Commentary on Galatians, Commentary · Chapter 4
¶ The fourth Chapter.
1 And I ſay, as long as the heire is a child, he differeth nothing from a ſeruaunt, whereas neuertheleſſe hee is Lord of all.
2 But he is vnderunder Tutors and gouernors, vntill the tyme determined of the Father.
3 So alſo we when we were Children, were in bondage vnderunder the elements of the world.
4 But when the fulneſſe of time came, God ſent his ſonne, made of a woman, brought vnderunder the Law.
5 That he might redeeme them whiche came vnderunder the law, that we might receiue the adoption.
AND I ſay.) Whoſoeuer he was that diuided the Chapters, did ill pull away this ſentence from them which went before, whereas it is nothing elſe but a finiſhing of yt went before, whereby Paule doth declare and ſet forth the difference which is betweene vsus and the olde people. And that he doth, whileſt he bringeth the thyrde ſimilitude of the Orphant and the guardian. The Orphant although he be free, yea and alſo the Lorde of his Fathers houſholde, yet is he like to a ſeruaunt: becauſe he is ruled by the gouernmēt of tutors. And the ſubiection to his tutor endureth till the time appoynted of his father, and after that he enioyeth his libertie. After this ſort the Fathers vnderunder the olde teſtament, when as they were the ſonnes of God, were free: but were not in poſſeſſion of freedome or libertie, becauſe the law was vntounto them as it were a tutor, which helde them vnderunder the yoke. And this bondage laſted as long as it ſeemed good vntounto God, who made an ende thereof by the comming of Chriſt. whereas Paule doeth make ende the Tutorſhip at the onelye appoyntmente of the Father, when as the Lawyers do recken vp more wayes wherby the tutorſhip is ended: he doth it therefore becauſe this waye alone did agree with his ſimilitude. Nowe let vsus diſcourſe eueryevery part. Some doe apply this ſimilitude otherwiſe: namely vntounto eueryevery man: whereas Paule ſpeaketh of two peoples. I graunt, it is true that which they ſaye, but it longeth nothing vntounto the preſent place. The elect, ſay they, although they be the ſons of God euer from their mothers wombe, yet they abide vnderunder the law like vntounto ſeruants, vntil through faith they come into ye poſſeſſion of libertie: but after that they know Chriſt, they made no more this kinde of Tutorſhip. But let me graunt this, yet denye I that Paule in this place ſpeaketh of euerye ſinguler perſon: and I denye that it putteth difference betweene the time of infidelitie & of the calling vntounto faith, but hereof hee entreateth, wheras there is but one church of God, how hapneth it that the ſtate of vsus and the Iſralites ſhould be vnlike and contrarie? wheras by faith we be free, howe happeneth it that they who had with vsus the ſame and like faith, ſhall not with vsus be enioyers of the ſame and like libertie? wheras a like we are all the ſonnes of God, how happeneth it that we are free at this daye from the yoke which they were compelled to beare? hereof did grow the controuerſie and contention: and not (of his), howe and in what manner the Lawe hath dominion ouer eueryevery one of vsus, before that by fayth wee are ſet at freedome from the bondage thereof. Let this therefore be determined aboue all, that Paule in this place doeth compare the Iſraeticall Churche, which was vnderunder the old teſtament, with the Chriſtian Church: that thereby it maye appeare wherein wee agree, and wherein the one of vsus differ from the other. This compariſon conteineth a very plentifull doctrine, and the ſame very profitable. Firſte, hereof we gather, That the Fathers vnderunder ye olde teſtament had the ſame hope of inheritaunce, which we at this day hauehave: becauſe they were partakers of the ſame adoption. for Paule teacheth not (as ſome braynſick fellowes, and among others Seruetus, doe dreame) that they were for this purpoſe onelyonly elected of God, that they ſhoulde figure vntounto vsus ſome certayne people of God, but that with vsus they might be the ſonnes of God: and expreſly he doeth teſtifie, that the ſpirituall bleſſing promiſed to Abraham doeth no leſſe long vntounto them than vntounto vsus. Secondly we gather, that their conſciences were free neuertheleſſe in that outwarde bondage. for the ſtraight tying to the keeping of the Law did not let Moſes, Daniell, all ye godly Kings, Prieſtes and Prophets, and all the company of the Faythfull, but that they were free in Spirite. They caried than the yoke of the Lawe on their ſhoulders, ſo that neuerthelater they might worſhip God with a free ſpirite: and cheefely that, being inſtructed about the free forgiueneſſe of ſinnes, they mighte hauehave their conſcience free from the tyrannie of ſinne and death. Thereof wee muſt determine, that the doctrine hath bene alwayes one and the ſame, and that they were ioined with vsus in a true vnitie of fayth: yt they hauehave enioyed with vsus the confidence of one Mediator, that they hauehave called vp God the Father, and that they were gouerned with the ſelfe ſame Spirite. To all theſe it is agreeable, that the differēce betweene vsus and the olde Fathers, is not in ſubſtance but in accidents▪ for touching thoſe things that are principall in the Teſtament or couenaunt, in thoſe thinges we agree. the ceremonies, and all that gouernement, in which we differ, are as it were additions. Moreouer you muſt mark, that that time was the child age of the Church. but nowe ſithens Chriſts comming the Church is growne vp, ſo that it is after a ſorte in the man age thereof. The wordes of Paule are cleare. but hereof groweth ſome hardenes, becauſe he ſeemeth not to agree with himſelfe. For to the Ephe. 4.13. he exhorteth vsus to goe forwarde dayly, vntill we come to a full age and the meaſure of fulnes. And to the Corinthians the firſt epiſtle. cap. 3.1. he mentioneth that he gaue them milk to drink, as vntounto children: becauſe they could not brooke ſtrong meate. and a little after he will compare the Galathians vntounto infants. I anſwere, that there he ſpeaketh of eueryevery ſinguler perſon, and of the priuate fayth of eueryevery man: but in this place he ſpeaketh of two bodies or companyes in a groſſe ſinne, hauing no regarde of the perſons. This aunſwere will ſerue to ſolue a much harder queſtion. For we ſee howe incomparable the fayth of Abraham was, with how great light of vnderſtanding the holye Prophets excelled. with what face than ſhall wee dare ſet out our ſelues before them? are not they rather noble Worthies, and we Boyes? But let vsus paſſe ouer our ſelues. who among the Galathians ſhoulde bee founde like vntounto anye one of them? but in this place, as I hauehave already ſayde, hee ſpeaketh not of eueryevery ſinguler perſon, but the generall eſtate of both peoples is deſcribed. Some at the time were furniſhed with more ample giftes, but they were but a fewe, it was not the whole bodye, moreouer, graunt there were many, wee are not to regarde what they were within, but what the gouernmente of GOD was in ruling and ordering them. but it is manifeſt that it was a Scholemayſterſhip, that is to ſaye, a diſcipline for Children. And what is it at this daye? GOD hauing broken thoſe bandes, doth gouerne his Churche more liberallye, and keepeth it not vnderunder ſo ſtraight a worde although wee muſt by the waye note alſo that notwithſtanding they were endowed with paſſing vnderſtanding yet it ſauoured of the nature of the time, ſo that in the knowledge which they hadde, there remayned ſomewhat alwayes darke like a cloude. Vppon whiche occaſion are theſe wordes of Chriſt, Bleſſed are the eyes whiche ſee thoſe thinges that you ſee. many Kinges and Prophets hauehave deſired to ſee thoſe thinges, and yet hauehave not ſeene them. &c. Luk. 10.23. Now we perceiue howe wee be preferred before them, which paſſed vsus very farre. Neyther is that attributed to the perſons, but the whole dependeth vponupon the rule of Gods gouernmēt. This is a moſt forcible engine to hurle down all the pompes of ceremonies, with whiche alone the Papacye glittereth. For what other thing at this day doth dazell ye eyes of ſimple people to hauehave in high eſtimation the kingdome of the Pope, or at the leaſt wiſe to be moued with any reuerence therof, were it not for that pompous ſhew of ceremonyes, cuſtomes, geſtures, and all kind of ſeruice, deuiſed for this purpoſe to amaſe the vnlearned? but by this place it is manifeſt yt they are deceites counterfeited, wt which the Church of God is deformed. I ſpeake not now of greater faults, & which are more to be deteſted, of which ſort is this, that they fayn thē to be the ſeruing of God. Alſo yt they imagine thē to auaile to deſerue ſaluation. alſo yt the obſeruatiō of ſuch trifles is exacted wt more ſeueritie, than the obſeruation of the whole law of God. I only touch yt excuſe, wherwith the new craftsmen,Papiſts he meaneth. couer ſo many abhominations, as it were with a fayre bewtifull colour. Let them, I ſay, obiect, as they will, that there is this daye more rudeneſſe and ignorance in many, that in times paſt was in the Iſraelits: and that therefore they had neede of many helpes. they ſhall neuer proue thereby, that they muſt be gouerned with the like Scholemayſterſhip, as was in force among the people of Iſraell. for on the otherſide I will alwayes ſet this agaynſt them, that the ordinaunce of God is otherwiſe. If they ſay it is expedient or needfull, I will ſaye to them that they cannot better iudge what is expedient, than God himſelf. let vsus rather hold this as a certentie, that that is not only very good but alſo very profitable. that God hath decreede. wherefore vntounto ye vnlearned there are helps to be ſought, not ſuch as it hath liked men of their own heades to inuent: but ſuch as God himſelfe hath appoynted, who without doubt hath let paſſe nothing that was meete to helpe the infirmitie of his. Let this one Buckler ſuffiſe to fende of all Obiections, It ſeemed good vntounto God otherwiſe, whoſe counſayle may ſerue in ſteede of all reaſons▪ except perhaps that men can deuiſe better helpes, than thoſe which God himſelfe hath prouided: whiche afterwardes hee hath done awaye as little worth. And here marke dilligentlye, that Paule in this place doeth not only teache that the yoke which was layd vponupon the Iewes, is alreadye taken from vsus, that nowe the vſe of ceremonies mighte bee free to vsus: but by name doeth put a difference of Gouernment, that GOD woulde hauehave kepte. I doe graunte in deede, that at this daye all outward thinges are free vntounto vsus: but ſo that the Churche bee not burthened with a multitude of Ceremonies, excepte wee woulde mingle Chriſtianiſme with Iudaiſme. I will ſhewe the reaſon afterwarde in his place.
