Commentary on Galatians, Chapter 4 · Verse extract 27 – Verse extract 28
Eſay. 54.1.Verſe. 27. For it is vvrytten: Reioyce thou barren that beareſt no children: breake forth and crie thou that trauaileſt not: for the deſolate hauehave many moe children then she vvhichwhich hath an huſband.
Paule aledgeth this place out of Eſay the Prophet, which is altogether allegoricall.Eſay. 54. It is wrytten (ſayeth he) that the mother of many children, and ſhe which hath an huſband muſt be ſicke and die and contrariwiſe, that the barren & ſhe which hath no children, muſt hauehave aboundance of children. After the ſame maner Hanna ſingeth in her ſong, out of yt which Eſay ye Prophet tooke his Propheſie, 1. Sam. 2. The bovve and the mightie men are broken, The ſong of Anna. 1. Sam. 2.4.5.and the vveake hauehave girded them ſelues vvith ſtrength. They that vvere full are hired forth for bread, and the hungrie are no more hired, ſo that the barren hath borne ſeuen: and she that had many children is feeble. A maruellous matter (ſayth he): ſhe that was frutefull ſhalbe made barren, and ſhe that was barren frutefull. Moreouer, ſuch as before were ſtrong, full, rich, glorious, righteous and bleſſed, ſhall become feeble, hungrie, poore, ignominious, ſinners, ſubiecte to death and damnation: And contrariwiſe the feeble and hungrie, &c. ſhalbe ſtrong and ſatiſfied, &c.
The Apoſtle ſheweth by this allegorie of the Prophet Eſay, the difference which is betwixt Agar and Sara, that is to ſay,The differēce betvvixt the ſinagoge and the church. betwixt the ſinagoge and the church, or betwixt the lawe and the Goſpell. The lawe being the huſband of the frutefull woman, that is to ſay, of the ſinagoge, begetteth very many children. For men of all ages, not onelyonly idiotes, but alſo the wiſeſt and beſt (that is to ſay, all mankinde except the children of the freewoman) doe neither ſee nor know any other righteouſnes then the righteouſnes of the law: much leſſe doe they know any which is more excellent: Wherefore they thinke them ſelues righteous if they folow the lawe and outwardly performe the workes thereof.
Now, although theſe be frutefull, hauehave many diſciples, and ſhine in the righteouſnes and glorious workes of the lawe: yet notwithſtanding they be not free but bondſeruauntes: For they are the children of Agar, which gendreth to bondage. Nowe, if they be ſeruauntes, they can not be pertakers of the inheritance,Iohn. 8 3…. but ſhall be caſt out of the houſe: for ſeruauntes remaine not in the houſe for euer: Yea, they are already caſt out of the kingdom of grace and libertie. For he that beleueth not, is iudged alreadie. Iohn. 3.18.They remaine therefore vnderunder the malediction of the lawe, vnderunder ſinne and death, vnderunder the power of the Deuill, and vnderunder the wrath and iudgement of God.
Now, if the Morall lawe it ſelfe or the ten commaundementes of God, can doe nothing elſe but gender ſeruauntes, that is to ſay, can not iuſtifie, but onelyonly terrifie, accuſe, condemne, and driue mens conſciences to deſperation:1. Timot. 4.1. how then (I pray you) ſhall the lawes of men, or the lawes of the Pope iuſtifie, which are the doctrines of Deuils? They therefore that teach and ſette forth either the traditions of men, or the lawe of God as neceſſary to obtaine righteouſnes before God: doe nothing elſe but gender ſeruauntes.The teachers of the lavve gender bond-ſeruaunts. Notwithſtanding ſuch teachers are counted the beſt men: they obtaine the fauoure of the world, and are moſt frutefull mothers: for they hauehave an infinite number of diſciples. For mans reaſon vnderſtandeth not what Faith and true godlines is,Reaſon is taken vvith hypocriſie. and therefore it neglecteth and deſpiſeth it, and is naturally addicted to ſuperſtition and hypocriſie, that is to ſay, to the righteouſnes of workes. Nowe, becauſe this righteouſnes ſhineth and flouriſheth eueryevery where, therefore it is as a mighty Empereſſe of the whole world. They therfore which teach the righteouſnes of workes by the lawe, beget many children which outwardly ſeeme to be free, and hauehave a glorious ſhew of excellēt vertues, but in conſcience they are ſeruauntes and bondſlaues of ſinne: therfore they are to be caſt out of the houſe and condemned.
