Commentary on Galatians, Chapter 3 · Verse extract 23
Verſe. 23. And shut vp vnderunder the faith vvhichwhich should after be reueiled.
This Paule ſpeaketh in reſpect of the fulnes of the time wherin Chriſt came. But we muſt applie it, not onelyonly to that time, but alſo to the inward man. For that which is done as an hyſtorie and according to the time wherin Chriſte came, aboliſhing the lawe and bringing libertie and eternall life to light, is alwayes done ſpiritually in eueryevery Chriſtian: in whom is found continually, ſomewhile the time of the law, and ſomewhile the time of grace. For the Chriſtian man hath a body in whoſe members (as Paule ſayth in an other place) ſinne dwelleth and warreth. Nowe, I vnderſtand ſinne to be,Hovve the ſcripture defineth ſinne. not onelyonly the deede or the worke, but alſo the roote and the tree, together with the fruites, as the Scripture vſeth to ſpeake of ſinne. Which is yet not onelyonly rooted in the baptiſed fleſh of eueryevery Chriſtian, but alſo is at deadly warre within it and holdeth it captiue: if not to geue conſent vntounto it, or to accompliſh the worke, yet doth it force him mightely thervnto. For albeit a Chriſtian man doe not fall into outward and groſſe ſinnes,The tentation of the godly. as murther, adultery, theft, and ſuch like: yet is he not free from impatiencie, murmuring, hating and blaſpheming of God: which ſinnes to reaſon and the carnall man, are altogether vnknowne. Theſe ſinnes conſtraine him, yea ſore againſt his will, to deteſt the lawe:The tentation of eueryevery age. they compell him to flie from the preſence of God, they compell him to hate and blaſpheme God. For as carnall luſt is ſtrong in a yong man, in a man of full age the deſire and louelove of glory, and in an old man couetouſnes: euen ſo in a holy and a faithfull man impatiencie, murmuring, hatred, and blaſphemie againſt God doe mightely preuaile. Examples hereof there are many in the Pſalmes, in Iob, in Ieremie, and throughout the whole Scripture.Paule deſcribeth the ſpirituall vvarfare that is in the godly vvith very vehemēt & apt vvords. The time of the lavv in the Godly. Paule therfore deſcribing and ſetting forth this ſpirituall warfare, vſeth very behement words and fitte for the purpoſe, as of fighting, rebelling, holding, and leading captiue. &c.
Both theſe times then (of the lawe and the Goſpell I meane) are in a Chriſtian, as touching the affections and inward man. The time of the lawe is when the lawe exerciſeth me, tormenteth me with heauines of heart, oppreſſeth me, bringeth me to the knowledge of ſinne, and encreaſeth the ſame. Here the law is in his true vſe and perfect worke: which a Chriſtian oftentimes feeleth as long as he liueth. So there was geuen vntounto Paule a pricke in the flesh, 2 Cor. 12.7.(that is) the angell of Satan to buffet him. He would gladly hauehave felt eueryevery moment the ioy of conſcience, the*This is the ſpirituall laughter vvhichwhich Dauid ſpeaketh of Pſal. 126. ſaying: Then shall our mouth be filled vvith laughter. &c. laughter of the heart, and the ſweete taſt of eternall life. Againe, he would gladly hauehave ben deliuered from all trouble and anguiſh of ſpirite, and therefore he deſired that this tentation might be taken from him. Notwithſtanding this was not done, but the Lord ſayd vntounto him: My grace is ſufficient for thee: For my povver is made perfect through vveaknes. 1. Cor. 12.7.8.9.This battaile doth eueryevery Chriſtian feele. To ſpeake of my ſelfe, there are many howers in the which I chide and contend with God, and impatiently reſiſt him. The wrath and iudgement of God diſpleaſeth me: and againe, my impaciencie, my murmuring, and ſuch like ſinnes doe diſpleaſe him. And this is the time of the lawe, vnderunder the which a Chriſtian man continually liueth as touching the fleſh.Galath. 5.17. For the flesh luſteth continually againſt the ſpirite, and the ſpirite againſt the flesh: but in ſome more, and in ſome leſſe.
