Commentary on Galatians, Argument – Chapter 1
THE ARGVMENT OF the Epiſtle of S. Paule to the Galathians.
FIRST of all it behoueth that we ſpeake of the Argument of this Epiſtle: that is to ſay, what matter S. Paule here cheefely treateth of. The Argument is this.
S. Paule goeth aboute to eſtabliſhe the Doctrine of Faith, grace, forgeueneſſe of ſinnes, or Chriſtian righteouſneſſe, to the ende that we may hauehave a perfecte knowledge and difference betweene Chriſtian righteouſneſſe, and all other kindes of righteouſneſſe. For there be diuers ſortes of rightuouſneſſe.Hovve many kindes of righteouſnes there are. There is a politicall or ciuile righteouſneſſe, which Emperours, Princes of the world, Philoſophers and Lawyers deale withall. There is alſo a Ceremoniall righteouſneſſe, which the traditions of men doe teach. This righteouſneſſe parentes and ſchoolemaiſters may teache without daunger, becauſe they doe not attribute vntounto it any vertue to ſatiſfie for ſinne, to pleaſe God, or to deſerue grace: but they teache ſuche Ceremonies as are onelyonly neceſſary for the correction of maners, and certaine obſeruations concerning this life. Beſides theſe, there is an other righteouſneſſe, which is called the righteouſneſſe of the lawe, or of the ten commaundements, which Moiſes teacheth. This doe we alſo teache after the doctrine of Faith.
There is yet an other righteouſneſſe, which is aboue all theſe:Chriſtian righteouſnes. to witte, the rightuouſneſſe of Faith, or Chriſtian rightuouſneſſe, the which we muſt diligently diſcerne from the other afore rehearſed: for they are quite contrary to this rightuouſneſſe, both becauſe they flowe out of the lawes of Emperours, the traditions of the Pope, and the commaundements of God, & becauſe they conſiſt alſo in our workes, and may be wrought of vsus either by our pure naturall ſtrength (as the Sophiſters terme it), or elſe by the gifte of God. For theſe kindes of rightuouſneſſe are alſo the gift of God, like as other good things are which we doe enioy.
But this moſt excellent rightuouſneſſe, of Faith I meane, (which God through Chriſte, without workes imputeth vntounto vsus) is neither Politicall, nor Ceremoniall, nor the rightuouſneſſe of Gods lawe, nor conſiſteth in workes,The righteouſneſſe of faithe aptlye called the paſſiue righteouſnes, becauſe it cō ſiſteth in ſuffering & receauing: like as the righteouſnes of the lavv is called th' actiue righteouſneſſe, becauſe it cōſiſteth in doing & vvorking. but is cleane contrary: that is to ſay, a meere paſſiue righteouſneſſe, as the other aboue are actiue. For in this we worke nothing, we render nothing vntounto God: but onelyonly we receaue and ſuffer an other to worke in vsus, that is to ſay, God. There …e it ſeemeth good vntounto me to call this righteouſnes of faith, or Chriſtian righteouſneſſe, the paſſiue righteouſneſſe.
This is a righteouſnes hidden in a miſtery, which the world doth not know, yea Chriſtians them ſelues doe not throughly vnderſtand it, and can hardly take hold of it in their tentations. Therefore it muſt be diligently taught and continually practiſed. And who ſo doth not vnderſtand or apprehend this righteouſneſſe in afflictions and terrors of conſcience, muſt neades be ouerthrowne. For there is no comfort of conſcience ſo firme and ſo ſure as this paſſiue righteouſneſſe is.
The infirmitie of man in tēptations.But mannes weakenes and miſery is ſo great, that in the terrors of conſcience & daunger of death, we behold nothing els but our workes, our worthines and the lawe: which when it ſheweth vntounto vsus our ſinne, by and by cure euill life paſt commeth to remembraunce. Then the poore ſinner with greate anguiſh of ſpirite groneth, and thus thinketh wt him ſelfe: Alas how deſperatly hauehave I liued? would to God I might liue longer: Then would I amend my life. Thus mans reaſon can not reſtraine it ſelfe from the ſight and beholding of this actiue or working righteouſnes, that is to ſay, her owne righteouſnes: nor lift vp her eyes to the beholding of the paſſiue or chriſtian righteouſneſſe, but reſteth altogether in the actiue righteouſneſſe: So deepely is this euell rooted in vsus.