Contrariwiſe Sara the freewoman, that is to ſay, the true church ſeemeth to be barren.The church ſeemeth to be barren. 1. Cor. 1.18. For the Goſpell which is the word of the croſſe and affliction, which the Church preacheth, ſhineth not ſo brightly as the doctrine of the law and workes, and therfore ſhe hath not ſo many diſciples to cleaue vntounto her. Moreouer, ſhe beareth this title, that ſhe forbiddeth good workes,The Goſpell hath but fevv diſciples. maketh men ſecure, idle, and negligent, raiſeth vp hereſies and ſeditions, and is the cauſe of all miſcheefe: and therefore ſhe ſeemeth to bring no ſucceſſe or proſperitie, but all things ſeeme to be full of barennes, deſolation and deſperation. Therefore the wicked are certenly perſwaded, that the church with her doctrine can not long endure. The Iewes aſſured themſelues that the church which was plāted by the Apoſtles, ſhould ſhortly be ouerthrowne: the which by an odious name they called a Sect. For thus they ſpeake to Paule in the .28. Chapter of yt Acts.Actes. 21.22. Hovv many yeares, dayes & times hauehave our Papiſtes appoynted vvhen the goſpel should be ouerthrovne, and they receaue their idolatrous Maſſe & other abhominations againe? As concerning this Sect, vve knovv that eueryevery vvhere it is ſpoken againſt. In like maner how often (I pray you) hauehave our aduerſaries ben deceaued, which ſomewhiles appoynted one time, & ſomewhiles an other, when we ſhould be certainly deſtroyed? Chriſt and his Apoſtles were oppreſſed: but after their death the doctrine of the Goſpell was further ſpred abrode then it was during their life. In like maner our aduerſaries may oppreſſe vsus at this day but the word of God ſhall abide for euer. How much ſo euer then the church ſeeme to be barren and forſaken, weake and deſpiſed, and outwardly to ſuffer perſecution: and moreouer be compelled to heare this reproch, that her doctrine is heretical and ſeditious: notwithſtanding ſhe alone is frutefull before God: ſhe gendreth by the miniſterie of the word an infinite number of children, heires of righteouſnes and euerlaſting life: And although outwardly they ſuffer perſecution, yet in ſpirite they are moſt free: who not onelyonly are iudges ouer all doctrines & works, but alſo are moſt victorious conquerours againſt the gates of hell.
The church in heauines.The Prophet therefore confeſſeth, that the church is in heauines, for elſe he would not exhort her to reioyce. He graunteth that ſhe is barren before the world: For elſe he would not call her barren and forſaken, hauing no children: but before God he ſayth ſhe is fruteful, and therfore he biddeth her reioyce. As though he would ſay:The church barren before the vvorld. Thou art in deede forſaken and barren, and haſt not the law for thy huſband, and therefore thou haſt no children. But reioyce: for although thou haſt not the lawe for thy huſband, but art forſaken as a virgine that is ready to marry (for he will not call her widowe) which ſhould hauehave an huſband if ſhe were not forſakē of him, or if he were not ſlaine: thou (I ſay) which art ſolitarie & forſaken of thy huſband the law, and not ſubiect to the mariage of the lawe, ſhalt be a mother of innumerable children.The people of grace. Wherefore the people or the Church of the new Teſtament is altogether without the lawe as touching the conſcience, and therefore ſhe ſemeth to be forſaken in the ſight of the world. But although ſhe ſeeme to be neuer ſo barren without the law and without workes, yet notwithſtanding ſhe is moſt frutefull before God, & bringeth forth an infinite nombre of children, not in bondage but in freedome. By what meanes? Not by the lawe, but by the word and ſpirite of Ieſus Chriſt which is geuen by the Goſpell, through which ſhe conceaueth, bringeth forth and nouriſheth her children.