The time of grace.The time of grace is when the heart is raiſed vppe againe by the promiſe of the free mercy of God, and ſayeth: VVhy art thou heauie O my ſoule, Pſal. 4….….11.and vvhy doeſt thou trouble me? Doeſt thou ſee nothing but the lawe, ſinne, terrour, heauines, deſperation, death, hell and the Deuill? Is there not alſo grace, remiſſion of ſinnes, righteouſnes, conſolation, ioy, peace, life, heauen, Chriſte and God? Trouble me no more, O my ſoule. What is the lawe, what is ſinne, what are all euils in compariſon of theſe things? Truſt in God, who hath not ſpared his owne deare ſonne, but hath geuen him to the death of the croſſe for thy ſinnes. This is then to be ſhutte vppe vnderunder the lawe after the fleſh: not for euer, but till Chriſte be reuealed. Therefore when thou art beaten downe,The true vſe of the lavve is to shut vsus vp till Chriſt be reuealed. tormented and afflicted by the law, then ſay: Lady law, Thou art not alone, neither art thou all things: but beſides thee there are yet other things much greater and better then thou art, namely grace, faith, and bleſſing. This grace, this faith and this bleſſing doe not accuſe me, terrifie me, condemne me: but they comfort me, they bid me truſt in the Lord, and promiſe vntounto me victorie and ſaluation in Chriſte. There is no cauſe therfore why I ſhould deſpaire.
He that is ſkilfull in this arte and this cunning, may in deede be called a right Diuine.VVho is a right diuine. The fantaſticall ſpirites & their diſciples at this day, which continually bragge of the ſpirite, do perſwade them ſelues that they are very expert and cunning herein. But I and ſuch as I am hauehave ſcarſely learned the firſt principles therof. It is learned in deede, but ſo long as the fleſh and ſinne doe endure, it can neuer be perfectly learned,A godly man is partly vnderunder the lavve, and partly vnderunder grace. and as it ſhould be. So then a Chriſtian is diuided into two times. In that he is fleſh, he is vnderunder the lawe: In that he is ſpirite he is vnderunder grace. Concupiſcence, couetouſnes, ambition and pride doe alwayes cleaue to the fleſh: alſo ignoraunce, contempt of God, impatiencie, murmuring and grudging againſt God, becauſe he hindereth and breaketh of our counſelles, our deuiſes and enterpriſes, and becauſe he ſpeedely puniſheth not ſuch as are wicked, rebellious, and contemptuous perſons. &c. Such kinde of ſinnes are rooted in the fleſh of the Faithfull. Wherefore if thou behold nothing but the fleſh, thou ſhalt abide alwayes vnderunder the time of the lawe. But theſe dayes muſt be ſhortened, or elſe no fleſh ſhould be ſaued. The lawe muſt hauehave his time appoynted wherein it muſt hauehave his ende. The time of the lawe therefore is not perpetuall, but hath his ende,Rom. 5.6. Rom. 6.9.10. The time of grace is eternall. which ende is Ieſus Chriſt. But the time of grace is eternall. For Chriſt being once dead, dieth no more. He is eternall: therefore the time of grace is alſo eternall.
