­leth, where as the prayse of mans iustifying is transposed to other, and where the consciences are snarled and entangled. We must alwaye beholde what are the speciallest things in the Gospell, surely he that ouerthroweth these is a destroyer of the Gospell. The name of Christ which is added, maye be two wayes expounded, other for that it commeth from Christe the Author: or that it doth purely shewe Christ. But no doubte he woulde shew by this epithet the true and natural gospel, which ought to be accounted but one.

8 But although we.) Here he assayleth them with greate boldnesse, to defende the authoritie of his doctrine. And first he affirmeth the doctrine by him preached, to be that only gospell, which to empeyre were great wickednesse. Or else the false A­postles might aunswere him and say: Wee also wishe the Gos­pell to remayne pure and vncorrupt, neither iudge we lesse ho­nourable of it thē thou. As at these dayes the Papists exclaime, that the gospell is holden holy among them, and that they em­brace the name thereof with great reuerence: but when you come to the triall of it, then doe they turmoile the pure & plaine [Page 10] doctrine of the Gospell as they were wood. Therefore Paule not content with that generall testification, doth define what maner of thing that Gospell is, and what it conteineth, and he pronounceth his doctrine to be the true Gospell, lest it should be sought els where. For what shall it profite to giue our consent to the Gospell, and wot not what it meaneth? Among the Pa­pistes peraduenture it might serue,A folded or hiddē truth where Fides implicita is in force: but among Christians there is no fayth, where there is no knowledge. Therfore lest the Galathians, beeing otherwise ready to obey the Gospell, should wauer hither and thither, and beeing in doubt should not finde where to set fast footing, Paul biddeth them bide in his doctrine. Further he will haue suche credite giuen to his preaching, that he pronounceth a curse vp­pon all them that dare speake agaynst it. Yea and he begin­neth with him selfe, because it was needefull, for so he pre­uenteth the reproche wherewith his yll willers woulde haue burdened him: (as thus) Thou wilt haue receiued without controuersie whatsoeuer commeth from thee, because it is thine. Therefore to shewe that he maketh no account of him selfe in this case, he taketh euen from him selfe power, whereby he might dare do any thing agaynst this doctrine. He doth not by this meanes make other his inferiors or subiectes: but with him selfe he bringeth all others into frame, as meete it is, to be subiectes to the worde of God. But to the intent that with greater force he might cast downe the false Apostles, he clim­beth vp euen to the Angelles: neither doth he simplye denye them to be hearde, if they bring anye other thing, but he sayth they ought to be cursed. This maye seeme vnto some an absurditie, that he ioyneth the Angels in triall with his doctrine: but he that doth rightly waye all thinges, shall see that he did it needefully. Sure it is that the Angels of heauen can bring no other saue the certayne trueth of God: but where the contention was about the credite of the doc­trine reuealed by God for the saluation of men: he thoughte it not inoughe to exempte the same from the iudgement of men, excepte he affirmed it also about the Angels. Where­fore when as he pronounceth the iudgement of a curse vppon Angels, if they teache any other thing: although it be an [Page 11] argumentOf that which is vnpossible. ab impossibili, notwithstanding it is not superflu­ous. Neither doth this excesse smally auayle to amplifie the credite of Paules preaching. He sawe both him selfe and it, to be preassed with the highe titles of men, he aunswereth, that not euen the Aungels haue any weighte or authoritie to treade downe his doctrine. Neither dothe he iniurie to the Angels, for sithe they were created to set foorth the glory of God by all meanes that maye be, he which to this ende dothe holily abuse their name, diminisheth nothing their dignitie. And hereof we not onely gather howe great the Maiestie of the worde of God is, but our fayth also taketh a singular confirmation, whylest that we vsing the worde of God, maye safely triumph ouer the Angels and curse them.

9 As I haue sayde afore.) When hee sayth let him be Ana­thema id. ac­cursed these words Of you must be vnderstan­ded, I haue spoken of this worde Anathema 1. Cor. 12.3. which in this place signifieth a curse, and is vsed for the Hebrewe word Cho­rem. Nowe letting passe the men­tion of him selfe and the Angelles, he doth agayne general­ly repeate, that it is lawfull for no maner of man to deliuer any other thing then that which they had learned. Note this verbe Accepistis, You haue receiued, for he alwayes ende­uoureth, that they hang not vppon an vnknowen Gospell of their owne imagining, but holde the certayne definition there­of, and be earnestly perswaded, that that which was deliue­red vnto them and they had embraced, is the true Gospell of Christe. For nothing is lesse agreable with fayth then supposing or imagining. What then if any man doubt, not knowing what thing or what manner of thing the Gospell is? He dothe therefore commaunde that they shoulde be helde for diuels whatsoeuer they bee, that dare bring an other gos­pell contrarie to hys, calling that another, vnto whiche the inuentions of others are patched. Neither was the doctrine of the false Apostles altogeather repugnaunt or contrarye, but it was corrupted with false additions. The shift therefore of the Papists is childish, wheras they dally thus with Paules words, First that his whole preaching is not extant: neither that it can be knowen what it conteined, except the Galatians which heard it might be raysed vp frō the dead for to be witnes­ses: moreouer that it is not forbidden, but that somwhat may be added: but only this y^e other gospels are condēned. As for Pauls [Page 12] Gospell, we gather, and that not darkely, out of his writinges, what maner a one it was, as farre forth as skilleth vs to know: It is manifest that the whole Papacie is an horrible ouerthro­wer of this Gospell. Lastly by the circumstaunce it is playne, that euery falsified Doctrine is contrary to Paules preaching, and therefore they helpe themselues nothing by cauilling on this maner.

Because he had so boldly extolled his preaching, now doth he without vaine boasting, shew that he did it lawfully: and he v­seth two Argumentes to shew it: The first is of the effect of his minde, because he doth not apply himselfe vnto men ambitious­ly or to flatter. The seconde is much more forcible, in that hee himselfe is not the authour of this Gospell, but hauing recey­ued it of God, hath faythfully deliuered the same by hande.

10 Doe I now perswade.) This place for the ambiguitie of the Greeke construction, is diuersly expounded. Some doe thus translate it, 10. Doe I perswade men or God? Others doe take God for godly thinges, and men for humane thinges, which sense would very well agree, if it were not somewhat far disagreeing from the wordes, I had rather therefore to followe that sence which was lesse forced, for it is a common thing with [Page 13] the Greekes to vnderstande the preposition [...]. Paule spea­keth not of the argument of his preaching, but of the purpose of his minde, that he hath regard vnto God rather then vnto men, although the doctrine be aunswerable to y^e affection of him that teacheth. For as corruption of doctrine springeth of ambitiō, a­uarice, or any other wicked desire, so a right cōscience maketh y^t the pure truth is retained. Therfore he enforceth y^t his doctrine is true, in that it is not conformed vnto men. Or do I seeke to please men? This second differeth not much from the first: not­withstanding it differeth somwhat: for the desire to get fauor is the cause why we speake after men. Where such ambitiō raig­neth in our harts, that we couet to frame our speeche to win the fauour of men, it may not be that we can teach sincerely. Ther­fore Paule doth testifie himselfe to be pure and free from this vice, and that he may with the more boldnesse attempt himselfe also from slaunder he speaketh asking the question: For questi­ons haue more waight, for that we giue our aduersaries leaue to speake againste vs if they haue any thing (to say.) For that was a signe of great suertie, which the testimony of a good con­science gaue to Paule: because, indeede, he knewe himselfe so to haue done his duety, that he was not in daunger of such a re­proche. For if I should please men. A sentence worthy of re­membraunce: that the ambitious, that is, they which hunt after the fauour of men, cannot serue Christe: Notwithstanding hee speaketh of his owne person singulerly in this sence, that hee hath willingly put himselfe out of fauour with men, y^t he might giue himselfe to serue Christ: and compareth the state of his life afore, with his life nowe. He was in verye great estimation, he was receiued in euerye place with great applaudings and wel­comes, wherefore if he would haue pleased men, he needed not chaunge his estate, But hereof is to be gathered that generall doctrine which I spake of: Whosoeuer will faithfullye serue Christ, they must couragiously contemn the fauour of mē. This worde, Men, hath in this place a certaine note: for the Mini­sters or seruauntes of Christ may not purposely desyre to please men: but there are diuers sortes of men. Looke whome Christe is pleasaunt vnto, let vs study to please them in Christe: they that will haue true Doctrine set behinde their affections, them [Page 14] in no wise must we obay. And truly this battayle must alwayes be sustayned of Godly and sound Pastors, that they set noughte by the offending of them, which will haue what they list in all thinges. For the Church shall alwaye haue Drones and wicked persons, which will preferre their owne will before the worde of God. Yea and the good men are sometyme tempted of the Di­uell, so that they be angry with their Pastor that aduiseth them rightly: whether they doe it of ignoraunce, or of infirmitie. It is our partes therefore not to be afrayde of any offence, so that thereby we doe not alienate the weake from Christ. Manye doe otherwise expounde this place, as though it were Concessio, (that is a graunting or yielding) and they thinke this the sence, If I didde please men, Then I were not the Ser­uaunte of Christe: I graunte it. But who will vp­brayde this vnto mee? Who seeth not that I seeke not the fauoure of menne? But that former sence doeth more please me, in that Paule maketh mention, of howe greate fauour of men, he hath bereft himselfe: that he mighte wholye giue him­selfe to Christ.

11 I make it knowne vnto you.) This is a moste strong argument, and a speciall staye on whiche his cause de­pendeth, That he receyued not his Gospell of men, but it was reuealed vnto him by GOD. And because this mought haue bene denyed him, he ioyneth an expositiue proofe, that is, a proofe which consisteth in the declaration of the thing done. But that this declaration maye haue the more force, he prote­steth that he speaketh not of an obscure or darke thing, but such as he is ready to make proofe off, for such an Exordium or begin­ning is meete for an earnest matter. He denyeth it to be after man, because it sauoureth of no humane thing, or else because it was not forged or made by man: for proofe whereof, hee doth straighte waye put too, that hee was not taughte of anye earthly maister.

12 For I neither tooke it of man.) What than? shall a mans authoritie be therefore the baser, if hee being taughte by the ministerie of man, do afterwarde so become a teacher? But it is requisite alwayes to consider with what engines the [Page 15] false Apostles inuaded him, videlicet, that he tooke an halting and counterfeyte Gospell of some no verye good mayster, or at the least of some base teacher, and vnderstanding it but weake­lye, nowe rashlye to preache it. In the meane while they boasted themselues the Disciples of the highest Apostles, the sence of whose myndes they hadde perfectlye. It was therefore needefull for Paule to sette his Doctrine agaynste all the World, and to stay him vppon this shore. viz. That it was reuealed vnto h [...]m by GOD, and not taughte him in the schoole of any man, otherwise he shoulde neuer haue bene de­liuered from the slaunders of the false Apostles. Obiection. If anye will obiecte that he was taught of Ananias, Act. the ninth Chapt. the tenth ver. The solution thereof is easie: Answere. there is no let but that GOD by himselfe hath taught him by Oracles, and to garnishe the ministerie also, hath vsed mans helpe in teaching him, as I haue sayde afore that he was both called immediately by Oracle of God, and also was ordayned by the voyces of men and solemne approbation or admission, these things disagree not in themselues.

13 For ye haue heard my conuersation.) All this Nar­ration is added in steede of a probation or proofe, for he sheweth that all his life long hee didde so muche abhorre the Gospell, that he was an hatefull enemie thereof, and a spoyler of Chri­stians, thereof we gather that his conuersion was of GOD, And certesse hee appealeth them as witnesses of a thing not doubtfull, that that whiche hee speaketh of maye bee oute of doubt.

He calleth them his Companions which were of the same tyme, for if he had made the comparison with the Elders, it hadde bene vnproper. The traditions of my Fathers. Hee meaneth not those additions with whiche the lawe of GOD was corrupted, but the law of God it selfe, in whiche hee was broughte vp from his childehoode, and which he hadde receiued from his Fathers and Graundsires by mouth. When as there­fore he was greatly addicted to the customes of the Fathers: it was not easy for him to be remoued from it, except the Lorde had drawne him by myracle.

15 After it pleased God.) The seconde peece of his Narrati­on, is of his wonderfull conuersion: but here must be made a re­solution in y^t he was called by the grace of God to preach Christ among the Gentils: and in that, straight way after his calling, not consulting with the Apostles, he prepared him to the worke enioyned him without any doubting, being certayne of God his determination. Erasmus disagreeth in the construction of the wordes from the common translations (in Latine) for thus he ioi­neth it, Whē it seemed good vnto God y^t I should preach Christ among the Gentils, which called me to this, y^t he might reueale him by me. But y^e old translatiō is more apte in my iudgement, for first the reuelation of Christ was offered vnto him: and after [Page 17] that the preaching was committed. Or else if it like you to fol­low the translation of Erasmus so that [...] doe signifie in en­glish by me, yet for all that this peece, that I should preache, is added to expresse the maner of the reuelation. But at the firste blushe, the reasoning of Paule may seeme not so firme, for how­soeuer he was conuerted to Christianitie, he did by and by take vpon him, without asking counsell of the Apostles, the office of preaching the Gospell, and doth it not for all that follow there­fore that he was appointed vnto it by y^e reuelation of Christ, but hee endeuoreth with many reasons to proue it, all which if you gather into one, they will be sufficient to make a full argumēt, first that he was called by Gods grace: secondly, that his Apo­stleship was approued of the rest of the Apostles: and so forth. Let the Readers therefore remember to reade his whole narra­tion together: and so therevpon to conclude of the whole, and not of the singuler partes. Which had seperated me.) This se­paration was the councell of God whereby Paule was appoin­ted to the office of an Apostle, before he did know himselfe to bee borne a man: His calling afterward followed in due time, when as the Lord manifested his will as touching him, and comman­ded him to be in a readinesse vnto his worke. But there is no doubt, but that God, before the worlde was made, determyned what he woulde doe with euery one of vs, and assigned by his secret iudgement to euery one his duety and charge. But other­while the scripture doth vse to place these three degrees: The eternall predestination of God: his appoynting from the mo­thers wombe: and calling which is the effecte and fulfilling of both. The Lord speaketh somewhat otherwise, Ieremy the first chap. the fift ver. that the wordes of Paule doe sounde: and yet in the same sence or meaning. Before y^t I did shape thee in thy mothers wombe, I did know thee: before thou camest oute of thy mothers wombe I sanctified thee: I gaue thee to be a Pro­phet to the Nations or Gentils. God also sanctified Paule not yet borne, to the office of an Apostle as he did Ieremie to y^e office of a Prophet, but he again is said to separat vs frō our mothers wombe, because y^t to this end we are brought forth into y^e world, that he might fulfil in vs y^t which he hath determined. And our calling is deferred euen vntill it be a fitte time to execute, when [Page 18] as God hath made vs meete to fulfill that office which he en­ioyneth vs. Thus therefore may you resolue Paules wordes, When it pleased God to reueale his sonne by me, which called me, as before he did seperate me. For he would declare his cal­ling to depende vpon the secret election of God: neither that he was therefore appoynted an Apostle, because he had prepared himselfe by his owne industrie to take vpon him so great an of­fice: or els because God had found him meete, as to whom he might cōmit this busines: but because he was appoynted ther­vnto by the hidden counsell of God, & that before he was borne: For so he is accustomed to ascribe the cause of his calling, to the free pleasure of God: which is diligently to be marked. For therby we are taught, that it is to be referred to the grace of God, not onely that we are elected and adopted vnto eternall life: but also that he vouchsafeth to vse our helpe, wheras other­wise we are vtterly vnprofitable: and that he assigneth vs a lawfull calling, in which we may exercise our selues. For what had Paule beeing not yet borne that was worthy of so great honour? Thus then must we make our count, that this is alto­gether the gifte of God, and not gotten by our power, that we are called to gouerne his Church. Finally in that some do more subtilly dispute in the worde, Seperated, they do it without cause, and out of season. Neither is God sayd to seperate vs, be­cause he doth put into vs some habite or forme, wherby we may differ from other: but because he doth order vs by his counsell. Although verily he had already manifestly inoughe attributed his calling to the grace & fauour of God, when he made the be­ginning thereof that voluntary separation from his mothers wombe: yet agayne by name doth he expresse it, partly that the cōmendation of the grace might take away al opniō of bosting, partly that he might testifie his thankfulnes to God. For he is accustomed willingly to do thus, euen where he hath no contro­uersie with the false Apostles.

16 To reueale his sonne. If you reade, To reueale his sonne by me: it shal be y^e final cause of the Apostleship, to make Christ manifest. How? by preaching him among the Gentiles, that which the false Apostles laid to his charge as a fault. But wheras in Greeke it is [...], I take it to be an Hebrue phrase [Page 19] for mihi, for with the Hebrues ב is often superfluous: which is wel inough knowen to thē that are expert in y^e tong. The sense then is, that Christ was reuealed to Paul, not y^t he alone should haue the fruition of the knowlege of him, & that he should keepe him close in his bosome: but that he should preach him being by him knowen among y^e Gentiles. Straightway I conferred not. To confer With flesh and bloud, is to take flesh and bloud to counsell. And as touching the signification of these words, his minde was simply to exclude all counsels of men: for generally in this place he comprehendeth all men, & whatsoeuer wisdome or counsell they haue, as by & by will appeare by the text: naye rather he doth by name shewe or note the Apostles, & that with that purpose, that y^e immediate calling of God may more clearly appeare. He therefore vsing only the authoritie of God, & being content therwith, prepareth himselfe to the office of preaching.

17 Neither returned I to Ierusalem. It is an exposition & also an amplification of the former sentence: as if he should say, I haue desired no man in the world to be mine autor, no not euē the Apostles them selues. They are therfore deceiued which say that the Apostles are not cōprehended vnder flesh and bloud, because he doth name them now apart. For he doth not adioyne any new or cōtrary thing, but only doth expound more playnly that which was darkly spokē. Neither is he therfore reprochful to y^e Apostles in such maner of appellation: because, to y^e end that he might shew him selfe not to haue bin moued by man, it was needful for him to set thē opposite vnto god, for cause of y^e forged braggings of lewd persons. And wheras y^e creature is cōpared with God, although it (I meane the creature) be pressed downe with low & base titles, it hath no wrong done to it. But I went into Arabia. Luke in his history of the Actes hath passed ouer these 3. yeres, as neither also he doth reckē vp al other things: colde therefore is their false surmise, which seeke in this place some pretence of contrarietie. But let the godly readers waye what a greeuous battell of temptation tooke hold of Paule im­mediatly after his first seruice while he was yet but a young souldier, who y^e day before forhonors sake was sent with a good­ly band to Damasco, & to day like a banished man is cōpelled to wander in a straunge countrie: and yet for all that fainteth not.

18 Three yeres. The thirde yere at last after he exercised [Page 20] the office of an Apostle, he went vp to Ierusalem, therefore hee began not by the calling of man. And neuerthelesse lest he should seeme to haue his considerations contrary frō others, & therfore to flie the sight of them: he saith that he came for this purpose, to see Peter: therefore although he waited their authoritye in taking vpon him his office, yet hee helde not his degree of Apo­stleship, they being agaynst it, but agreeing to it, and allowing it, and this is that which he intendeth, y^t neither he was at anye time of contrary opinion to the other Apostles, & moreouer y^t he did well agree with them. He noteth the short time that he spent there, to shew y^t he came not thither to learn, but only that they might common one with another. To that ende belongeth that which he addeth, that he saw no other, because that he going somewhether else, made his iorney that way only.

19 But Iames.) Who this Iames was we must see. The olde writers for y^e most part do agree y^t it was one of y^e Disciples, by surname Oblias and Iustus, which ruled the Church of Ierusa­lem. Although some think him y^e son of Ioseph by another wife: some (which is more like to be true) think him cosine German to Christ of his mothers sister: but seing he is reckoned among the Apostles, I allow not y^e opiniō. Neither is y^e excuse of Hierome of any force. That this name is otherwhile set ouer from y^e xii. vnto other, seing y^t here he speaketh of the highest dignity, & we shal heare y^t the same (Iames) is a litte after accoūted amōg the principal pillers, therfore it seemeth to me much more probable to be the son of Alphaeus of whome he speaketh. As for the rest it is likely that they were then dispearsed through diuerse Coun­treyes, for they rested not in one place idle. Although Luke doe shew Act. 11.15. that he was brought by Barnabas to the A­postles: yet that is not to be vnderstanded of the xii. but of these two, which then were alone at Ierusalem. 20 Fathermore the things which I write vnto you.) This affirmatiō is extēded to the whole narratiō: & it sheweth how seriously Paule cōtēdeth about this matter in y^t he putteth to an oth, the whiche it is not lawful to vse, but in great causes & those of much waight. And it is no maruaile though he stay long in so greate a contention, for wee saw afore what the deceauers didde goe about, by ta­king awaye from him the name and honour of an Apostle. [Page 21] But the fashions of swearing which the Sayntes vse, must bee marked of vs: that we may vnderstande that with an othe wee doe nothing else but call before the iudgement of God, the fide­litie and truth of our sayinges and doinges: the whiche when wee doe it, needefull it is that religion & the feare of God should gouerne.

22 I was in face vnknowne.) This seemeth to be added, that he might the more largely set out the mallice and ill will of his backbiters. For if onely heresay did moue the iewish Churches to giue glory vnto God because he had so wonderfully wrought in Paule: how detestable a thing is it, that they, vnto whome his maruailous vertues were manifest by their effect, should not doe the like? if onely report suffised them, why were not these content with the sight of the thinges? He is sayde to haue o­uerthrowne the faith, not because faith of it selfe is able to be ouerthrowne, but because he destroyed the same in weake per­sons. Finally the enterprise is more respected then the effect.

24 They did glorifie.) This was a manifest token, that his ministerie was approued of all the Churches of Iury, and so ap­proued that with great wondering and praise they acknowled­ged the great power of God. So glauncingly he nippeth his ill willers, in that they by their spite and slaunders onely profite herein, that they darken the glory of God, whiche the Apostles had acknowledged and openly confessed to shine in the Apostle­ship of Paule. In the meane space here is by the way prescribed vnto vs a rule, how much we ought to reuerence the Saints of God. For such is either our wickednesse, or our vnthankeful­nesse, or our readinesse to superstition, that looke whome we see garnished with the giftes of God, those we worship as it were Gods, not remembring of whome they had those giftes. And therefore we are warned in this place rather to cast our eyes vp­on the Authour, y^t we may ascribe vnto him that which is his. And also we are taught that it was an occasi­on to prayse God, in that Paule of an enimie was become a Minister.

