Commentary on Galatians, Commentary · Chapter 3
¶ The third Chapter.
1 O fooliſhe Galathians, who hath bewitched you, that you ſhould not obay the truth? vntounto whome Ieſus Chriſte is paynted forth before (your) eyes, being crucified among you.
2 This only will I learne of you, HaueHave you receiued the Spirite by the works of the law, or by the preaching of faith?
3 Are ye ſo fooliſh, that hauing begun in the ſpirite, yee will now be made vp in the fleſh.
4 HaueHave ye ſuffered ſo great thinges in vaine? if yet alſo in vaine.
5 He therefore that miniſtreth vntounto you the ſpirite, and worketh in you vertues: (doeth hee that) by the vvorkes of the Lawe, or by the preaching of the fayth.
O Fooliſh.) VntoUnto 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 foreign 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 vntounto madneſſe then fooliſhneſſe. Some thinke that Paule had reſpecte to the diſpoſition of the nation, for they hauing their originall of Barbarians, were to be handled the more hardlye: but I hadde rather referre it ſimply to the the thing it ſelfe. for it is a wonderous thing, that in ſo great cleareneſſe of the Goſpell, there ſhould as yet a place be open to the bewitchinges of the Diuel. For he doeth not therefore onelyonly 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 hauehave 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. VntoUnto whome before the eyes.) This belongeth (as I hauehave already touched) to augment their fault: for the better knowne that Chriſt hath bene to vsus, 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 hauehave 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 hauehave 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 vsus therefore keepe this ſence that they were no otherwiſe inſtructed of Chriſt by the doctrine of Paul, than if he had bene ſhewed them in a table, nay rather crucified among them. Such a repreſentation can bee done with no eloquence, with no colours of Rethoricians, excepte that 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 onelyonly 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 onelyonly 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 ye goſpel which elſe where he calleth ye doctrine of faith, Ro. 3.27. becauſe yt in yt place is propoūded & ſet forth vntounto vsus yt meere fauor of God in Chriſt, without deſert of workes. 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 hauehave ſayde, Seing that the doctrine of the Goſpell hath brought vntounto 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 hauehave begun well, ſhould not go forwarde well.
4 HaueHave you ſuffered ſo great things.) Another reaſon: ſeeing that they hauehave 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 vntounto themſelues ſo many notable onſets whiche they hauehave ſuſtayned for the fayth. for except the right fayth had ben deliuered vntounto 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.
6 Euen as Abraham beleeued God, and it was imputed to him for righteouſneſſe.
7 Know ye therefore that they whiche are of faith, thoſe are the ſonnes of Abraham.
8 For the ſcripture becauſe it did foreſee that God would iuſtifie the Gentils by faith, did afore ſhewe glad Tidinges to Abraham (ſaying) in thee ſhall all nations be bleſſed.
9 Therfore they which are of faith, are bleſſed with faithfull Abraham.
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, 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 vntounto righteouſneſſe: and therefore is Abraham called the father of all the faythfull, becauſe he is a common example vntounto them all. naye rather in his perſon there is a generall rule howe to obtayne righteouſneſſe preſcribed or ſet out vntounto vsus.