Paule therefore plainly ſheweth by this allegory the difference betwixt the law and the Goſpell:The difference betvvixt the lavv and the goſpell. Firſt when he calleth Agar the olde Teſtament, and Sara the newe: Againe, when he calleth the one a bondmaind, the other a freewoman: Moreouer, when he ſayeth that the maried & frutefull is become barren and caſt out of the houſe with her children. Contrariwiſe the barren and forſaken is become frutefull, & bringeth forth an infinite nōber of children, & thoſe alſo inheritours. By theſe differences are reſembled the two ſortes of people, of Faith & of the law I meane. The people of Faith hauehave not the lawe for their huſband, they ſerue not in bondage, they are not borne of that mother Ieruſalem which now is: but they hauehave the promiſe, they are free, and are borne of free Sara.
He ſeparateth therefore the ſpirituall people of the new Teſtament from the other people of the lawe, when he ſayeth that the ſpirituall people are not the children of Agar the bondmaid, but of Sara the freewoman, which knoweth nothing of ye law. And by this meanes he placeth the people of faith farre aboue and without the law. Now, if they be aboue and wtout the law, then are they iuſtified by the ſpirituall birth onelyonly, which is nothing elſe but Faith: and not by the lawe or by the workes thereof. Now, as the people of grace, neither hauehave, nor can hauehave the lawe: ſo the people of the lawe neither hauehave nor can hauehave grace:The people of grace vvithout the lavve, and the people of the lavv vvithout grace. for it is impoſſible that the lawe and grace ſhould ſtand together. Therfore we muſt be iuſtified by faith, & loſe the righteouſnes of the law: or elſe be iuſtified by the law, and loſe the righteouſnes of Faith. But this is a fowle and a lamētable loſſe, to loſe grace and to returne to the lawe. Contrariwiſe it is an happie and bleſſed loſſe, to loſe the lawe, and lay hold of grace.
We therefore (folowing the example and diligence of Paule) doe endeuour as much as is poſſible, to ſet forth plainly the difference betwixt the lawe and the Goſpell: which is very eaſie as touching the wordes. For who ſeeth not that Agar is not Sara, and that Sara is not Agar? Alſo, that Iſmael is not Iſaac, and that he hath not that which Iſaac hath? A mā may eaſily diſcerne theſe things: but in great terrours and in the agonie of death, when the conſcience wraſtleth with the iudgement of God, it is the hardeſt thing of all others to ſay with a ſure and a ſtedfaſt hope: I am not ye ſonne of Agar, but of Sara: that is to ſay, the law belōgeth nothing vntounto me: For Sara is my mother, who bringeth forth free children and heirs, and not ſeruaunts.
Paule then by this teſtimonie of Eſay hath proued that Sara, that is to ſay, the church is the true mother which bringeth forth free children & heires: Contrariwiſe that Agar, that is to ſay, the ſinagoge gendreth many children in deede: but they are ſeruauntes and muſt be caſt out. Moreouer, becauſe this place ſpeaketh alſo of the aboliſhing of the lawe and of Chriſtian libertie, it ought to be diligently conſidered. For as it is the moſt principall and ſpeciall article of Chriſtian doctrine, to know that we are iuſtified and ſaued by Chriſte, ſo is it alſo very neceſſary to knowe and vnderſtand well the doctrine concerning the aboliſhment of the lawe. For it helpeth very much to confirme our doctrine as touching Faith, and to attaine ſound and certaine conſolation of conſcience, when we are aſſured that the lawe is aboliſhed, and ſpecially in great terrours and ſerious conflicts.