We may not lightly paſſe ouer ſuch notable ſentences as theſe which are in Paule, as the Papiſtes and Sectaries are wont to doe. For they containe woordes of life, which doe wonderfully comfort and confirme afflicted conſciences: And they which know and vnderſtand them well, can iudge of Faith: they can diſcerne a true feare from a falſe feare:Feare may no… alvvayes continue, but fear ioyned vvith Faith muſt be alvvayes in a Chriſtian. Hovve feare muſt be vanquished. they can iudge of all inward affections of the heart, and diſcerne all ſpirites. The feare of God is an holy and a precious thing, but it muſt not alwayes continue. In deede it ought to be alwayes in a Chriſtian, becauſe ſinne is alwayes in him: but it muſt not be alone: for then is it the feare of Caine, Saule and Iudas, that is to ſay, a ſeruile and a deſperate feare. A Chriſtian therefore muſt vanquiſh feare by Faith in the word of grace: he muſt turne away his eyes from the time of the lawe, and looke vntounto Chriſte and vntounto Faith which is to be reuealed. Here beginneth feare to be ſweete vntounto vsus, and maketh vsus to delite in God. For if a man doe onelyonly beholde the lawe and ſinne, ſetting Faith aſide, he ſhall neuer be able to put away feare, but ſhall at length fall to deſperation.
Thus doth Paule very well diſtinguiſh the time of the lawe and grace. Let vsus alſo learne rightly to diſtinguiſh the time of them both, not in wordes, but in the inward affections: which is a very hard matter. For albeit theſe two things are ſeparate farre aſunder,Feare & Faith are ſeparated farre aſunder, and yet are ioyned together in one heart. yet are they moſt nerely ioyned together in one heart. Nothing is ioyned more nerely together then feare and truſt, then the lawe and the Goſpell, then ſinne and grace. For they are ſo vnited together, that the one is ſwalowed vppe of the other. Wherfore there is no coniunction like vntounto this.
At this place: Wherefore then ſerueth the lavve? Paule beginneth to diſpute of the lawe: alſo of the vſe and the abuſe thereof, taking occaſion of that which before he had affirmed,A reherſall of thoſe things vvherof he had ſpoken before. that the Faithfull doe obtaine righteouſnes by grace onelyonly and by the promiſe, and not by the lawe. Vppon that diſputation roſe this queſtion: VVherefore then ſerueth the lavve? For reaſon hearing that righteouſnes or the Bleſſing is obtained by grace and by the promiſe, by and by inferreth: Then the lawe profiteth nothing. Wherefore the doctrine of the law muſt be diligently conſidered, that we may know what and howe we ought to iudge thereof, leſt that either we reiect the ſame altogether, as the fantaſticall ſpirits do, (which in the yeare a thouſand fiue hundred twentie and fiue,Touching this ſedition of the ruſticall people and the cauſe therof, read Sleidane. VVe muſt derogate nothing frō the lavve that is due to it, nor attribute more to it thē is meete. ſtirring vppe the ruſticall people to ſedition, ſayde, that the libertie of the Goſpell geueth freedom to all men from al maner of lawes): or elſe leſt we ſhould attribute the force of Iuſtification to the lawe. For both ſortes doe offend againſt the lawe: the one on the right hand, which will be iuſtified by the lawe, and the other on the left hand which will be cleane deliuered from the lawe. We muſt therefore keepe the high way, ſo that we neither reiect the lawe, nor attribute more vntounto it then we ought to doe.