FOurteene yeres after.) Scarslye can any man af­firme for a certaintie whether he meane that going vp which Luke mentioneth Act. 15.2. nay rather the order of the History leadeth vs to the contrarye parte: for there it is shewed that Paule came foure times to Ierusalem, of his first comming is already sayde: his seconde comming was when he and Barnabas broughte the almes col­lected in the Congregations of Graecia, and Asia, as it is reade Act. 12.25. of the which that I should rather vnderstande this present place, many reasons moue me, or else it must needes bee that the one of them must tell an vntruth. Moreouer the coniec­ture doth more moue me that Peter was reprehended at Antio­chia what time as Paule did abide there, and that was before he was sent to Ierusalem of the Churches, to dispatche y^e dissētion arisen about ceremonies. Beside that it is not agreeable to rea­son, that Peter would haue vsed such simulation, if that contro­uersie had bene ended, and the decree of the Apostles published. Paule in this place writeth that he came to Ierusalem: & after he addeth that Peters simulation was reproued by him: which [simulation] he would neuer haue vsed but in doubtfull things:That is Paule. furthermore he would scant at any time haue enterprised that [Page 23] voyage taken by the common consent of the faythfull, letting passe the cause, and suppressing so memorable an ende. And it appeareth not sufficiently at what time this Epistle was writ­ten: but that the Greekes do coniecture it to be sent frō Rome: and the Latines from Ephesus. But I suppose that it was not only written before y^t Paule saw Rome: but also before y^e coun­sell was held where the Apostles gaue sentence as touching the vse of ceremonies. For where as the aduersaries did falsly pre­tend y^e name of the Apostles, & did leane chiefly thervpō to burdē Paule withal: what great negligēce had it ben to passe ouer the decree euery where published & among all men, wherwith they were confoūded? Surely this one word wold haue stopped their mouth, ye obiect to me y^e Apostles: but all men know what they haue iudged: therefore I holde you conuict of a shamelesse lie. You put vpon the Gentils necks necessitie of keeping y^e law, as though ye did so by their commaundement, but their writing is extant, whereby they set the consciences at liberty frō it. More­ouer this is to be added, y^t in the beginning he did check y^e Gala­thians, in y^t they fell so soone from the gospel which he deliuered them. And a man may readily gather that some space there was from that time which they were brought vnto the gospel, before that controuersie of ceremonies was moued. Finally I take the foureteene yeares, not from the one iorney to the other: but that the account may begin alwayes from Paules conuersion. So were there xi. yeres betweene his two iorneyes.

2 I went vp according to reuelation.) Here he doth approue his Apostleship and doctrine, not only by workes, but also by di­uine oracle. For whereas God did gouerne that iorney, y^e cause whereof was the confirmation of his doctrine: it is not nowe by the consent of men confirmed only, but also by the authoritie of god, which ought aboūdantly to breake their obstinacie who did burdē Paule by obiecting y^e Apostles names, for although afore ther were some shadow of cōtēding, yet thā whē gods iudgemēt setteth in foote, al quarrelling hath an end. I cōferred with thē. First ye must note this word Conferre, for they do not prescribe vnto him what he ought to teache, but he sheweth what he hath t [...]ught, y^t they may prescribe vnto him, and giue their cōsent, be­cause his aduersaries might slaunderously talk, by dissembling many things craftily, y^t he wēt about to get y^e Apostles fauour: [Page 24] he doth namely expresse that he cōferred the Gospell, as he preached it among the Gentiles, whereby he turneth away all suspi­tion of deceite, and ouerthwarting. We shall see what follow­eth at last, for the Apostles did not thinke it blame worthye, in that he had begun without their commaundement: but without controuersie or quarelling, they ratified that which he had done, and that by the instinction of the same spirite, who being guide, Paule came vnto them. He was not therefore made of them an Apostle, but so acknowledged: but these thinges shall be men­tioned afterwarde. Least by any meanes. What then? shall the truth of God fall, except it be stayde by the testimony of men? but although the whole world be faithlesse, yet for all that the truth of God remayneth sure and vncorrupted, neyther doe they lose their labour which by the commaundement of God do teach the Gospell, although they bring forth no fruite by their labor, neither doe the words of Paule tende to this ende: but for that, as touching men, the ministerie of the worde is vnprofitable to doubtfull and wauering consciences. To runne in vaine, is ta­ken to labour without profite, whē as that edifiing which ought (to follow) doth not ensue. Farthermore here was a strong en­gine to shake weake consciences, when as the deceauers did falsely say that the Doctrine which Paule did preach, was con­trary to the doctrine of the Apostles: in so much that many did fall. The certaintie of faith dependeth not vpon the consent of men: but rather so must we rest in the naked truth of God, that neither men, neither all the Aungels should remoue vs from it. Notwithstanding to the rude, and those which haue scarsely yet a small taste of sounde doctrine, and haue not vtterlye dronke in the same in their harte and marow, this temptation can scant be born when they heare the principal teachers to be at ods among themselues. Nay rather sometimes Sathan by his subtiltie prouoketh and stirreth those that be strong, when as he layeth before them the contentions and dissentions of them, whome it moste became to thinke and speake one thing. It can hardlye be tolde, how many that vnlucky contention as touching theHe mea­neth the sa­crament of the body of Christ. bo­dy of Christ, stopped from the Gospell, how many mens fayth it shaked: for that they saw men of principall authoritie so enui­ously to striue about the greatest question, againe it is no small [Page 25] helpe to establish fayth when all teachers consent in one. Ther­fore whereas Sathan went about with such subteltie to let the passage of the gospell, Paule would stoppe him. for after that it appeared that he agreede well with all the Apostles, this lette was vtterly taken away, the mindes of the vnlearned were not tossed any more with shifting and chaunging whom they should follow. This is then that which he speaketh, Leaste my paynes which before I tooke had bene lost, and finallye least I shoulde goe forwarde without commoditie: I tooke away that doubte that troubled many: whether they might beleeue me or Peter. for with one consent haue we (both) embraced that which I had alwayes taught. And if so be it were so great pleasure to many at these dayes to edifie as it was to Paule, they woulde be tou­ched with greater care to agree among themselues.

3 But neither Titus.) He proueth by another reason, that the Apostles are not of contrary iudgemēt vnto him: for he brought vnto thē a man vncircumcised, whō they doubted not to acknowledge as a brother. He addeth a cause why he was not circumci­sed:Res media. for wheras circumcision was a meane thing or a thing in­differēt, it might be either omitted or vsed as it serued to edifie. We must alwaye holde fast that rule, If all thinges are lawful vnto vs, that we see what is expedient. Therefore did hee circumcise Timothie, least his vncircumsion might be an offēce vnto the weake, for at that time he was conuersante among the weake, whome he ought to fauour. And he would gladlye haue done the same in Titus: so neuer wearied was hee in bearing with the weake: but the reason was contrary: for certain false bretheren were ready to take occasion to slaunder his doctrine, which straight waye would haue spread abroade (this) reporte, Beholde this so bolde a defender of libertye, as soone as he com­meth into the Apostles sight, he layeth downe that manlye cou­rage & fiercenesse wherewith he is puffed (vp) among y^e vnlear­ned. As it is meete for vs to temper our selues toward y^e weake, so must we stoutly resist the malignaunt, & those that of set pur­pose do lay to entrap our libertie, neither ought the dueties of Charitie hinder the offices of Fayth. Charitie than in the vse of thinges that are indifferent or meane, shall be a verye good moderator, if only first you haue respect of fayth.

[Page 26] 4 For because of false bretheren.) The sence hereof maye be two wais taken. (1) that he was not circūcised, whē as notwith­standing y^e false bretheren did importunately require it, & would haue cōpelled him: (2) or else y^t of set purpose Paule circūcised him not, because he saw y^t it would straight ways come to passe that they would take occasion thereof to slaunder. For, for this purpose they did thrust themselues into Paules company, y^t they might catch the one or the other of these two things: That is, if he did freely contemne ceremonies, that they mighte bring him therby into hatred with the Iewes: but if he did wholy abstaine from libertie, they would by and by triumphe ouer him among the Gentils: as though being ashamed he had recanted his doc­trine. This second sence liketh me. that Paule, vnderstanding their laying in waight, would not circumcise Titus. He sayth that he was not compelled, that the readers may perceaue that Circumcision of it self was not condemned, as though it were a thing euil: but that they contend about the necessitie of keping it. as though he should say. I woulde haue bene readye to haue circumcised him, had it not bene that there had bene a greater matter in it. For they would haue laid the Law vnto vs: but to such compulsion I might not giue place.

5 Vnto whome no not for an hower.) This constancie was a zeale of Paules doctrine For whereas the false brethe­ren were earnest vpon him, & desired nothing else but to accuse him, and againe that he stoode stoutly in it, hee tooke awaye all doubt thereafter to come. Neither can he now be accused that he deceaued the Apostles. he doth deny therefore that euen for a space he gaue place to them by subiection: that is to saye, after the maner of subiection, so that, that deede shoulde be as it were a document of libertie oppressed: otherwise with gentlenesse and sufferaunce he was alwaye ready, euen vnto hys lyues ende to giue place to all men. That the truth of the Gospell.) There was no danger, least y^e Paule should be robbed of his li­bertie, yea euen w^t submitting himself vnto other, but y^e example would haue hurt other. He did therfore wisely consider what was expedient. We see than both how farre offences are to be auoided, and also what is alwaye to bee considered in thinges indifferent: that is to say Edification. The sum is this, that we [Page 27] be seruants of our brethren: but yet to this ende, that wee all may together serue the Lorde, and that the libertie of our con­sciences maye remayne safe and sound. for in that the false bre­thren would haue brought the godly into bondage, they were not to be obeyed. The truthe of the gospell, is to be taken for the naturall purytie therof, or els which is the very same, for the pure and sound doctrine therof. for the false Apostels did not vtterly abolishe the Gospell, but they did falsifie it with their expositions. so that now it began to be feigned and visarded, as alwaies it is when as we bowe, but euen a little from the simplycitie of Christe. With what face than will the papistes boast that they haue the true Gospel? whiche is not onely cor­rupted with many figments, but more than counterfeit with many wicked doctrines. Let vs remember than that it is not ynough to hold the name of the gospell, and a kind of sinne ther­of, except the purity of it remayne firme and vnspotted. Where are them that would with painted moderations reconcile vs to the papists, as though it were lawfull to cut of ought from the doctrine of Religion as it were from money or land? We see haw far Paule abhorreth this kind ofTransactio. agreement which auou­cheth y^t not to be the true Gospel, which is not the pure gospell.

[Page 28] 6 From them which seemed.) Paule is not as yet content, except the Galathians doe also know, that he learned nothing of Peter and the Apostles. hereof it is that Porphirius and Iulia­nus acccuse the holy man of pride, because he doth take so much vpon him. that he may not away to learne any thing of other: because he boasteth himself to be made a teacher or Doctor, ha­uing no mayster or helper: because he so greatly indeauoreth to seeme inferior to no man. But whosoeuer shall consider how ne­cessary this boasting was, will acknowledge that it was holye and worthye of very great prayse. For if hee had graunted this to his aduersaries. that he had profited vnder the Apostles, hee had armed them with two slaunders: for by and by they would haue sayde, At length thou hast something profited, that thou mightst correct that which thou haddest before offended (in) and that thou mightst pluck back thy foote frō thy rash enterprise. So first of al his whole doctrine of former time should haue ben suspected, & his building cast down, secondarily in time to come also he should haue had lesse authoritie or estimation, because he shold haue ben takē for a cōmon disciple. We see thā y^t he is ca­ried away into this holy bosting, not so much for his own cause, as by a necessitie of auouching his doctrine. Here is not conten­tion of ambition, for that in no wise hee reasoneth aboute the Persons: but Paule will not that his Apostleship, vnto which the authority of his doctrine was adioined, should be blemished with y^e greatnesse of any man. And if this be not ynough to stop those dogs mouths, yet doth it sufficiētly confute their barking.

What they were in times past.) These wordes are to bee read by themselues. for to the end that his aduersaries shoulde knowe that he cared not for the iudgement of men, he put in this Parenthesis. But this place they doe diuerse wayes expounde. Ambrose doeth thinke that their folly is by the waye reprehen­ded, whiche didde laye the Apostles in Paules dishe, to waye him downe withall, as if he shouid saye: As though I mighte not make exception that they were poore idiots, whiche knewe nothing but fishers craft: but as for me I was instructed (with learning) euen from my childehoode vnder my Mayster Gama­liel: but I let all that passe, because I know, God forceth not of any mens persons.

Chrysostome and Hierome doe vnderstande it more hardlye: as though after a sort he threatned also the chiefe Apostles, accor­ding to this sence: Whatsoeuer they be, they shall not escape the iudgement of God, if they go aside from their office: neither the dignitie of their office, or else the estimation of men shall deliuer them. But vnto me this exposition seemeth plainer, and more a­greeable to Paules mynde, That he graunteth them to haue bene the first or chiefe in deede in order of tyme, but hee deny­eth that to be any hinderaunce vnto him, whereby he should not now holde his degree in like maner. He doeth not saye, that he careth not what maner of men they be at this presente, but hee speaketh of the time past, in whiche they were alreadye Apo­stles, he himselfe being a straunger from the fayth of Christ. In summe: Hee will not haue them iudge after the tyme past, nor yet that that prouerbe shoulde bee of force in this cause: That hee which is before in Tyme, shoulde be more abled in Righte. The person of a man.) Besides the expositions whiche I haue already brought, this thirde also hath some shew, That in the Worldes pollicie or gouernment persons haue place: but in the Spirituall kingdome of Christ they oughte to giue place. That is plausiblye sayde. but the Lorde speaketh of Worlde­lye policye or gouernment when hee sayeth, Thou shalte not accepte a person in iudgement. Deut. the tenth Chapt. and the seuenteenth ver. But I enter not into that Disputation: because it maketh nothing to this present place. for Paule doth simply vnderstande, that that degree of Honoure into whiche the Apostles were come before, didde not lette that hee shoulde not be called of GOD, and of a man of no accounte, shoulde of a sodayne be made equall vnto them. (and) although there were great difference, that that auayled nothing before God, who is not ledde with the accepting of persons. and whose calling is in daunger of no preiudices. But this as yet hee maye seeme to haue spoken withoute reason: for graunte that it bee true. that persons are not to bee respected in the Lordes businesse (as that in deede must dilligentlye be taken heede of) What is this to Peter, and to his fellowes the Apostles, who were not in person alone reuerent, but also in true holinesse and [Page 30] psiritual giftes for a person, or the respecting of a person is opposit or set against the feare of God & a good conscience, Act. 10.34.35. & 1. Pet. 1.17. & this is the common vsage of scrip­ture. But godlynesse, a right zeale, holynesse, and other like giftes did get vnto the Apostles speciall fauour and honour. and Paule trulye speaketh as contemptuouslye in this place, as though there had bene nothing in them but outward shewes. I aunswere, That Paule doth estimate in this place the Apostles after the value they were of, but according to the vayn boasting of his aduersaries. for to the ende they might sell their smoke, with full mouthes they thundered out the names of Peter, Iames, and Iohn: and that reuerence which the Churche did giue vnto them, those (his Aduersaryes) did ambitiouslye a­buse, to the contempte of Paule. He doeth not therefore in this place dispute what kynde of men the Apostles were, ne yet what his opinyon is of them, this contention being fet a­parte: but he confuteth those outwarde showes which the false Apostles did pretende. Therefore euen as afterwarde hee will intreate of Circumcision, not according to the proper fence thereof, but according to the false and vngodly opinyon which those deceauers deuised: euen so now also pronounceth he of the Apostles. that the outwarde shewes wherewith they shined in the worlde are nothing in the sight of God. and that appeareth by the wordes. for why did they preferre them before Paule? forsooth because they were afore him. This was meerelye an outwarde shewe. Otherwise no doubte but Paule according to his singuler modestye woulde haue honoured them with his harte, and haue embraced the giftes of GOD in them, who 1. Cor. 15.9. of his accord doth graunt himselfe to be the lest of the Apostles, and vnworthy to be accoūted of so noble an order. Conferred nothing to me. It might also be thus read Con­ferred nothing with me. for it is the same worde which twise before he hath vsed. The sence notwithstanding is certayne, that the Apostles hauing heard Paules Gospell, pronounced not their Gospell againste it (as men accustomed when anye thing they haue better and more perfect) but being content to expounde the same, haue embraced his doctrine simplye and [Page 31] without delay: so that as in a thing neuer a whitte doubtfull, there was no alteration betweene them. And yet that Paule tooke not vpon him the first place in speaking, as excelling (the rest) as they doe which prescribe a forme (of speaking) vnto o­thers: but he expounded his fayth, of whiche there was sprong sinister reports: and they (I meane the Apostles) allowed the same with their assent.

7 Nay rather contrariwise. They did straight way giue vnto him the right handes of fellowship. therefore they didde giue their testimonye to his doctrine, and that without excepti­on, because they brought nothing agaynste it, as is accustomed in matters of controuersie. and they professed that his and their Gospell was all one: and therefore they did vouchsafe him the honour and degree of fellow in commission with them. Moreo­uer the maner of this fellowship was such, that they parted the Prouinces or charge among them. therefore they were equall, therefore Paule was no whit vnder them. To giue the righte handes of fellowship, doth signifie in this place, to bee couenant fellowes. When they sawe the Gospell.) Hee doth denye the Apostles to haue gratified him in this (respect) that he was by their beck or graunt made an Apostle: but that the honoure of the Apostleship was yielded to him by them: lest they should take away that which God had giuen. He doth alwayes vrge this, that he was made an Apostle by the gifte and ordinaunce of God: but hee adioyneth here in this place, that hee was of the Apostles acknowledged to bee suche an one. and thereof it followeth that those Varlets didde indeuoure that whiche the Apostles durste not, least they should resist the election of God. And here he beginneth to challenge vnto himselfe, that whiche was proper and peculier vnto him before (all) others: that is to saye the Apostleship of vncircumcision. for in this poynte did Paule and Barnabas differ from the residue, for that they two were appoynted Apostles to the Gentils. That was brought to passe by the Oracle of God: the which to be ratify­ed, the Apostles not onely suffered it, but also willed it, be­cause it was vngodly not to obay (it). We see than after what fashion according to the oracle they deuided their offices amōg [Page 32] them: that is, that Paule and Barnabas shoulde bee the Apo­stles of the Gentils, and the other shoulde be the Apostles of the Iewes. Obiection. But this seemeth to be agaynst the commaundemente of Christ, which biddeth the twelue goe into the whole worlde, Mar. 16.15. I aunswere, Answere. that this is not restrayned to euery one of their persons singulerly, but that the ende of their office is described generally: that is to say, that saluation or health mighte be published to all nations by the Doctrine of the Gos­pell. For it is manifest that the Apostles neuer trauayled the (whole) Worlde. naye rather it is credible that none of the xii. euer passed ouer into Europe: for that whiche they affyrme of Peter, I cannot tell whether it be a tale or not: but truelye it is very vncertayne. If any man will make exception and saye, notwithstanding this, euery one of their ministeries is cōmon, as well to the Gentils as to the Iewes: I graunte it, as occasi­on shall serue. I graunt, I say, that euery Apostle had the office of spreading abroade the Gospell, as well among the Gentils, as the Iewes: neyther had they so parted it among themselues that they had limits or boundes set betweene, beyonde whiche it was not lawfull to passe: as kingdomes, principallities, and Capitaynships are accustomed to be bounded. For we see howe Paule, wheresoeuer he came, accounted it ordinary first of all to offer his labour and ministerie to the Iewes. as it was lawfull for him among the Gentils to exhibite and shewe himselfe an Apostle and teacher vnto the Iewes: so was it free vnto the o­thers to bring vnto Christe whomesoeuer they coulde of the Gentils, the whiche authoritie Peter vsed towarde Cornelius and others, Act. 10.1. But because the other Apostles were in that Countrey whose inhabitauntes were almoste all Iewes: Paule went about Asia, Graecia, and other farre Countreyes: by this occasion he was peculiarly ordayned the Apostle of the Gentils. Yea rather when as the Lorde in the beginning com­maunded him to be sette aparte, his will was that hee shoulde leaue Antiochia, and Syria, and go ouer the sea into far coun­treyes for the Gentils sake. Therefore his ordinary Apostle­ship was ouer the Gentils, and his extraordinary Apostleship ouer the Iewes. Contrarywise, the other tooke vnto them pro­perly the (charge of the) Iewes: but vnder this condition, that [Page 33] vnto the Gentils, when occasion was offered, their ministerie should not be shut vp. but this later, was as it were, extraordi­narye vnto them. But if the Apostleship of Peter did peculyer­ly belong vnto the Iewes, let the Romanistes consider by what right they drawe or deriue the succession of the Primacie from him vnto them. For if the Pope of Rome doe therefore chal­lenge vnto himselfe the supremacie because he is the successour of Peter: he must exercise the same ouer the Iewes. In this place Paule is declared to be the cheefe Apostle of the Gentils, whome they denye to haue bene the Romane Bishop. therefore, that he may enioy some possession of his Supremacie, hee must get him churches among the Iewes. for it becommeth vs to ac­knowledge him (our) Apostle, which both by the determination or appoyntment of the holye Ghost, and by the consente of the whole Colledge of the Apostles, is expresly named vnto vs. Hee that doth passe ouer this right to Peter, doth confound the ordi­naunce both of God and man. The figure Metonymya in the wordes circumcision beeing meant for the Iewes, and vncir­cumcision for the Gentiles, is sufficiently knowen, and there­fore I passe it ouer.

8 He that was effectuous. He affirmeth the charge giuen vnto him, by right to haue belonged vnto him, because the Lord had shewed foorth his power in his ministerie. Such manifesta­tion of God his working or efficacie, as we haue often seene, is as it were a seale to seale the certentie of doctrine, and to con­firme the office of teaching. But it is doubtfull whether Paul do referre the efficacie of God to the successe of his preaching, or to the graces of the holy Ghost, which then were giuen vnto the beleeuers. I do not take it to be ment of the bare successe, but of the spirituall energie or effectuall working of which he maketh mention 1. Cor. 2.4. The summe is, it was no vayne couenaunt that the Apostles had among them selues, but a iudgement sealed of God.

9 And when they did know the grace. In displeasure doth he defame their proude disdaynfulnes, who made little ac­count of the grace of God, which drue the principall Apostles to haue him in admiration and reuerence. For their winking was not to be borne withall, if they would pretende that they knew [Page 34] not that which the Apostles in the beginning did manifestly see. Here are we admonished, to giue place to the grace of God, wheresoeuer it is seene, except we meane to warre agaynst the holy Ghost him selfe, who will not haue his gyftes to be ydle and fruitlesse. Therefore the grace which the Apostles did see to be giuen to Paul and Barnabas, did prouoke and moue them to establish their felowship in the ministery. Iames & Cephas. I haue afore shewed that this Iames was the sonne of Alphe­us: neither could he be the brother of Iohn, which Herode had a litle afore slaine, and that he should be one of the disciples, which should so much excell the Apostles, in my iudgement, is very vn­likely. And that he (I meane Iames) was a principall among the Apostles, Luke also doth shew, who doth attribute vnto him the conclusion and the defining of the cause in the Councell. Act. 15.13. and 21.18. he sheweth that all the Seniors of the Church of Ierusalem were gathered together vnto him. That they seemed to be pillers, he speaketh not it in contempt, but he alleageth the cōmon opinion: because thereof it followeth, that that which they did, might not be refused or reiected rashly or lightly. Seeing that the question is here touching dignitie it is maruell that Iames is preferred before Peter. it may happe that it was because he was ruler or bishop of the Church of Ie­rusalem. As touching the name Piller, we know that the nature of things doth so beare or suffer, that they which excell in wit, in wisedome, or in other giftes, are also superiors in authoritye. In the Church of God the matter standeth thus, that as euery one excelleth in greater grace, so the more honour shoulde bee giuen vnto him. For it is vnthankfulnesse, naye rather impiety, not to worship the spirite of God, wheresoeuer he appeareth in his giftes. Moreouer as the people cannot lack a Pastor: so e­uery company of Pastors doth require some moderatour or ru­ler. But let that alwayes be in force, that he whiche is chiefe of all, be as though he were Minister. Mat. 23.11.

10 Only that he should.) It appeareth that the Brethe­ren which were in Iury were very pore: otherwise they would not haue burdened other Churches. That mought happen part­lye for because of the sundrye calamities of the whole nation: partly for that they were spoyled of their goods, theire owne [Page 35] countreymen cruelly raging against them. It was meete that they should be ayded with the releefe of the Gentils, who were indebted to them for the Gospell, a treasure indeede incompara­ble. Paule doth saye that he hath faythfullye performed that which the Apostles required of him, and therefore hee taketh awaye from his aduersaries the pretence or coloure whiche they sought.