I hauehave often ſayd before, and now I ſay againe (for it can not be too often repeted), that a Chriſtian laying holde of the benefit of Chriſte through Faith,The lavve is abolished to all chriſtians. hath no lawe, but all the lawe is to him aboliſhed with all his terrours and tormentes. This place of Eſay teacheth the ſame thing, and therefore it is very notable and full of comfort, ſtirring vp the barren and forſaken to reioyce, which was counted worthy to be mocked or pitied according to the lawe. For ſuch as were barren were accurſed according to the lawe: but the holy Ghoſt turneth this ſentence, and pronounceth the barren worthy of praiſe and Bleſſing: and contrariwiſe the frutefull, and ſuch as bring forth children, accurſed, when he ſayth: Reioyce thon barren, vvhichwhich beareſt not: Eſay. 54.1. The church is barren and forſaken before the vvorld.Breake forth into ioy and reioyce thou that trauaileſt not: For the deſolate hath many moe children then the maried vvife. Howſoeuer then Sara, that is to ſay, the Church ſeeme to be forſaken and barren before the world, not hauing the righteouſnes and works of the law: yet notwithſtanding ſhe is a moſt frutefull mother, hauing an infinite number of children before God, as the Prophet witneſſeth. Contrariwiſe, although Agar ſeeme neuer ſo frutefull,The childre… of the bondvvomā vvith their mother, are caſt out of the houſe. and to bring forth neuer ſo many children, yet notwithſtanding ſhe hath no iſſue remaining: for the children of the bondwoman are caſt out of the houſe together wt theyr mother and receaue not the inheritaunce with the children of the freewoman, as Paule ſayth afterwardes.
Becauſe therefore we are the children of the freewoman, the lawe our olde huſband is aboliſhed, Romaines.Rom. ….4.5.6. 7: who as long as he had dominion ouer vsus, it was impoſſible for vsus to bring forth children free in ſpirite, or knowing grace: but we remained with the other in bondage. True it is, that as long as the lawe raigneth, men are not idle, but they labour ſore,Math. 10.12. The people of the lavv laborious and painfull. they beare the burden and the heate of the day, they bring forth and gender many children: but as well the fathers as the children are baſtardes, and doe not belong to the freemother: Therefore they are at length caſt out of the houſe and inheritaunce with Iſmael they die & are damned. It is impoſſible therfore that men ſhould attaine to the inheritance, that is to ſay, that they ſhould be iuſtified and ſaued by the lawe, although they trauell neuer ſo much, & be neuer ſo frutefull therein. Accurſed therefore be that doctrine, life and religion, which endeuoreth to gette righteouſnes before God by the lawe or the workes thereof. But let vsus proſecute our purpoſe as touching the aboliſhment of the law.
The Scholedoctors ſpeaking of yt aboliſhment of the law, ſay that ye Iudiciall & the ceremonial lawes are pernicious ſince the comming of Chriſt and therfore are aboliſhed: but not the morall law. Theſe blind Doctors knew not what they ſaid. But if thou wilt ſpeake of ye aboliſhment of the law, talke of it as it is in his owne proper vſe & office,The vvhole lavv is abolished. & as it is ſpiritually taken, & comprehend withall the whole lawe, making no diſtinction at all betwixt the Iudiciall, Ceremoniall and Morall law. For when Paule ſayth, that we are deliuered from the curſe of the law by Chriſt, he ſpeaketh of the whole lawe, and principally of the Moral law, which only accuſeth, curſeth & condemneth the cōſcience: which the other two doe not. Wherefore we ſay that the Morall lawe, or the lawe of the ten commaundements hath no power to accuſe and terrifie the conſcience, in which Ieſus Chriſte raigneth by his grace: for he hath aboliſhed the power therof.