3 VnderUnder the Elements of the world. &c.) Elementes hee calleth eyther by theire proper name outwarde and bodilye thinges, or elſe Metaphoricallye, rudimentes. I allow better of the ſeconde. But why ſayth he they are of the worlde, which had a ſpirituall meaning? it is as much as if he ſhoulde hauehave ſayd, We had not the truth bare and naked, but wrapped in earthlye figures he teacheth than, that that which was outwarde, was of the world, although there were vnderunder it a heauenly miſterie.
4 When the fulneſſe came.) He proceedeth in the ſimilitude which he begonne with, and doth applye vntounto his purpoſe the tyme determined of the Father. and yet withal he ſheweth, that that tyme whiche was ordayned by Gods prouidence was a ripe tyme and a ſeaſonable. That therefore is a iuſt opportunitie and the right diſpenſation of doing, whiche is gouerned by the prouidence of GOD. So it belonged vntounto GOD alone to iudge and determine, whan it was expediente for the Sonne to be reuealed vntounto the worlde, whereby is reſtrayned all curioſitie, that not anye man, (who is not ſatiſfied with the ſecrete counſell of God) ſhal dare moue contention why Chriſt hath not ſooner appeared. Let the readers, if they will knowe more, ſeeke in the ende of the Epiſtle to the Romaynes. God hath ſent his ſonne. Here in fewe wordes he hath comprehended many thinges▪ for the ſonne which was ſent muſt hauehave bene before▪ whereby is proued his eternall Godhed. Chriſt than is the ſonne of God, ſent out of heauen. He ſayeth that hee was made of a woman, becauſe hee put on our nature. and ſo hee maketh it knowne that hee conſiſteth of two natures. Some Bookes hauehave, borne: but that other reading (I meane made) is more vſed, and, in my iudgemente, more agreeable. For hee woulde by name diſcerne Chriſte from all other men: becauſe hee was made of the ſeede of his mother, and not by the carnall copulation of man and woman. or elſe this were Raye colde, and put in withoute cauſe. Of a Woman: this worde is generallye referred to the ſexe or kynde. Brought vnderunder the law, worde for worde it is thus. Made vnderunder the Law▪ but my mynd was to ſet forth ye meaning more familiarly. Chriſt therefore the ſonne of God, who by right ſhould hauehave bene free from all ſubiection, was ſubiect to the Law why? in our behalfe that he might purchaſe libertie vntounto vsus. For as hee which was free doth redeeme a captiue, by making himſelfe a pledge: and by putting on yrons, doth put them off from the other: ſo Chriſte would be in dangered to keepe the Law, that he might purchaſe vntounto vsus freedome or elſe in vayne had he gone vnderunder the yoke of the law. for certaynly he did it not for his owne ſake. Furdermore we are not ſo exempt by Chriſts benefite from ye law, that we owe no more obediēce to the doctrine of the law, but that we may do what we liſt. for it is a perpetuall leſſon to teache vsus to liue well and holyly. But Paule ſpeaketh of the Law with the appurtenances therof. We are redeemed from the ſubiection of that law, becauſe it is not any more as it was. For libertie appeared openly, after the vaile was rent. and yt is it that ſtraightway he addeth.
5 That we might receiue the adoption. For the fathers were aſſured of their adoption vnderunder the old Teſtament, but they did not by their title ſo fully inioy it. Adoption in this place is taken as it is Ro. 8.23. Redemption, is taken for the poſſeſſion it ſelfe. For as in the laſt day we ſhall perceiue and take ye fruit of our redemption; ſo now we perceiue the fruite of adoption, of which the holy Fathers before Chriſtes comming were not poſſeſſed. They than which now do burthen the church with moderate ceremonies, do wrongfully defraud it of the due right of adoption.
6 Now becauſe you be ſonnes, God hath ſent the Spirite of his ſonne into your harts, crying Abba Father.
7 Therefore thou art no longer a ſeruaunt, but a ſonne. if thou be a ſonne, thou arte alſo an heyre of God by Chriſt.
8 But than whē as yet ye knew not God, you ſerued thoſe thinges which by nature are no Gods.
9 But now after ye hauehave known God, or rather hauehave bene knowne of God: howe are you turned againe to weake and beggerly elements, which you are willing againe to ſerue afreſh?