11 When Peter was come.) Whosoeuer shal prudently way al circumstances, shall agree to me (as I hope) that this happened before the Apostles had pronounced that the Gentils should not be molested about ceremonies. For Peter woulde not haue bene afrayde to offende Iames or those whiche were sent from him: [Page 36] seeing that that determination proceeded from his iudgement. but nowe Paule is caried further, for that he auoucheth his gos­pell agaynst the simulation of Peter. In the beginning he said, that the certentie of his Gospell did not hang vppon Peter and the Apostles, that by their arbitrement it should stande or fall. Secondarily, he sayde that it was approued of all with­out any exception or gaynesaying: specially of them which by all mens consentes were the principall. Now (as I haue sayd) he goeth farther, shewing that Peter was reprehended by him, because he enclined to the contrary part: by which occasion al­so, he entreth in to the handling of the cause it selfe. And hereof it appeareth howe sounde his doctrine is, of which he hath not onely obteined a voluntary subscription or consent: but also howe constauntly he hath auouched it agaynst Peter, and howe in the controuersie he was superiour. What more doubt dothe there then remayne, that it should not be receiued for a certaine and an inuincible trueth? That slaunder also is beaten downe, That Paule was a common disciple farre distaunt from the de­gree of Apostleship. For this reprehension is a signe of equali­tie. I graunt that the highest are reprehended of the lowest, and that by right. and so it followeth not that they which re­proue any man, be straightways equals vnto them. For this li­bertie is of God permitted the inferiours toward their betters. but the qualitie of the reprehension is in this place to be mar­ked. For Paule did not simply reprehende Peter as one Chri­stian doth another: but he did it as they say Ex officio, that is to say, according to the right or prerogatiue of the Apostolike person which he executed. And here the Papacie of Rome is throwne flat downe with an other thunderbolt: speciallye that shamelesnesse or impudencie is conuinced and manifestly shewed in that the Romane Antichrist doth boast himselfe free from gi­uing an account, and in that he doeth exempt himselfe from the iudgement of the whole Church. In this place one man, not rashly, not with an vnlawfull boldnes, but according to y^e power and authoritie graunted him of God, doth rebuke Peter before the whole Church: and Peter doth submit himselfe obediently to the rebuke. nay rather the whole disputation of these two Chapters, was nothing else then a manifest ouerthrowing of [Page 37] that tyrannicall supremacie, which the Romanists do babble to haue bene founded by the law of God. But if they will haue god to be the authour thereof, they must needes then forge a newe scripture. And if they will not haue him to their professed eni­mie: of necessitie they must wipe out these two chapters out of the holy scripture. Because he was worthy of reprehension.) The greeke Participle signifieth reprehensus, that is, repre­hended, but I am out of doubte that it is put in steede of the Nowne, for him that deserueth a iuste reprehension. for whereas Chrysostom doth enterprete it thus, That that complainte and the accusation did arise of others, truly it is a cold or weake ex­position. For it is often vsed of the Greekes, to giue vnto par­ticiples the signification of nownes, the which euery man seeth to agree to this place. and hereof a man maye readilye gather, how vnapt the exposition of Hierome and Chrisostome is, who thought the Apostles of a set matche to haue played this part or pranke before the people. Neither doe these two wordes [...] helpe them, which signifie that Peter being repre­hended to his face had neuer a word to aunswere. Whereas Chrisostome doth iudge, that they, to auoyd offence, would haue talked together priuately, if they had had any dissention, it is of no waight: for other small offences were little to bee regarded in respect of this most pernicious offence, because the Churche (by this) should be deuyded, because (by this) the Christian ly­bertie was in hazarde, because (by this) the grace of Christ was ouerwhelmed. openly therfore must this open or publique sinne be reprehended. The cheefest argument or reason whereto Hie­rome leaneth, is to be friuolous and vayne. Why would Paule haue condemned [sayth he] in an other, that which he counteth prayse worthy in himselfe? for he boasteth that to the Iewes he was become a Iewe, 1. Cor. 9.20. I aunswere, That Peter did farre otherwise. for Paule didde not in any wise conforme himselfe to the Iewes, but that the doctrine of libertie shoulde remayne safe and sound. whereby neither would he circumcise Titus, that the truth of the Gospell might remayn whole. But Peter did so play the Iewe, that he draue the Gentils into bon­dage and seruitude: and also as it were with this preiudice he did abase the doctrine of Paule. He did not therefore holde the [Page 38] meane: because he had more regarde to gratifie, than to edifie, and he did more respect what pleased the Iewes, then what was expedient for the whole body. More rightly therefore hath Au­gustine iudged, whiche sayth that nothing was done of a sette matehe; but that Paule did sincerelye of a Christian zeale sette himselfe againste the naughtye and vnseasonable simulation of Peter: because he deemed it harmefull to the Church.

12 For before certaine came.) The state of the cause is here described, that Peter for the Iewes sake had made a departing from the Gentils: so that he would driue them from the cōmuni­on of the Church, except they would renounce the liberty of the Gospell, and put their necks vnder the yoke of the law. If Paul should now haue held his peace, his whole doctrine did fall, his whole building erected through his ministerie did lie aground. therefore it was neede for him both stoutly to resist, and sharpe­ly to fight. Here we beholde how warily we must attemper our selues to please men: lest we swerue aside from the right course, with too much desire to please, or else with preposterous feare to offend. If that might happen to Peter, howe much more easilye shall it happen to vs, except we take very good heede?

14 When I saw they went not forward rightly.) Some ex­pounde this of the Gentils, who being troubled with the exam­ple of Peter, did now begin to faynt: but it is more conuenient to vnderstand it of Peter & Barnabas and their followers. The right path or way to the truth of the Gospel, keeping sound the true Doctrine, was to vnite and bring in one the Iewes and the Gentils. but to bynde the consciences of the Godlye with the necessitye of keeping the lawe, and in silence to burye the Doctrine of libertie: were an vnworthye rewarde of vnitie. The truth of the Gospell. Paule taketh in this place as afore hee didde: vnto which he setteth opposite the colour, where­with Peter and other did deforme the Gospell: Whiche sith it is so, it is not to bee doubted that Paules contention was serious and waightye. As touching doctrine they did verye well agree: but because Peter hauing no respecte of Doctrine did too too seruilely followe the Iewes mynde, therefore is he reproued of halting. There be some which with another pre­tence may excuse Peter: for that hee being the Apostle of the [Page 39] Circumcision, ought to haue had more care of the Iewes saue­garde or saluation: and neuerthelesse they maye also graunte, that Paule did well in taking vpon him the Gentils cause. but it is a fonde thing to defende that whiche the holye Ghost hath condemned by the mouth of Paule. Neyther was mans busi­nesse talked of here, but the puritie of the Gospell was brought into daunger▪ least it shoulde be defiled with Iudaicall leauen. Before all. By this example we are admonished, that they are openly to be chastised, which to the hurt of many haue offended: as farre forth as it is profitable for the Churche. The ende is, lest if suche a fault shoulde be lefte vnpunished, it shoulde by the example thereof doe harme. and Paule doth teach 1. Tim. 5. ver. 20. that that oughte to bee obserued namely in Priests or Elders, that is to saye for that, in respecte of the office whiche they beare, they doe by their example more greeuouslye hurte. but speciallye it was profitable to defende constantlye before the people a good cause whiche did belong to all, whereby Paule might make it more manifest that he did not flye y^e light.

If thou seing thou art a Iewe. Paules Oration to Peter consisteth of two partes. in the firste he doth expostulate for that he doth the Gentils wrong because he doth driue them to keepe the lawe, from which he himselfe woulde be free. For beside this that euery man ought to keepe that Law which he prescri­beth vnto other: in this yet he offended the more, for that hee would compell the Gentils to Iudaisme, and he being himselfe a Iew permitted to himselfe libertye. For the Law was giuen to the Iewes and not to the Gentils. Therfore he vseth an Ar­gumēt a minori ad mains frō the les to y^e more, furthermore this was an hard and a violent coaction, that he did renounce vnto the Gentils communion or partaking except they wold receaue the yoke of y^e law, which was an vniust offer & conditiō. And the whole force of y^e reprehending cōsisteth in this wordThat is, the law.: which of Chrisostom & Hierom was not perceiued. for the vse of ceremo­nies was free to edification: so y^t the faithfull were not robbed of their liberty nor necessitie laid vpon thē. from y^e which y^e gospel hath set thē free. 15 We are by nature Iewes.) I know that to some it semeth to be a figure called Anthypophora in English an obiectiō: as thogh Paul did preuēt in y^e persō of y^e aduerse party [Page 40] that which he mought obiect: that is, y^t the Iewes haue a grea­ter priuiledge (as they commonly saye). not that they might boast immunitie or freedome from the law. for it shoulde haue bene more then vnlikelye for them vnto whome the lawe was giuen, to boast of that: but because they ought by certayne no­table tokens to be distinguished from the Gentils. That, ther­fore I neither wholy reiect, neyther yet altogether allowe, as by and by it shall appeare. Some doe vnderstande this as spo­ken in the person of Paule, but in this sence: if thou woul­dest laye the burthen of the Lawe vppon the Iewes. it were more agreeable to reason, for it commeth vnto them by inheritaunce. but this exposition doth not agree neither. It is rather, than, the seconde parte of the sentence which begin­neth with the figure Occupatio. Occupatio is a Figure whereby in preuenting our aduer­saries Ob­iections we confute the same. for whereas there was a diffe­rence betwene the Iewes and the Gentils, for that the Gentils were vnholy and vncleane, but the Iewes holy, as farre forthe as God had adopted them for his people: the Iewes might con­tende as touching this prerogatiue. But Paule by preuenting dothe wisely wreste it to the contrarye. for seing that the Iewes themselues with all their dignitie were constrained to flie to the faithe of Christ: howe muche more behoued it the Gentils to get saluation by faith? The mind of Paule than is thus, We which seme to excell other, which haue bine through the benifite of his couenaunt alwayes nighe God; haue neuer the later founde no reason or meane to get saluation, but vy beleuing in Christ; why than should we prescribe any other meane vnto the Gen­tils? For if the Lawe were necessarie, or els could preuaile the folowers thereof vnto saluation: it would moste of all haue pre­uailed vs, vnto whome it was giuen. and if so be that we haue left it and are gone vnto Christ, much lesse are the gentils to be vrged to take it vppon thē. The word Sinner doth signifie here, as it doth often in other places, vnholye or lost and estraunged from God. such were the Gentils, who had no fellowship with God: but the Iewes were by adoption the Children of God, and therefore segregate or set apart into holynesse. Whereas he sayth▪ by nature, hee doth not meane that they are by nature free from the corruption of mankinde: for Dauid who discen­ded by lineage from Abraham, confesseth that he was begotte [Page 41] of vncleane seede. Psa. 51.7. but the remedye of grace where­with they were sanctified, didde suppresse the corruption of na­ture to whiche they were in daunger. And because the promise made the blessing an inheritaunce, therefore it is called a good thing, naturall or by nature. So to the Romaynes, Chap. 11. ver. 16. he sayth they were sprong oute of an holy roote. There­fore when hee sayth, We are by nature Iewes, is as muche as if he shoulde saye, Wee are borne holye not by our owne desart, but because we are chosen of God to be his people. We than which by nature were Iewes, what haue we done? wee haue beleeued in Christ. To what ende haue wee beleeued? that by the fayth of Christe we mighte be iustifyed. For what cause? Because we were conuinced and put oute of doubte that men could not obtayne righteousnesse by the workes of the Lawe. Hee than reasoneth after the nature and effecte of faith, that the Iewes are not iustified by the Lawe. For as they who would establish their owne righteousnesse of workes are not subiecte to the righteousnesse of GOD, Rom. 10.3. so on the contrary part they whiche beleeue in Christe, doe con­fesse themselues to be sinners, and renounce the righteousnesse of workes. Hee is busied here in the chiefest questyon: naye rather in the whole summe almost of the controuersie, is inclu­ded in this proposition: wherefore it is meete the more dilli­gently to stande vpon the discussing of this present place. Firste and formost this is to be noted, that righteousnesse must bee sought by the fayth of Christ, because we cannot bee iustified by workes. Now it is demaunded what hee meaneth by Workes of the Law. The Papistes being beguiled by Origen and Hierome doe suppose that the controuersie is of shadowes one­lye: nay rather they doe firmely define so. and therefore they doe alwaye by the Workes of the Law interprete ceremonies: as though Paule didde not dispute of the free righteousnesse which is giuen vnto vs by Christ. neyther doe they holde it to be an absurditie that no man is iustified by the workes of the Law:Without rime or reason. and yet (they holde) that wee are accounted righteous before GOD through the merite of workes. To bee shorte they account no mention to be made of morall workes, in this place. But the Texte doeth plainelye shewe, that the [Page 42] morall law is comprehended also in these wordes: for almoste whatsoeuer thinges Paule will afterwarde adde or speake, they doe pertayne to the morall lawe rather than to the cere­moniall, moreouer he doeth alway set the free accepting or al­lowing, wherewith God doth vouchsafe to accepte vs, agaynste the righteousnesse of the law. But the aduersaries obiect, Obiection. That workes shoulde haue bene named, without (any) addition: ex­cept Paule would restrayne it to some certaine specialtye. I aunswere, Answere. That of this (kinde of) speaking there is a very good reason: for although a man might excell the Aungels in holy­nesse, yet were there no rewarde due for his workes, except (in this respect) because it is promised of the Lorde. therefore wher­as the perfection (or perfect obseruation) of the lawe is righte­ousnes, and hath the reward of eternall life laide vp (therfore); it commeth of God who pronounceth that they shall haue the victory which doe fulfil the same. of which matter I will speake more in place conuenient. Moreouer the contention with the Iewes was concerning the Lawe. Paule than had rather, by fighting with them hande to hande, as I may saye, wound them within their owne listes; than by straing farder to shewe them a kinde of running awaye, as though he distrusted his cause. therefore hee abideth firmelye in the disputation of the Lawe. Secondarily they obiect, Obiection. that ther was onely a question aboute ceremonies moued: the which we graunt also. Why than, saye they, should Paule passe ouer from the particular cause to the vniuersall? Answere. This was the onely occation of the error of Origen and Hierom: for they thought it conuenient▪ that Paule, seing the false Apostles contended about ceremonies onely, should ap­prehend or take hold of no more (than they spake of). But they cōsidered not that this was the very cause why he did so sharply contend (with them), for that that doctrine did drawe a longer traine, than at the first sight it did shewe. for it woulde not haue bene so greeuous to Paule to haue had ceremonies obserued, as to haue the confidence and glory of saluation ascribed vnto works. as whan we contend about y^e forbidding of eating fleshe except vpon certen dayes, we do not respect so much howe great a matter it is to forbid the eating of fleshe, as wee are carefull concerning the snare of the conscience. Therefore Paule doth not stray beside the cause or matter, when as he frameth [Page 43] his disputation of the whole Lawe: although the false Apostles did onely contende about Ceremonies, for therefore did they vrge Ceremonyes, that men should seeke saluation in the keeping of the Law: because, forsooth, they fayned it to bee a meritorious worshipping or seruice. wherefore Paule doeth not lay against them the Lawe morall, but the onelye grace of Christ. Neyther is the whole Epistle spente in this vniuersall contention, for he commeth at length to Ceremonies by name. but because this was a principall Knot and Doubte, Whether righteousnesse happened vnto vs by Fayth or by workes, it be­hooued that it should first be dispatched. The Papistes at these dayes, because it greeueth them, if we wring out of them that men are iustified by fayth only, do hardly graunt morall things to be comprehended vnder the workes of the Law. yea many of them obiecting the glose of Hierome thinke they haue handled the matter very handsomly: but the texte will euidently shewe y^t he speaketh of the morall law also. But by the faith.) He doth not meane ceremonies only or any maner workes not to suffice, except the helpe of fayth be ioyned: but vnto the negatiue pro­position he doth counterset the exclusiue: as if he should say, Not by workes, but by the onely fayth of Christ. Otherwise it were an vnapt sentence, & cleane came from his purpose. for y^e false A­postles did not refuse christ, nor yet faith: but they required that ceremonyes should be ioyned with thē. If Paul would haue al­lowed such a maner of ioining, there had bene a full agreement betweene thē. and than Paule had in vain troubled the Church with so hateful a contention. Let this than remain determined: that in this place there is an exclusiue proposition, That we are not iustified otherwise than by faith: or, That we are not iusti­fied but by faith, vnto y^e which, this is equiualent, We are iusti­fied by faith only. Wherby it appeareth how childishly the Pa­pistes at these dayes doe dote, brawling with vs aboute the worde Onely, as though it were oures, but forsooth the Pa­pistes Diuinitie was vnknowne to Paule. they saye a man is iustifyed by faith, but they place part of the iustifiing in works. Paule was ignoraunt of such halfe iustifying. for whan hee teacheth y^t we are righteous through faith, because wee cannot be so by works: he taketh it as a thing graunted which is (also) true y^t we are capable of Christs righteousnesse no otherwise, [Page 44] than if we be in our owne righteousnesse pore and needy. Ther­fore eyther nothing, or all oughte to bee ascribed to fayth or workes. As touching the word righteousnesse or iustifying, and in what maner, fayth is the cause thereof, afterwarde shall bee seene. All flesh shall not be iustified. Hee hath afore cited the conscience of Peter and of other to be witnesse, nowe he doeth more confyrme it by pronouncing that it is so: that is, Not one mortall man shall obtaine righteousnesse by the workes of the law. This is the foundation of free righteousnesse, when we are made naked and bare of our own righteousnesse. Finallye in de­nying any mortal man to be iustified, is as much, as if he should say, that all men are shut out from the righteousnesse of the law, nor that it can be, that any man should attayne therevnto.

17 If we seeking.) He returneth (his talke) now to the Gala­thians, lest any man shoulde ioyne this sentence with the for­mer, as though it were a part of the communication hadde with Peter. for to what ende shoulde these thinges neede for Peter? Although this bee nothing, or a very little to the matter. ther­fore let euery man choose whether of them he list. Furthermore some read it affirmatiuely, among whome is Chrisostome: and they make this the sence, If we seeking to be iustified in Christ, are not yet fullye iust, but are as yet vncleane, neyther (yet) [Page 45] Christ doth suffice vs vnto righteousnesse: it followeth that Christ is the minister of doctrine which leaueth men in sinne. as though hauing propounded this absurditie, Paule should ac­cuse of blasphemie those who doe attribute parte of iustification to the law. But because the word absit, which is God forbid doth by and by follow, which Paule is not accustomed to vse but af­ter interrogations or questions: I suppose it is rather spoken to remoue the absurditie which seemed to followe of it. Accor­ding to his custome than, by asking (the question) he vseth the figure Occupatio, as in the person of his aduersaries: If, sayeth he, the righteousnesse of fay [...]h doe bring this, that we whiche be Iewes, and sanctified from our mothers wombe, should be dee­med guiltie and polluted: shall we saye that Christe is the au­thour of sinne, as he which maketh the power of sinne to flou­rish in his? Thereof sprang this doubt, for that hee had sayde that the Iewes, by beleuing in Christ, had giuen ouer the righ­teousnesse of the Law. for if Christ be taken out of the way, the Iewes being seperated from the common pollution of the Gen­tils, doe seeme in that respect to be after a sort exempted oute of the number of sinners. The grace of Christ doth make them and the Gentils equall, and the remedy which is to both common, doth shew their disease and sicknesse to bee like (in equalitie). The word Also maketh to this purpose. We our selues also, saith he, we speake not of euery body, but of those who are no­table such as the Iewes were. God forbid.) Deseruingly doth he reiect that, for Christ, in vncouering of sinne which laye hid­den, is not the minister of sinne: as though making iustice of no force, he should open the gate vnto sinne. nor yet as though hee should establish the kingdome of sinne. This didde deceaue the Iewes that they did without Christ challenge to themselues some holynesse, which in deede was none at all. thereof (grew) their quarrell and complaynt, Did Christ therefore come, that he should take from vs the righteousnesse of the Law? that of holy he should make vs vnholy? that he should make vs in sub­iection to sinne and guiltinesse? Paule denyeth it to be so, and therefore he reiecteth this blasphemie with detesting (it). for Christ did not being sinne but he did reueale sinne: neither did he take away iustice or righteousnesse, but he drewe awaye the [Page 46] false visar from the Iewes.

18 For if I build againe.) The aunswere is double. This former aunswere is vndirecte, whilest hee sheweth, that that is repugnaunt to his whole doctrine: seing that hee hadde so preached the fayth of Christe, that he ioyned withall the ru­ine and abolishing of sinne. For as wee are taught, 1. Ioh. 3.8. that Christ came not to build vp the kingdome of sinne, but to destroye it: so Paule doth witnesse here that hee in preaching the Gospell hath restored true righteousnesse, that sinne might be destroyed.That is Christ. Than was it verye disagreeable, that of one and the selfe same, sinne shoulde bee both flayne and reuy­ued. By the Obiecting of this absurditie, hee putteth awaye the slaunder.

19 For I by the Law.) Nowe followeth the directe aun­swere. That that oughte not to bee imputed to Christe, whiche properlye is the worke of the Lawe. for there is no neede of Christe to make voyde the righteousnesse of the Law: because the Lawe it selfe doeth kill the Disciples thereof: as though hee shoulde saye, You deceaue poore miserable men with a false imagination, as though they shoulde liue by the lawe, and by that pretence you detayne them in the Lawe: in the meane while you make the Gospell to bee spyted, as though it broughte to noughte the righteousnesse whiche wee haue by the Lawe. but it is the Lawe it selfe whiche compelleth vs to die to it. for wheras it threatneth destruction vnto vs and leueth nothing vnto vs but despaire, by that means it driueth vs from trusting to it. A more easie vnderstanding of this place is to be sought out of the seuenth chapter to the Ro­maines, for there Paule doth plainely describe, that no man li­ueth to the lawe, but he vnto whome the lawe is dead, that is to say, idle and without working. or for as soone as the law be­ginneth to liue in vs, it striketh vs with a deadly wound wherby we perishe: and with all it inspireth life, sinne being first dead. They therefore which liue vnto the Lawe, haue neuer felte the strength of the Lawe, no nor yet haue once tasted what the lawe meaneth: for the law being truly vnderstanded, doth compell vs to dye to it, and hereof is sinne, and not of [Page 47] Christ.

To die to the Law, is eyther to renounce it and to be sette at freedome from the power and dominyon thereof, so that wee haue no confidence in it, nor agayne that it holde vs Captyues vnder the yoke of bondage: or else thus, for that it alotteth vs all to destruction, wee can fynde no lyfe in it. and this latter sence is more conuenient. For hee denyeth Christe to bee the authour of this euill, because the Lawe is more hurtfull then profitable: but (hee affyrmeth) that there is included in the Lawe it selfe, the curse which kil­leth vs. Whereof it followeth, that that stroke or wounde whiche is striken by the Lawe, is in deede deadlye: agaynste this is sette another kynde of death being liuely, in the fellow­ship of the crosse of Christ. And therefore hee sayeth that hee is crucified together with Christe, that hee mighte beginne to lyue. That distinction that commonlye hath preuayled doth darken the naturall sence and meaning: if they reade I by the Lawe am deade to the Lawe that I mighte liue to Christe. but the contrarye Texte soundeth better (name­lye) I by the Lawe am deade to the Lawe: and than by it selfe, that I mighte liue to Christe I am crucified vyith Christ.