On the other ſide, Sathan abuſing the infirmitie of oure nature, doth encreaſe and aggrauate theſe cogitations in vsus. Then can it not be but that the pore conſcience muſt be more greeuouſly troubled, confounded, and terrified. For it is vnpoſſible that the minde of man, of it ſelfe ſhould conceiue any comfort, or loke vp vntounto grace onelyonly, in the feeling and horror of ſinne, or conſtantly reiect all diſputing and reaſoning about works. For this is farre aboue mannes ſtrength and capacitie, yea, and aboue the lawe of God alſo. True it is, that of all things in the world,The lavve can not comfort vsus in afflictions. the law is moſt excellent: yet is it not able to quiet a troubled conſcience, but encreaſeth terrors, and driueth it to deſperation. For by the lavve, ſinne is made aboue meaſure ſinfull. Romaines the ſeuenth, and thirtene verſe.
Wherefore the afflicted and troubled conſcience hath no remedy againſt deſperation and eternall death, vnleſſe it take holde of the forgeueneſſe of ſinnes by grace, freely offered in Chriſte Ieſus: that is to ſay, this paſſiue righteouſneſſe of Faith or Chriſtian righteouſneſſe. Which if it can apprehend, then may it be at quiet, and boldly ſay: I ſeeke not this actiue or working righteouſneſſe: althoughe I knowe that I ought to hauehave it, and to fulfill it. But be it ſo that I had it, and did fulfill it in deede: yet notwithſtanding I can not truſt vntounto it, neither dare I ſet it againſt the iudgment of God. Thus I abandone my ſelfe from al actiue righteouſneſſe, both of mine owne and of Gods law, and embrace onelyonly that paſſiue righteouſneſſe, which is the righteouſnes of grace, mercy, and forgeuenes of ſinnes: briefly I reſt onelyonly vponupon that righteouſneſſe which is the righteouſneſſe of Chriſt and of the holy Ghoſt.
Like as the earth engendreth not raine, nor is able by her owne ſtrength, labor and trauell to procure the ſame, but receaueth it of the meere gift of God from aboue: ſo this heauenly righteouſneſſe is geuen vsus of God without our workes or deſeruinges. Looke then how much the earth of it ſelfe is able to doe in getting and procuring to it ſelfe ſeaſonable ſhowers of raine to make it fruteful: euen ſo much & no more are we able to do by our owne ſtrength & works in winning this heauenly & eternall righteouſneſſe, & therfore ſhall neuer be able to attain vntounto it, vnles God him ſelf by meere imputation & by his vnſpeakable gift doe beſtow it vponupon vsus. The greateſt knowledge then and the greateſt wiſedome of Chriſtians is, not to know the lawe, to be ignorant of workes and of the whole actiue righteouſneſſe, eſpecially when the conſcience wreſtleth with the iudgement of God. Like as on the contrary, amongſt thoſe which are not of the number of Gods people, the greateſt point of wiſedome is, to knowe and earneſtly to vrge the lawe and the actiue righteouſneſſe
But it is a thing very ſtraunge and vnknowen to the world,The lavve is not giuen to a righteous mā: but to the lavvleſſe and diſobedient. Tit. 1, 9 Rom. 3, 20. to teach Chriſtians to learne to be ignorant of the lawe, and ſo to liue before God, as if there were no law. For except thou be ignorant of the law, & be aſſuredly perſwaded in thine hart that there is now no lawe nor wrath of God: but altogether grace and mercy for Chriſtes ſake, thou canſt not be ſaued: for by the law commeth the knowledge of ſinne. Cō trariwiſe, workes and the keeping of the law muſt be ſo ſtreitly required in the world, as if there were no promiſe or grace: and that becauſe of the ſtubborne, proude, and hard harted, before whoſe eies nothing muſt be ſet but the lawe, that they may be terrified and humbled. For the law is geuen to terrifie and to kill ſuch, and to exerciſe the old man: And both the word of grace and of wrath muſt be rightly diuided, according to the ſaying of the Apoſtle in the ſecond Epiſtle of Timothe, Chapter. 2. verſe. 15.