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 vntounto 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 hauehave 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 vntounto 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 hauehave not righteteouſneſſe layde vp in themſelues, they obtayne the ſame by imputation. becauſe GOD doth impute Fayth vntounto them, for righteouſneſſe. Wee are ſayde than to bee iuſtifyed by Faith, not becauſe fayth doth poure into vsus 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 onelyonly: 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 vntounto vsus a Teſtimonie of his louelove and grace thorowe the Goſpell, doeth communicate vntounto vsus that righteouſneſſe which I hauehave ſpoken off: therefore we take holde of it by fayth. Therefore when we attribute mans iuſtification vntounto 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 onelyonly 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 giuegive. 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 vntounto vsus by the death and reſurrection of Chriſt, That righteouſneſſe is giuen vntounto vsus 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 vntounto him for parte of righteouſneſſe, but for righteouſneſſe ſimplye without more wordes▪ therefore Fayth was vntounto him in the whole for righteouſneſſe. Fynallye Fayth beholdeth nothing beſide the mercye of GOD and Chriſt deade and rayſed agayne. Therefore all merite of workes is ſhutte out from the cauſe of iuſtification, when as all is aſſigned to fayth. For fayth, for yt 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 hauehave 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 hauehave not it (I meane righteouſneſſe) of our ſelues, God doth freelye giuegive it vntounto vsus. 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 onelyonly 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 vntounto Abraham, they did appertayne or depend on that firſte promiſe, I am thy God. Geneſis 17.1. Thy rewarde is exreeding greate, Gen. 15.1. And in thy ſeede ſhal all nations be bleſſed, Gen. 22.17, 18. And therfore whē Abraham heard this, Thy ſeed 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 hauehave 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 onelyonly; 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 hauehave followed, hath more pith. To be ſhort he ſayth that they are of faith, which renouncing the confidence of their workes, reſt in the onelyonly 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.
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 ye 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 vponupon 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.
10 For whoſoeuer are of the workes of the Law, are vnderunder the curſe. for it is written, Curſed is eueryevery man that doeth not thorowlye abide in all thinges that are written in the booke of the Law, that hee maye doe them.
18 And that no man is iuſtified before God in the Law, it is manifeſt becauſe the iuſt ſhall liue by faith.
12 But the law is not of fai…h: but, The man that ſhall do theſe thinges, ſhall liue in them.
13 Chriſt hath redeemed vsus from the curſe of the law, being made for vsus a curſe, for it is written curſed is euerye one that hath hanged on a tree.
14 That the bleſsing of Abraham mighte come vponupon the Gentils by Chriſt Ieſus: whereby we maye receaue the promiſe of the Spirite by faith.
10 Whoſoeuer are vnderunder 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 vnderunder the curſe. in vayne than out of it is bleſſing ſought. He calleth them that are vnderunder 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 ye ſtate of ye 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 vnderunder 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 vsus ſee whether there be any one man that ſatiſfieth the law. but it is euident yt 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 hauehave 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 vntounto 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 vsus). for the corruption and faultineſſe of our nature doth ſeperate vsus from the bleſſing that the Law ſetteth forth vntounto vsus 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 vponupon 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 vsus touch eueryevery parte. The iuſt ſhall liue by faith. Becauſe I hauehave expounded this place of Abacuc. 2.4. in the Epiſtle to the Romaynes 1.17. it ſhall not be now needefull to repeate eueryevery 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 onelyonly 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 vponupon God only. therfore Paule hath aptly vſed this teſtimonie.
12 But the lawe is not of faith. Sure it is that the law is not repugnant (or contrary) to faith: or elſe God ſhould be vnlyke to himſelfe: but wee muſte alwayes reſpecte this, that Paule ſpeaketh as the circumſtaunce of the cauſe in hand did require. Therefore the repugnancie or contrarietie of the Lawe and Faith, is in the cauſe of iuſtification. for more eaſilye ſhall you couple fire and water together, then make theſe two agree: Men are iuſtified by Fayth and, Men are iuſtified by the Law. The Law than is not of faith: that is to ſaye it hath a waye to iuſtifie men that is cleane contrary from faith. But hee that ſhall doe theſe thinges. The diuerſitie is in this poynte, that a man by fulfilling the law is accounted righteous by the righteouſneſſe of the Law, which he proueth by the teſtimonie of Moiſes. Leuit. 18.5. And what ſhall be the righteouſneſſe of fayth? He defineth it, Rom. 10.9. If wee beleeue Chriſt to hauehave 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 eueryevery iote of righteouſneſſe: from whiche perfection all are very farre off.