That I might liue to God) Hee sheweth that kynde of death to bee worthye the wishing, whereof the false Apostles tooke occasion of spighte. for hee declareth that wee doe not therefore dye to the Lawe that wee shoulde lyue to sinne, but to GOD. To liue to GOD sometyme is (ta­ken) to frame our lyfe after his will: so that wee studye nothing else all our life long, but to be accepted of him. but in this place, it is to liue the life of GOD (if I maye so saye) whereby the thinges opposite maye aunswere the one the other. for by that reason that it is sayde wee dye vnto the Lawe, by the same it is sayde that wee liue vnto GOD. In summe, Paule doeth admonishe vs that that death is not mortall, but rather a cause of a better life: for God taketh vs oute of the Shipwracke of the Lawe, and by his grace restoreth vs to a better life. I lette passe other expositions, me thinkes this is the naturall meaning of Paule. Whereas [Page 48] he sayth he is crucified with Christ, he expresseth the meane how we being dead vnto the Law liue vnto God: when as for­sooth we being grafted into the death of Christ, doe drawe an hidden power from thence, as a grafte doth from the roote. Far­thermore Christ hath fastened to his crosse the handwriting of the Law which was againste vs. therefore we being crucified with Christ are deliuered from all the curses of the Lawe and guiltinesse, he that goeth about to make this deliuerance vaine, doth make voyde the crosse of Christ. But let vs make account that we are not otherwise losed from the yoke of the Lawe, than while we are made one with Christ, euen as the grafte doth not otherwise draw moysture from the roote, except it grow togea­ther into one nature (with it).

20. And I liue not any more.) The name of death is al­wayes healthfull to the vnderstanding of man. and therefore af­ter he hath taught that wee are fastened to the Crosse together with Christ: hee doth adde this that it bringeth also vnto vs life. And also he doth declare, what he meante before (by these wordes) to liue to God: that forsooth nowe hee liueth not by his owne life, but that he is so liued with the hidden vertue & power of Christ, that Christ may he sayde to liue and to flourish in him. For as the soule nourisheth the body (with life): so also doth Christ inspire life into his membres. A notable sentence. That the faythfull liue without themselues, that is to saye in Christ. which cannot be but they must haue a true and a substā ­tiall communicating with him. Finally Christ liueth in vs two maner of wayes: One life is whan hee gouerneth vs with his spirite, and doth direct all our doinges. The other is, that hee maketh vs pertakers of his righteousnesse: that when wee bee not able in our selues, (yet) in him we maye be acceptable vnto God. The first belongeth to regeneration or new byrth: the se­conde belongeth to the free accepting of righteousnesse, of the which we may vnderstande this place (to meane): although, if any man had rather vnderstand it of both, I willingly will em­brace it. In as much as I now liue in the flesh▪) There is here almost no sentence which hath not bene torn with sundry expo­sitions, as, some expounde flesh in this place to be the euil of na­ture corrupted. But Paule doth meane it more simply to be the [Page 49] bodily life. For the faithfull by liuing in the flesh, doe neuerthe­lesse not liue after the flesh, although it doe also comprehend the infirmities, in which wee are now helde enwrapped. Or else there had ben another obiection in a readinesse, Obiection. Thou also liuest a bodily and fraile life; where not onely this corruptible bodie doth exercise his offices, wheras it is susteined or fed with meat and drinke: but also it is in like manner compassed with many vices, so that on euery side the face of death doth shewe it selfe: this is not the heauenly life of Christ.A Para­dox is a sentence or o­pinyon straunge and contra­ry to the o­pinyon of the most part. Aunswer. therfore it is a paradox contrary to (all) reason, that, whereas thou doest manifestely liue after the common maner of men, yet thou sayest thou haste no life of thine owne. Paule aunswereth, that it (namelye his life) consisteth in fayth, whereby he auoucheth that it is a miste­rie hidden from the sence of man. The life than whiche wee ob­tayne by fayth, appeareth not to the eyes, but it is perceyued within in the conscience, by the efficacie of the spirite, and ther­fore the bodily life letteth not, but that we maye by fayth pos­sesse the heauenly life. Ephe. 1.20. He hath placed vs in heauen­ly thinges, &c. Also, Now yee are the Citizens of the Saynts, and of the housholde of God. Ephe. 2.19. Also to the Philippi­ans, 3.20 Our conuersation is in heauen. Also to the Colossi­ans, We are dead, and our lyfe is hid with Christ in God▪ to be short, Paule is full of such testimonyes, whereby hee affirmeth that we doe so liue in the world, that neuerthelesse we liue also in heauen: not only because there is our head, but also that by the right or interest of vnitie, we haue a life common with him: as S. Iohn speaketh, cap. 14. ver. 1. In the meane while let vs note that here he bringeth his reason from the nature of fayth, that he may teache vs that it is no absurditie if that life bee hid which is graffed or placed in fayth: because that thing whiche we hope for doth not yet appeare, that fayth maye be named the knowledge of thinges inuisible. Which hath loued me. These wordes are added to expresse the force of Fayth, or else this thought would come into euery mans mynde, Whence cōmeth such vertue of fayth that it should shead out vppon vs the life of Christ? therefore the hypostasis whereon fayth leaneth,Substance or founda­tion. doth de­clare the loue and death of Christ: for thereof is the effecte of fayth to be estimated. Howe commeth it to passe than that wee [Page 50] liue by the fayth of Christ? because he hath loued vs, and giuen himselfe for vs. the loue I saye wherwith Christ hath imbraced vs, did cause that he did make himselfe one with vs, that hath he done by his death: for in giuing himselfe for vs, he hath suf­fered no otherwise than in our person. and therfore whatsoeuer faith findeth in Christe, of the same it maketh vs partakers. Wheras he maketh mention of Loue, he meaneth that whiche is taught, 1. Ioh. 4.19. Not because we loued him firste, but that he hath preuented vs firste with his loue. For if he being prouoked with merites had redemed vs: the cause therof would haue bene tolde. but now Paule ascribeth all vnto loue: it is therfore free or without merite. For the order must be marked, He hath loued vs and giuen himselfe for vs. which is as muche as if he hadde sayde, There was no other cause wherefore hee shoulde dye, but because he loued vs. and that at such time as we were his enimies: as he teacheth, Rom. 5.10. And gi­uen himselfe.) We cannot wel expresse with any wordes how great a thing this is▪ for who canne declare in wordes howe greate the excellencie of the Sonne of GOD is? hee hath appoynted himselfe to bee the price to redeeme vs. Vnder the worde (giuen) is included the whole commoditie whiche commeth vnto vs by the death of Christe: that is to saye, that it is the Sacrifice of Purging, the Washing, Satisfac­tion, &c. Neyther haue these wordes (for me) a small force in them, because it was not ynough, to consider or thinke that Christ died for the saluation of the worlde, excepte euerye one doe challenge priuatelye vnto himselfe the effect and possession of this grace.

21 I cast not awaye.) There is a greate emphasis or vehemencie in those wordes: for what and how horrible vnkyndenesse is it to contemne so inestimable grace of GOD, and purchase with so greate a price? Hee accuseth the false Apostles of this sacriledge (whiche is robbing Christe of his honour) which being not contence with Christe alone, doe thrust in also other helpes of saluation. For the grace of GOD is refused, excepte that wee renounce all other thinges, and embrace Christe alone finallye what hath a man left him, after he hath refused the grace of God and [Page 51] made himselfe vnworthye of it? For if righteousnes.) Gratis which I haue translated for nothing is taken for frustra which is in vaine; that is, there should be nothing much worth in the death of Christ: or Christe died for nor reward. For this is the rewarde of (his) death, that by purging of our sinnes, he hath reconciled vs vnto his Father. hereof it followeth that by his grace we are iustified, and therfore not by workes. The Papists interprete it of the ceremoniall Lawe, but who seeth not that it hath respecte to the whole Lawe? for it is as muche as Paule shoulde saye, If wee our selues deserue righte­ousnesse, than Christe hath suffered in vayne. for there­fore suffered hee that hee mighte obtayne righteousnesse for vs. and 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 [Page 52] 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.

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 [Page 54] 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 [Page 55] 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 efficacie of the Spirite, of whiche hath bene spoken in both Epistles to the Corinthes, be present. Therefore they whiche will duelye doe their Office in the Ministerie of the Gospell, lette them learne, not onely to speake and preache ofte, but also to pierce into the consciences, that Christ crucified may be perceyued and felt, and his blood may distill or drop into them. Where the Churche hath suche paynters, it doth not any more neede deade Images of Woode and Stone▪ it doth not require anye payn­tinges or pictures▪ and then truelye firste of all among Christi­ans were the Dores of Temples opened to Images and pic­tures, when as partlye the Pastors were dombe, and be­come meere Idols: partly they spake a few wordes out of the Pulpit so coldely and slightlye, that the force and efficacie of the Ministerie was vterly extinguished and put out.

2 This onely will I know.) Now afresh he confirmeth his cause with reasons. The firste reason is, of their experience. for he bringeth them in mynde what maner of beginning the Gos­pell had with them. They receaued the Spirite as soone as they hearde the Gospell: therefore they oughte to ascribe this goodnesse as taken from fayth, and not from the Lawe. Peter doth vse the same argument or reason, when he excused himselfe before the bretheren, that he baptised those that were vncircum­cised. And so doth Paule himself & Barnabas in the disputation which they had at Ierusalem about this matter. Act. 15.2.7. It is manifest than that they are vnthankfull which yeelde not to the doctrine, by the benefite whereof they receaued the holye Ghost. That he taketh from them the aunswere, is a signe not of doubting but of greater confidence in the assuraunce (of his cause). for they were compelled to graunt it to be true, being cōuicted by their own experience.This Fi­gure is Mo­tonymya. Faith in this place he figura­tiuely calleth y^e gospel which else where he calleth y^e doctrine of faith, Ro. 3.27. because y^t in y^t place is propoūded & set forth vn­to vs y^t meere fauor of God in Christ, without desert of workes. [Page 56] The spirite I take in this place for the Grace of regeneration, which is common to all faithfull persons. although if any had rather take it for the particuler gifts, wherewith the Lord did than garnish the preaching of the Gospel, it shalbe free for them so to doe for al me. Obiection. If any wil obiect. That the Spirite was not geuen to al after this faishon: I answere Answere. It suffiseth for Paules purpose or intention, that the Galathians did know, that with the doctrine of Paule ther appeared in their Church the vertue and strength of the holy Ghost, and that the faithfull were en­dowed diuersly with the graces of the Spirite to their cōmon edification. Obiection. If againe it be obiected, That those Graces were not certein and sure signes of adoption, and therefore to auaile nothing to the present cause: Answere. I aunswere, It is sufficient that the Lord confirmed the doctrine of Paule with the visible signs of his spirite. But that former (aunswere) is the plainer, that they were garnished with the common benefite of adoption, be­fore these deceiuers thrust in their additions. And so also he spe­keth. Ephe. 1.13. After you heard the true Gospell of God, you were sealed with the spirite. &c.

3 Are ye so foolish, that.) Here also it is doubtfull, what hee vnderstandeth by the Spirite, what by the flesh. the Interpreters doe differ. It seemeth to me that Paule alluded to that which he spake of the Spirite: as if he should haue sayde, Se­ing that the doctrine of the Gospell hath brought vnto you the holy Ghost: your beginning than was spirituall. but now you are fallen into the worst: euen as they whiche from the Spi­rite fall into the flesh. Therefore he vseth this worde Flesh ey­ther for extearne or outward thinges and those which are fraile and mortall, such as ceremonyes are, speciallye when they are seperated from Christ: or else for dead and frayle doctrine. for it is a foule thing that they which haue begun well, should not go forwarde well.

4 Haue you suffered so great things.) Another reason: see­ing that they haue suffered so many things in the behalfe of the Gospell, that they should not loose it all now in a moment. nay rather after the maner of vpbrayding them, hee asketh if they will lose vnto themselues so many notable onsets whiche they haue sustayned for the fayth. for except the right fayth had ben [Page 57] deliuered vnto them of Paule, it was a poynt of rashnesse to suf­fer any thing for the defence of an ill cause. but they had tryed that God was present with them in persecutions. he doth ther­fore burthen the false Apostles with enuie, who spoyled the Galathians of such precious ornamentes. But to mittigate bit­ternesse, he addeth, If yet in vaine, to correcte it: whereby hee raiseth vp their myndes: that they conceyuing the better hope might aspire to repentaunce For this is the ende of all chaste­ninges, not to hurle men headlong into dispaire, but to encou­rage them to doe better.

5 He therefore that ministreth.) He speaketh not nowe of the grace of regeneration but of the other giftes of the spirite. for the order it self doth shewe that it is a contrary reason from the former: because he hath but another reason or argumente betweene (them). He warneth them than that all the giftes of the holy Ghost wherewith they excelled be fruites of the Gos­pell, and the same that was preached among them with his mouth. therefore they didde spoyle themselues of those giftes, when as they left the Gospell and did flye to another kynde of Doctrine. Agayne looke how much they esteemed those giftes, so much also ought they to regarde with tooth and nayle to re­tayne the Gospell. to those kinde of giftes he ioyneth vertues, that is to say miracles.

After that he hath giuen them the ouerthrowe, by the things themselues and by experience, he passeth to the Testimonies of the scripture. First of all he bringeth the example of Abraham, [Page 58] although at all times arguments (taken from) examples are not so firme, neuerthelesse this is moste forcible: be cause neyther in the thing, nor yet in the person is there anye difference: for there are not many wayes vnto righteousnesse: and therefore is Abraham called the father of all the faythfull, because he is a common example vnto them all. naye rather in his person there is a generall rule howe to obtayne righteous­nesse prescribed or set out vnto vs.

6 Euen as.) Here must be vnderstanded these wordes, But ra­ther: for whan he had asked 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 [Page 59] 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 [Page 60] all is assigned to fayth. For fayth, for y^t 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 [Page 61] heard this, Thy seed shalbe 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 they know all benefites to be sanctified by the promises of God, they acknowledge him in them to be a father. So it commeth to passe that they bee al­wayes directed to the hope of eternall life, because they begin from the foundation, that is, from the faith of their adoption. A­braham then was not iustified because hee beleeued God tou­ching the multiplication of his seede onely; but because he em­braced the grace of God, vsing the Mediator promised, in whom all the promises of God are Yea and Amen, 2. Cor. 1.20. as al­so in another place Paule teacheth the same.

7 Know ye therefore.) or Ye knowe for the greeke worde agreeth to both waies: but because one sence remaineth, it skil­leth not much whether waye you reade it, but that the olde translation, which I haue followed, hath more pith. To be short he sayth that they are of faith, which renouncing the confidence of their workes, rest in the onely promise of God. If any man aske who is our Authour that wee so expounde it: forsoth euen Paule himselfe. for thus he writeth to the Romaynes. To him that worketh it is not giuen freely, but a rewarde is rendred, Rom. 4.4. and whereas nothing is due to him that hath no worke. saith is (to him) imputed for righteousnesse. Therefore to be Of faith is to place their righteousnesse and confidence of saluation in the mercy of God. He inforceth out of the former sentence that suche are the Children of Abraham. for if Abraham be iustified by faith: whosoeuer will be his children, muste in like maner stand faste and stay themselues in faithe. He passed ouer that which was easilye vnderstanded, (namely) that there is no place for any in the Church, who is not the childe of Abraham.

[Page 62] 8 The scriptures because he did foresee.) That whiche be­fore he had spoken indefinitely, nowe by name hee stretcheth to the Gentils: for the calling of the Gentils was a thing both new and vnaccustomed. Therefore it was doubted of the maner how they should be called. Circumcision and the obseruing of the Law seemed requisite: or else that they should be shut out from the partaking of the couenaunt. But Paule on the contra­ry parte (teacheth), that they attaine or come to the blessing by faith, and that by fayth they are of Abrahams housholde. Howe proueth he that? because it is sayd In thee shall al nations &c. these wordes without doubt hath this meaning, Like as Abra­ham, so must all be blessed. for he is a common example, nay ra­ther a rule, and he got the blessing by fayth. faith is than y^e way whereby all get it. There is therefore a great emphasis or force in the worde Faithfull, for it is as much as if he should say. Not with Abraham circumcised, or endowed with the workes of the law, or an Hebrew, or staying himselfe vpon his owne worthi­nesse, but with Abraham that obtayned the blessing by fayth only. for no qualitie of the person is here accounted off, but faith only. The word blessing is diuersly taken in the scriptures: but in this place it is taken for the adoption into the heritage of e­ternall life.

[Page 63] 10 Whosoeuer are vnder the workes.) It is an argument or reason of contraries: for out of one fountaine doth not spring hote & colde. The Law doth shut in all men vnder the curse. in vayne than out of it is blessing sought. He calleth them that are vnder the workes of the Law. those that doe place their confi­dence of saluation in them. for these maners of speaking oughte alwayes to be referred to y^e state of y^e question. for we know that he disputeth or reasoneth here of the cause of righteousnesse. They therefore that will be iustified by the workes of the law, he pronounceth them all to be vnder the curse. but how doth he proue it? It is the sentence of the lawe, That all they whiche transgresse any part of the law are accursed Deu. 17.16. Now let vs see whether there be any one man that satisfieth the law. but it is euident y^t there is not one found, neyther can be found. therefore all, small and greate are (in this place condemned). Here want the Minor and Conclusion (of the agreement): for this were the whole Syllogismus.

• Maior. Whosoeuer shal faile in any part of the law is accursed.
• Minor. But all are holden guilty in this (poynt).
• Conclusion. Therefore all ar cursed.

Furthermore this argument of Paule would not stande if our strength would serue to fulfill the law: for straight waye in the Minor there would be giuen an instance. Therfore either Paul doth reason foolishly, or else it is impossible for men to fulfil the law▪ by and by the aduersary would catch hold & say, I graunt, That all transgressors are accursed▪ but what than? there shall be found those that obserue the law▪ for men haue free choyse of good and euill. But Paule doth put in this place out of contro­uersie, that which the Papistes at these days doe account as an accursed opinion: (namelye) that men shoulde bee destitute of strength to obserue the law. And so boldly he concludeth that al are accursed, because it is commaunded vnto al to keepe the lawfully and wholly. that is to say, because abilitie fayleth them in this corruption of nature. Hereof wee gather, in as muche as the law accurseth, it doth it accidentlye, but that accidentall is perpetuall, and cannot bee seperated (from vs). for the corruption and faultinesse of our nature doth seperate vs [Page 64] from the blessing that the Law setteth forth vnto vs and there­fore the curse only remayneth.

11 And that no man is iustified in the Law.) Agayne hee reasoneth by comparing of contraries, after this sorte, If we be righteous by fayth: than is it not by the law but we are righ­teous by fayth: and therefore not by the Law. He proueth the Minor by the testimony of Habacuc the which he also alleageth 1. Rom. 17. Hee proueth the Maior by the diuers or contrarye meane of iustification. For the law doth then iustifie when as a man doth fulfill whatsoeuer it commaundeth. but Faith doeth iustifie them which being destitute of the merites of workes, do rest vpon Christ only. These two cannot come together at once: To be iustified by our owne deserte, 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. [Page 65] 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 [Page 66] 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 [Page 67] 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 After the maner of men.) His will was to shewe them with this maner of speaking. for it is too too heynous & filthy, that God should haue lesse authoritie among vs than a mortall man, therefore in that that he requireth they should giue no lesse authoritie to the holy couenaunt of God, than is accusto­med to be giuen to the common couenantes of men: he doth not therein (I say) make men and God equall. for he leaueth to bee considered of them howe muche difference there is betweene God and men. Although it be a mans couenaunt. It is an Argumente from the lesse to the more. (that is) mennes contractes or Couenauntes are helde firme without contro­uersie: and howe muche more ought that which God appoyn­teth? whereas the Latines haue (in this place) Testamentum, [Page 68] Paule hath in the Greeke [...] with which word oftētimes the Greekes signifie a Testament: and sometime also any con­tract or bargaine. Although the plurall number is more vsed in the seconde sence. It skilleth not much as touching this pre­sent place, whether you translate it a Contracte or a testament. There is another reason in the Epistle to the Hebrues. 7.22. where the Apostle without doubt doth allude vnto Testaments. in this place I hadde rather take it simplie for the Couenaunte which God made. for the similitude with whiche the Apostle contendeth in this place, would not so properly agree to a testa­ment as to a couenaunt or bargayne. Let vs therefore followe this, that the Apostle maketh his reason from mens couenaunts to that solemne couenaunt whiche God didde make with Abra­ham. for if they remayne firme and sure, so that nothing maye be added (to them), how much more ought God his Couenant to remayn inuiolate and vnbroken.

16 Vnto Abraham are the promises.) Before that he follow his argument, he putteth in somewhat of the substaunce of the couenaunt, that is that it is staied on Christ alone. and if so be that Christ be the foundation of the couenaunt: it followeth than that it is free, & that is it he meaneth by the word Promise, For as the Lawe hath respecte to men and their workes: so the pro­mise hath respect to the grace of God and fayth. He saith not, And to seedes, That he may proue that God speaketh there of Christ, he putteth vs in mynd that in the singuler number there was some certayne seede appoynted. I haue often maruayled that the Christians when they sawe this place trounced of the Iewes with so great frowardnesse, that they made not more di­ligent resistaunce: for all doe lightlye passe by it as by a peace­able countrey. Notwithstanding their Obiection hath a greate shew▪ for whereas seede is a Nowne collectiue: Paule seemeth to do foolishly,In He­brew Zera, in Latine Semen. when he vrgeth that one man is signified in this worde, vnder which al the offspring of Abraham is comprehen­ded in the place lately cited, Thy seede shall be as the Sande of the Sea, and as the starres of Heauen. and so, as though they had found out our false dealing, they disdaynfullye triumphe o­uer vs. And so much the more doe I maruayle than our Christi­ans didde in this place keepe silence: seing that there wanteth [Page 67] not a firme defence to confute their slaunder. for euen in the sonnes of Abraham there began such a diuision that the one of them was cut off out of the family. In Isaac shall thy seede bee called. Gen. 21.12. therefore Ismaell is not counted of. Let vs come vnto the seconde degree will the Iewes graunte that the posteritie of Esau is the blessed seede? naye they will contende that their father (I meane Esau) was wiped out: although hee was the first begotten. and how many peoples came oute of the stocke of Abraham, which obtayne no place in this calling? At length twelue Patriarkes, were so many heads or principals: not because they discended of the lineage of Abraham, but be­cause they were ordayned by the speciall election of God. for since the tyme that the tenne trybes were led awaye Captyue, how many thousandes haue so gone out of kynde, that they ob­tayne no name in the seede of Abraham? Lastly the tribe of Iu­da also was in daunger: that the true succession of the blessing shoulde not remayne in a small people. And so it was shewed a­fore of Esa. 10.21. The residue only shall be saued. Hitherto I haue spoken nothing which the Iewes graunte not. Let them therefore aunswere mee, howe it happeneth that the thirteene Tribes, sprong of the twelue Patriarches, haue bene the seede of Abraham rather than the Ismaelites or Idumeans? why do they alone now boast of this name, and reiect other as an adul­terous seede? They will boast that they obtayned it by their owne desarte: but the scripture on the contrary side crieth oute (agaynste them) that it dependeth all on God his calling, for alwayes must there be recourse to that prerogatiue, In Isaac shall thy seede be called. The continuall force of this preroga­tiue ought to be of force euen vntill Christ. for the Lorde re­newed the promise made to Abraham, afterwarde in Dauid, as in a long time after. Paule therefore doth not stande vppon the singular number, to prooue that this was spoken of one man: but onelye to shewe that this worde Seede resteth vppon one, which is not onely borne of Abraham according to the flesh: but also ordeyned herevnto by the calling of God. and if the Iewes denye this, they do nothing else by their stubbornesse but make themselues laughing stockes. But because Paule gathereth out of those same wordes also, that the couenaunt was begunne [Page 68] in Christ, or towarde Christ: let vs discourse what this maner of speaking meaneth, In they seede shall all Nations be blessed. The Iewes cauill saying it is a comparison: Obiection. as though y^e seede of Abraham should be in time to come an ensample of vnhappye wishings and prayers. as on the contrary parte, to curse in So­dome or Israell, meaneth to vse in formes of cursings y^e names of Sodome or Israell. I graunt that this is otherwhile true, but that it is so alwaye that I deny. Answere. for, for a man to blesse him­selfe in God is another thing, and the Iewes do graunt it (true) Seing than that it is a doubtfull kynde of speaking, and signi­fieth somewhyle a cause, somewhile a comparison: as ofte as it commeth in vse, it must bee expounded by the circumstaunce of the place. Finally it is euident that we are all accursed by na­ture▪ the blessing was promised vnto all nations in the hand of Abraham▪ but doe all without acception come vnto it? no true­lye▪ but they only who are gathered vnto Messias▪ for then are they one people, when vnder the guidaunce and conducting of Messias, they are gathered together into one body. Whosoeuer therefore setteth apart contentiō and enquireth after the truth, will easilye acknowledge a cause to be noted in this place, and not a naked comparison▪ wherof it followeth, That Paule not without cause doth saye, That the couenaunt was begonne in Christ, or in respect of Christ.

