Commentary on Galatians, Commentary · Chapter 5

Commentary on Galatians · Commentary · Chapter 5

p. 113¶ The fyft Chapter.

1 Stande therefore in the libertie wherewith Chriſte hath deliuered vsus: and bee not entangled againe in the yoke of bondage.

2 Behold I Paule do ſhew vntounto you that if you be circumciſed Chriſt ſhall nothing auaile you.

3 For I teſtifie againe vntounto eueryevery man who is circumciſed, that he is a debter to doe the whole law.

4 Ye are made emptie of Chriſt whoſoeuer you be that be iuſtified by the law, you are falne from grace.

5 For we by the Spirite doe looke for the hope of righteouſneſſe through faith.

6 For in Chriſt Ieſus neither Circumciſion auaileth anye thing, neither vncircumciſiō: but faith which worketh by louelove.

STand therefore in the libertie.) After he had ſayde they were the children of the frewoman, now he admoniſheth thē how great the valure of this libertye is, y^t they contēne it not as a thing little worth. And certainly it is an ineſtimable good thing, for which it becōmeth vsus to fight vntounto the death, neither is he in hand here about fires p. 114onelyonly but alſo about alters too. Becauſe many at theſe dayes doe not waye this, they doe condemne vsus that wee bee too earneſt, whiles they ſee vsus to ſharpelye, and with ſo greate contention auouche the libertie of Fayth agaynſte the Tyrannie of the Pope, in outwarde thinges. By this pretence alſo, the aduerſaries ſtirre vsus vp ill will among the vnlearned, as though wee ſeeke nothing elſe but licentiouſneſſe, whiche is a ſetting looſe of all Diſcipline. But they that are wiſe and ſkillfull know, that this is one of the principall poyntes in the doctrine of ſaluation. For here wee deale not aboute this, Whether you may eate this meate or that meate, whether you make this daye holye, or let it alone: (as many men doe fooliſhlye ſuppoſe, and ſome men doe ſlaunderouſlye report) but what is lawfull for thee to doe before God, what is neceſſarye to ſaluation, and what it is wickedneſſe to leaue vndone. to be briefe, it is a contention about the eſtate of the conſcience, when wee come before the tribunall ſeate of God. Finallye Paule in this place meaneth the libertie from the cerimonies of the Lawe, the obſeruing wherof the falſe Apoſtles did exacte as a thinge neceſſarie. But withal the readers muſt remember, that that manner of libertie is but a part only of that libertie, which Chriſte hath purchaſed vntounto vsus. For howe ſmall a thing were it, if he had onelyonly deliuered vsus from the ceremonies? This cuſtome therefore ſpringeth out of a deaper fountaine: namely in that he was made a curſe, that he might redeeme vsus from the curſe of the Law, (aboue in the third chapter verſe 13). becauſe he hath abrogated the force of the Lawe, as farre forth as it hold vsus endaungered by the iudgement of God, vnderunder the guiltineſſe of eternal death: to cōclude becauſe he hath ſet vsus at libertie from the tyrannye of ſinne, Sathan, and death, ſo vnderunder one kinde, is the whole comprehended: whereof I wil ſpeake in the Epiſtle to the Coloſſians. Furthermore Chriſt hath purchaſed libertie vntounto vsus in the Croſſe: but hee giueth vsus the fruite and poſſeſſion thereof by the Goſpell. Paule than doeth well when he moniſheth the Galathians, that they be not entangled againe in the yoke of bondage: that is to ſay, that they ſuffer not a ſnare to bee put on their conſciences. for if men will laye a wrongfull burden on our ſhoulders, it may be borne: but p. 115if they will bring our conſciences into bondage, wee muſt reſiſt it ſtoutly, and euen to the death For wee ſhall be robbed of an ineſtimable benefite, if men maye binde our conſciences. And withall iniurie ſhall be offred to Chriſt the authour of libertie. But of what force is this, againe? for the Galathians neuer liued vnderunder the law. It is meant ſimply for this, Euen as though they were not deliuered by the grace of Chriſt. For although the law was giuen to the Iewes, and not to the Gentils: yet without Chriſt there is no libertie to eyther of them, but a mere bondage.