10 Ye obſerue dayes, and moneths, and tymes, and yeres.
11 I am afrayde for you, leaſt happilye I hauehave laboured among you in vaine.
6 Becauſe you be ſonnes.) Hee ſheweth that the adoption which he ſpeaketh of, belongeth vntounto the Galathians, by an argumente or reaſon gathered of the conſequent or thing following. For, to be adopted of God, goeth before this, To hauehave the teſtimony of adoption, of the Spirite of God: but the effect is the token of the cauſe. The ſpirite of Chriſt▪ ſaith he, is the Authour vntounto you, and perſwader to enbolden you to call God Father. than is it certayne that you are the ſonnes of God. Hee meaneth that which he often teacheth 1. Cor. 1.22. & 5.5. That the Spirite is vntounto vsus an earneſt and guage of our ſaluation, that we may be certaynlye perſwaded of the fatherlye affection of God to vsus warde. But ſome man will obiect, Doe not ye wicked breake out to that poynt of raſhneſſe, that they boaſt God to be their Father? nay rather falſly with great boldneſſe do they oft times boaſt in God I aunſwere, Paule doth not here ſpeake of vayne boaſting, nor of that which a man doth arrogate vntounto himſelfe by his owne ſpirite: but of the teſtimonye of a Godlye conſcience. which followeth new regeneration. Therefore this argument cannot be of force but among the faythfull: becauſe the reprobates hauehave no taſt of the certaintie hereof▪ as the Lord himſelfe witneſſeth: The Spirite of truth, ſayth he, which the world cannot receaue becauſe it knoweth him not. Ioh. 14.17. And thus much doe theſe wordes of Paule ſound, God hath ſent (the ſpirite) into your hartes. For his mynde was not to teache what they fooliſhly preſume through their carnall reaſon, but what God within in the harte doth witneſſe by his ſpirite. This alſo doth better agree with the circumſtaunce of the place, that he ſayth the Spirite of the Sonne of God, than if he had vſed any other epithete or tytle. For therefore are we ſons,Epitheton. i. a worde more amply declaring the meaning of that word vntounto which it is annexed. becauſe we are endowed with the ſame Spirite that the onelye ſonne is endowed with. And marke that Paule doth attribute this alike to all Chriſtians, as in very deede there is no fayth, whereas this guage of the louelove of God toward vsus, is not. Hereof appeareth what chriſtianitie is among the Papiſtes, wheras they condemne a man of wicked preſumption, if he ſay hee hath the Spirite of God. For they imagine a faith without the ſpirite of God and without certaintie. This one opinyon is a notable proofe, that the Diuill the father of infidelitie raigneth in all the Scholes of Papiſtes. I graunte in deede that the Scholemen, when they will hauehave the conſciences to wauer with continuall doubting, teach nothing elſe, but that whiche naturall reaſon doth ſhew▪ and therefore muſt we the more dilligently print in our myndes this leſſon of Paule, That No man is a Chriſtian but he that being taught in the ſchole of the holy Ghoſt calleth vponupon God as Father. Crying.) I doe ſuppoſe he vſed this participle Crying to expreſſe the greater confidence. for doubtfulneſſe ſuffreth vsus not to ſpeake boldlye, but holdeth our iawes ſhut as it were, ſo that ſcante halfe broken wordes come out from our ſtaggering tongue. on the other ſide crying, is a token of ſecuritie, and of confidence that wauereth not. For wee hauehave not agayne receiued the ſpirite of bondage to feare (as he ſayth. Rom. 8.15.) but of libertie to full aſſuraunce. Abba Father.) I doubt not but it meaneth, that the calling vponupon God is common to all tongues▪ for that properlye belongeth to this preſent argument, that God hath the name of Father among both Hebrewes and Greekes, as it was prophicied before of Eſay 45.23. EueryEvery tongue ſhall confeſſe vntounto my name. Therefore whereas the Gentils are accounted among the ſonnes of God, it is apparant that the adoptiō commeth not of the merite of the law, but by grace of fayth.
7 Therefore thou art no longer a ſeruaunt.) That is to ſay, there is not any more bondage in the Chriſtian Church, but a free eſtate of Children. How the Fathers vnderunder the Law were ſeruauntes, hath already bene ſayde: namely becauſe their libertie was not yet reuealed, but it was ſhut vnderunder the folds and yoke of the lawe. He ſpeaketh agayne than of the difference of the olde and new Teſtament. The olde Fathers were alſo the ſonnes of God, and heires by Chriſte▪ but wee are ſo after another ſorte: becauſe we hauehave Chriſt preſent, and therefore wee hauehave the vſe of his riches. He proſecuteth this whole matter more largely in the Epiſtle to the Romaynes, where you may ſeeke that whiche here I lette paſſe, becauſe I hauehave there ſpoken of it.
8 When as yet ye knew not.) By this he doth not ſo muche teache, as reproue. and ſurely he hath already aboundantly proued that which he would (proue), ſo that his reprehenſions cannot be fruſtrated, as though the matter were doubtfull. Furdermore he directeth his purpoſe to this poynt, that by comparing of the time paſt, he might make their preſent fall appeare greater. whereas in time paſt ſayth he, ye did worſhip as Gods thoſe which were not Gods, it is no great maruayle: becauſe whereas the ignoraunce of God is, there is horrible blindneſſe. at ſuch tyme therefore ye wandred in darkeneſſe: but now at this time in the middeſt of light how deteſtable a thing is it ſo fouly to go out of the way? It followeth than, that the Galathians in the corrupting of the Goſpell were leſſe to be excuſed, than they were in tyme paſt in tyme of Idolatrie. theſe are the contents. But here is to be noted, before we be lightned into the knowledge of one God, that wee alwayes ſerue Idols: with what colour ſoeuer we couer (our) falſe religion. Wherefore needefull it is that ſure knowledge muſt goe before the lawfull ſeruice of God. Nature is put here in this place for the thing it ſelfe, or elſe the ſubſtaunce. For whatſoeuer men imagine of God, it is but a fayned deuice, and nothing▪ and therefore al Idols by opinion are Gods: but in verye deede they are nothing.
9 Now after you hauehave knowne.) It cannot be ſufficiently expreſſed in wordes, how foule an ingratitude it is, to ſhrinke away from God. after we hauehave once knowne him. For what is it willingly to leaue the light, the life, and welſpring of all goodneſſe? as he complayneth by Iere. 2.13. He doth yet moreouer enlarge their fault, when he ſayth in correcting wiſe, Or rather ye are known, for how much greater ye grace of God is to vsus ward, ſo much is our fault more greeuous, if we contemn it. Paul than putteth the Galathians in mynd, from whence the knowledge of God came to them. He doth denie the ſame to bee gotten by them of their owne force, or by the ſharpeneſſe of their owne wit, or by their induſtrie: but becauſe God by his mercy preuēted them, whan they thought on nothing leſſe than of him. But that which is ſpoken of the Galatians, belongeth aſwell to all for that ſaying of Eſay. 6 5. I am founde of them that ſought me not: I hauehave appeared manifeſtlye to them which aſked not after me, is fulfilled in all. Therefore the beginning of our vocation or calling, is the free election of God, wherewith he doth predeſtinate vsus vntounto life, before we be born. hereof dependeth our vocation, our fayth, and the whole perfection of ſaluation. How are ye turned againe.) They coulde neuer be agayne turned vntounto ceremonies, vntounto whiche they were neuer vſed. he hath vſed this word therefore vnproperly, onelye meaning thereby that it was too too fonde a thing, to fall again to wicked ſuperſtitions, as though they had neuer receaued the truth of God. In that he calleth the ceremonies beggarlye elements, he doth it therefore becauſe hee conſidereth them to bee without Chriſt, or rather agaynſt Chriſt. for they were not onelyonly whole ſome excerciſes and helpes of pietie vntounto the Fathers, but alſo effectuall inſtrumentes of grace. but all the force (of them) was in Chriſt, and in the inſtitution of God. but the falſe Apoſtles, not regarding the promiſes, mynded to oppoſe or ſet them agaynſt Chriſt: as though Chriſt alone were not ſufficient. It is no maruayle than though Paule doe repute them as trifles and thinges of nought, whereof I hauehave ſpoken ſomewhat afore. With this worde Serue he checketh the neceſſitie.
10 Ye obſerue dayes.) He mentioneth one kind of Elemēts, for examples ſake, namely the obſeruing of dayes. Here is to be noted that in this place the ciuile obſeruation of tymes, whiche is ioyned with the courſe of nature is not condemned. Finallye the courſe of nature is fixed and perpetual. for whereof commeth the reckoning of moneths and yeares, but by the going about of the ſonne and the Moone? what doth make difference betweene ſommer and winter, ſpring and autumne, but the ordinaunce of God? Hee hath promiſed once that it ſhall continue euen vntounto the worlds end. Gen. 9.13. And now ciuile obſeruing (of days) ſerueth as well to huſbandrie, as to politicall and houſholde gouernment: yea it is alſo extended to the gouernmente of the Churche. What obſeruation than was it that Paule diſalloweth? forſooth that which might diſcerne daye from day, as hee ſayth, Rom. 14. Whan therefore proper holyneſſe is attributed to the dayes by themſelues, when one day is diſcerned from another for cauſe of religion, when a part of a holy day is deemed a worſhippping of God: than dayes are naughtilye obſerued. The falſe Apoſtles than didde enforce the Sabboth and newe Moones, and the other feſtiuall dayes: becauſe they were obſeruations of the Law. we at this daye whereas we hauehave difference of dayes, put not on a ſnare of neceſſitie vntounto the conſciences, we doe not diſcearne betweene dayes, as though one were holier then another, we do not place in them religion and the worſhipping of God: but only we hauehave regarde vntounto order and concorde. So obſeruing (of dayes) is amongſte vsus free and cleane from all ſuperſtition.