17 The Law whiche began.) If we hearken to Origen and Hierome and all the Papistes: there will be nothing adoe to o­uerthrow this reason. For thus Paule reasoneth, The promise was giuen to Abraham foure hundered and thirtie yeres before the Law was giuen: therefore the law which came after, could not put away the promise. and thereof he concludeth that cere­monies are not necessarie. Obiection. If any man would make exception: saying, the Sacraments are giuen for the preseruatiō of faith: and why doth Paule than sunder them from the promise? hee doeth so sunder them that he contendeth about them. Aunswer. There­fore he doeth consider a certayne higher matter in ceremonyes: as, the effect of iustification which the false Apostles atttributed vnto them▪ and the binding of the consciences. naye rather by occasion of ceremonies, hee discourseth of fayth and workes [Page 69] (throughly) to the vttermoste. For were it not for the contro­uersie aboute obtayning of righteousnesse, aboute merite of workes: and snaring of the consciences: ceremonies would wel stande with the promise. What meaneth than this putting a­waye of the promise, agaynst which the Apostle contendeth? be­cause the deceauers did denye, saluation to haue bene promised freely vnto men, and to be obtayned by fayth▪ but they vrge ce­remonyes as things necessary to deserue (saluation): as by & by shall be seene. I returne to the wordes of Paule: The Lawe, sayth he, is after the promise: therefore it maketh not it voyd: for a couenaunt once confirmed ought to abide inviolate and vn­broken. Agayn I repeate it, Except you vnderstand the promise to be freely giuen, the sentence is more than needes. for the law and the promise disagree not, sauing in the cause of iustifica­tion. because the lawe maketh a man righteous by the deser­uing of workes, and the promise giueth righteousnesse freelye. and he doth playnelye expounde hymselfe, when he nameth the couenaunt to haue his foundation in Christe. Obiection. But here the Papistes will be in our toppe. for they can readilye scoffe oute this argument, We, saye they, doe not any more require the old ceremonies: let them be iogging: yet neuerthelesse a man is iustified by the morall law. for this went before the couenaunte of GOD with Abraham, as being created together with man. so either the reasoning of Paule is friuolous or in vain, or else it is of force against ceremonies only. I aunswere, Answer. That Paule considered the thing as it was, namely, that no rewarde is due vnto workes, but by the couenante of God. so although we graunt that the law doth iustifie: yet neuertheles before the Lawe men could not deserue saluation by their workes, because there was no couenaunt. I affirme nothing which the schole Diuines graunt not. for they teach that works merite not sal­uation by an inward worthinesse, but by the acceptation of God (as they speake it) & by reason of the couenant. Therfore where there is no couenant of God, no testimony of accepting or allow­ing coms in place: no works in like maner shal suffise vnto righ­teousnesse. therfore Paules discourse proceedeth finally. There was, saith he, a double or twofold couenant of God with men. the former was couenaunted in the hande of Abraham: the se­conde [Page 70] in the hand of Moses. the former was founded in Christ: and therefore free. therefore the law stepping in could not bring to passe that men could haue saluation without grace: because by this meanes the promise should be made of none effect. That the sence is thus, euen that whiche followeth nexte of all doth shewe.

18 If the inheritaunce be by the law.) Lest the aduersaries shoulde cauill, saying that that which they taught, did not be­long to the dissoluing or abrogating the couenaunt of God: he preuenteth all their shifts affirming these two to be contrarye, namely, that saluation commeth vnto vs by the Lawe, and by the promise▪ who dare expounde this of only ceremonyes, seing that Paule doth comprehende generallye all whatsoeuer is a­gaynste the free promise? It is not than to be doubted, but that he excludeth all kynde of workes. and so he sayth Ro. 4.14. If the inheritaunce be by the Law, faith is done away, and the promise of none effect. Why so? because saluation should hang vpon this condition, If thou satisfie the Law. and therefore hee doth by and by conclude, that (saluation) is of faith, that the promise may be certayne. Let vs therefore dilligently remem­ber why in the comparing of the promise and the lawe, the put­ting of the one ouerthroweth the other: namely because the pro­mise hath respect vnto faith, and the Lawe hath respecte vnto workes. Faith receaueth that whiche is freelye giuen: but vnto workes rewarde is giuen. and that is it whiche by and by hee ioyneth, GOD gaue vnto Abraham not requiring the like recompence as it were, but promising freelye. for if you vnderstande it to be conditionally, this worde Gaue will neuer agree with it.

When wee heare that the Lawe doeth nothing auayle to bring righteousnesse, by and by diuers cogitations come in oure braynes: eyther than that it is vnprofitable, or to no vse, or contrarye to the Couenaunt of GOD, or some such like thing. yea rather that mighte come in mynde: Why shoulde we not saye that of the Lawe, which Ieremie chap. 31. ver. 31. hath sayde of the newe Testament, that the latter was giuen to correcte the weakenesse of the former doctrine. Such Obiections as these bee, must Paule aunswere, if hee woulde satisfie the Galathians. Fyrste than hee requireth what the vse of the Lawe is. for in as muche as it followed the promise, it seemeth that it oughte to supplye that which was wanting in it: and certaynely it was doubted hereof, whether that the promise by it selfe were of none effecte excepte it were holpen of the Lawe. We must marke that Paule speaketh not onely of the morall lawe, but of the whole Ministerie of Moses. whiche truelye was proper to Moses. and that was to pre­scribe a rule howe to liue, and Ceremonies whereby they might excercise themselues in the seruice of GOD, and after that to ioyne promises and threatninges. And whereas manye promises of Gods free mercye and of Christ are included there­in, which belong vnto fayth: that happeneth accidentally as it were, and is taken from else where, as farre forth as the Lawe is compared with the Doctrine of grace. You must therefore beare in memorie, that this is the summe of the Questyon, Why, after the promise being made, doth Moses steppe in with that new couenaunt. He that doth these thinges shall liue in them. Deut. 4.1. Cursed is he that fulfilleth not all thinges. Deut. 27.26. doth he it that he might bring that which were bet­ter and perfecter?

19 Because of transgressions.) The vse of the Law is mani­folde: but Paule toucheth that alone, which serued the turne [Page 72] present. For it was not his purpose, to discourse howe manye wayes the Law might profite men▪ whereof the readers must bee admonished. For I perceaue many to bee deceiued herein, that they allowe no other profite for the Lawe to serue too, beside that which here is noted. but Paule himselfe 2. Tim. 3. ver. 16. doth applye the preceptes of the Lawe to Doctrine and exhortations. this than is not a full diffinition of the vse of the Lawe: and they doe ill who doe acknowledge no other thing in the Lawe. What doe these wordes because of trans­gressions meane? so also doe the Philosophers speake, that the Lawe is made to bridle euils. and so sayeth the olde pro­uerbe, that Of ill manners sprong good Lawes. But Paule hath a deeper meaning than the wordes seeme to shewe. For his minde is that the lawe was made, that it mighte make transgressions to appeare playnelye: and by that meanes it mighte constrayne men to confesse their guiltinesse. For as they doe naturallye fauoure and pardon themselues, (so) ex­cepte they be vrged by the Lawe, they haue sleepye consci­ences. and hereof is that saying of Paule. Before the Law although sinne were in the worlde, yet was it not imputed. Rom. 5.13. The Lawe came than to wake those whiche were a sleepe▪ for this is the true preparation vnto Christe. By the Lawe sayth he, Rom. 3.20. is the knowledge of sinne, Why? that sinne mighte bee aboue measure sinning. for so he aunswe­reth in the seuenth chapter, and the thirteenth verse. The Law than is put for cause of transgressions, that it mighte vncouer them, or (as he sayth, Rom. 5 20.) that it make them abounde. This maner of speeche troubleth Origen: but in vayne. for what absurditie is it if God doe cite their consciences before his tribunall seate, to humble them through guiltinesse, who else woulde please themselues in their euils? if hee shake of that numnesse which ouerthrew all feeling of his iudgement? if hee drawe out into the light, sinne, which like a Theefe laye hid in the Denne of hipocrisie? Obiection. If any Obiecte and saye, Where­as the Lawe is a rule to liue Godlye and rightlye, why is it sayde to be rather appoynted for cause of transgressions, than for cause of obedience? Aunswer. I aunswere, howsoeuer it sheweth true righteousnesse, yet in this corruption of nature, nothing but [Page 73] transgressions are encreased by the Doctrine thereof, vn­till the spirite of regeneration come, whiche writeth it in our harte. and this is not giuen by the Law, but is taken by fayth. Therefore the readers must beare in mynde, that this saying of Paule is not Philosophicall or politicall: but that of the lawe it noteth the ende, which alwayes hath bene vnknowne to the worlde. Vntill the seede came.) If hee haue respecte of the seede in which the blessing had his foundation: than doeth he take nothing awaye from the promise. for this Vntill is as muche as though hee shoulde saye, In the meane space while the seede is looked for. whereof it followeth, that (the Lawe) oughte to serue, and not to obtayne the principalitie. For so farre forth it was appoynted, that it mighte raise men vp to looke and wayte after Christ. Obiection. But the Question is whether it ought not to endure no longer but to the comming of Christ: for if it bee so, it followeth, that now it is abrogate and done a­waye. Answer. I aunswere that all that whole administration was but for a season: because it was appoynted for that ende, that it might keepe the olde people in the fayth of Christ▪ The Iew­es were called the old people, in respect of the Gen­tils who wer Gods new peo­ple. and yet I doe not yielde, that by the comming of Christe the whole lawe was abrogate and done away. Neyther meaneth the Apostle so: but onelye that that kynde of gouernmente, that came in betweene [the promise and Christes comming] shoulde take an ende in Christe, who is the fulfilling of the promise. But I will speak more hereof by and by. Ordained by Angels. It belong­eth to the commendation of the lawe, that it was deliuered by Angels. And Steuen affirmeth the same Acts 7.39. for where as some vnderstande by Angels, Moses and Aaron and the Priestes: It is a poynt more niece then firme. Furthermore it is no wonder, that vnto Angels, by whome God doth destribute all small thinges vnto vs, this office is also ioyned, that they should be witnesses present at the setting forth of the Lawe. In the hande of a Mediator.) To take the hande for the ministerie, is a thinge often vsed: but whereas hee made the Aungels ministers of bringing or setting oute of the Lawe, I take the hande of a Mediator, for the princi­palitie of the ministerie, because hee was the principall of [Page 74] the Embassade: and had the Aungels adioyned vnto him as Companions or writers. Some thinke this to be spoken of Mo­ses, as though here should be a comparison betweene Moses and Christ. I am rather of the opinyon of the old writers, who ex­pound it of Christ. for it shall straighte waye appeare that this sence agreeth better with the text. although I disagree in like maner from the old writers in the signification of the name. for a Mediator in this place is not, as they suppose, a Pacifier, as in 1. Tim. 2.5. but an intier messenger in setting forth the law. Thus must we account, that there hath bene no cōmunicating or conference of God with men from the beginning of y^e worlde to this daye, but that his euerlasting wisedome or Sonne hath wrought betweene them, whereof it is sayde, 1. Pet. 1. ve. 11. that the holye Prophets spake by the spirite of Christe: and Paule maketh him the Captayne of the people in the Wilder­nesse, 1. Corinth. 10. ver. 4. And certaynlye the Angell which appeared vnto Moses, Exod. 19.3. cannot be iudged any other, seing that he taketh vnto himselfe the proper and essential name of God, which neuer is giuen vnto Creatures. As then hee is the Mediator of reconciliation by whome wee are accepted vn­to GOD: as hee is the Mediator of defence or safetye, by whome wee haue accesse to call vppon the Father: so hath hee bene alwayes the Mediator of all doctrine, because God hath alwayes made himselfe knowne vnto men by him. And this hee woulde by name expresse, that the Galathians might learne, that hee that is the foundation of the free Co­uenaunte, helde also the cheefe place in setting forth the Law.

20 Furthermore a Mediator is not of one.) Although some doe Philosophicallye discourse here in this place the double na­ture of Christ, as though Paule meant, not of one Essence, yet that Paule speaketh euen of those that make the contracte,That is of God being the one par­tie, and men being the other party. no man that is of sounde iudgement doubteth. and thus they com­monlye expounde it, That there is no place for a Mediator, but whilest one part hath to doe with another. but to what ende hee hath put in this sentence, they leaue for the moste parte in sus­pence: when as neuerthelesse it is a place worthye dilli­gentlye to be marked. It maye bee a Prolepsis whereby Paule [Page 75] preuenteth the wicked cogitation of those that thinke God his counsaile to be chaungeable. For some man would saye within himselfe, Then as men are accustomed to call backe their coue­nauntes, whereof it repenteth them: that it is euen so done al­so with the couenauntes that God maketh. If thou followe this sence, which I spake of, than Paule in the former part [of the verse] should acknowledge men, who are rhaungeable and vn­stable, to make one partie in this couenaunt: but yet that God notwithstanding doth remayne one, that is to saye, standeth to his promise, and not altereth according to the inconstauncie of man. But when I view all thinges more nighlye, I iudge ra­ther the diuersitie betweene the Iewes and the Gentils to bee here noted. Christ than is not the Mediator of one: because the state of them, with whome God by his ayde maketh couenant, is diuerse and contrarie as touching the outwarde person. But Paule would not haue the couenaunt of God so to be esteemed, as though it were contrary to it self, or chaungeable, according to the diuersitie of men. Now the wordes are apparant. as in time past Christ hath reconciled God vnto the Iewes, in ma­king a couenaunt (with them): so now also is the Mediator of the Gentils. The Gentils differ much from the Iewes: for by circumcision and ceremonies the wall was put betweene them. they were nere vnto God, when the Gentils were farre off, and yet for all that, God ceaseth not to bee as good as his promise. And this is brought to passe while Christ, bringing them to one God which afore were at variaunce betweene themselues, doth make them to growe together into one body. God than is one: because he remayneth alwayes like himselfe, and with perpetu­all holde keepeth fast and sure that whiche once hee hath deter­myned.

21 Is the Law than.) Although, after we knowe the assured­nesse and constancie of Gods purpose, it bee needefull that wee should withall determine, that those thinges whiche come from him are not contrary one to another: yet this doubt was to be resolued, for the apparaunce of contrarietie whiche seemed be­tweene the Law and the couenaunt of grace. It maye also bee an exclamation whereby Paule, hauing taken away the doubt of speaking against it, might, as though he had ouercome in the [Page 76] cause, exclaime, inferring of that which went afore, as a matter out of doubt, Who now dare faigne disagreement betweene the lawe and the promises? And yet this is no impediment, but that Paule in this place may proceede to resolue the difficulties whiche as yet might come in place. Before he aunswere to the question, hee doeth after his maner take out of the waye so greate an absurditie, that he mighte warne men howe greatlye Godlye eares ought to abhorre, whatsoeuer is dispightfullye spoken agaynste GOD. But herein is another conning skill which is expedient to be noted▪ for he accuseth the aduersa­ries of this crime, that they make GOD contrary to himself. For it is manifest that the Lawe and the promises came from him▪ whosoeuer therefore shall bring in any contraryetie to be betweene them, is a blasphemer agaynste GOD▪ but they are contrarye if the lawe doe iustifie. And so verye fitlye doth Paule returne agaynste the aduersaries, that which falsly and slaunderously they intended agaynst him. For if there were a Law giuen.) The aunswere is indirecte (as they saye) which as yet doth not playnlye declare the agreemente of the lawe and the promises: and yet it doeth contayne it as farre forth as is sufficient to take awaye the disagreemente. At the first blushe you woulde say that this sentence were cleane cam from the Texte: and that it were nothing worth to the soluing of the question: but it is not so. for than the law were agaynste the promises, if it had power to iustifie. for there shoulde be two contrary reasons or meanes of iustifiing man, and as it were two wayes to obtayne righteousnesse disagreeing betweene themselues. And Paule taketh this from the lawe. so then the disagreement is taken away. I, sayth he, would graunt righte­ousnesse to be gotten by the law, if saluation might therein bee found.

22 The scripture hath shut.) By the scripture he doth princi­pally meane the Law it selfe. it doth shut all men vnder guilty­nesse: therefore it robbeth them of righteousnesse, rather than geueth them righteousnesse. It is a most firm reason: Thou see­kest righteousnesse in the law: but the law it self, with the whole scripture, leaueth nothing vnto men beside dānation: for it con­demneth all men together with their workes, of vnrighteous­nesse. [Page 77] who then shall liue by the Law? He alludeth to this, Hee that shall doe these thinges shall liue in them. Deut. 4.1. Bee­ing, I saye, shut out from that life by guiltinesse, in vayne shall we seeke saluation in the Law. In saying, all, he hath expressed more than if he had sayde all men: For he hath comprehended not onlye men, but whatsoeuer men haue or may bring. That the promise by the faith, There is no other remedie, but, put­ting off righteousnesse of workes, to flye to the fayth of Christ. It is than a sure consequent: If workes come into iudgement, we are all damned. therefore by the fayth of Christ we obtayne free righteousnesse. But this sentence is full of noble comforte: for we are put in mynde, that as oft as we heare in the Scrip­ture that we are damned, we haue helpe in Christe prepared for vs. so that we will goe vnto him. We are cast awayes although God holde his peace. why then doth he so oft pronounce vs cast-awayes? forsooth that wee shoulde not perishe with eternall de­struction: but being shaken with so horrible a iudgement, and being at our wits end seeke Christ by fayth, by whome we passe from death into life. In the word Promise there is a figure cal­led Metonymia, for that which containeth is vsed for that which is contayned.

[Page 78] 23 Before faith came.) Here hath he fuller diffinition of the question propounded. for playnely doth he expounde, not onelye what the vse of the law is, but also why it was but for a season, because else it would alwayes seeme an absurditie, that the law was geuen vnto the Iewes, from which the Gentils should be free. For if there be one Churche of the Iewes and the Gen­tils, why is the gouernment diuerse or contrary? from whence or by what right is this newe libertie, seing that the Fathers had bene vnder the subiection of the lawe? therefore doeth hee teache suche a difference to be, which might not hinder the vni­tie and concorde of the Church. The readers are agayne to bee admonished, that Paule speaketh not of ceremonies onlye, nor yet of the law morall apart by it selfe: but he comprehendeth al the gouernment, wherewith the Lord gouerned his people vn­der the olde Testament. For about this grew the controuersie, Whether the forme of gouernment instituted by Moses did a­uayle to the obtayning of righteousnesse. This Law doth Paul compare first of all to a prison or warde, after that to a Schole­mayster, and with both similitudes doth he make it apparaunt, that the nature of the law was such, that it oughte not to bee of force but for a certayne tyme. Fayth. He signifieth the full re­uealing of those thinges which than lay hidden, vnder the ob­scurenesse of the shadowes of the law. for he taketh not awaye fayth from the fathers who liued vnder the Law. Wee haue a­fore seene of the fayth of Abraham. the Authour of the Epistle to the Hebrewes maketh mention of the ensamples of others in the eleuenth Chapter. to be short, the doctrine of Fayth hath te­stimonye from Moses and all the Prophets: but because the clearenesse of fayth did not than so manifestly appeare, therefore he calleth the time of fayth the tyme of the new Testament, in way of comparison and not flatly. And that this was his mea­ning he doth by and by shew, when he sayth that they were shut vnder fayth, which was to be reuealed: for he testifieth by these wordes, that they were pertakers of the same fayth, who were shut vnder the worde of the Law. For the Law didde not keepe them back from fayth: but it did bridle them that they shoulde not wander out of the Limits of fayth. and it is an ellegant al­lusion to that whiche he had sette downe before, viz. That the [Page 79] scripture did shut all vnder sinne. As therefore they were besie­ged and helde in on euery side by the curse: so had they a warde or defence agaynst this siege, which mighte defende them from the curse. wherefore he sheweth that the ward of the Lawe was in spirite very free Faith at that time was not as yet reuealed: not because the fathers were voyde of al light, but because they had lesse light than we, for whereas with them Christ was sha­dowed by ceremonies, as being absent: at these dayes hee is as it were set before vs euen to our face. so for the Glasse whiche they had to see him in, we at these dayes haue the substaunce or thing it selfe. Whatsoeuer therefore the obscuritie of the Lawe was, yet the Fathers were not ignoraunte in what waye they ought to walke. for although the light aboute the dawning bee not so cleare as it is about noone: yet those that are trauailers tarry not till the sonne be full vp, because it is ynough for them to holde on their iorney. so their portion of light was vnto them like the dauning, which might guide them safely from all perill of error to eternall blisse.