2 Beholde I Paule.) He could ſhew them nothing more grieuous, thā that he ſhould ſhut them out from the grace of Chriſt. But what meaneth this, That Chriſte auayleth nothing to all that are circumciſed? Did hee auayle Abraham nothing? yea rather that he might auayle, he tooke circumciſion. If wee ſaye that that auayled before the comming of Chriſt, what ſhall we aunſwere concerning Timothie? It muſt be marked that Paul in this place doth not ſpeake of the outward cutting onlye, or of the ceremonie, but rather he reaſoneth agaynſt the wicked doctrine of the falſe Apoſtles, who fayned the ſame to be a neceſſarie ſeruice of God, and withall they did beate in a confidence as it were of a meritorious work. Theſe diueliſh deuiſes did make Chriſt fruitleſſe and vnprofitable. not that the falſe Apoſtles did denye Chriſt, or would hauehave had him vtterly taken awaye: but they did make ſuche a partition betweene his grace and the workes of the Law, that but onelye halfe parte of our ſaluation ſhould be by him. The Apoſtle cryeth out agaynſte that, ſaying we may not make ſuch a diuiding: nor that otherwiſe hee can auayle vsus, except we imbrace him wholy. And what other thing doe the Papiſtes at this daye, but thruſt in trifles inuented by themſelues, in ſtead of Circumciſion? certaynly to this ende is directed their whole doctrine, that the grace of Chriſt ſhould be mingled with the merites of workes: which thing is impoſſible. For whoſoeuer will hauehave but halfe Chriſt, ſhall loſe all Chriſt. and yet the Papiſtes ſeeme in their own eyes to be very ſharpe witted, when they alleage that they attribute nothing vntounto workes, but by the grace of Chriſt being the meane, as though the Galathians were in any other error. For they did p. 116not think or beleeue that they …ell away from Chriſt, or did refuſe his grace: but yet Chriſt was left vntounto them, for that the doctrine of the Goſpell in that principall poynte was counterfeyted and abaſed. This ſpeeche, Behold I Paule, hath no ſmall force in it: for he doth ſet himſelfe againſte them euen to their face, and he giueth out his name, leſt he ſhould ſeeme to hauehave a doubtfull cauſe. And although his authoritie began to wax leſſe and leſſe among the Galathians, yet he auoucheth it to be ſufficient to ouerthrowe all his aduerſaries.

3 For I teſtifie agayne.) It is the proofe of the former ſentence, taken out of the place of things repugnant. for he that is debter to doe the whole Lawe, ſhal neuer eſcape death: becauſe ſhall remayne alwayes vnderunder guiltineſſe. for no man ſhall euer be founde whiche maye ſatiſfie the Lawe. ſuche an obligation than,Binding. is a certayne condemnation of a man. ſo it happeneth that Chriſt helpeth him nothing. We ſee than how theſe thinges are contrary the one to the other, That wee are pertakers of the grace of Chriſt, And agayne that we are bounde to fulfill the whole Lawe. But ſo ſhall it followe, that none of the Fathers were ſaued. Moreouer it ſhall followe that Timothie was caſt awaye by Paule, when hee was circumciſed. For woe to vsus, vntill wee bee ſet free from the lawe. and where Circumciſion is, there is ſubiection. It is to bee noted that Paule is accuſtomed to ſpeake two maner of wayes of Circumciſion, and that ſhall bee eaſilye perceyued of euerye one that is meanelye excerciſed in the reading of Paule, For to the Romaynes cap. 4.11, he calleth it the ſeale of the righteouſnes of fayth. and ſo he includeth Chriſte and the free promiſe of ſaluation vnderunder Circumciſion. Nowe in this place he ſetteth it againſt Chriſte, fayth, the Goſpell, and grace: that it may be a mere couenaunt of the Lawe, hauing the foundation in the merites of workes. hereby is apparaunte that whiche I hauehave already ſayde, that he ſpeaketh not of Circumciſion alwayes one waye: but that we muſt hauehave regarde of the diuerſitie (therof). I ſay that Paule, whileſt he conſidereth Circumciſion in it owne nature, doth worthely make it a ſymbol or badge of grace: becauſe ſo was the inſtitution of God. but when he hath to doe with the falſe apoſtles, who did abuſe Circumciſion p. 117to deſtroy the Goſpel: he doth not regarde whereto it was inſtituted of the Lorde, but hee inuadeth the corruption that came from men. Wee hauehave a verye cleare example here in this place. When as vntounto Abraham was giuen the promiſe, cō cerning Chriſt, concerning true righteouſneſſe, concearning eternall life: Circumciſion was added alſo for confirmation therof it was therfore by the ordinaunce of God a Sacrament which ſerued vntounto fayth. Now comes the falſe Apoſtles, and they fayne it to be a meritorious worke: and they ſo ſette out the obſeruing of the law, that they make circumciſion a beginning or entraunce in of ſuch a profeſſion. The Apoſtle doth not here touch the inſtitution of God, but doth fight agaynſt y^e fayned deuiſe of the falſe Apoſtles. But ſome men will obiect, Obiection. ſaying, howſoeuer the abuſe of the vngodlye is, yet for all that it plucketh away nothing from the holy inſtitutions of God, I aunſwere, Anſwer. That Circumciſion was commanded of God but for a time, & that therefore it ceaſed to be a Sacramente appointed of God, after the comming of Chriſt: becauſe Baptiſme ſucceeded in place thereof. To what end than was Timothie circumciſed? not for his own cauſe ſurely, but only for the bretherens, for whoſe wickedneſſe ſake it was done. But that it maye the better appeare, howe muche the doctrine of the Papiſtes agreeth with y^t which Paul ſpeaketh againſt, it is to be marked, That the ſacramēts being vnderſtāded & receiued ſincerely, are not properly the workes of men, but of God. For in Baptiſme, in the Lordes ſupper, we doe nothing? but offer our ſelues vntounto God to receaue his grace. Therefore Baptiſme,As actiue is when we we doe: ſo paſſiue is when a thing is done to vsus. in reſpect of vsus, is a worke paſſiue. for we bring nothing but faith, which hath all thinges laid vp in Chriſte. But what doe the Papiſtes? they imagin a worke wrought, whereby men deſerue the grace of God. and ſo what elſe doe they, but plainely quench out the trueth of the Sacrament. Yet we retaine and kepe Baptiſme and the Lordes ſupper, becauſe Chriſt wold hauehave the vſe of eche of them perpetuall: but we ſharpely deteſt thoſe vngodly dotages, as meete it is we ſhoulde. 4 Ye are emptied of Chriſt.) The meaning is, If you ſeeke any part of righteouſneſſe in the workes of the law, Chriſt belonges not to you, and yee are ſhut out from grace. Neither was their opinion ſo groſſe, that p. 118they did beleeue themſelues to bee iuſtified by the onelye obſeruing of the Law: but they did mingle Chriſt with the lawe. otherwiſe it were in vayne that Paule didde terrifie them with theſe threatninges, What doe you? you make Chriſt vnprofitable vntounto you. you bring to naught his grace. We ſee thā that there can no ſmall peece of righteouſneſſe be put in the law, but (withall) we renounce Chriſt and his grace.