11 I am afrayde leſt I hauehave laboured in vayne.) This is a harde ſaying, and ſuch a one as ought wonderfully to abaſh the Galathians▪ for what hope had they left if Paules labour were in vayne? But ſome doe maruayle that Paule was ſo greatlye mooued with the obſeruation of dayes, that he calleth it the ouerthrowe of almoſt the whole Goſpell▪ but wee if wee waye all thinges rightly, ſhall ſee the cauſe to hauehave bene iuſt. The falſe Apoſtles didde not onelye practiſe to put the Iewiſhe bondage vppon the necks of the congregation: but they cloyed their mindes alſo with ſuperſtitions. Now this was no ſmall euill that Chriſtians were driuen to be Iewiſh, but this plague was much more harmefull, that they ſet vp holy dayes, as meritorious workes, aſtainſt the grace of Chriſte: that they deuiſed God to be ſerued and pleaſed by this meane. If ye receaue theſe thinges the ſeruice of God is corrupted, the grace of Chriſte made of none effecte, the libertie of conſciences oppreſſed. Doe we maruell if Paule bee afraide leaſt he hauehave labored in vaine? for what fruit ſhould there be any more of the goſpel? but wheras at this daye ſuch impietie raigneth in the Papacie, What maner of Chriſt is there, and what Goſpell remaineth there? In exacting the obſeruing of dayes, they are no leſſe ſeuere, as farre forth as belongeth to binde the conſciences, than Moſes. They include the worſhipping of God in holye dayes, no leſſe than the falſe Apoſtles▪ and they apply to them alſo a diuiliſhe opinion of deſeruing (in them): Their cauſes than are like: but in this reſpect the Papiſtes hauehave the worſe: becauſe the Iewes would hauehave to be kept ſuch dayes as hauehave bene appoynted by the law of God: and they commaund ſuch dayes, as raſhlye of their own receiuing they hauehave appointed to be kept ſacred & holye.
12 Be ye as I, becauſe I am as you. Bretheren, I deſire you: You hauehave done me no iniury.
13 You know that through the infirmitie of the fleſhe, I hauehave preached the goſpell vntounto you already.
14 And you hauehave not deſpiſed nor refuſed the triall of me which was in my fleſh, but as an Angell of God you receiued me, as Chriſt Ieſus.
15 Where is than your bleſſedneſſe? for I giuegive teſtimony vntounto you, that if it had bene poſsible, you woulde hauehave plucked your eyes out, and hauehave geuen thē me.
16 Am I then made an enemie vntounto you by ſpeaking the truth?
17 They are ielous ouer you, but not well: yea they mind to ſhut you out that you might follow them.
18 But it is good to be iealous in that whiche is good alwayes, and not only when I am preſent among you.
19 My little Children, whom I am in trauaile of again, vntill Chriſt be ſhaped in you.
20 I would nowe bee preſent with you, and chaunge my voice becauſe I am ſorrowfull in you.
12 Be you as I.) Now by fayre ſpeaking vntounto them, he mittigateth the roughneſſe which he vſed. For although hee did not hardly ynough inuey agaynſt them, according as the greatneſſe of the matter required: yet becauſe he minded to do them good, he frameth his ſpeech to the end to reconcile or win their harts. This is the duty of a wiſe Paſtor, not to regarde what they deſerue who hauehave gon amis, but what is meete for them to bring them into the way againe. Therefore he ought to rebuke in ſeaſon and out of ſeaſon, but yet with all gentleneſſe and pacience, as the ſame Paule commaundeth, 2. Tim. 4.2. According to his reaſon, he falleth from chidinges to intreatinges, I deſire you, ſaith he, & he nameth thē Bretheren, yt they may vnderſtand, they were not reprochfully in any wiſe vpbraided. But what meaneth this, Be ye as I? it is referred to affection. For his mynd is, ſeing he bendeth his goodwil to them warde, that they ſhould doe the like. Whan therefore I am as you, that is to ſay, when I ſeeke nothing elſe but to ſhewe my ſelfe pleaſurable vntounto you: ſo is it meete that you ſhould bend your ſelues to be gouerned, that you may in like manner ſhewe your ſelues vntounto me, readye to learne, and alſo obedient. And here agayne are Paſtors put in minde of their duetie: that as much as they may, they applye themſelues to the people, and conforme themſelues (as they ſay) to their di…oſitions with whome they liue, if they will hauehave them obedient. For this is alwayes in force, LoueLove that thou mayſt be beloued. You hauehave done me no iniurie.) He reckoneth the ſuſpition, which might make the forenamed chidinges hatefull. for if wee ſuppoſe a man to handle his owne iniuries, or to reuenge his owne griefe: from ſuch an one our mindes are vtterlye turned awaye, ſo that whatſoeuer he ſayth, it is wreſted to a wrong meaning. Therefore Paule doth preuent the Galathians with this preuention, as touching that which priuately belongeth vntounto me, I hauehave no cauſe to complayne of you. Therefore I chide not ſo with you in reſpect of myne own cauſe, or for that I am offended with you▪ and therefore if I be ſomewhat round with you, I doe it becauſe I muſt doe it, and not through hatred and anger.
13 Ye know that by the infirmitie.) Hee bringeth them in remembraunce after what ſorte, that is to ſaye, howe friendlye and honourably he was receaued of them. and that for two cauſes. firſt that they may vnderſtande that they are beloued of him, and that ſo they mighte with indifferent eares allowe of whatſoeuer he ſhoulde ſpeake. ſecondlye that they mighte goe forwarde in their courſe well begonne. The mentioning of this than, firſt of all is a teſtimonye of good will: ſecondlye it is in ſteede of an exhortation, by meanes whereof the laſte may counteruayle the firſt. By infirmitie of the fleſhe, he meaneth (as elſe wher he doth) whatſoeuer might make him of no reputation and contemned. For the fleſhe ſignifieth the outwarde ſhew: and Infirmitie ſignifieth baſenes. ſuch was the comming of Paule, without pompe, without boaſting, without the glory & dignitie of the world: but as an abiect, and of no account in the ſight of men. And yet al that letted not the Galatiās, but yt they receaued him with very great honour. This circumſtaunce auayleth much to the purpoſe. for what was it that they ſhoulde extol and reuerence in Paule, beſide the only power and vertue of the holye Ghoſt? and with what colour or pretence now will they begin to contemne it? moreouer they are reproued of incō ſtancie, becauſe no new thing hath happened vntounto Paule, why they ſhould ſet leſſe by him than they did. But he leaueth theſe things to be conſidered of them. only he doth after a ſorte giuegive them an occaſion to think vponupon them. The triall of me. That is to ſay, although you did behold a man according to the worlde contemptible, yet you refuſed him not. Hee calleth it a triall or proofe, becauſe the matter was neyther vnknowne, nor obſcure, nor yet of him diſſembled: as men deſirous of glory are accuſtomed, who are aſhamed of their baſeneſſe. For it often chaunceth that euen vntounto the vnworthye there are giuen great welcoms, before that their bareneſſe be eſpyed: but within three dayes after that, they are ſent away filthilye and with ſhame ynough. but in Paule the matter was cleane otherwiſe, hee beguiled the Galathians with no legerdemayne, but like Tom tell troth hee tolde what he was. As an Angell of God. Namely in ſuch reputation as eueryevery true Miniſter of Chriſt oughte to be taken, for as God by the meanes of the Angels doth deſtribute his graces vntounto vsus: ſo alſo by means of God, are godly miniſters raiſed vp, who miniſter vntounto vsus that good thing which aboue al things is ye moſt excellent, namely ye doctrine of eternall ſaluation. and therfore not without cauſe are they compared to Angels, by whoſe hands God diſpoſeth vntounto vsus ſuch a treaſure. moreouer they are verily and in deade the meſſengers of God, by whoſe mouthe God ſpeaketh vntounto vsus. And this reaſon is had in Mala. 2.7. He goeth as yet higher by adding (theſe words) As Chriſt Ieſus. for the Lorde himſelfe alſo hath commaunded that his miniſters ſhalbe no otherwiſe accounted of, then himſelfe. He that heareth you heareth me: he that diſpiſeth you diſpiſeth me. Luk. 10.16. and no meruaile. for they doe their embaſſade for Chriſt. And therfore they beare his perſon, whoſe turne they ſupply. With ſuche titles or elogies is the maieſtie of the Goſpel commaunded vntounto vsus: and the miniſterie thereof garniſhed. Wherefore if according to the commaundement of Chriſt, miniſters are ſo to be honoured, it is certen and ſure that the deſpiſing of them commeth by the inſtigation of the diuell. and ſurely they cannot be deſpiſed, ſo long as the word is had in eſtimation. But in vayne doe the Papiſtes by this pretence extoll themſelues. for whereas they are the manifeſt enimies of Chriſt, what a toye is it, that they take the feathers of the ſeruauntes of Chriſt, to ſet out themſelues withall? therefore they that wil be reuerenced as Angels, muſt do the office of Angels, they that wil be heard as Chriſt, let them faythfull bring vntounto vsus his pure worde.