Here is then required a wiſe and a faithfull diſpoſer of the word of God, which can ſo moderate the lawe, that it may be kept within his boundes. He that teacheth that men are iuſtified before God by the obſeruation of the lawe, paſſeth the boundes of the lawe, and confoundeth theſe two kindes of righteouſneſſe, actiue and paſſiue, and is but an ill Logician, for he doth not rightly diuide. Contrariwiſe, he that ſetteth forth the lawe and workes to the old man, and the promiſe of forgiuenes of ſinnes and Gods mercy to the new man, diuideth the word wel. For the fleſh or the old man muſt be coupled with the lawe and works: the ſpirit or new man muſt be ioyned with the promiſe of God and his mercy. Wherefore, when I ſee a man that is bruſed enough already, oppreſſed with the lawe, terrified with ſinne, and thirſting for comfort, it is time that I ſhould remoue oute of his ſight the lawe and actiue righteouſnes, and that I ſhould ſet before him by the Goſpell the Chriſtian and paſſiue righteouſnes: which excluding Moſes with his lawe, offereth the promiſe made in Chriſt, who came for the afflicted, and for ſinnes. Here is man raiſed vp againe, and conceaueth good hope: neither is he any longer vnderunder the lawe, but vnderunder grace. Howe not vnderunder the lawe? According to the newe man, to whom the law doth not pertaine. For the lawe hath his boundes but vntounto Chriſt,Rom. 6, 14. Rom. 10, 4. Galat. 3, 24 as Paule ſaith afterwardes: The lawe continueth vntounto Chriſt: who being come, Moſes ceaſeth with his lawe, Circumciſion, the Sacrifices, the Sabbothes, yea, and all the Prophetes.
This is our diuinitie: wherby we teach how to put a difference betwene theſe two kindes of righteouſneſſe, actiue and paſſiue: to the end that maners and faith, workes and grace, policie and religion, ſhuld not be confounded or taken the one for the other. Both are neceſry: but both muſt be kept within their boundes. Chriſtian righteouſnes pertaineth to the newe man, and the righteouſnes of the lawe pertaineth to the old man,Po. 1, 1…. which is borne of fleſh and bloode. Wpon this old man, as vponupon an aſſe, there muſt be laied a burthen that may preſſe him downe: and he muſt not enioy the freedome of the ſpirite or grace, except he firſt put vponupon him the newe man by faith in Chriſt, (which notwithſtanding is not fully done in this life): then may he enioy the kingdome and ineſtimable gifte of grace.
This I ſay to the end that no man ſhould thinke we reiecte or forbid good workes, as the Papiſtes doe moſt falſely ſclaunder vsus,Good vvorkes not forbiddē. neither vnderſtanding what they themſelues ſay, nor what we teach. They knowe nothing but the righteouſnes of the lawe, and yet they will iudge of that doctrine which is farre aboue the lawe: of which it is vnpoſſible that the carnall man ſhould be able to iudge. Therefore they muſt needes be offended: for they can ſee no higher then the lawe. What ſo euer then is aboue the lawe, is to them a greate offence. But we imagine, as it were two worldes: the one heauenly, and the other earthly. In theſe we place theſe two kindes of righteouſnes, being ſeparate the one farre from the other. The righteouſnes of the lawe is earthly and hathe to doe with earthly things, and by it we doe good workes. But as the earth bringeth not forthe frute except firſt it be watred and made frutefull from aboue: euen ſo by the righteouſnes of the lawe in doing many thinges we doe nothing, and in fullfilling of the lawe we fulfill it not, except firſt, without any merite or worke of ours, we be made righteous by the Chriſtian righteouſneſſe, which nothing pertaineth to the righteouſneſſe of the lawe or to the earthly and actiue righteouſneſſe. But this righteouſneſſe is heauenly: which (as is ſaid) we hauehave not of our ſelues,Chriſtiā righteouſneſſe not vvroughte by vsus, but vvrought in vsus. 1. Cor. 15.49. but receaue it from heauen: which we worke not, but which by grace is wrought in vsus, and apprehended by faith: wherby we mounte vp aboue all lawes and workes. Wherfore like as we hauehave borne (as S. Paule ſaith) the image of the earthly Adam: ſo let vsus beare the image of the heauenly, which is the newe man in a new world, where is no lawe, no ſinne no remorſe of conſcience, no death, but perfecte ioy, righteouſneſſe, grace, peace, life, ſaluation and glory.
Why? doe we then nothing? doe we worke nothing for the obtaining of this righteouſnes? I aunſwere: nothing at all.VVe cā do nothing for the obtaining of Chriſtiā righteouſneſſe. Io. 16, 10. Heb. 1, 3. 1. Cor. 1, 30. Heb. 4.15. Rom. 4, 15. For this is perfect righteouſneſſe, to doe nothing, to heare nothing, to knowe nothing of the law, or of workes: but to know and to beleeue this onelyonly, that Chriſte is gone to the father, and is not nowe ſeene: that he ſitteth in heauen at the right hande of his Father, not as a iudge, but made vntounto vsus of God, wiſedome, righteouſneſſe, holineſſe and redemption: Breefely, that he is our high Prieſt, intreating for vsus, and raigning ouer vsus and in vsus by grace. In this heauenly righteouſneſſe, ſinne can hauehave no place: for there is no lawe, and where no lawe is, there can be no tranſgreſſion.