13 Chriſt hath redeemed vsus. He had made all who were vnderunder 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 eueryevery one which ſhall be hanged on Tree. Deut. 21.23. Chriſt was hanged, therefore hee wente vnderunder 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 vponupon him, that we might be loſed from the ſame. And he ſayth not that Chriſte was curſed, but a curſe, which is more, for he ſignifieth that the curſe of all men, was included in him. If this ſeeme hard vntounto 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 eueryevery 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 onelyonly 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 vsus: 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 vntounto vsus the father who was offended with him, and vntounto whome hee was hated? therefore the will of the Father alwayes reſted in him. Agayne, howe ſhoulde hee hauehave deliuered vsus from the wrath of GOD, excepte he had tranſlated the ſame from vsus vntounto 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 onelyonly 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 vsus partakers thereof. Whereby we may receaue the promiſe. I take the promis of the Spirite. to bee ſpoken after the Hebrewe faſhion, for ſpirituall promſe▪ for although this promiſe pertayne vntounto the new teſtament, I will poure out, of my ſpirite vponupon 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 onelyonly: 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 onelyonly.
15 Bretheren (I ſpeake after the manner of men) although it be a mans*Teſtament. couenante, yet if it bee allowed, no man refuſeth it or addeth any thing (to it).
16 Furthermore vntounto Abraham are the promiſes*Sayde. appointed, and to his ſeede, hee ſaieth not, and to ſeedes, as of many, but as of one, And ſo thy ſeede which is Chriſt.
17 This I ſay, the law which began foure hundred and thirtie yeares after, maketh not voide the*Teſtament. couenaunt allowed of God afore toward Chriſt, that it ſhoulde make the promiſe of none effect.
18 For if the enheritaunce be by the law, than is it not new by promiſe, but God gaue it to Abraham by promiſe.
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 hauehave leſſe authoritie among vsus than a mortall man, therefore in that that he requireth they ſhould giuegive 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 hauehave (in this place) Testamentum, Paule hath in the Greeke foreign 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 vntounto 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 vsus 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 VntoUnto 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 vsus in mynd that in the ſinguler number there was ſome certayne ſeede appoynted. I hauehave 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, vnderunder 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 vsus. And ſo much the more doe I maruayle than our Chriſtians didde in this place keepe ſilence: ſeing that there wanteth 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 vsus come vntounto 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 hauehave 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 hauehave ſpoken nothing which the Iewes graunte not. Let them therefore aunſwere mee, howe it happeneth that the thirteene Tribes, ſprong of the twelue Patriarches, hauehave 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 onelyonly 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 in Chriſt, or towarde Chriſt: let vsus 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 ye 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 ye 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 vntounto all nations in the hand of Abraham▪ but doe all without acception come vntounto it? no truelye▪ but they only who are gathered vntounto Meſſias▪ for then are they one people, when vnderunder 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 vntounto them▪ and the binding of the conſciences. naye rather by occaſion of ceremonies, hee diſcourſeth of fayth and workes (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 hauehave bene promiſed freely vntounto 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 hauehave 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 vntounto 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 vntounto 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 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 hauehave 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 vntounto vsus 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 vponupon 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 vsus 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 vntounto faith, and the Lawe hath reſpecte vntounto workes. Faith receaueth that whiche is freelye giuen: but vntounto workes rewarde is giuen. and that is it whiche by and by hee ioyneth, GOD gaue vntounto 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.
19 For what is the Lawe than? it was added becauſe of tranſgreſsiōs, vntill the ſeede ſhould come to which it was promiſed, ordained by Angels in the hand of a Mediator.
20 Furthermore a Mediator is not of one: but GOD is one.
21 Is the Lawe than againſte the Promiſes of God? God forbid. for if there had bene a Lawe giuen whiche mought hauehave made aliue, than righteouſneſſe ſhold hauehave bene by the law indeede.
22 But the Scripture hath ſhutte all vnderunder ſinne, that the promiſe by the faith of Ieſus Chriſt, might be giuen to them which beleeue.