15 Where is your bleſſedneſſe? He doth ſhew that than they were bleſſed, who embraced the inſtrument of their bleſſedneſſe with ſo Godly an affection: and that now they are miſerable, who ſuffer themſelues to bee robbed of his miniſterie, vntounto whome they ſhould aſcribe whatſoeuer they receaued that was Chriſtes. His mynde is with this admonition to prick them. what? ſhall al this be loſt? ſhall it nothing auaile you that you hauehave in time paſt acknowledged Chriſt ſpeaking by me? were you in vayne founded by me in the fayth? ſhall your ſhrinking away now, put out the glorye of your obedience before God? The ſumme hereof is, that by contempte of the pure doctrine, which they had embraced, they woulde willinglye caſt awaye that bleſſedneſſe, whiche they had obtayned, and purchaſe to themſelues deſtruction, whereby they ſhould miſerably periſhe. I giuegive you teſtimonie. It is not ſufficiente to giuegive reuerence vntounto Paſtors, except they be alſo loued, for theſe two are neceſſary: becauſe elſe the taſte of the doctrine woulde not bee pleaſant. he teſtifieth that both was in the Galathians. I hauehave ſpoken already of the reuerence: now concearning the louelove. for it is a token of rare louelove, to pluck out their eyes, if neede be, becauſe it is more than to ſpend a mans life.
16 By ſpeaking the truth.) Now he commeth to himſelf, and denieth that it was long of him, that they changed their minds. Although it be a common prouerbe, Truth getteth hatred: yet is it not hatefull, but through the mallice and wickedneſſe of them which will not abide to heare it: he purgeth himſelf than of the fault of eſtranging, ſo that after a ſort he nippeth their vnthankfulneſſe. And yet it is withall a friendly admonition, that they ſhould not raſhly and without cauſe reiect his Apoſtleſhip, which afore they dearely loued: and that becauſe they knewe it deſerued to be loued. For what thing can there be worſe thā becauſe we hate the truth, of friends to become enimies? & therefore hath he ſayde thus much, not ſo greatly to vpbrayde them as to warne thē, to the end they may come to themſelues again. 17 They are ielous ouer you.) At length hee commeth to the falſe Apoſtles, whome he deciphreth more hatefully by ſcilence, thā if by name he had vttered thē. for we ar accuſtomed to ſpeak of thē & ſuppreſſe their names, whom to name it is grieuous and irkſom. He admoniſheth the Galathiās of the prepoſterous ambition of thē: becauſe they might deceaue them vnderunder the colour of zeale. And he borroweth a ſimilitude of wooers, which wooe maidens not chaſtly nor with honeſt louelove, but yt they may abuſe thē after their luſt. Let it not deceiue you yt they be ſuters vntounto you or woe you: for they do it not of a right zeale but of a wicked luſt to get a name. that is cōtrary to holy ielouſie wherof mētion is made, 2. Cor. 11.2. Rather to ſhut you out.) He augmenteth as yet their prepoſterous deceits in correcting wiſe, They go not about only to catch you, ſayth he, but becauſe they cānot otherwiſe obtaine you, they goe about to ſet variance betweene vsus, that ſo ye being as it were forſaken, might yield your ſelues to them. for they ſee that ſo long as godlye agreemente ſhall remaine betweene vsus, there ſhalbe no roome for them. This practiſe is common to all the Miniſters of Sathan, to pluck ye harts of the people from their Paſtor, yt they may alure thē vntounto them afterward: and after they hauehave taken out of the way ye counterwooer, they enter as it were into the poſſeſſion being voyd. If a man marke it attentiuely and wiſely, he ſhal ſee yt ſo they begin alway. 18 It is good to be iealous.) It is doubtfull whether he ſpeake of himſelfe or of the Galathians. for it becōmeth good miniſters to burne with holy ielouſie, yt they may keepe ye Congregatiōs in a chaſt conioyning with their huſbande. If we vnderſtand it to be ſpokē of Paul, thā ye meaning is thus, I cōfeſſe my ſelf in deede to woo you alſo, but with another purpoſe and affection▪ and I do that while I am away, no leſſe than while I am with you, becauſe I ſeeke not mine own commoditie. Yet it likes me better to be referred to the Galathians, & ſo alſo there ſhall not be ſo little as one ſence, for it may be expoūded on this maner, Theſe felowes purpoſe to eſtrange you from me, that ſo you being forſakē may goe to thē: but you that loued me while I was with you, procede to louelove me with like louelove alſo now I am awaye. The truer opinion is that Paule vſed the doubtefull ſence of the word▪ for whereas he had vſed this worde Aemulari (which I engliſh to be ielous) For Ambire, (which is to woo): he taketh it now for to Imitate or followe, or els to endeuour to be as vertuous as another. For by cōdemning a prepoſterous emulation, he exhorteth the Galatians to exerciſe them ſelues in the contrary kinde of emulation: yea and that when he is away. 19 My little children. Here alſo he vſeth a more tender name▪ for more is the name of Childe than of brother: and he vſeth the diminutiue, not becauſe of contempt, but to ſpeake them fayre▪ although withall hee doth ſomewhat ſhewe their tendernes, who ought to hauehave bene already ſpringaldes. And it is a ſpeech broken of in the midſte, as thoſe are, that are moſt ful of affectiō. For the vehemēcie of affection breaketh off words in the midſt, whilſte we finde not that which may ſufficiently expreſſe the thoughts of the mind: and our mind by boyling doth as in were ſhut vp our iawes▪ whome I am in trauaile of againe.) This alſo ſerueth to declare his vehement louelove, in that he abideth mother like trauayles and paines for their ſake. And withal alſo he ſheweth his ſorrow, for a woman which is broughte a bedde, is glad: but in ye trauaile ſhe abideth moſt bitter payns▪ they were once already both conceiued, and borne: now the ſeconde tyme muſt they be borne after their backſliding. He maketh the matter ſomewhat leſſe hatefull, when he ſayth, Vntil Chriſt be ſhaped. for he doth not doe awaye the former byrth, but hee ſayth, they muſt be nouriſhed againe in the wombe, as vntimelye and vnſhapen children. Finallye Chriſt to be ſhaped in vsus, and wee to be ſhaped in Chriſt, is all one. for we are borne that we maye be new creatures in him and he in like maner is borne in vsus, that wee maye liue the life of him. Becauſe therefore that the true image of Chriſte was deformed or miſhapen by ſuperſtitions brought in of the falſe apoſtles, Paul laboreth about the garniſhing thereof, that it maye ſhine purely without impediments. This do alſo the miniſters of ye Goſpell, while they feede with milke, while they feede with ſtrong meat: to be ſhort, they ought to be occupied thereabout throughout the whole courſe of their preaching, but Paule here compareth himſelfe to one in trauayle: becauſe the Galathians were not as yet perfectlye borne. And this is a notable place concearning the efficacie of the miniſterie. It is proper indeede vntounto God ſpiritually to beget and to bring forth: but becauſe hee vſeth the miniſter and preaching as inſtrumentes therevnto: he aſcribeth vntounto them, that which is his: becauſe that with the indeuour of man, he ioyneth the force of his ſpirite. We muſt always holde faſt that diſtinction, that when the miniſter is oppoſed or ſet agaynſt God, he is nothing, and he can doe nothing, but is an vnprofitable inſtrument. but becauſe the holy Ghoſt worketh effectuallye by him, the praiſe and title of the deed is alſo paſſed ouer vntounto him. But truely than is not declared of what force the Miniſter is by himſelfe, and apart from God: but what God doth worke by him. Therefore if Miniſters meane to bee any thing, let them ſtudye to ſhape Chriſt and not themſelues. Here as though hee were deade with ſorrowe, hee fayleth in the middeſte of his talke.