Seing then that ſinne hath here no place, there can be no anguiſh of conſcience, no feare, no heauineſſe. Therfore S. Iohn ſayth:1. Io. 5, 18. he that is borne of God, 1. Iohn. 5.18.can not ſinne. But if there be any feare or greefe of conſcience, it is a token that this righteouſnes is withdrawen, that grace is hidden and out of ſighte, and that Chriſt is darkened and not to be ſeene. But where Chriſt is truely ſeene is deede, there muſt needes be full and perfect ioy in the Lord, with peace of conſcience, which moſte certainly thus thinketh: Although I am a ſinner by the law, and vnderunder the condemnation of the lawe, yet I deſpaire not, yet I die not becauſe Chriſt liueth, who is bothe my rightuouſneſſe and my euerlaſting life. In that rightuouſneſſe and life I hauehave no ſinne, no feare, no ſting of cō ſcience, no care of death. I am in dede a ſinner as touching this preſent life, and the righteouſneſſe therof, as the childe of Adam: where the law accuſeth me, death reigneth ouer me, and at length will deuoure me. But I hauehave an other righteouſneſſe and life aboue this life, which is Chriſt the ſonne of God, who knoweth no ſinne nor death, but is righteouſneſſe and life eternall: by whome, this my body being dead and brought into duſt,Rom. 1. verſ. 19.20.21. &c. ſhalbe raiſed vp againe, and deliuered from the bondage of the lawe and ſinne, and ſhalbe ſanctified together with the ſpirite.
So bothe theſe continue whileſt we heere liue. The fleſh is accuſed, exerciſed with temptations, oppreſſed with heauineſſe and ſorrowe, bruſed by this actiue righteouſneſſe of the law: but the ſpirit reigneth, reioyceth, and is ſaued by this paſſiue and chriſtian righteouſneſſe, becauſe it knoweth that it hath a Lord in heauen at the right hand of his father, who hath aboliſhed the law, ſinne, death, and hath troden vnderunder his feete all euils, led them captiue, and triumphed ouer them in him ſelfe. Coloſſ. 2.15.
The drifte of the Apoſtle in the Epiſtle to the Galathiās.S. Paule therfore in this Epiſtle goeth about diligētly to inſtruct vsus, to comfort vsus, to holde vsus in the perfect knowledge of this moſt excellent and chriſtian righteouſneſſe. For if the article of Iuſtification be once loſt, then is all true chriſtian doctrine loſt. And as many as are in the world, yt holde not this doctrine, are either Iewes, Turkes, Papiſts, or heretikes. For betwene the righteouſneſſe of the law, and the chriſtian righteouſneſſe, there is no meane. He then that ſtrayeth from this chriſtian righteouſneſſe, muſt needes fall into the righteouſneſſe of the law: that is to ſay, when he hath loſt Chriſt, he muſt fall into the confidence of his owne workes.
Therfore doe we ſo often repeate, and ſo earneſtly ſet forthe this doctrine of Faith or Chriſtian righteouſneſſe, that by this meanes it may be kept in continuall exerciſe, and may be plainly diſcerned from the actiue righteouſneſſe of the law. Otherwiſe we ſhall neuer be able to holde the true diuinitie (for by this onelyonly doctrine yt Church is built, and in this it conſiſteth) but by & by we ſhall either become Canoniſts, obſeruers of Ceremonies, obſeruers of the law, or papiſts,See vvhat vve fal into, vvhen vve neglecte this doctrine, or vvant true zeale to aduāce the ſame. and Chriſt ſo darkened, that none in the Churche ſhall be either rightly taught or comforted. Wherfore, if we will be teachers and leaders of other, it behoueth vsus to hauehave a great care of theſe matters, and to marke well this diſtinction betweene the righteouſneſſe of the law, and the righteouſneſſe of Chriſt. And this diſtinction is eaſie to be vttered in wordes: but in vſe and experience it is very hard, althoughe it be neuer ſo diligently exerciſed and practiſed, for that in the houre of death, or in other agonies of the conſcience, theſe two ſortes of righteouſneſſe do encoū ter more nere together, then thou wouldeſt wiſhe or deſire. Wherfore I doe admoniſhe you, eſpecially ſuch as ſhall become inſtructers and guiders of conſciences, and alſo eueryevery one apart, that ye exerciſe your ſelues continually by ſtudie, by reading, by meditation of the worde, and by prayer, that in the time of temptation ye may be able to inſtruct and comfort bothe your owne conſciences and