That which I hauehave before ſo often repeted concerning both the vſes of the lawe, namely, the Ciuill and the Spirituall vſe, doe ſufficiently declare that the lawe is not geuen for the righteous: but (as Paule ſayeth in an other place) for the vnrighteous and rebellious. Now,Tvvo ſorts of the vnrighteous, they vvhichwhich are to be iuſtified, & they vvhichwhich are not to be iuſtified. of the vnrighteous there are two ſortes, that is to ſay, they which are to be iuſtified, and they which are not to be iuſtified. They that are not to be iuſtified muſt be bridled by the Ciuile vſe of the lawe: for they muſt be bound with the bondes of the lawe, as ſauage and vntamed beaſtes are bound with cordes and chaines. This vſe of the lawe hath no ende: and of this Paule here ſpeaketh nothing. But they that are to be iuſtified, are exerciſed with this Spirituall vſe of the lawe for a time: for it doth not alwayes continue, as the Ciuill vſe of the lawe doth: but it looketh to Faith which is to be reuealed, and when Chriſte commeth it ſhall hauehave his ende. Hereby we may plainly ſee that all the ſentences wherin Paule entreateth of the ſpirituall vſe of the lawe,Hovve ſuch ſentēces muſt be vnderſtand vvherin Paule handleth the ſpirituall vſe of the lavve. muſt be vnderſtand of thoſe which are to be iuſtified, and not of thoſe which are iuſtified already. For they which are iuſtified already, in as much as they abide in Chriſte, are farre aboue all lawe. The lawe then muſt be layed vppon thoſe that are to be iuſtified, that they may be ſhutte vppe in the priſon thereof, vntill the righteouſnes of Faith come: Not that they obtaine this righteouſnes through the lawe (for that were not to vſe the lawe rightly, but to abuſe it): but that when they are caſt downe and humbled by the lawe, they ſhould flie vntounto Chriſte,Rom. 10.4. vvho is the end of the lavve to righteouſnes, to eueryevery one that beleueth.
Now, firſt they which abuſe the law,VVho are abuſers of the lavve. are all the Iuſticiaries and hypocrites which dreame that men are iuſtified by the lawe. For that vſe of the lawe doth not exerciſe and driue a man to Faith which is to be reuealed, but it maketh full, careles, and arrogant hypocrites, ſwelling and preſuming of the righteouſnes of the lawe, and hindreth the righteouſnes of Faith. Secondly, they abuſe the lawe which will vtterly exempt a Chriſtian man from the law, as the brainſicke Anabaptiſtes went about to doe: which was the occaſion that they raiſed vppe that ſedition of the ruſticall people.*He ſpeaketh of the peſtilēt Libertines that vvould hauehave no feare of God nor lavve, to bridle them from their ſinnes. 1. Pet. 2.16. Of this ſort there are very many alſo at this day which profeſſe the Goſpell with vsus: who being deliuered from the tyrannie of the Pope by the doctrine of the Goſpell, doe dreame that the Chriſtian libertie is a diſſolute and a carnall libertie to doe what ſo euer they liſt. Theſe (as Peter ſayeth) hauehave the libertie of the ſpirite as a cloke of maliciouſnes, through which the name of God and the Goſpell of Chriſte is ſclaundered eueryevery where, and therfore they ſhall once ſuffer worthy puniſhment for this their vngodlines. Thirdly, ſuch doe alſo abuſe the lawe, who feeling the terrours thereof, doe not vnderſtand that ſuch terrours ought no longer to continue, but vntounto Chriſte. This abuſe in them is the cauſe that they fall to deſperation: as in the hypocrites it is the cauſe of arrogancie and preſumption.
Contrariwiſe,The true vſe of the lavve can not be eſtemed as it is vvorthy. the true vſe of the lawe can neuer be eſtemed and magnified as it is worthy: namely, that when the conſcience ſhutte vp vnderunder the lawe, deſpaireth not, but being inſtructed by the wiſedom of the holy Ghoſt concludeth with it ſelfe after this ſort: I am in deede ſhut vppe as a priſoner vnderunder the lawe, but not for euer: yea this ſhutting vppe ſhall turne to my great profite. How ſo? Becauſe that I being thus ſhut vppe, ſhall be driuen to ſigh and ſeeke the hand of an helper. &c. After this maner the lawe is as an enforcer, which by compulſion bringeth the hungrie vntounto Chriſte,The true office of the lavve. that he may ſatiſfie them with his good things. Wherefore the true office of the lawe is to ſhew vntounto vsus our ſinnes, to make vsus giltie, to humble vsus, to kill vsus, and to bring vsus downe to hell, and finally to take from vsus all helpe, all ſuccour, all cōfort: but yet altogether to this end, that we may be iuſtified, exalted, quickned to life, caried vppe into heauen, and obtaine all good things. Therfore it doth not onelyonly kill, but it killeth that we may liue.