20 I would now be preſent. This is a very greuous maner of faulte finding, when the father complaineth that he is in ſuche a perplexitie through the fault of his children, that he is deſtitute of counſaile, and knoweth not which way to turne himſelfe. and he wiſheth that he had libertie to ſpeake with them. becauſe we can determin while we are preſent about any buſines, the better what is expedient. for we do frame our ſpeech as he that heareth vsus is affected, according as he ſheweth himſelf either tractable, or elſe reſiſteth ſtubbornely. although his mind was to expreſſe ſomewhat more by the Chaunging of his voyce, namely that he was ready wilingly to put on diuerſe ſhapes, to faine alſo a newe tongue: ſo that the reaſon [wherefore he ſhoulde ſo doe] might appeare. which thing muſte be diligently obſerued of Paſtors, leaſte they be geuen to much to pleaſe themſelues, or their owne witts: but let them faſhion themſelues euer to the capacitie of the people, as farre forth as the matter ſhal require, onelye ſo farre as religion will ſuffer, leaſte they turne aſide from the righte waye to pleaſe men.
21 Tell me, you that be minded to be vnderunder the Lawe, doe you not heare the Lawe?
22 For it is written that Abraham had two ſones: the one by a bondmayde the other by a freewoman.
23 But he that was of the bondwoman, was begotten after the fleſhe: but he that was of the freewoman, by promiſe:
24 Which thinges are ſpoken Allegoricallie▪ As by an Allegorie.for there are two couenaunts, one from the mount Sina, which begetteth into bondage: the ſame is Agar.
25 For Agar Sina is a mount in Arabia, and repreſenteth that which now is Ieruſalem: for it is in bondage with her children.
26 But Ieruſalem which is aboue, is free: which is the mother of vsus all.
21 Tell me.) Hauing put in exhortatiōs to moue affections, he addeth to a proper floriſh of his former doctrin. It would not be in deede a ſufficient profe of it ſelfe: but ſeing that he hath ſufficiently contended with arguments, this kinde of confirmation is not to be miſliked. To be vnderunder the lawe, in this place ſignifieth to goe vnderunder the yoke of the lawe, on this condition that God may deale with you according to the couenaunt of the law. and that you in like maner binde your ſelfe to kepe the Law: for otherwiſe all the faithfull are vnderunder the law: but hee treateth here in this place of the Law with the appurtenances thereof, as already is ſayde.
22 It is written that Abraham.) There is no man ſo madde, that being put to choyſe, will take bondage and leaue libertie. But here the Apoſtle teacheth, that they be ſeruauntes or bonde that be vnderunder the Law whoſoeuer they be. they are in wretched caſe than, who of their owne accorde deſire to bee in this ſtate: when God is willing to ſet them free. He painteth out the picture hereof in two ſonnes of Abraham: whereof the one being borne of a bondwoman, is in the ſame ſtate that his mother: the other borne of a free woman, is free and enioyeth the heritage. Afterwarde he applieth the whole hiſtorie to his purpoſe, and ſetteth it out elegantly. Firſt, for as much as the contrary parte armed themſelues with the authority of the law, hee ſetteth the law flat againſt them. and it is a thing vſed, to meane by the name of the law, the fiue bookes of Moſes. Secondly, becauſe the ſtory which he citeth ſeemeth to belong nothing to ye purpoſe he tranſpoſeth it to an Angelicall expoſition. But becauſe, hee writeth theſe thinges to hauehave an Allegorical meaning, Origen and many other more with him ſnatche occaſion hereby to wreſt the Scripture this way and that way from the naturall ſence. for thus they gathered, that the literall ſence was to lowe and to baſe: that therefore vnderunder the barke of the letter, there laye hidden greater miſteries, which otherwiſe could not be got out but by deuiſing allegories And that preuayled eaſilye. for the world hath preferred alwayes, and will preferre ſpeculations which hauehave an outward ſhewe or ſkill, before firme doctrine. by ſuch liking mens boldneſſe hath increaſed more & more: ſo that in handling of the ſcriptures, it was not only permitted to dally without check, but alſo it was very highly praiſed. for ſoothlye they thought for many yeres no man to hauehave wit, but he yt could & durſt finely tranſfigure the moſt holy word of God.To tranſfigure is to change into another ſhape. Without doubt this was the inuention of ſathā to abaſe the authoritie of the ſcriptures, & to take away the true vſe frō the reading therof. which prophanation God hath reuenged with iuſt iudgemēt, in that he hath ſuffred the puritie of vnderſtanding to bee ouerwhelmed with the baſtard & counterfeit gloſes. The ſcripture, ſay they, is plentiful, & therfore bringeth forth manifold ſences or meanings, I confeſſe that the ſcripture is a very bountifull fountayne of al wiſedome and ſuch as cannot be drawn drie: but I denie that the bountie therof conſiſteth in diuers and contrary ſences, ſuch as eueryevery man may deuiſe of his own braine. Be it known therfore that that is the true ſence of ye ſcripture, which is natural & ſimple: & that let vsus embrace, & hold with tooth and nayle. As for fained or deuiſed expoſitions which leade vsus away from the literal ſence, let vsus not only neglect them as doubtful, but ſtoutly refuſe thē as deadly corruptions. But what ſhall we anſwere to that which Paule ſaith? certainly he doth not vnderſtande yt Moſes meant ſo when he did write, yt he would turne a ſtory into an allegorie: but he ſheweth how ye ſtory may agree to the preſent cauſe: namely if wee marke that the picture of the church is there painted forth vntounto vsus figuratiuely. Neyther is that kind of doctrine ſtraunge from the natural ſence of ye letter, for yt the ſimilitude is taken from the houſhold of Abraham vntounto the church. For as ye houſe of Abraham was then yt true church: ſo there is no doubt, but yt the principall euentes & ſuch as were chiefely to be remēbred aboue others, which happened in ye ſame are vntounto vsus ſo many tipes or figures. as therfore in circumciſiō, in the ſacrifices, in the whole Leuiticall Prieſthood there was an allegory as at this day is in our ſacramēts: ſo alſo I ſay was there in ye houſe of Abrahā. but that maketh not that we ſhould go from the literall ſence. The ſum is as if Paul ſhould ſay the figure of ye two Teſtaments was paynted vntounto vsus as it were in a table, in the two wiues of Abraham, and the figure of the two peoples in his two ſons. And certainly Chriſoſtom graunteth yt there is a Catechreſis in the word Alegoria which is very true.Catachreſis Engliſhe ſoundeth an abuſe. 23 Of the bondwoman. Ech of them was begotten of Abraham after the Fleſh. but in Iſaac was there a peculier reſpect, becauſe he had the promiſe of grace. There was than in Iſmaell nothing beſide nature: in Iſaac was the election of God. and that was ſhadowed when he was begotten. for he was begotten miraculouſly, and not after a common maner. Yet after a ſort he doth inſinuate both the calling of the Gentils and the refuſing of the Iewes: becauſe the Iewes boaſt, they are the natural offſpring, and the Gentils are by fayth, without the helpe of man, made the ſpirituall diſcent of Abraham.