A godly man feeleth the terrours of the lavve, but by faith in Chriſt he is comforted. Rom. 3.1. Iohn. 3.36.Not that the conſcience doth not at all feele the terrours of the law (For in deede it feeleth them): but that they can not condemne it nor bring it to deſperation. For there is no condemnation to them that are in Chriſt Ieſus. Rom. 8. Alſo: If the ſonne shall make you free, ye shall be free in deede. Iohn. 8. Howſoeuer then a Chriſtian man be terrified through the lawe, ſhewing vntounto him his ſinne, notwithſtanding he therefore deſpaireth not: For he beleueth in Ieſus Chriſt and being baptiſed in him and clenſed by his bloud, he hath remiſſion of all his ſinnes. Now, when our ſinne is pardoned through Chriſte, who is the Lord of the lawe (and yet ſo pardoned that he gaue himſelfe for it) the law being a ſeruaunt hath no more power to accuſe and condemne vsus for ſinne,The lavve hath no povver ouer a hoſe that beleue. ſeeing it is forgeuen vsus and we are now made free foraſmuch as the ſonne hath deliuered vsus from bondage: Wherfore the law is wholy aboliſhed to them that beleue in Chriſte.
But thou wilt ſay: I doe nothing. True it is that thou canſt doe nothing whereby thou maiſt be deliuered from the tyrannie of the lawe. But heare this ioyfull tidings which the holy Ghoſt bringeth vntounto thee out of the wordes of the Prophet: Reioyce thou that arte barren. 1. Cor. 1.30. Galath. 3.13.&c As if he would ſay: Why art thou ſo heauie, ſince there is no cauſe why thou ſhouldeſt ſo mourne? But I am barren and forſaken. &c. Well: although thou be neuer ſo barren and forſaken. &c, not hauing the righteouſnes of the law, notwithſtāding Chriſt is thy righteouſnes: he was made a curſe for thee to deliuer thee from the curſe of the lawe. If thou beleue in him the law is dead vntounto thee. And ſo much as Chriſte is greater then the lawe, ſo much haſt thou a more excellent righteouſnes then the righteouſnes of the lawe. Moreouer, thou art frutefull and not barren: for thou haſt many moe children then ſhe which hath an huſband.
The outvvard abolishment of the lavve.There is alſo an other aboliſhment of the law which is outward: to witte, that the politike lawes of Moiſes doe nothing belong vntounto vsus at all. Wherfore we ought not to call them backe againe, nor ſuperſtitiouſly binde our ſelues vntounto them: as ſome went about to doe in times paſt,The goſpell doth not releaſe vsus from all lavves. being ignorant of this libertie. Now although the Goſpell make vsus not ſubiect to the Iudiciall lawes of Moiſes, yet notwithſtanding it doth not exempt vsus from the obedience of all ciuill lawes, but maketh vsus ſubiect in this corporall life to the lawes of that gouernment wherin we liue, that is to ſay: it commaundeth eueryevery one to obey his Magiſtrate and lawes, not onelyonly becauſe of vvrath, but alſo for *He ſpeaketh of ſuch gouernment as God hath appoynted, vvhichwhich no priuate man may contēne vvith out the br…ch of conſcience. 1 Pet. 2.13.14. Rom. 13 5.conſcience ſake. 1. Pe. 2. Rom. 13. And the Emperour, or any other Prince ſhould not offend if he vſed ſome of the Iudiciall lawes of Moiſes: yea he might vſe them freely and without offence. Therefore the Popiſh Schoolemen are deceaued, which dreame that the Iudiciall lawes of Moſes are pernicious and deadly ſince the comming of Chriſte.
Likewiſe we are not bound to the Ceremonies of Moſes, much leſſe to the ceremonies of the Pope. But becauſe this bodely life can not be altogether without ceremonies and rites (for there muſt needes be ſome introduction) therefore the Goſpell ſuffereth ordinaunces to be made in the church as touching dayes, times, places.The ceremonies of Moſes lavv doe not bind vsus, much leſſe the ceremonies of the Pope. &c. that the people may know vpō what day, in what houre, and in what place to aſſemble together to heare the word of God. It permitteth alſo that leſſons and readings ſhould be appoynted, as in the Schooles, eſpecially for the inſtruction of children and ſuch as are ignorant. Theſe things it permitteth, to the ende that all may be done comely and orderly in the church. 1. Cor. 14. not that they which kepe ſuch ordinā ces, doe thereby merite remiſſion of ſinnes.1. Cor. 14.40. Tvvo things to be taken hede of in the keping or cō maunding of ceremonies: the offence of the vveake, & the pernicious opinion of merite. Moreouer they may be chaunged or omitted without ſinne, ſo that it be done without offence of the weake.