others, and to bring them from the law to grace, from the actiue and working righteouſneſſe, to the paſſiue and receiued righteouſneſſe: and to conclude, from Moiſes to Chriſt. For the deuill is wont in affliction, and in the cōflict of conſcience, by the law to make vsus afraide, and to lay againſt vsus the conſcience of ſinne, our wicked life paſt, the wrathe and iudgement of God, hell and eternall death, that by this meanes he may driue vsus to deſperation, make vsus bondſlaues to him ſelfe, & plucke vsus from Chriſt. Furthermore, he is wont to ſet againſt vsus thoſe places of the goſpell, wherin Chriſt him ſelfe requireth workes of vsus, & with plaine wordes threatneth danmation to thoſe that doe them not. Nowe, if here we be not able to iudge betwene theſe two kinds of righteouſnes: if we take not hould of Chriſt by fayth ſitting at the right hand of God, who maketh interceſſion vntounto the father for vsus miſerable ſinners,1. Cor. 1.30. Heb. 7.25. then are we vnderunder the lawe and not vnderunder grace, and Chriſt is no more a Sauiour but a lawe geuer: ſo that now there remaineth no more ſaluation, but certaine deſperation and euerlaſting death except repentance follow.
Let vsus then diligently learne to iudge betwene theſe two kindes of righteouſnes, that we may know how farre we ought to obey the law. Now, we hauehave ſayd before, that yt law in a Chriſtian ought not to paſſe his bounds, but ought to hauehave dominion onelyonly vponupon the fleſh, which is in ſubiection vntounto it & remaineth vnderunder the ſame. When it is thus, the lawe is kept within his bounds. But if it ſhall preſume to creepe into thy conſcience & there ſeeke to raigne, ſee thou play the cunning Logician, and make true diuiſion. Geue no more to the lawe then is conuenient: but ſay thou: O lawe, thou wouldeſt clime vp into the kingdome of my conſcience and there reigne and reproue it of ſinne, and wouldeſt take from me the ioy of my hart which I hauehave by faith in Chriſt, and driue me to deſperation, that I might be without all hope and vtterly periſh. This thou doeſt beſides thine office, keepe thy ſelfe within thy boundes, and exerciſe thy power vponupon the fleſhe: but touch not my conſcience,Rom. 4. 15. for I am baptiſed, & by the goſpell am called to the pertaking of righteouſnes & of euerlaſting life, to the kingdome of Chriſt, wherin my conſcience is at reſt, where no law is, but altogither forgeuenes of ſinnes, peace, quietnes, ioy, health and euerlaſting life. Trouble me not in theſe matters, for I will not ſuffer thee ſo intollerable a tyrante and cruell tormenter to reigne in my conſcience: for it is the ſeate and temple of Chriſt the ſonne of God,1. Cor. 6.19. who is the King of righteouſnes & peace, and my moſt ſweete Sauiour and Mediatour: he ſhall keepe my conſcience ioyfull and quiet in the ſound and pure doctrine of the goſpell and in the knowledge of this Chriſtian & heauenly righteouſnes.
When I hauehave this righteouſnes reigning in my hart, I deſcend from heauen as the raine making frutefull the earth: that is to ſay, I come forth into an other kingdome, and I doe good workes how and whenſoeuer occaſion is offered. If I be a miniſter of ye word, I preach, I comfort the broken harted, I adminiſter the ſacraments. If I be a houſholder, I gouerne my houſe and my family, I bringe vp my children in the knowledge & feare of God. If I be a magiſtrate, the charge that is geuen me from aboue I diligently execute. If I be a ſeruant, I doe my maſters buſines faithfully. To conclude, whoſoeuer he be that is aſſuredly perſuaded that Chriſt is his righteouſnes, he doth not only chearefully and gladly worke well in his vocation, but alſo ſubmitteth him ſelfe through louelove to the magiſtrates and to their lawes, yea though they be ſeuere, ſharpe, and cruell, and (if neceſſitie doe ſo require) to all manner of burdens and daungers of this preſent life, becauſe he knoweth that this is the will of God, & that this obedience is acceptable vntounto him. Thus farre as concerning the argument of this Epiſtle, which S. Paule hath taken in hand to entreate of, taking occaſion of falſe teachers which had darkened this righteouſnes of faithe amongſt the Galathians, againſt whom he commendeth his authority and office.