24 For there are two couenants.) Therefore had I rather ſo tranſlate it, leſt it ſhould loſe the grace of the ſimilitude. For Paule doth compare the ii couenants to the two mothers. It is hard yt a teſtament which is the newter gēder ſhould be called a mother. Therfore the name of couenant is more apt, yet hauehave I not ſo much deſired to ſhew elegancie as perſpicuitie or playnneſſe. finally he doth now ſet forth ye very matter, yt as there wer two mothers in the houſe of Abrahā, ſo likewiſe is there in the church of God. For doctrine or teaching is ye mother, of whome God doth beget vsus, & that is twofold, of ye law, & of the Goſpell. The law engendreth into bondage: therfore it is like Agar. But Sara repreſēteth ye ſecōd (ye goſpel) which ingēdreth into liberty although Paule fetcheth it higher, making the firſte mother Sina, and the ſeconde Ieruſalem: therefore if it ſhall like anye man to diſcuſſe eueryevery poynt more narrowly, he ſhall make the lawe as it were the ſeede, whereof are ingendred the children of Sina, and the Goſpell the ſeede, whereof are ingendered ye children of Ieruſalem. But this belonges nothing to the ſumme of the matter: it is ynough if we vnderſtande that the two Couenauntes are like mothers, of which, vnlike children are borne, becauſe the couenant of the law maketh bond, and the couenante of the Goſpel maketh free. Obiection. But all this at the firſte bluſh might, ſeeme vnlikely to be true: becauſe there are no children begotten vntounto God, but to be free: wherefore the ſimilitude accordeth not. I aunſwere, Anſwer. two maner of ways is that which Paule ſpeaketh true. for the law in tyme paſt, engendred the diſciples therof into bondage, I meane the holy Prophets, and the reſidue of the faithful: not that they ſhould remayn bond, but becauſe God did keepe them vnderunder a ſcholemayſterſhip for a tyme. For their libertie was hidden vnderunder the vayle of ceremonyes, and of the whole gouernment, wherewith they were at that time gouerned: in the outwarde appearaunce nothing but bondage was ſeene. There Paule ſayth the ſame to the Rom. cap. 8. ver. 15. Ye hauehave not again drawn the ſpirite of bondage into feare. Wherefore the holy Fathers, howſoeuer within they were free before God, yet in outwarde ſhewe they differed nothing from ſeruauntes or bondmen: and ſo they did repreſente the ſtate of their mother. But the doctrine of the Goſpel doth as wel both in the time of byrth giuegive full freedome vntounto her children, as alſo bringeth them vp as thoſe that bee free. Yet I confeſſe yt Paule ſpeaketh not here of ſuch Children: as ſhall appeare by ye texte. for he will ſhew that he meaneth by the children of Sina, hypocrits, which at laſt are baniſhed out of the Church of God, and are put from the enheritaunce. What ingendring into bondage than is this that he here reaſoneth about? forſooth it is of them who frowardlye abuſe the Lawe, ſo that they conceiue nothing of the law, but that which is ſeruile and bonde. So didde not the godly Fathers which liued vnderunder the olde teſtament. for the ſeruile engendring of the Law, did not hinder but that they hadde Ieruſalem their mother in ſpirite. But they that ſtick in the naked and bare lawe, and acknowledge it not a Schoolemaiſterſhip whereby they are lead vntounto Chriſt, but rather make a let or ſtoppe thereof leſte they ſhoulde come vntounto Chriſt: they are Iſraelites borne vntounto bondage. Obiection. Some man agayne will make an exception, why doth the Apoſtle ſay that ſuche are borne, by the couenaunt of GOD, and why doeth hee reckon them in the Church. I anſwere, Aunſwer. that they are adulterous ſeede of a corrupt ſeede: and that they are not properly engendred or begotten of God, but be gone out of kynde, and as it were Baſtardes, which falſly call God Father, of whome they bee repudiate and refuſed▪ and by the ſame title are they reckoned alſo in the Church: not becauſe they are very members thereof, but becauſe they vſurpe a place for a tyme, and hauing put on a fayre ſhew doe deceaue. for in this place the Apoſtle doth conſider the Church, as here it is ſeene in this world. concerning which, more is to bee ſayd by and by.
25 Agar Sina is a mount.) I will not ſtay in confuting the expoſition of others. for vayn is the gloſe of Hierome, yt the mount Sina had two names: nor leſſe childiſh is the deuice of Chriſoſtome taking on like a Philoſopher about the agreement of the names. for Agar is called Sina, becauſe it is a tipe or figure, as the Paſſouer was Chriſt. he alſo ſetteth out the ſituation of the Mount by contempt. In Arabia, ſaith he, that is to ſay, without the limits of the holy land, which is the ſymbol or pledge of the euerlaſting heritage. it is marueilous that men ſhot ſo far wide in ſo familiar an application. And repreſenteth that.) In ſtead of which the old interpreter hath ſet down on this maner, Is ioined vntounto, & Eraſmus hath ſet down bordereth. but I to auoyd obſcuritie, hauehave tranſlated it as you ſee. For certaine it is that the Apoſtle meant not here of the nighneſſe, nor of yt ſituation of the places: but of the ſimilitude in ye figure whereof be treateth. for among the Greekes thoſe thinges are called foreign which are ſo placed in order that the one hauehave reſpect or looke toward the other. and foreign is a row, as wel in trees as other things ſet after a iuſt proportion. I… the ſame ſence he ſayd the mount Sina was proportio… or had reſpect to yt, which now is Ieruſalē, in whi… Ariſtotle writeth ye rethorick is in likelyhoode to …, by a metaphor takē frō minſtrels, who vſe to ſet ii. parts one agaynſt another, whereof the one aunſwereth the other in tune. In ſumme foreign, is no other thing but to be brought into one order or if I may ſo ſpeake coordered. But wherefore doth he compare the preſent Ieruſalem with the mount Sina? Although I was ſomewhile of a contrary opinion, yet nowe I aſſent vntounto Chriſoſtome and Ambros, who expound it to bee the earthlye Ieruſalem: and euen ſo, as then it was, degenerate or gone out of kinde to ſeruile doctrine & worſhipping. & therefore he ſayth, Which now is, for it ſhould hauehave bene a liuely Image of the heauenly Ieruſalem, and ſhould hauehave expreſſed the diſpoſition thereof. But ſuch as now it is, ſayth he, it hath reſpect vntounto the mount Sina. although they are farre off the one from the other, yet are they vtterly like, and hauehave betweene themſelues a perfect concordaunce. It is a very ſore checke to the Iewes, who were fallen awaye from grace and had to their mother not Sara, but the counterfeit Ieruſalem, Agars owne ſiſter, borne at one byrth. and therefore bonde borne of a bondewoman, although proudelye they boaſted themſelues the ſonnes of Abraham.
26 Which is aboue. He calleth it heauenly, not as included in heauen, not as though it were to be ſought without the worlde. for it is a congregation diſperſed through the whole world, and is a ſtranger in the earth, why than is it ſayd to bee of heauen? becauſe ſhe hath her beginning from the heauenly grace. for the children of God are not borne of fleſhe and blood, but of the power of the holy Ghoſt. The heauenly Ieruſalem therefore, which hath her beginning from heauen, and dwelleth aboue by fayth, the ſame is the mother of the faythfull. For ſhe hath the vncorruptible ſeede of life layd vp with her, whereby ſhee faſhioneth vsus, nouriſheth vsus in her wombe, bringeth vsus into the light, and ſhe hath milke and meate wherwith, after that ſhe hath brought vsus forth, ſhe continually feedeth vsus. Loe wherefore the Church is called the mother of the faythfull, and truely he that refuſeth to be a childe of the Churche, in vayne doth he require to hauehave God his father. for God doth … …get vntounto him childrē, whom he bringeth vp til they be growne, and … vntill they come to mans ſtate, but by the miniſterie of the church… notable praiſe or title of the Church without doubt, and the ſame b… …nourable. But the Papiſtes are fonde and twiſe childiſh, who pretend it, to make it a burthen to vsus, for whereas they hauehave an adulterous mother, which bringeth forth children to the diuel vntounto death, how vnreaſonable a thing is it to requeſt that the children of God ſhould yield thēſelues to her, to be cruelly ſlayne? with how much honeſter pretēce might the Sinagogue of Ieruſalem hauehave at that day ſet vp her ſelfe, then at this day the ſinagoue of Rome may? and yet wee ſee that Paule, hauing plucked off all her gaye attyre, maketh her no better than Agar.
25 For it is written, Reioice thou barraine that bringeſt not forth children, breake forth and crie, thou that trauaileſt not: for more are the children of the forſaken, than of her that hath an husband.
28 And we brethrē, are after Iſaac the childrē of promiſe.
29 But as he that was born thā after the fleſh, did perſecute him that was born after the ſpirite: euē ſo is it now.
30 But what ſaith the Scripture? Caſt forth the bondwoman and her ſonne for the ſonne of the bondwomā ſhall obtaine no inheritaunce with the ſonne of the freewoman.