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 onelyonly 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 vntounto 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 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 hauehave 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 vntounto 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 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 hauehave 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 vntounto Angels, by whome God doth deſtribute all ſmall thinges vntounto vsus, 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 the Embaſſade: and had the Aungels adioyned vntounto 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 ye 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 vntounto Moſes, Exod. 19.3. cannot be iudged any other, ſeing that he taketh vntounto himſelfe the proper and eſſential name of God, which neuer is giuen vntounto Creatures. As then hee is the Mediator of reconciliation by whome wee are accepted vntounto GOD: as hee is the Mediator of defence or ſafetye, by whome wee hauehave acceſſe to call vppon the Father: ſo hath hee bene alwayes the Mediator of all doctrine, becauſe God hath alwayes made himſelfe knowne vntounto 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 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 hauehave 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 vntounto 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 vntounto 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 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 vnderunder 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 vntounto men beſide dānation: for it condemneth all men together with their workes, of vnrighteouſneſſe. 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 hauehave 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 hauehave helpe in Chriſte prepared for vsus. ſo that we will goe vntounto him. We are caſt awayes although God holde his peace. why then doth he ſo oft pronounce vsus 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.
23 For before faith came, we were kept vnderunder the law, being ſhut vnderunder faith which was to be reuealed.
24 Therefore the Law was our Scholemaiſter into Chriſte, that we ſhould be iuſtified by faith.
25 But when Faith commeth, wee are no more vnderunder a Scholemaiſter.
26 For you are all the children of God, by Faith in Ieſus Chriſt.
27 For whoſoeuer you bee that be baptiſed into Chriſte, you hauehave put on Chriſt.
28 There is no Iew nor Greeke, there is no Seruaunte nor Freeeman, there is no Male nor Female, for all you are one in Chriſt Ieſus.
29 And if you be Chriſtes; you are then the ſeede of Abraham, and according to the promiſe heires.
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 vntounto 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 vnderunder 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 vnderunder 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, vnderunder the obſcureneſſe of the ſhadowes of the law. for he taketh not awaye fayth from the fathers who liued vnderunder the Law. Wee hauehave 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 vnderunder fayth, which was to be reuealed: for he teſtifieth by theſe wordes, that they were pertakers of the ſame fayth, who were ſhut vnderunder 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 ſcripture did ſhut all vnderunder ſinne. As therefore they were beſieged and helde in on eueryevery 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 vsus euen to our face. ſo for the Glaſſe whiche they had to ſee him in, we at theſe dayes hauehave 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 vntounto 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 vntounto any for al their lyfe: but is appoynted onelyonly 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 vntounto greater matters. Both which are agreeable vnderunder 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, vntounto faith to be finiſhed by it, as it were vntounto Diuinitie. By this meanes Paule compareth the Iewes vntounto Children or boyes, but vntounto vsus he attributeth mans ſtate. But it is demaunded what maner of one, the doctrine or diſcipline of this Scholemaiſterſhip hath 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 vntounto 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 vntounto them. What remayneth than but that Fayth come in in place thereof? and it commeth in place therof, whileſt it clotheth vsus. 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.
25 But when faith commeth.) What the cōming of faith is, I hauehave 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, vnderunder 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 vponupon him to proue theſe two things, that the Lawe was a preparation vntounto 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 vsus. 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 hauehave alreadye ſayde, that Paule conſidereth the Lawe with the qualities thereof wherewith it is couered. and theſe are the qualities thereof, it appoynteth rewarde vntounto 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 vnderunder Ceremonyes, as vnderunder 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 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, vntounto 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 vsus how we be ioyned, or rather what vnitie wee hauehave with the ſon of God, leſt we ſhould doubt, to make that whiche hee hath proper (vntounto him) common vntounto vsus. Hee vſeth the ſimilitude of apparell, when he ſayth the Galathians hauehave 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,VponUpon the 13. to the Ro. ve. 14. Obiection. & I hauehave ſpoken of it elſe where. But it ſeemeth a weake reaſon, That they hauehave 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 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 hauehave 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 vntounto God paſſed ouer vntounto the ſigne, and yet the Sacraments hauehave 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 vntounto 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 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 vponupon 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 vntounto al. whereof it followeth, that by promiſe they are numbred among the ſonnes. And marke that Faith is alwayes relatiuelye ioyned with the promiſe.