Nowe Paule ſpeaketh here eſpecially of the aboliſhment of the morall lawe: which is diligently to be conſidered. For he ſpeaketh againſt the righteouſnes of the lawe, that he might eſtabliſh the righteouſnes of Faith, concluding thus: If onelyonly grace or Faith in Chriſte iuſtifie, then is the whole law aboliſhed, without any exception. And this he confirmeth by the teſtimonie of Eſay, wherby he exhorteth the barren and forſaken to reioyce: for it ſeemeth that ſhe hath no childe, nor hope euer to hauehave any, that is to ſay, ſhe hath no diſciples, no fauour nor countenance of the world, becauſe ſhe preacheth the word of the croſſe of Chriſt crucified, againſt all the wiſedom of the fleſh. But thou that art barren (ſayeth the Prophet) let not this any whit trouble thee: yea rather lift vp thy voyce and reioyce, for ſhe that is forſaken hath moe children then ſhe that hath an huſband: that is to ſay ſhe that is maried & hath a great number of children ſhall be made weake, and ſhe that is forſaken ſhall hauehave many children.
He calleth the church barren becauſe her children are not begotten by the lawe, by workes, by any induſtrie or endeuour of man:The church is barren. but by the word of Faith in the ſpirite of God. Here is nothing elſe but birth: no working at all. Contrariwiſe, they that are frutefull, labour and exerciſe themſelues with great trauell in bearing and bringing forth. Here is altogether working, and*No ſpirituall birth, vvhichwhich is vvrought by the vvord and ſpirite of God. no birth. But becauſe they indeuour to gette the right of children and heires by the righteouſnes of the lawe or by their owne righteouſnes, they are ſeruauntes and neuer receaue the inheritance, no though they tire them ſelues to death with continuall trauell. For they goe about to obtaine that b… their owne workes againſt the will of God, which God of his meer grace will geue to all beleuers for Chriſtes ſake. The faithfull worke well alſo: but they are not thereby made ſonnes and heires (for this their*That is, their regeneration in Chriſte by Faith and the holy Ghoſt. birth bringeth vntounto them): but this they doe to the end that they being now made children and heirs, might glorify God by their good works, and helpe their neighbors.
Verſe. 28. Therefore brethern, vve are after the maner of Iſaac, children of the promiſe.
That is to ſay, we are not children of the fleſh, as Iſmael, or as all the fleſhly Iſraell, which gloried that they were the ſeede of Abraham and the people of God. But Chriſt anſwered them, Iohn. 8: If ye vvere the ſonnes of Abraham, Ioh. 8.37.40.42.ye vvould not ſeeke to kill me vvhichwhich ſpeake the truth vntounto you. Alſo: If God vvere your Father, then vvould ye louelove me and receaue my vvord. As if he would ſay: Brethern borne and brought vp together in one houſe,Of children, ſome be as Iſmael, & ſome as Iſaac. know one an others voyce: But ye be of your father the Deuill. &c. We are not ſuch children (ſayeth he) as they are: which remaine ſeruauntes, and at length ſhall be caſt out of the houſe. But we are children of the promiſe as Iſaac was: that is to ſay, of grace and of Faith, borne onelyonly of the promiſe.The children of the promiſe. Concerning this I hauehave ſpoken ſufficiently before in the third chapter entreating vponupon this place: In thy ſeede shall all the nations of the earth be bleſſed. Therefore we are pronoūced righteous: not by the lawe, by workes, or our owne righteovſnes, but by the mere mercy and grace of God. Paule repeteth very often, and diligently ſetteth forth the promiſe which is receaued by Faith alone: for he knew that it was very neceſſary ſo to doe.
Hitherto as touching the allegorie out of Geneſis: to the which Paule annexeth the place of Eſay as an interpretatiō. Now he applifieth the hyſtorie of Iſmael and Iſaac, for our example and conſolation.