31 Therefore bretheren, we are not children of the bondwoman, but of the free woman.
27 It is written.) He proueth by the teſtimony of Eſay, that legitimate children are born of ye church according to promiſe. the place is in the 54. cha. 3. ve. where the Prophet treateth of both the Kingdom of Chriſt, & the calling of the Gentils, and it promiſeth vntounto the barrain and widow a very great offſpring. for this is ye cauſe of mirth & ioy to which he exhorteth the church. And it muſt be noted that the purpoſe of the Apoſtle tendeth to this poynt, to take away from the Iewes, this ſpirituall Ieruſalem, of which Eſay prophecieth. as to which the Prophet denounceth children to be gathered from eueryevery place out of all nations: & yet that not by any her own preparation, but by the free bleſſing of God. and therefore he concludeth by and by that wee are the ſonnes of GOD by promiſe by the example of Iſaac Hom. 9 8. and yt we obtayne not this dignitie by any other way. This concluſion ſeemeth to be weake to the vnlearned and ſuch as are ſmally exerciſed in the Scripture: becauſe they hold not the principall or ground. which notwithſtanding is moſte certayne, yt all the promiſes are freely grounded in Meſſias. Now becauſe the Apoſtle did hold that as graunted, therefore did hee ſo ſecurely ſet the promiſe againſt the Law.
29 As he than that was according to the fleſh.) Here doth he confute the fierceneſſe of the falſe Apoſtles, who did frowardlye triumphe ouer the Godly which repoſed all thinges in Chriſte. For ſuche kynde of fierceneſſe troubled the Godly, and therfore they had neede of comforte, as alſo it was neceſſarye to keepe ſharpelye vnderunder the falſe Apoſtles. He putteth them in mynde than, that it is no maruayle if the children of the law doe at this daye, that which their Father Iſmaell didde in the beginning, who vexed Iſaac the true heire, which had his byrthrighte, and that his poſteritie with the like boldneſſe now, for outward ceremonies, Circumciſion, and the whole preparation of the law, are ſtoute agaynſt the legitimate children of God, and doe put them to greefe: Agayne hee vſeth the worde Spirite as being contrary to the fleſh: that is to ſay, the calling of God, as being contrarye to the appearaunce of man. ſo hee yeeldeth the outwarde ſhew to the followers of the Lawe and Workes: but as for the thing it ſelfe, he challengeth it to them who leaue on the onelyonly calling of God. and depende on his grace. Did perſecute. There is no mention made in any place of perſecution: onelye Moſes doth ſay that Iſmaell was. with whiche participle hee meaneth that he mocked his brother Iſaac. For in that ſome of the Iewes doe expound it to hauehave bene but bare laughing, it is not agreeable. for what a rage had it bene, ſo ſharpelye to reuenge harmeleſſe laughing? There is no doubt than but that in reproche, he prouoked the Infante Iſaac with tauntes. But howe farre is that off from perſecution? yet Paule doeth not amplifie this in vayne or without cauſe. For no perſecution ought to bee ſo grieuous vntounto vsus, as while wee ſee by the ſkoffes and tauntes of the wicked our calling to be decayed and ſhaken. neither the blowes, nor the whippes, nor the nailes, nor the thornes brought ſo great vexation vntounto Chriſt, as that blaſphemie, He truſted in God, what doth it auayle him, ſeing he is deſtitute of all helpe? For there is vnderunder that more poyſon, then in all perſicutions elſe. for how much more is it, for the grace of the adoption of God to be made voyd than to hauehave this fraile life taken from vsus? Therefore Iſmaell perſecuted not his brother with the ſword: but that which was worſe, he proudly ſet vp himſelfe agaynſt him by treading vnderunder feete the promiſe of God. This alſo is the welſpring of all perſecutions, that the vngodly doe deſpiſe and hate the grace of GOD in the elect, of which matter wee hauehave a playne and pithie Doctrine in the Storie of Cayne and Abell. Wee are alſo admoniſhed, that not onelye outwarde perſecutions, oughte to bee fearefull vntounto vsus, when as the enimies of Godlineſſe do kill vsus with ſworde and fire: when they vexe vsus with baniſhmentes, priſonments, tormentes and ſcourginges: but when they goe aboute by theire blaſphemies to make voyde our confidence whiche reſteth in the promiſes of GOD, when they ieaſt at our Saluation, when malapartlye they ſcoffe at the whole Goſpell. For there is nothing that ought ſo greeuouſlye to wounde our hartes as the contempte of GOD, and as mockes agaynſte his grace (oughte to doe): neyther is there any more deadlye kinde of perſecution, than when the Saluatyon of the Soule is aſſayled. The Swordes of the wicked come not at this daye to vsus who are deliuered oute of the Tyrannye of the Pope: but howe doltiſhe bee wee, if wee hauehave no feeling of that ſpirituall perſecution, when they goe about by all meanes to quench that doctrine from which we hauehave life: when as by their blaſphemies they reſiſt our fayth, yea and perilouſly, batter too the faith of the vnlerned? Truely the furie of the Epycures bringeth more ſorrowe vntounto me at this daye, than [that] of the Papiſtes. They inuade not with force and armes: but loke howe much more precious the name of God is vntounto mee than mine owne life, (ſo) it cannot bee but that muche more ſorrowefullye am I vexed, when I ſee a diueliſhe conſpiracie to bee made to quenche out all the feare and worſhip of GOD, to banniſhe the memorye of Chriſte, or elſe to lay it open to be mocked of all wicked perſons, than if a whole countrie ſhould at one time be ſet all on a fire.
30 But what ſaith the Scripture? Gen. 21.20. Caſt forth &c. Now that was no ſmall comfort, that he ſetteth forth the example of our father Iſaac: but this was ſomewhat more effectual, whiles he addeth, that the hypocrites with their boaſting gette nothing elſe, but that they be caſt out of the ſpirituall houſholde of Abraham: and that neuertheleſſe the heritage is ſaued for vsus, howſoeuer braglye they hunche at vsus for a time. Lette the faythfull vpholde themſelues with this comfort, that the tyrannye of the Iſmaelits ſhall not laſt always. They ſeeme indeede to hauehave gotten the firſt place, and therefore they deſpiſe vsus as borne out of time, and are puffed vp with their elderſhip (in that they were borne firſt) but at the length they ſhall bee pronounced Agarens borne of a bondwoman, and vnworthy of the heritage. It is a very fine place (to be noted) that we ſhould not bee troubled with the high lookes of hypocrits, or ſhould enuy their caſe, while they hauehave an honourable manſion or being in the church, although it laſt a but time: but that we ſhould patiently waite the end which bideth them. For many either baſtardes or ſtraunge children vſurpe a roome in the Church: but they hauehave not a faith that is perpetually fixed. as Iſmaell like a ſtraunge childe was with his poſteritie caſte out, who notwithſtanding was puft vp with his byrthright (as firſt born) and did beare the ſway at the firſte. But here ſome men wiſe as they think themſelues, doe ſcorne the ſimplicitie of Paule in that he compareth the anger of a woman riſing of vayne chiding, vntounto the iudgement of God: but they doe not perceiue that the determination of God came in place, whereby it might be made playne, that al the whole matter was gouerned by heauenly prouidence. For in that Abraham is commaunded vtterly to hearken to his wife that ſurely was extraordinarie. whereby wee gather, that God vſed the miniſterie of Sara to eſtabliſh his promiſe. finallye the caſting out of Iſmaell was nothing elſe but the executing and effect of this Oracle In Iſaac ſhall thy ſeede be called: and not in Iſmaell. Although therefore it was a reuenge of womā-like chiding, yet that hindereth not, but that God by the mouth of his Church hath in tipe declared forth his iudgement.
31 Therefore bretheren. Now he exhorteth the Galathians that they ſhould chuſe rather to be the ſonnes of Sara than of Agar: nay rather he mentioneth that they are alredie begotten into libertie by the grace of Chriſt, to the ende they maye continue in their ſtate. If we ſhould at theſe dayes tearm ye Papiſtes Iſmaelites and Agarens, and ſhould boaſt our ſelues to be legitimate children: they will laugh. but if we confer thing with thing, and cauſe with cauſe, there ſhall be none ſo vnſkilfull but that he may readily iudge it ſo.