24 Therefore the Law was our Scholemaister.) The second similitude which declareth the mynde of Paule yet more clere­lye. for also a Schoolemaister is not appoynted vnto any for al their lyfe: but is appoynted onely for the time they be children, as appeareth by the Etymologie or meaning of the word▪ Pedagogies, is an in­structer of a childe. more­ouer this belongeth to the teaching of a chylde, that he maye by childish rudiments bee prepared vnto greater matters. Both which are agreeable vnder the Law: for it had an age limttted which it might gouerne: moreouer it ought to moue forwarde Disciples of it somewhat onelye, that they hauing passed the principles thereof might proceede as it is fit for them that are at mans state. Therefore he sayth Into Christ. for as a may­ster of a Grammar Schole doeth deliuer the Boye framed by his dilligence into the handes of him which maye furnishe him with higher learning: so the Lawe was a Grammar Schole­mayster which set ouer the Schollers entred by it, vnto faith to be finished by it, as it were vnto Diuinitie. By this meanes Paule compareth the Iewes vnto Children or boyes, but vnto vs he attributeth mans state. But it is demaunded what maner of one, the doctrine or discipline of this Scholemaistership hath [Page 80] bene. First, the Law by making the righteousnesse of God ma­nifest, did reprehend them for their owne vnrighteousnesse. for they might beholde in the commaundementes of God as it were in a glasse, how far off they were from true righteousnesse. and so they were put in mind, that righteousnesse was else where to be sought, The like office had the promises of the law. For thus they oughte to thinke with themselues, If thou canste not obtayne life by thy workes otherwise then by fulfilling of the Lawe, another newe waye is to bee soughte, for thy weakenesse will neuer suffer thee to climbe vp thither: yea al­beit thou art greatly desirous and striuest, yet alwayes shalt thou be farre from [hitting] the marke. On the other side threatnings did vrge them and stir them to seeke to escape the wrath and curse of GOD. naye rather they suffered them not to rest till they had pricked them forth to aske the grace of Christ. To that purpose tended all the ceremonyes. for to what ende were the sacrifices and washinges, but that they mighte be excercised, in the continuall thinking on their filth and dam­nation? And now he that seeth his vncleanesse before his eyes, and hath set before him the representation of his death in an in­nocent beast: how shall he take his rest quietly? how shall hee not be moued to long after remedie? and truely the ceremonies did auayle not onlye to terrifie and humble the consciences, but also to rayse them vp into the fayth of the Redeemer to come. Whatsoeuer in the whole pompe of ceremonies was set before their eyes, they had as it were a note or marke of Christe prin­ted in it. To bee shorte the Lawe was nothing else, but a ma­nifolde kynde of excercise, whereby the worshippers thereof were lead by the hande vnto Christ. That wee shoulde bee iu­stified by Fayth.) Hee hath alreadye taken perfection awaye from the Lawe, when hee sayde it was like to a Schoole­maystership, and it woulde make men perfecte, if it broughte righteousnesse vnto them. What remayneth than but that Fayth come in in place thereof? and it commeth in place ther­of, whilest it clotheth vs. being without righteousnesse of oure owne, with the righteousnesse of Christe, So that saying is fulfilled, Hee hath filled the hungrye with good thinges. Luk. 1.53.

[Page 81] 25 But when faith commeth.) What the cōming of faith is, I haue alredie shewed: namely a more cleare reuealing of grace, after the vaile of the temple is rent in two, Math. 27.51. which we knowe was done when Christ was exhibited. Therefore he affirmeth that childes age, which is to be gouerned by a schol­maister, is not any more, vnder the kingdome of Christ: and ther­fore that the Lawe hath made an ende of his office.Viz. of the Law. and this is the other application of the similitude. For he toke vpon him to proue these two things, that the Lawe was a preparation vnto Christe, and that it was but for a season. But here agayne a question is demaunded, whether the Lawe bee so abrogated or done awaye, that it belongeth nothing to vs. I aun­swere, The Lawe, as farre forth as it is the rule of good liuing, and a Bridle wherewith wee are healde backe in the feare of the Lorde, and a pricke to amende. the sluggishnesse of oure fleshe: to conclude, as farre forth as it is profitable to teache, to correcte, to reprooue, that the Faythfull may be instructed to euerye good worke, is of no lesse force at this daye, than in tyme paste, and so to remayne withoute touche. And howe is it than done awaye? I haue alreadye sayde, that Paule considereth the Lawe with the qualities thereof wherewith it is couered. and these are the qualities thereof, it appoynteth rewarde vnto workes, and punishmente also: that is to saye it promiseth life to the worshippers there­of, it curseth all transgressors: in the meane while it requireth of a man verye high perfection, and exquisite obedience: it forgetteth nothing, it pardoneth nothing, but calleth all euen very small faultes to account: it sheweth not Christ and his grace openlye, but it sheweth hym a farre off, and that shutte vppe vnder Ceremonyes, as vnder Couers. Suche qualities, I saye, doth Paule teache to be abolished, so that alreadie the ministrie of Moses is ceased, so farre forth as it differeth in outward shew from the free couenaunt.

26 For you are all the sonnes of God) He proueth with a­nother reason, that it were wrong and not agreeable that the Lawe should binde the faythfull with continuall seruitude or bondage, because forsooth they are the sonnes of God. or else that were not sufficiente whiche hee sayde, that wee were past [Page 82] childs age: except this weare put to, that wee are by condition free:For they are seruan­tes still, al­though they ye ne­uer so olde. and age changeth nothing in seruants. he thereby proueth freedome, because they are the sonnes of God▪ how? by faith in Christ. for whosoeuer beleue in him, vnto them is this preroga­tiue giuen, to be the sons of God. And also therby it is brought to passe, that we are set at libertie by faith, seing that therby we come into the adoption.

27 Whosoeuer you be that are baptised.) By howe muche as it is a thing greater and higher, that we are the sonnes of God, so much the further off is it from our vnderstanding, and the hardlyer perswaded. And therefore the more briefly doth he admonish vs how we be ioyned, or rather what vnitie wee haue with the son of God, lest we should doubt, to make that whiche hee hath proper (vnto him) common vnto vs. Hee vseth the si­militude of apparell, when he sayth the Galathians haue put on Christ, but he meaneth that they are so grafted in Christe, that in the fighte of God they beare the name and person of Christe, and are deemed and taken rather in him than in them­selues. This Metaphor or similitude taken of Apparaile is v­suall,Vpon the 13. to the Ro. ve. 14. Obiection. & I haue spoken of it else where. But it seemeth a weake reason, That they haue put on Christe because they are bap­tized. for howe farre of is it but that Baptisme is vneffec­tuous in all? This also should be an absurditie, for that so the grace of the holy ghoste should be tied to the outwarde signe. Therefore this saying may by seeming be reproued as well by the perpetuall doctrine of the Scriptures, as by experience. I aunswere, Paule is accustomed to speake two maner of waies of the Sacraments. Answere. Whilest he hath to doe with hypocrites, who boaste of the bare signes: than he preacheth howe vaine a thing and howe little worth the bare signe is; and he inueyeth stoute­ly against the preposterous confidence (therin)▪ why so? because he respecteth not the institution of God, but the corrupte errors of the vngodly. But when he speaketh to the faithful who right­ly vse the signes, than doth he ioyne them with the thing in dede which they beare the figure of. Why so? for he setteth not out a deceitful shewe or pompe in the Sacraments, but doth exhibite also indeede those thinges which the outwarde ceremonie doth figure. Hereof it commeth to passe that the thing it selfe is ioy­ned [Page 83] with the signes according to the institution of God. If any herevppon doe enquire, May it be than by mens fault, that the Sacrament is not that whiche it figureth? The aunswere is easie: Nothing is taken away by meanes of the vngodlye from the Sacramentes, but that they retayne their nature and strength: although they (I meane the vngodly) feele no effect. For the Sacramentes offer the grace of God to the good and also the bad, neyther doe they deceitfully promise the grace of the holye Ghost: the faythfull receaue that which is offred: the vngodly, by refusing, doe bring to passe that that which was offred them doth nothing profit them: and yet can they not bring this to passe, but that God is faythfull, and the signification of the Sacrament true. Therefore not without cause doth Paule whilest he speaketh to the faythful, say they haue put on Christ in Baptisme. as, Rom. 6.5. hee sayeth wee are grafted into his death, that we might be partakers also of his resurrection. By this meanes neyther is that which is proper vnto God passed o­uer vnto the signe, and yet the Sacraments haue their force, least they mighte be accounted for vaine and fruitelesse gases. and we are admonished how mischieuous the vnthankfulnesse of 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 [Page 84] 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.

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 y^t 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 [Page 85] 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 y^e 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, [Page 86] hereof we gather, That the Fathers vnder y^e 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 y^e 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: y^t 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 as it were additions. Moreouer you must mark, that that time was the child age of the Church. but nowe sithens Christs comming the Church is growne vp, so that it is after a sorte in the man age thereof. The wordes of Paule are cleare. but hereof groweth some hardenes, because he seemeth not to agree with himselfe. For to the Ephe. 4.13. he exhorteth vs to goe forwarde dayly, vntill we come to a full age and the measure of fulnes. And to the Corinthians the first epistle. cap. 3.1. he mentioneth that he gaue them milk to drink, as vnto children: because they could not brooke strong meate. and a little after he will compare the Galathians vnto infants. [Page 87] I answere, that there he speaketh of euery singuler person, and of the priuate fayth of euery man: but in this place he speaketh of two bodies or companyes in a grosse sinne, hauing no re­garde of the persons. This aunswere will serue to solue a much harder question. For we see howe incomparable the fayth of Abraham was, with how great light of vnderstanding the ho­lye Prophets excelled. with what face than shall wee dare set out our selues before them? are not they rather noble Wor­thies, and we Boyes? But let vs passe ouer our selues. who a­mong the Galathians shoulde bee founde like vnto anye one of them? but in this place, as I haue already sayde, hee speaketh not of euery singuler person, but the generall estate of both peo­ples is described. Some at the time were furnished with more ample giftes, but they were but a fewe, it was not the whole bodye, moreouer, graunt there were many, wee are not to regarde what they were within, but what the gouernmente of GOD was in ruling and ordering them. but it is manifest that it was a Scholemaystership, that is to saye, a discipline for Children. And what is it at this daye? GOD hauing broken those bandes, doth gouerne his Churche more liberallye, and keepeth it not vnder so straight a worde although wee must by the waye note also that notwithstanding they were endowed with passing vnderstanding yet it sauoured of the nature of the time, so that in the knowledge which they hadde, there remay­ned somewhat alwayes darke like a cloude. Vppon whiche oc­casion are these wordes of Christ, Blessed are the eyes whiche see those thinges that you see. many Kinges and Prophets haue desired to see those thinges, and yet haue not seene them. &c. Luk. 10.23. Now we perceiue howe wee be preferred before them, which passed vs very farre. Neyther is that attri­buted to the persons, but the whole dependeth vpon the rule of Gods gouernmēt. This is a most forcible engine to hurle down all the pompes of ceremonies, with whiche alone the Papacye glittereth. For what other thing at this day doth dazell y^e eyes of simple people to haue in high estimation the kingdome of the Pope, or at the least wise to be moued with any reuerence ther­of, were it not for that pompous shew of ceremonyes, customes, gestures, and all kind of seruice, deuised for this purpose to a­mase [Page 88] the vnlearned? but by this place it is manifest y^t they are deceites counterfeited, w^t which the Church of God is deformed. I speake not now of greater faults, & which are more to be dete­sted, of which sort is this, that they fayn thē to be the seruing of God. Also y^t they imagine thē to auaile to deserue saluation. also y^t the obseruatiō of such trifles is exacted w^t more seueritie, than the obseruation of the whole law of God. I only touch y^t excuse, wherwith the new craftsmen,Papists he meaneth. couer so many abhominations, as it were with a fayre bewtifull colour. Let them, I say, obiect, as they will, that there is this daye more rudenesse and igno­rance in many, that in times past was in the Israelits: and that therefore they had neede of many helpes. they shall neuer proue thereby, that they must be gouerned with the like Scholemay­stership, as was in force among the people of Israell. for on the otherside I will alwayes set this agaynst them, that the ordi­naunce of God is otherwise. If they say it is expedient or need­full, I will saye to them that they cannot better iudge what is expedient, than God himself. let vs rather hold this as a certen­tie, that that is not only very good but also very profitable. that God hath decreede. wherefore vnto y^e vnlearned there are helps to be sought, not such as it hath liked men of their own heades to inuent: but such as God himselfe hath appoynted, who with­out doubt hath let passe nothing that was meete to helpe the in­firmitie of his. Let this one Buckler suffise to fende of all Ob­iections, It seemed good vnto God otherwise, whose counsayle may serue in steede of all reasons▪ except perhaps that men can deuise better helpes, than those which God himselfe hath proui­ded: whiche afterwardes hee hath done awaye as little worth. And here marke dilligentlye, that Paule in this place doeth not only teache that the yoke which was layd vpon the Iewes, is alreadye taken from vs, that nowe the vse of ceremonies mighte bee free to vs: but by name doeth put a difference of Gouernment, that GOD woulde haue kepte. I doe graunte in deede, that at this daye all outward thinges are free vnto vs: but so that the Churche bee not burthened with a multi­tude of Ceremonies, excepte wee woulde mingle Christi­anisme with Iudaisme. I will shewe the reason afterwarde in his place.

[Page 89] 3 Vnder the Elements of the world. &c.) Elementes hee calleth eyther by theire proper name outwarde and bodilye thinges, or else Metaphoricallye, rudimentes. I allow better of the seconde. But why sayth he they are of the worlde, which had a spirituall meaning? it is as much as if he shoulde haue sayd, We had not the truth bare and naked, but wrapped in earthlye figures he teacheth than, that that which was outwarde, was of the world, although there were vnder it a heauenly misterie.

4 When the fulnesse came.) He proceedeth in the similitude which he begonne with, and doth applye vnto his purpose the tyme determined of the Father. and yet withal he sheweth, that that tyme whiche was ordayned by Gods prouidence was a ripe tyme and a seasonable. That therefore is a iust opportu­nitie and the right dispensation of doing, whiche is gouerned by the prouidence of GOD. So it belonged vnto GOD alone to iudge and determine, whan it was expediente for the Sonne to be reuealed vnto the worlde, whereby is restrayned all curiositie, that not anye man, (who is not satisfied with the secrete counsell of God) shal dare moue contention why Christ hath not sooner appeared. Let the readers, if they will knowe more, seeke in the ende of the Epistle to the Romaynes. God hath sent his sonne. Here in fewe wordes he hath comprehen­ded many thinges▪ for the sonne which was sent must haue bene before▪ whereby is proued his eternall Godhed. Christ than is the sonne of God, sent out of heauen. He sayeth that hee was made 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 y^e meaning more familiarly. Christ there­fore the sonne of God, who by right should haue bene free from [Page 90] 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 y^e 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 y^t 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 y^e 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 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 y^e 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 [Page 92] 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 Children. How the Fathers vnder the Law were seruauntes, hath already bene sayde: namely because their li­bertie was not yet reuealed, but it was shut vnder the folds and yoke of the lawe. He speaketh agayne than of the difference of the olde and new Testament. The olde Fathers were also the sonnes of God, and heires by Christe▪ but wee are so after ano­ther sorte: because we haue Christ present, and therefore wee haue the vse of his riches. He prosecuteth this whole matter more largely in the Epistle to the Romaynes, where you may seeke that whiche here I lette passe, because I haue there spo­ken of it.

[Page 93] 8 When as yet ye knew not.) By this he doth not so muche teache, as reproue. and surely he hath already aboundantly pro­ued that which he would (proue), so that his reprehensions can­not be frustrated, as though the matter were doubtfull. Furder­more he directeth his purpose to this poynt, that by comparing of the time past, he might make their present fall appeare grea­ter. whereas in time past sayth he, ye did worship as Gods those which were not Gods, it is no great maruayle: because where­as the ignoraunce of God is, there is horrible blindnesse. at such tyme therefore ye wandred in darkenesse: but now at this time in the middest of light how detestable a thing is it so fouly to go out of the way? It followeth than, that the Galathians in the corrupting of the Gospell were lesse to be excused, than they were in tyme past in tyme of Idolatrie. these are the con­tents. But here is to be noted, before we be lightned into the knowledge of one God, that wee alwayes serue Idols: with what colour soeuer we couer (our) false religion. Wherefore needefull it is that sure knowledge must goe before the lawfull seruice of God. Nature is put here in this place for the thing it selfe, or else the substaunce. For whatsoeuer men imagine of God, it is but a fayned deuice, and nothing▪ and therefore al I­dols by opinion are Gods: but in verye deede they are no­thing.

9 Now after you haue knowne.) It cannot be sufficiently expressed in wordes, how foule an ingratitude it is, to shrinke a­way from God. after we haue once knowne him. For what is it willingly to leaue the light, the life, and welspring of all goodnesse? as he complayneth by Iere. 2.13. He doth yet more­ouer enlarge their fault, when he sayth in correcting wise, Or rather ye are known, for how much greater y^e grace of God is to vs ward, so much is our fault more greeuous, if we contemn it. Paul than putteth the Galathians in mynd, from whence the knowledge of God came to them. He doth denie the same to bee gotten by them of their owne force, or by the sharpenesse of their owne wit, or by their industrie: but because God by his mercy preuēted them, whan they thought on nothing lesse than of him. But that which is spoken of the Galatians, belongeth aswell to all for that saying of Esay. 6 5. I am founde of them [Page 94] that sought me not: I haue appeared manifestlye to them which asked not after me, is fulfilled in all. Therefore the be­ginning of our vocation or calling, is the free election of God, wherewith he doth predestinate vs vnto life, before we be born. hereof dependeth our vocation, our fayth, and the whole perfec­tion of saluation. How are ye turned againe.) They coulde ne­uer be agayne turned vnto ceremonies, vnto whiche they were neuer vsed. he hath vsed this word therefore vnproperly, onelye meaning thereby that it was too too fonde a thing, to fall again to wicked superstitions, as though they had neuer receaued the truth of God. In that he calleth the ceremonies beggarlye ele­ments, he doth it therefore because hee considereth them to bee without Christ, or rather agaynst Christ. for they were not one­ly whole some excercises and helpes of pietie vnto the Fathers, but also effectuall instrumentes of grace. but all the force (of them) was in Christ, and in the institution of God. but the false Apostles, not regarding the promises, mynded to oppose or set them agaynst Christ: as though Christ alone were not suffici­ent. It is no maruayle than though Paule doe repute them as trifles and thinges of nought, whereof I haue spoken somewhat afore. With this worde Serue he checketh the necessitie.

10 Ye obserue dayes.) He mentioneth one kind of Elemēts, for examples sake, namely the obseruing of dayes. Here is to be noted that in this place the ciuile obseruation of tymes, whiche is ioyned with the course of nature is not condemned. Finallye the course of nature is fixed and perpetual. for whereof commeth the reckoning of moneths and yeares, but by the going about of the sonne and the Moone? what doth make difference betweene sommer and winter, spring and autumne, but the ordinaunce of God? Hee hath promised once that it shall continue euen vnto the worlds end. Gen. 9.13. And now ciuile obseruing (of days) serueth as well to husbandrie, as to politicall and housholde go­uernment: yea it is also extended to the gouernmente of the Churche. What obseruation than was it that Paule disallow­eth? forsooth that which might discerne daye from day, as hee sayth, Rom. 14. Whan therefore proper holynesse is attributed to the dayes by themselues, when one day is discerned from a­nother for cause of religion, when a part of a holy day is deemed [Page 95] a worshippping of God: than dayes are naughtilye obserued. The false Apostles than didde enforce the Sabboth and newe Moones, and the other festiuall dayes: because they were ob­seruations of the Law. we at this daye whereas we haue diffe­rence of dayes, put not on a snare of necessitie vnto the consci­ences, we doe not discearne betweene dayes, as though one were holier then another, we do not place in them religion and the worshipping of God: but only we haue regarde vnto order and concorde. So obseruing (of dayes) is amongste vs free and cleane from all superstition.

11 I am afrayde lest I haue laboured in vayne.) This is a harde saying, and such a one as ought wonderfully to abash the Galathians▪ for what hope had they left if Paules labour were in vayne? But some doe maruayle that Paule was so greatlye mooued with the obseruation of dayes, that he calleth it the o­uerthrowe of almost the whole Gospell▪ but wee if wee waye all thinges rightly, shall see the cause to haue bene iust. The false Apostles didde not onelye practise to put the Iewishe bondage vppon the necks of the congregation: but they cloyed their mindes also with superstitions. Now this was no small euill that Christians were driuen to be Iewish, but this plague was much more harmefull, that they set vp holy dayes, as meri­torious workes, astainst the grace of Christe: that they deuised God to be serued and pleased by this meane. If ye receaue these thinges the seruice of God is corrupted, the grace of Christe made of none effecte, the libertie of consciences oppressed. Doe we maruell if Paule bee afraide least he haue labored in vaine? for what fruit should there be any more of the gospel? but wher­as at this daye such impietie raigneth in the Papacie, What maner of Christ is there, and what Gospell remaineth there? In exacting the obseruing of dayes, they are no lesse seuere, as farre forth as belongeth to binde the consciences, than Moses. They include the worshipping of God in holye dayes, no lesse than the false Apostles▪ and they apply to them also a diuilishe opini­on of deseruing (in them): Their causes than are like: but in this respect the Papistes haue the worse: because the Iewes would haue to be kept such dayes as haue bene appoynted by the law of God: and they commaund such dayes, as rashlye of [Page 96] their own receiuing they haue appointed to be kept sacred & ho­lye.

12 Be you as I.) Now by fayre speaking vnto them, he mitti­gateth the roughnesse which he vsed. For although hee did not hardly ynough inuey agaynst them, according as the greatnesse of the matter required: yet because he minded to do them good, he frameth his speech to the end to reconcile or win their harts. This is the duty of a wise Pastor, not to regarde what they deserue who haue gon amis, but what is meete for them to bring them into the way againe. Therefore he ought to rebuke in season and out of season, but yet with all gentlenesse and pacience, as the same Paule commaundeth, 2. Tim. 4.2. Accor­ding to his reason, he falleth from chidinges to intreatinges, I desire you, saith he, & he nameth thē Bretheren, y^t they may vn­derstand, they were not reprochfully in any wise vpbraided. But what meaneth this, Be ye as I? it is referred to affection. For his mynd is, seing he bendeth his goodwil to them warde, that [Page 97] they should doe the like. Whan therefore I am as you, that is to say, when I seeke nothing else but to shewe my selfe pleasu­rable vnto you: so is it meete that you should bend your selues to be gouerned, that you may in like manner shewe your selues vnto me, readye to learne, and also obedient. And here agayne are Pastors put in minde of their duetie: that as much as they may, they applye themselues to the people, and conforme them­selues (as they say) to their di [...]ositions with whome they liue, if they will haue them obedient. For this is alwayes in force, Loue that thou mayst be beloued. You haue done me no iniu­rie.) He reckoneth the suspition, which might make the forena­med chidinges hatefull. for if wee suppose a man to handle his owne iniuries, or to reuenge his owne griefe: from such an one our mindes are vtterlye turned awaye, so that whatsoeuer he sayth, it is wrested to a wrong meaning. Therefore Paule doth preuent the Galathians with this preuention, as touching that which priuately belongeth vnto me, I haue no cause to complayne of you. Therefore I chide not so with you in re­spect of myne own cause, or for that I am offended with you▪ and therefore if I be somewhat round with you, I doe it be­cause I must doe it, and not through hatred and anger.

13 Ye know that by the infirmitie.) Hee bringeth them in remembraunce after what sorte, that is to saye, howe friend­lye and honourably he was receaued of them. and that for two causes. first that they may vnderstande that they are beloued of him, and that so they mighte with indifferent eares allowe of whatsoeuer he shoulde speake. secondlye that they mighte goe forwarde in their course well begonne. The mentioning of this than, first of all is a testimonye of good will: secondlye it is in steede of an exhortation, by meanes whereof the laste may counteruayle the first. By infirmitie of the fleshe, he mea­neth (as else wher he doth) whatsoeuer might make him of no reputation and contemned. For the fleshe signifieth the outwarde shew: and Infirmitie signifieth basenes. such was the comming of Paule, without pompe, without boasting, without the glory & dignitie of the world: but as an abiect, and of no account in the sight of men. And yet al that letted not the Galatiās, but y^t they receaued him with very great honour. This circumstaunce [Page 98] auayleth much to the purpose. for what was it that they shoulde extol and reuerence in Paule, beside the only power and vertue of the holye Ghost? and with what colour or pretence now will they begin to contemne it? moreouer they are reproued of incō ­stancie, because no new thing hath happened vnto Paule, why they should set lesse by him than they did. But he leaueth these things to be considered of them. only he doth after a sorte giue them an occasion to think vpon them. The triall of me. That is to say, although you did behold a man according to the worlde contemptible, yet you refused him not. Hee calleth it a triall or proofe, because the matter was neyther vnknowne, nor obscure, nor yet of him dissembled: as men desirous of glory are accusto­med, who are ashamed of their basenesse. For it often chaunceth that euen vnto the vnworthye there are giuen great welcoms, before that their barenesse be espyed: but within three dayes after that, they are sent away filthilye and with shame ynough. but in Paule the matter was cleane otherwise, hee beguiled the Galathians with no legerdemayne, but like Tom tell troth hee tolde what he was. As an Angell of God. Namely in such reputation as euery true Minister of Christ oughte to be taken, for as God by the meanes of the Angels doth destri­bute his graces vnto vs: so also by means of God, are godly mi­nisters raised vp, who minister vnto vs that good thing which a­boue al things is y^e most excellent, namely y^e doctrine of eternall saluation. and therfore not without cause are they compared to Angels, by whose hands God disposeth vnto vs such a treasure. moreouer they are verily and in deade the messengers of God, by whose mouthe God speaketh vnto vs. And this reason is had in Mala. 2.7. He goeth as yet higher by adding (these words) As Christ Iesus. for the Lorde himselfe also hath commaunded that his ministers shalbe no otherwise accounted of, then him­selfe. He that heareth you heareth me: he that dispiseth you dispiseth me. Luk. 10.16. and no meruaile. for they doe their embassade for Christ. And therfore they beare his person, whose turne they supply. With suche titles or elogies is the maiestie of the Gospel commaunded vnto vs: and the ministerie thereof garnished. Wherefore if according to the commaundement of Christ, ministers are so to be honoured, it is certen and sure that [Page 99] the despising of them commeth by the instigation of the diuell. and surely they cannot be despised, so long as the word is had in estimation. But in vayne doe the Papistes by this pretence ex­toll themselues. for whereas they are the manifest enimies of Christ, what a toye is it, that they take the feathers of the ser­uauntes of Christ, to set out themselues withall? therefore they that wil be reuerenced as Angels, must do the office of Angels, they that wil be heard as Christ, let them faythfull bring vnto vs his pure worde.

15 Where is your blessednesse? He doth shew that than they were blessed, who embraced the instrument of their blessednesse with so Godly an affection: and that now they are miserable, who suffer themselues to bee robbed of his ministerie, vnto whome they should ascribe whatsoeuer they receaued that was Christes. His mynde is with this admonition to prick them. what? shall al this be lost? shall it nothing auaile you that you haue in time past acknowledged Christ speaking by me? were you in vayne founded by me in the fayth? shall your shrinking away now, put out the glorye of your obedience before God? The summe hereof is, that by contempte of the pure doctrine, which they had embraced, they woulde willinglye cast awaye that blessednesse, whiche they had obtayned, and purchase to themselues destruction, whereby they should miserably perishe. I giue you testimonie. It is not sufficiente to giue reuerence vnto Pastors, except they be also loued, for these two are neces­sary: because else the taste of the doctrine woulde not bee plea­sant. he testifieth that both was in the Galathians. I haue spo­ken already of the reuerence: now concearning the loue. for it is a token of rare loue, to pluck out their eyes, if neede be, be­cause it is more than to spend a mans life.

16 By speaking the truth.) Now he commeth to himself, and denieth that it was long of him, that they changed their minds. Although it be a common prouerbe, Truth getteth hatred: yet is it not hatefull, but through the mallice and wickednesse of them which will not abide to heare it: he purgeth himself than of the fault of estranging, so that after a sort he nippeth their vn­thankfulnesse. And yet it is withall a friendly admonition, that they should not rashly and without cause reiect his Apostleship, [Page 100] which afore they dearely loued: and that because they knewe it deserued to be loued. For what thing can there be worse thā be­cause we hate the truth, of friends to become enimies? & there­fore hath he sayde thus much, not so greatly to vpbrayde them as to warne thē, to the end they may come to themselues again. 17 They are ielous ouer you.) At length hee commeth to the false Apostles, whome he deciphreth more hatefully by scilence, thā if by name he had vttered thē. for we ar accustomed to speak of thē & suppresse their names, whom to name it is grieuous and irksom. He admonisheth the Galathiās of the preposterous am­bition of thē: because they might deceaue them vnder the colour of zeale. And he borroweth a similitude of wooers, which wooe maidens not chastly nor with honest loue, but y^t they may abuse thē after their lust. Let it not deceiue you y^t they be suters vnto you or woe you: for they do it not of a right zeale but of a wicked lust to get a name. that is cōtrary to holy ielousie wherof mēti­on is made, 2. Cor. 11.2. Rather to shut you out.) He augmen­teth as yet their preposterous deceits in correcting wise, They go not about only to catch you, sayth he, but because they cānot otherwise obtaine you, they goe about to set variance betweene vs, that so ye being as it were forsaken, might yield your selues to them. for they see that so long as godlye agreemente shall re­maine betweene vs, there shalbe no roome for them. This prac­tise is common to all the Ministers of Sathan, to pluck y^e harts of the people from their Pastor, y^t they may alure thē vnto them afterward: and after they haue taken out of the way y^e counter­wooer, they enter as it were into the possession being voyd. If a man marke it attentiuely and wisely, he shal see y^t so they begin alway. 18 It is good to be iealous.) It is doubtfull whether he speake of himselfe or of the Galathians. for it becōmeth good ministers to burne with holy ielousie, y^t they may keepe y^e Con­gregatiōs in a chast conioyning with their husbande. If we vn­derstand it to be spokē of Paul, thā y^e meaning is thus, I cōfesse my self in deede to woo you also, but with another purpose and affection▪ and I do that while I am away, no lesse than while I am with you, because I seeke not mine own commoditie. Yet it likes me better to be referred to the Galathians, & so also there shall not be so little as one sence, for it may be expoūded on this [Page 101] maner, These felowes purpose to estrange you from me, that so you being forsakē may goe to thē: but you that loued me while I was with you, procede to loue me with like loue also now I am awaye. The truer opinion is that Paule vsed the doubtefull sence of the word▪ for whereas he had vsed this worde Aemulari (which I english to be ielous) For Ambire, (which is to woo): he taketh it now for to Imitate or followe, or els to endeuour to be as vertuous as another. For by cōdemning a preposterous emulation, he exhorteth the Galatians to exercise them selues in the contrary kinde of emulation: yea and that when he is away. 19 My little children. Here also he vseth a more tender name▪ for more is the name of Childe than of brother: and he vseth the diminutiue, not because of contempt, but to speake them fayre▪ although withall hee doth somewhat shewe their tendernes, who ought to haue bene already springaldes. And it is a speech broken of in the midste, as those are, that are most ful of affectiō. For the vehemēcie of affection breaketh off words in the midst, whilste we finde not that which may sufficiently expresse the thoughts of the mind: and our mind by boyling doth as in were shut vp our iawes▪ whome I am in trauaile of againe.) This also serueth to declare his vehement loue, in that he abideth mo­ther like trauayles and paines for their sake. And withal also he sheweth his sorrow, for a woman which is broughte a bedde, is glad: but in y^e trauaile she abideth most bitter payns▪ they were 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 y^e 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 [Page 102] 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.) 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 [Page 104] 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 y^e 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 y^t 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 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 y^e 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 y^t Moses meant so when he did write, y^t he would turne a story into an allegorie: but he sheweth how y^e story may agree to [Page 105] 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 y^e letter, for y^t the similitude is taken from the houshold of Abraham vnto the church. For as y^e house of Abraham was then y^t true church: so there is no doubt, but y^t the principall euentes & such as were chiefely to be remēbred aboue others, which happened in y^e 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 y^e 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 y^e 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 y^t 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 y^t 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 y^e very matter, y^t as there wer two mothers in the house of Abrahā, so likewise is there in the church of God. For doctrine or teaching is y^e mother, of whome God doth beget vs, & that is twofold, of y^e law, & of the Gospell. The law engendreth into bondage: therfore it is like Agar. But Sara represēteth y^e secōd (y^e gospel) which ingēdreth into liberty [Page 106] 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 y^e 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 y^t Paule speaketh not here of such Children: as shall appeare by y^e 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 [Page 107] 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, y^t the mount Sina had two names: nor lesse childish is the deuice of Chriso­stome taking on like a Philosopher about the agreement of the names. for Agar is called Sina, because it is a tipe or figure, as the Passouer was Christ. he also setteth out the situation of the Mount by contempt. In Arabia, saith he, that is to say, without the limits of the holy land, which is the symbol or pledge of the euerlasting heritage. it is marueilous that men shot so far wide in so familiar an application. And representeth that.) In stead of which the old interpreter hath set down on this maner, Is ioi­ned vnto, & Erasmus hath set down bordereth. but I to auoyd obscuritie, haue translated it as you see. For certaine it is that the Apostle meant not here of the nighnesse, nor of y^t situation of the places: but of the similitude in y^e figure whereof be treateth. for among the Greekes those thinges are called [...] which are so placed in order that the one haue respect or looke toward the other. and [...] is a row, as wel in trees as other things set after a iust proportion. I [...] the same sence he sayd the mount Sina was proportio [...] or had respect to y^t, which now is Ieru­salē, in whi [...] Aristotle writeth y^e rethorick is in likelyhoode to [...], by a metaphor takē frō minstrels, who vse to set ii. parts [Page 108] one agaynst another, whereof the one aunswereth the other in tune. In summe [...], is no other thing but to be brought into one order or if I may so speake coordered. But wherefore doth he compare the present Ierusalem with the mount Sina? Although I was somewhile of a contrary opinion, yet nowe I assent vnto Chrisostome and Ambros, who expound it to bee the earthlye Ierusalem: and euen so, as then it was, degenerate or gone out of kinde to seruile doctrine & worshipping. & therefore he sayth, Which now is, for it should haue bene a liuely Image of the heauenly Ierusalem, and should haue expressed the dispo­sition thereof. But such as now it is, sayth he, it hath respect vn­to the mount Sina. although they are farre off the one from the other, yet are they vtterly like, and haue betweene themselues a perfect concordaunce. It is a very sore checke to the Iewes, who were fallen awaye from grace and had to their mother not Sara, but the counterfeit Ierusalem, Agars owne sister, borne at one byrth. and therefore bonde borne of a bondewoman, although proudelye they boasted themselues the sonnes of A­braham.

26 Which is aboue. He calleth it heauenly, not as included in heauen, not as though it were to be sought without the worlde. for it is a congregation dispersed through the whole world, and is a stranger in the earth, why than is it sayd to bee of heauen? because she hath her beginning from the heauenly grace. for the children of God are not borne of fleshe and blood, but of the pow­er of the holy Ghost. The heauenly Ierusalem therefore, which hath her beginning from heauen, and dwelleth aboue by fayth, the same is the mother of the faythfull. For she hath the vncor­ruptible seede of life layd vp with her, whereby shee fashioneth vs, nourisheth vs in her wombe, bringeth vs into the light, and she hath milke and meate wherwith, after that she hath brought vs forth, she continually feedeth vs. Loe wherefore the Church is called the mother of the faythfull, and truely he that refuseth to be a childe of the Churche, in vayne doth he require to haue God his father. for God doth [...] [...]get vnto him childrē, whom he bringeth vp til they be growne, and [...] vntill they come to mans state, but by the ministerie of the church [...] notable praise or title of the Church without doubt, and the same b [...] [...]nou­rable. [Page 109] But the Papistes are fonde and twise childish, who pre­tend it, to make it a burthen to vs, for whereas they haue an ad­ulterous mother, which bringeth forth children to the diuel vn­to death, how vnreasonable a thing is it to request that the chil­dren of God should yield thēselues to her, to be cruelly slayne? with how much honester pretēce might the Sinagogue of Ie­rusalem haue at that day set vp her selfe, then at this day the si­nagoue of Rome may? and yet wee see that Paule, hauing plucked off all her gaye attyre, maketh her no better than Agar.

27 It is written.) He proueth by the testimony of Esay, that le­gitimate children are born of y^e church according to promise. the place is in the 54. cha. 3. ve. where the Prophet treateth of both the Kingdom of Christ, & the calling of the Gentils, and it pro­miseth vnto the barrain and widow a very great offspring. for this is y^e cause of mirth & ioy to which he exhorteth the church. And it must be noted that the purpose of the Apostle tendeth to this poynt, to take away from the Iewes, this spirituall Ieru­salem, of which Esay prophecieth. as to which the Prophet de­nounceth children to be gathered from euery place out of all na­tions: & yet that not by any her own preparation, but by the free blessing of God. and therefore he concludeth by and by that wee are the sonnes of GOD by promise by the example of Isaac [Page 110] Hom. 9 8. and y^t we obtayne not this dignitie by any other way. This conclusion seemeth to be weake to the vnlearned and such as are smally exercised in the Scripture: because they hold not the principall or ground. which notwithstanding is moste cer­tayne, y^t all the promises are freely grounded in Messias. Now because the Apostle did hold that as graunted, therefore did hee so securely set the promise against the Law.

29 As he than that was according to the flesh.) Here doth he confute the fiercenesse of the false Apostles, who did frowardlye triumphe ouer the Godly which reposed all thinges in Christe. For suche kynde of fiercenesse troubled the Godly, and therfore they had neede of comforte, as also it was necessarye to keepe sharpelye vnder the false Apostles. He putteth them in mynde than, that it is no maruayle if the children of the law doe at this daye, that which their Father Ismaell didde in the beginning, who vexed Isaac the true heire, which had his byrthrighte, and that his posteritie with the like boldnesse now, for outward ce­remonies, Circumcision, and the whole preparation of the law, are stoute agaynst the legitimate children of God, and doe put them to greefe: 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 [Page 111] 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 [Page 112] 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 [Page 113] 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 y^e 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.

STand therefore in the libertie.) After he had sayde they were the children of the frewoman, now he ad­monisheth thē how great the valure of this libertye is, y^t they contēne it not as a thing little worth. And certainly it is an inestimable good thing, for which it becōmeth vs to fight vnto the death, neither is he in hand here about fires [Page 114] 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 cōclude 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 [Page 115] 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, thā 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 [Page 116] not think or beleeue that they [...]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 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 [Page 117] 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, cō ­cerning 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 y^e 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 y^t 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 [Page 118] 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 [...] whole. 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 [Page 119] 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 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 [Page 120] 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 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 [Page 121] 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 [Page 122] 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 not credible, that any man is so madde, that hee will willinglye procure hurte to himselfe. lastlye hee causeth his Aduersaryes to bee suspected, for that by preaching Circumcision, they prouyde for their owne quietnesse, rather then faythfullye to serue Christe. The summe is, that Paule detesteth al am­bition [Page 123] and couetousnesse, finally he respected not himselfe, in that he contemned fauour and prayse: and that hee offred him­selfe to persecutions and to the furie of many, rather than hee woulde bende but the very breadth of a nayle from the purity of the Gospell. The slaunder of the Crosse is done away. Paule willingly doth name y^e Gospel the Crosse, or y^e preaching of the crosse, whilest his mynde is to set the base simplicitie thereof a­gaynst the bubbles of humane wisedome or righteousnesse. for both the Iewes being pufte vp with their vngratious confi­dence of righteousnesse, and the Greekes with their foolish per­swasion of wisedome, did despise the basenesse of the Gospell. When as therefore he sayth now, that there shall not bee anye more any slaunder of the crosse, if the preaching of circumcision be allowed, he meaneth that the Iewes will not molest him, but that hee shall haue a roome to teache by their good leaue: be­cause that paynted and counterfeit Gospell compacte of Moses and Christ shall no more offend them, but that kynde of mingle mangle will be tollerable vnto them, because they shall remain in the possession of their auncient dignitie.

12 I would they were also cut away.) Hee is caried furder through displeasure: for he wisheth destruction to those decea­uers, by whom the Galathians were beguiled. And he seemeth to allude vnto Circumcision which they did vrge. when he saith Cut of To whiche opinyon Chrisostome enclineth: as if hee should say, They rent the church for cause of circumcision. Obiection. I would haue them vtterly cut off▪ But such an ill wishe seemeth finally to agree with Apostolike kindnesse. for it is to be wished that all may be saued: and than it is not to be wished that anye man should perish. I aunswere, Answer. that that is true while wee re­spect the men. for the saluation of all without exception is com­mended to vs of God: euen as Christ hath suffered for the sins of the whole worlde. but it happeneth sometimes that godlye myndes are caried beyonde the consideration of men: namely while they beholde the glory of God, & the kingdome of Christ. For so much as the glory of God is more excellent than the sal­uation of men, so much more deepely ought it to rauishe vs to loue him and serue him. so commeth it to passe that the fayth­full being bent to set forth the glory of God, do forget the world [Page 124] and men: and therefore had they rather the whole world were lost, than any iote of God his glory should be diminished. But let vs remember that that desire springeth hereof, for that they being turned away from the consideration of men, haue theire mindes fixed vpon God alone. Therefore he may not be condem­ned of crueltie, as though he strane againste charitie. Further, if we compare the (whole) Church with one man, or with a few men, howe farre more wayeth the Church? That is cruell pi­tie which preferreth one man before the whole church: I see vpō one side the flocke of the Lord which is in daunger: on the other side I see a Woolfe, by the setting on of Sathan, in deuouring: ought not the regard I haue to the Church so swallowe vp my whole cogitations, that I should desire the safetie of the church to be purchased through the destruction of the Woolfe? And yet by this meanes I would not haue any man boast: but y^e loue and care for the church, violentlye carieth mee as it were out of my selfe, so that I regard (and care for) nothing else. There is no man than that shall be a true pastour of the church, who bur­neth not with the like zeale. Wheras I haue translated it thus, Which trouble you, the greeke word signifieth, to remoue frō their degree or estate. for to amplifie the matter he hath put to, Also, wishing not onely that they were put down, but that vt­terly they were cut away and whipt of cleane.

13 Ye are called into libertie.) Now he teacheth after what wise we must vse libertie. I shewed in y^e first Epistle to the Co­rinthians, y^t libertie was one thing, & the vse of it another thing for libertie is in the conscience and respecteth God: but the vse thereof is in outward thinges, and hath to doe with men and not with God only. therefore after hee hath exhorted the Gala­thians that they should suffer no part of their libertie to be a­bridged, now doth he bid them to be moderate in vsing it. And he prescribeth a rule of the lawfull vse thereof. namelye, that it bee not turned into a pretence or occasion of licentious life. For no libertie is giuen to the fleshe, which rather ought to be holden captiue vnder subiection: but it is a spirituall good thing, whiche godly myndes onely can comprehende. But by loue. He declareth the waye how to bridle libertie, that it runne not into a wandring and licencious abuse: namelye if it be ruled of charitie. Let vs alwayes beare in mynde that hee now intreateth, not howe wee are free before GOD, but howe wee may vse our libertye amongest men. for an vprighte conscience doth not allowe of any bondage: but the bondage or abstayning from the outwarde vse (of a thing) hath no daunger (in it). This is than the summe, if wee serue another by loue, wee will make a reckoning of edification. and so shall it bee brought about that we shall not be wanton, but shall vse the grace of GOD, to his honour, and the saluation of our neigh­bours.

14 For the whole law.) You must vnderstand a close or vnvt­tered contrarietie betweene this exhortation of Paule, and the doctrine of the false Apostles. for whereas they did stick in only ceremonies, Paule here by the way doth briefelye touch, what the true dueties & excercises of Christians are. To this end therefore belongeth y^e presēt cōmendation of loue, y^t the Ga­lathians may vnderstād, that y^e principall poynt of christian per­fectiō is placed therin. But it must be seene why he comprehen­deth all the cōmandements of y^e law vnder charity: whereas the law cōsisteth of ii. tables, of which y^e first is a doctrine cōcerning [Page 126] 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 [Page 127] 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 well­spring 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 [Page 128] 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 y^t 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 [Page 129] doth with water. Now what droppe of goodnesse shalbe 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 y^e righteousnesse of God. And Paule speaketh vnto y^e 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 y^t which hee hath begon concerning liberty. For this is y^e spirite which before he called y^e spirite of adoptiō: which for y^t it maketh men free, it set­teth thē at libertie from the yoke of y^e 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.) 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, y^t we see not our filthinesse till the tree be made manifest by y^e fruit. Now therfore the Apo­stle putteth vs in mind, against what vices we must warre, y^t we liue not after the flesh. He reckens them not vp all, and that hee sheweth in y^e 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 y^t he nameth vncleanesse, which reacheth to al y^e parts of vnshamfastnesse. Wātonesse is as it were y^e instru­mēt. for y^e 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 [Page 131] 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 [Page 132] 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 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, y^t 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 [Page 133] 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 [Page 134] selues, and in killing the old man. not because the fleshe is as yet vtterly slayne, but because it should not raigne: but rather giue place to the spirite. The flesh and the lustes thereof. are meant for the roote and the fruites. For the Flesh is the naugh­tinesse of nature corrupted. from whenee all euils come▪ nowe it appeareth that the members of Christ haue wrong, if as yet they be brought in bondage vnder the Lawe, from whiche they are loosed that are regenerate vy his spirite.

25 If we liue in the Spirite.) Nowe Paule according to his custome, out of doctrine gathereth an exhortation. the death of the fleshe is the life of the spirite. and if so be the spirite of God liueth in vs it gouerneth all our doinges. For alwayes there shall be many which without shame will boast themselues to liue in the spirite: but Paule calleth them backe from wordes to the triall of the thing. For as the soule doeth not liue idlelye in the bodye, but doth sende out moouing and strength to the members, and all and singuler the partes: so the Spirite of God cannot be in vs, but he will shew forth himselfe by the out­ward effects. Therfore by liuing is here ment, the inward force or strēgth: by walking is ment the outward actions or doinges. For this is Paules mynde, that workes are testimonies of a spi­rituall life. in the word Walke there is a Metaphor whiche is often vsed.

26 Let vs not be desirous.) These are speciall exhortations which were needefull for the Galathians: and neuer a whit lesse are they meete for our time. Ambition is the mother of manye mischiefes, not onely in the whole societie or cominaltie of men, but chiefely and especially in the Church. Therfore he teacheth to take heede of her. For Vaineglorie is no other thing here in Paule, but a desier of honour: wher any desireth to be aboue the reste. For although the prophane Philosophers condemne not euery seeking after glory: yet amonge Christians who soeuer is desirous of glory, for that he goeth awaye from true glory, is worthily condemned of vaine and preposterous ambition. For it is not lawfull for vs to boaste, otherwise than in God alone: for to boaste without God is alwayes mere vanitie, mutuall pro­uocations and enuiengs are the daughters of ambition. For he that aspireth to the highest degree, of necessitie must needes en­uie [Page 135] the rest: thereof arise backbitings, bitings, and prickings.

ALthough a man be preuented.) As ambition is a very hurtfull euill: so also doth importu­nate and ouermuch rigour hurt greatlye and that not sieldome whiche is couered in deede with an honest colour of zeale, but it ariseth oft time of pryde, and of disdayne and contempte of our bretheren. For many, as though by their brothers faulte they had gotten occasion to triumpe (ouer them) doe vexe and greeue thē contumeliously & cruellie. and this they do, because they bend themselues more to taunt than to amend them. They are in deede to bee reprehended that haue offended: and manye times seueritie and sharpenesse is needefull. It is conuenient than to persist in reprehending, euen vntil a man come to impor­tunitie: but yet you must mingle your Vineger with oyle.That is, vse gentle perswasiōs as well as sharpe re­prehensy­ons. And hervpon he teacheth in this place that lenitie must be vsed in the correcting of our brothers faults: and that those are Godly and Christian chidinges, which sauour of gentlenesse. That he may the easilier obtain that, he sheweth to what end godly reprehen­sions are vsed: namely to rayse vp him which is fallen, that is, to restore him new. And that wil neuer be wrought with violence, nor with an accusing spirite, nor yet with sternenesse eyther of [Page 136] countenaunce or wordes. it remaineth (then), to bring with vs a quiet and gentle spirite, if we minde to heale our brother. and, least any man should shew forth gentlenesse in gesture only, he requireth the spirite. whereby he declareth, that they are meete to chasten their bretheren, who haue hartes addicted to lenitie. Hee commendeth gentlenesse aboute correcting our bretheren, with another argument, when he saith, Preuented, for they that are fallen vnaware, or circumuēted by deceite, to deale too hard­ly with such, were smal humanitie or gentlenesse. But we know that the Deuill is alwaye readye to deceaue: and that wee are beguiled of him a thousande maner of wayes. when as therefore wee see any of our bretheren fallen let vs thinke that hee is fal­len into the snares of Sathan: and let vs be touched with com­passion, and withall be the more readye to forgiue. But there is no doubt but he maketh a difference betweene faults or falles, and inward wickednesse, which is ioyned with a deliberate and obstinate contempte of God. Such a wickednesse and malitious conspiring against God is to be taken vp more seuerelye. for what shall gentlenesse preuayle there? yet the word, although which he putteth in, meaneth as much as if he should bid to bee forgiuen, not only the weake which were tempted, but them al­so which being tempted continued still therein. You that are spirituall.) Hee doth not speake iestinglye or in mockage: but howsoeuer they were spirituall, although they were not vtter­ly filled with the spirite, yet it is the duetie of suche, to rayse vp them that are fallen. for to what purpose are they better than o­ther, but for the safetie of their bretheren? for certainely, looke how much more grace anye man is endued with, so muche the more is he bounde to them that haue lesse, to spende himselfe a­boute edifying them. but because we are so backwarde, that we doe amisse euen in the best duties: therefore hee warneth that they mingle withall no iote of the flesh. Considering theeself.) Not without cause hath he altered the number. for it is an ef­fectuall admonition. while he appealeth to euery one of them, and biddeth them looke into themselues. Thou whosoeuer thou art, sayth he, which playest the correctour towarde other, looke vpon theeselfe also for nothing is more harde (to be done), than to bring vs to the recounting or examining of our owne▪ [Page 137] infirmitie. Whereas we are more than well sighted in marking other mens faults: as touching our owne faultes, as Catullus sayth, We see not that ende of the Wallet that hangeth on our backe. therefore to the ende hee maye sting them the more sharpelye, he vseth the singuler number. The sence may be two wayes considered. for when wee acknowledge our selues to bee sinfull, the pardon of forgiuenesse which we would haue to be giuen to vs, wee doe willinglye in like manner giue vnto other. Therefore some take the wordes of Paule thus, Shewe not thy selfe vnmercifull, or vnintreatable vnto other, who arte theeselfe a sinner, and haste neede of thy brothers mercye. Yet the other Exposition doeth no lesse like mee: whereas Paule commaundeth vs to beware, lest while we correcte other, wee our selues offende. For it is a daunger that principallye wee must beware of, and yet verye hardelye can wee beware of it: because nothing is more readye then to passe measure. You may take, tempted, for the present matter, or if you will, you maye extende it to the present matter, or if you will, you maye extende it to the whole life. We must be mindfull than to begin at our selues, as oft as we mynd to correcte vices: that remem­bring our own infirmitie, we may beare the more with others.

2 Beare you one anothers burthen.) A verye apt speeche to commend humanitie, when he calleth those infirmities or faults wherewith we are diseased, Burdens. For nature doeth not teache vs to helpe those that are ouerloded. He biddeth vs beare their burthens, not that we should by fauouring or dissembling nourish those euils wherewith our bretheren are wayed downe, but rather that we should vnburden them. and that is done with friendly and gentle correccions or rebukinges. For there are many adulterers, whiche willinglye woulde make Christ their baude: manye Theeues which willinglye would make Christe their Receiuer: to conclude, there are manye wicked naughtye packes of all sortes, whiche willinglye woulde make him their patrone: and all (they) woulde laye their burthens vppon the shoulders of the faythfull that they shoulde beare them. But whereas hee putteth Bearing after raysing vp or repayring, there is no man but hee maye see what Bearing it is that hee requireth of Christians. Fulfill the Lawe of Christe.) This [Page 138] word Law while it is fitted to Christe, serueth to the circum­staunce of the reason. For there is a contrarietie betweene the law of Christ and that of Moses: as if he should saye, If it bee a pleasure to you to obserue the Law: loe, Christ doth prescribe 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.

[Page 139] 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 [Page 140] 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 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 [Page 141] 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 destitute of suche. Paule for that hee was carefull as touching the preseruation of the Ministerie, commaundeth a care and regarde to be had of good and faythfull Pastors. Take Woorde [...] for the Doctrine of godlynesse. He monisheth that they are to be nou­rished, by whome we are taught in the Worde. by what righte than are nourished in the Papacie eyther the ydle bellyes of dumme men, or else mad beastes, who haue no fellowship with the doctrine of Christ?

In all good thinges. Not because he woulde haue superflu­ous aboundance heaped vp without measure. but that nothing should be wanting to the necessarie helpes of life. For Mini­sters both ought to be content with a spare liuing, and also the daunger of riot and pompe is alwayes to bee preuented. as much than as neede doth require, let the faythfull haue all that is theirs readye for Godlye and holye Teachers to serue their turne. for with what rewarde shall they recompence the inesti­mable treasure of euerlasting life, which they obtayne by their preaching.

7 God is not scorned.) Hee didde put this too, to doe a­waye excercises wherewith many are wont to be turned away. one he laies that he must bring vp his houshold, another he saith he hath nothing lefte to bestowe or giue away. so it falleth out that but few doe their duetie, and they for the moste parte are not enow, where so many beside are slacke. Paule sheweth that these excuses are but vayne, because the matter toucheth or concearneth GOD: whiche the world thinkes not. neyther is here touched only the liuing of man, but how muche Christ and his Gospell is esteemed of vs. This place is a testimonye [Page 142] that the fashion of despising faithfull Pastors began not first in these our dayes. but such despisinges shall not fall out scotfree to the wicked. For what a man soweth. That is to saye, that which holdeth vs back from liberalitie, because wee thinke that that is quite gone from vs that passeth into another bodyes kee­ping: besides that because we be alwayes afraide for our selues in this life, Paule on the contrarye side doeth compare this lyfe to the tyme of sowing, and sayth, while we doe well we make a seede season. whereof is spoken in the seconde to the Corinthi­ans: where he did vse the same similitude. I woulde this were throughly perswaded vs, how willingly we should bestowe our selues and our goods vpon our neighboures, bent alwayes vpon the hope of Haruest: as husbandmen who doe nothing with bet­ter will then sow (their Corne). But whereas they abide nyne moneths with a patient mynde, to gather in a corruptible Har­uest: we in the wayting for blessed immortalitie doe fainte and shrinke.

8 For he that soweth to his flesh,) This is a distribution of the partes after the generall sentence. To sow to the flesh, is to prouide and care for the necessities of this present life, with­out any regarde of the life to come. They which doe so, shall ga­ther such Corne as their sowing deserueth: for they shal heape vp that, that ill shal perish. Others doe expounde, To sowe in the fleshe, for to cherishe the concupiscences of the fleshe: and Corruption for destruction. but the former exposition doth bet­ter agree with the text In that I haue translated (it) otherwise than the old interpreter and Erasmus, I haue not done it with­out cause. The wordes of Paule in greeke sounde thus, sowe into the fleshe, and what other thing is that but so to bee addic­ted to the flesh, that thou directest all thy studye to the commodi­tie and regarde thereof? But he that soweth for the spirite.) I take Spirite for a spirituall life, to whiche they are sayde to be sowne who more respecte heauen than the earth: and doe so order their life, that they aspire to the kingdome of God. they therefore shall reape the vncorruptible fruite of spirituall stu­dies in heauen. Furthermore he calleth them spirituall studies, or excercises of their end: howsoeuer otherwise they are out­warde and pertayne to the body. of which sort is this very same [Page 143] whereof now he treateth, namely to Nourish the Pastors. If the Papistes after their maner go about out of these wordes to builde vp the righteousnesse of workes, I haue sayde else where how easie a matter it is to confute their follies. For it doth not follow hereof, if eternall life be a rewarde, eyther that wee are iustified by workes, or else that workes deserue saluation. for that this same verye thing also is freelye giuen, because GOD vouchsafeth such workes, which hee hath giuen vnto vs, worthye suche honour that hee promiseth vnto them a re­warde whiche they deserue not. If anye man require a fuller resolution, firste I denie that wee haue any good workes which God should rewarde, but (those) which we haue of his grace, se­condly I say that the good workes which we doe by the guiding and directing of the holy Ghost, are the fruites of the free adop­tion: thirdly I say, that they are not onely vnworthy of so much as a very small trif [...]ling rewarde: but that they are vtterly worthy of damnation: because they are blemished and spotted al­wayes with many blots. and what haue blots to doe with the sight of God? fourthly I say, that although a thousande tymes rewarde is promised to workes, that yet there is no reward due of couenaunt, except the whole law bee perfourmed. but good Lorde how farre off be wee from that performaunce: Lette the Papistes now goe, and assay to breake into Heauen by the me­rites of workes: but we doe willingly confesse with Paule and the whole Scripture, that those thinges which otherwise wee cannot obtayne, but by the meere gift of God, yet that the same are repayed to our workes▪ in the name of a reward.

9 Let vs not be wery with doing that which is good.) Good in this place signifieth not y^e same which right is, but benignitie or kindnesse: & is referred vnto men▪ he monisheth than that we be not wery in helping our neighbours, & in doing good turnes, and in vsing liberallitie. A precept that is very necessary. for whereas we are by nature more slowe then needeth to doe the duetyes of charitie, innumerable stombling blockes come often in the waye, whiche holde vs backe when wee are well minded. We happen vpon many that are vnworthy, vpon many that are vnthankful: the great multitude of our owne necessities ouerwhelmeth vs: Wee spend all that wee haue with geuing [Page 144] here and there: the colde deuotion of others quencheth our beate. last of all the whole worlde is full of impedimentes and lets, which turneth vs away from a right course. Therefore Paule doth doth well, when he hartens vs, lest we be not weary and sit downe. If we faint not. That is to saye, so at length shall we reape the fruite which God promiseth, if wee continue till the ende. For they which perseuere not, are like vnto loyte­ring husbandmen, who after they haue plowed and sowed, leaue their worke halfe done, whereas harrowing is needefull (too), least eyther the Byrdes eate vp the seede, or the sunne scortche it, or the colde consume it, so in vayne doe we begin to doe well, except we proceede till we come to the end. He maketh mention of due time, least that any desire to gather aforehand the fruite in this life, should be depriued of the spirituall Haruest. Let the faythfull therefore by hope and patience keepe vnder and bri­dle their desire.

10 When wee haue time. He followeth still the similitude. for in as muche as euerye season is not meete for tylling and sowing, paynefull and thriftie husbandmen set vpon euery oc­casion, and suffer it not like idle fellowes to slip awaye. Wher­as therefore GOD hath appoynted all this present lyfe, to plowing and sowing, let vs vse the time least abilitie bee taken from vs, if wee shall bee negligente. Notwithstanding Paule hauing begon at liberalitie to be vsed towarde the Mi­nisters, doeth nowe extende his doctrine more largelye. for he biddeth vs to doe well to all: but hee specially requesteth for those that bee of the houshold of faythe, that is to saye, the faythfull, seeing that they are of the same housholde wee be. For therefore hath hee vsed this Metaphor, that the felow­shipe, which necessaryly muste bee amonge the members of one housholde, might the more prouoke vs. Than common hu­manitie or kindenesse maketh vs debters vnto all: but to the faythfull, a more straight bande of spirituall kindred, which the Lord hath hallowed betwene vs. (maketh vs bebters).

11 Yee see.) The greeke Verbe hath a doubtful termination, which agreeth both to the imperatiue & the Indicatiue moode. but it maketh little or no matter, as touching the sence. Paule to the ende he maye the more set forth his care and diligence to the Galathians, sheweth that he hath written so long an Epi­stle with his owne hande. and also that hee maye make them the more attentiue to reade it, or heare it reade. For so much the more paynes as hee toke in theire behofe, so much the more should they bee moued to reade it, not slightly, but very dilligently.

12 Whosoeuer they be that meane to please.) Fyrste, to meane to please in the fleshe, is ambitiously to hunt after the prayse of men, not for edifiing sake. and he vseth a compounded verbe, which signifieth to be fauoured through the allurements of a smothe and slattering countenaunce and wordes. He accu­seth than the false Apostles of ambition, as if hee shoulde say, Will yee knowe what maner of fellowes they bee, whiche laye vppon you the necessitie of Circumcision? what they shoote at? what they hunt after? you are deceaued, if you thinke them to bee mooued with any Godly zeale: but their mynde is to get or else to mayntayne the fauoure of men by this recompence. For whereas they were Iewes, they meant by this meanes to keepe still the good will of their Nation, or at the leaste to escape theyr hatred. So for the moste parte are the am­bitious accustomed, by flattering like Slaues those by whose fauoure they hope they maye escape: they creepe into theire hartes, to the ende that when they haue caste downe better than themselues, they may play rex alone. He discouereth this wicked purpose vnto the Galathians, that they mighte take heed to thēselues. Only least they shold suffer persecutiō. [Page 146] Agayne he calleth the Crosse of Christe, the pure preaching of the Gospell, but he alludeth to their daintinesse, in that they would teache Christe without the Crosse. For this was the cause why the Iewes were moued with so hatefull a rage a­gaynste Paule, for that they coulde not abide his falling awaye from ceremonies. these therefore (I meane the false Apostles) did flatter the Iewes, to the ende they mighte escape persecuti­on. But if they had themselues kept the Lawe, it hadde bene the more to be borne withall: but they troubled the whole Church for their owne quietnesse sake: they made no stoppe at it to laye a tyrannicall yoke vpon consciences, that they might scape scot­free from bodily vexation. Therefore for feare of the crosse they corrupted the true preaching of the Crosse.

13 Neither they that haue circumcision.) The olde inter­preter and Erasmus haue thus, which are circumcised,) but be­cause I suppose Paule to speake of the teachers onely, and not generally of all: to auoyde ambiguitie, I had rather to translate it so. The meaning than is thus, They doe not this for the zeale of the Law, in that they binde you with the yoke of ceremonies. for with their Circumcision they kepe not the Law. With pre­tending the Law they require you to be circumcised: but wher­as they themselues are circumcised, they performe not that which they inioyne to others. But there ariseth a doubt, where­as he sayth They keepe not the Law, whether hee meant it of the whole law, or else of ceremonies. for there are some that ex­pounde it thus, They truely fulfill not the Law, because it is a burdē not able to be born, but he rather accuseth thē of falshood, for y^t they would quietly passe ouer y^e law, as oft as enuie was a­waye, which plague spreadeth it selfe abroad also in euery place. for at this daye you shall finde many who defend the Popishe ty­rannye through ambition rather than of conscience. I speake of the Court Apostles, and them that loue their bellies. they will pronounce as it were out of an Oracle that the statutes of the holy church of Rome are reuerently to be obserued and kepte. And what doe they the whilest? they set no more by all the holy decrees of Rome, than by the braying of an asse: but they will saue one. To be brefe, such controuersie had Paule with those deceuers, as we haue at this day with the counterfeit professors [Page 147] of the Gospell, who mingling Christ with the Pope, doe frame vnto vs a monster. Paule therefore pulleth the visor from y^e face of such, when he teacheth that they doe nothing sincerely: but commaunde Circumcision, that they maye boast themselues to the Iewes, because they haue brought with them yong Scho­lers. for this is to glory in their fleshe. They will make a Tri­umpe of you, sayth he: and so they abuse your body to hunte af­ter fauour, when they haue showed vnto the false followers of the Law, in your mangled flesh a marke of peace and and agree­ment.

It was sent to the Galathians from Rome.

14 God forbid.) Nowe he setteth the sinceritie of his harte against the counsayles of the false apostles: as if should saye, They leaste they should beare any crosse be compelled to beare anye crosse or anye affection, denye the Crosse of Christ, and buy the fauour of men by meanes of your flesh: to be breefe they make a triumphe of you. But my triumphe and my glory is in the Crosse of the Sonne of God. Except the Galathians hadde bene cleane without common sence, oughte they not to haue de­tested those, whom they saw so to reioice euen whilest they were in hasarde? To boast in the Crosse of Christ is as muche as if [Page 148] he had sayde in Christ crucified, but that it sheweth more. for it lignifieth that death that was full of slaunder and reproche, yea rather accursed of GOD, that therefore whiche men abhorre, and whereof they are ashamed, in that, he sayth, he doth boast himselfe, because he hath a perfecte felicitie in the same. for whereas the chiefest felicitie is, there is the glorye. but why is it not else where? for although saluation bee de­clared in the crosse of Christe: what shall wee saye of his re­surrection? I aunswere, that in the Crosse is contayned the whole redemption, and the partes thereof: but the resur­rection of Christe doeth not leade vs awaye from the Crosse. Note also that hee fleeth anye other boasting no otherwise than a deadlye euill. This worde, Bee it awaye, signifieth as much euerye where in Paule, as thus, God turne awaye this mischiefe, or, this monstrous thing. By which the World.) Because [...] is the Masculyne Gender, the Relatiue in the Greeke agreeth with both Christe and Crosse, yet more fitlye is it, in my iudgement, to referre it to Crosse. for by it properlye doe wee dye to the worlde. And what doth World signifie? without doubte it is sette opposite to a newe crea­ture. Whatsoeuer than is contrarye to the spirituall king­dome of Christ, is the World: because it belongeth to the Old man. or, that I maye vtter it at one worde the Worlde is as it were the obiecte and marke of the Olde man. Paule sayeth the Worlde is crucified to him, in such a meaning as he witnesseth Phillippians, Chapt. 3. ver. 8. that hee accounted all thinges as dongu [...]. For the crucifiing of the Worlde, is the contempte and forsaking of the Worlde. Hee addeth in like manner, that hee is crucified to the Worlde: Whereby hee meaneth that hee muche indeauoureth that he shoulde bee nothing, and that hee shoulde bee broughte to noughte. because nothing is that whiche belongeth to a dead man. or else truely he meaneth that by the mortificatiō of the Olde man he hath renounced y^e world. For whereas some expounde it thus, If the world repute mee a curse and an outcast, I in like manner condemne it and holde it accursed: it seemeth to mee to bee somewhat farre off from the [...]de of Paule, notwithstanding it shall lie in the Readers to [...]

[Page 149] 15 For in Christe Iesus neither circumcision.) The reason why he is crucified to the world and the world to him, is: because onely a newe creature auaileth in Christe, into whome hee is grafted. All other things than muste geue place, yea rather dye and pearishe. I meane those thinges which hinder the renuing of the Spirite. and this is that he speaketh of also in the second to the Corinthians cap. 5.17. If any be in Christe let him be a newe creature: that is to saye, if any man will be accounted in the kingdome of Christe, let him be refourmed or newe shaped by the Spirite of God: let him not liue any more to himselfe nor to the worlde, but let him be raysed vp into a newe life. But why he inferreth thereof that neither Circumcision, nor yet vn­circumcision auaileth, is aforesayde. because in deede the truth of the Gospell swalloweth vp and maketh voyde all the figures of the Lawe.

16 Whosoeuer shall walke by this rule.) Whosoeuer, sayth he, keepe this rule, well and happye shall it be to them. this is an happy prayer, and it is a signe of approbation. Hee meaneth than that they are to be beloued and to be embraced with all fa­uour, who bring suche kynde of Doctrine: contrariwise those that depart from that doctrine are not worthy to be hearde. Hee sette downe this worde Rule, to expresse a certayne and perpetuall tenure, to which, all Godly Ministers of the Gos­pell ought to sticke fast. For as the Mayster Carpenters which builde houses, doe worke them by the rule, that all the parts may ioyne together with a iust proportion among themselues and agreement: so he assigneth a rule to to the Ministers of the Worde, whereby they maye rightlye and orderlye builde the Churche. This place oughte to cause wonderous cheere­fulnesse in both the faythfull and sincere Teachers, and also to all those that suffer themselues to bee fourmed according to their rule, because they heare by the mouth of Paule that they are blessed of GOD. there is no cause wherefore we shoulde so feare the Popes Thunderboltes, if GOD out of Heauen doe promise vs peace and mercie. The worde Walke, maye belong as well to the Minister as to the people, although speciallye it belongeth to the Ministers. The future tence of the Verbe (namelye shall walke) is put [Page 150] to note vnto vs perseuering.

Vpon the Israell of God. Hee mocketh after a sort the vayn boasting of the false Apostles, who bragged that they were line­ally descended from Abraham. He hath made therefore two Is­raels, one that is counterfeite whiche appeareth in the sighte of man: and another of God. Circumcision was a visarde in the sight of men: but regeneration, was the verye thing it selfe in the sight of God. To conclude, he now calleth them the Israell of God, whom before he called the sonnes of Abraham by faith: and so he comprehendeth the faythfull, which were growne to­gether into one church, as well of the Gentils, as of the Iewes. On the contrary side Israell that is of the flesh boasteth his on­lye kindred and name, of whiche he entreateth, Rom. Chapt. 9. ver. 17.

17 Let no man worke me greefe. Here he taketh vpon him his authoritie to bridle the aduersaries. for as in the title of su­perioritie he pronounceth this, Let them leaue troubling me in the course of my preaching. He was ready to suffer troubles for euery ones sake: but he would not be troubled with contradicti­ons. Therefore to worke greefe, is to gaineset themselues to trouble the proceedings of his labour. He sayth, In the residue, namely except in a newe creature: in this sence, That one thing is ynough to me: as for the residue, because they belong not to the purpose, I regarde them not. let no man therefore mooue a­ny question vnto me about these matters. And he extolleth him­selfe aboue all men, graunting no man to be so bolde, to gaynsay his ministerie or office. Word for worde it is, the rest, or the residue, which, Erasmus in myne opinion hath ill translated, henceforth.

For I beare the markes. He sheweth with what confidence he taketh vppon him that authoritie, namelye because hee beareth the badges of Christe in his bodie. What are those? forsoothe prisons and bondes, whipping, blowes, stonings, finally all manner reproches, which he had suffered for the testimonie of the Gospel. For as earthly warfares haue their badges, wher­by Graund captaines doe ennoble the valiauncie of their soul­dioures: so our Captayne Christe beautifieth with his badges [Page 151] those whose notable labour he hath vsed, that they may notably shine out among others. But these latter doe much differ from those former. for they sauour of the crosse, and therefore are ig­nominious in the sight of the worlde. which thing also the word stigma doth declare. For stigmata word for word soundeth pric­kinges: but so in time paste were markes called which were burned in the fleshe of straunge borne slaues, or fugitiues and runawayes, or euill doers. Therefore Paule did speake aptly, when hee boasteth himselfe to bee adorned with those markes, wherewith Christe is accustomed to set forth his most valiaunt souldiours: that is to saye, such as are filthy in the eyes of the worlde and shamefull, but in the sight of God and his Angels doe passe all worldly honours.

18 The grace of Christe be with your spirite.) He doeth so wishe vnto them grace, that not only he may power out himself towardes them largely, but that they maye take holde of grace also with a true feeling of the harte. For than we truely enioye it, when it is come euen vnto our spirite. God therfore is to be prayed vnto, that he will pre­pare a seate for his grace in our harts. Amen.