5 For we by the Spirite through faith.) It is a preuention wherewith he preuenteth an obiection for forthwith this cogitation might come into any mans mynde, Is there than no profite of circumciſion? Obiection. he aunſwereth, Aunſwer. that in Chriſt it profiteth nothing: and that therefore righteouſneſſe is planted in fayth, and that this righteouſneſſe is obtayned in ſpirite without ceremonies. To loke for the hope of righteouſneſſe, is to groūd in this or that thing their confidence: or to determine from whence righteouſneſſe is to be hoped, although withall, it bee probable, that perſeueraunce is noted in theſe wordes: as if he ſhoulde hauehave ſayde, We ſtande conſtantlye in the confidence of righteouſneſſe, which, by fayth we obtayne. In that hee ſayth, that righteouſneſſe abideth by fayth: that is common to the fathers and to vsus both alike, for by fayth they all pleaſed God, as the Scripture witneſſeth, Hebr. 11. but their faith was wrapped vnderunder the vaile of ceremonies. therefore hee maketh a difference betweene vsus and them by this word Spirite, which is ſet agaynſte the outwarde ſhadowes. Hee meaneth than that it is naked and bare fayth now which ſuffiſeth to obtayne righteouſneſſe: and which is not ſet forth with the pompe of ceremonies, but is content with the ſpirituall ſeruice of God.

6 Eor in Chriſt Ieſus.) It is a reaſon ſhewing wherfore they might nowe obtaine righteouſnes in the Spirite: becauſe Circumciſion with the appurtinaunces thereof was aboliſhed in Chriſte, that is to ſay in the kingdom of Chriſte, or in the church of Chriſte. for by a Synecdoche, Sinecdoche is a figure where part … whole.in the word Circumciſion he ſetteth downe the ceremonies, And ſo he putteth in mynde, that there is no roome left for them any more, and yet he graunteth that they were not alwayes vnprofitable. for he teacheth that they were not abrogated, till after that Chriſte was reuealed. And ſo withall is ſolued that queſtion, why he ſpeaketh heare ſo p. 119contemptuouſly of Circumciſion, as though it neuer had anye thing auayled. for mention is not made here of Circumciſion, as in that it was once a Sacrament. it is not demaunded of what force it was at that time in whiche it was not as yet growne out of vſe: but he affirmeth that vnderunder Chriſtes kingdome, it was made all one with vncircumciſion. namely for that the comming of Chriſt brought an ende to all the ceremonies of the Law. But faith working by louelove. He ſetteth agaynſt Ceremonies another excerciſe, namely of louelove. Leſt that the Iewes ſhould flatter themſelues too much, as though they excelled in any notable thing. for about the ende of the Epiſtle in ſteede of this peece he will vſe this, A new creature. It is as much than as if he had ſayde, That God will not hauehave vsus at theſe dayes to be occupied in ceremonies: but it is ſufficient if wee excerciſe our ſelues in charitie. In the meane while hee doeth not ſhut out our Sacraments, which are helpes to fayth. but briefely hee confirmeth that whiche he hath touched, concearning the ſpirituall ſeruice of God. This place hath no difficultie, were it not that the Papiſtes did ſlaunderouſlye wreſt it to builde vp their righteouſneſſe of workes. for when they are minded to refell that ſaying of ours, Fayth onelyonly iuſtifieth, than take they vp this weapon, Obiection. If that fayth iuſtifieth which worketh by charitie, than, ſaye they, it doth not iuſtifie alone. I anſwere, Anſwer. they vnderſtand not what they prate: muche leſſe what wee teach. for wee doe not teache that the faith whiche iuſtifieth is alone: but we affirme that it is alwayes ioyned with good works. only we contend that it alone auaileth vntounto iuſtification. The Papiſtes themſelues like Tormentoures doe teare and rente Fayth miſerablye, while ſometime they make it vnſhaped and without charitie, and ſometime ſhaped. as for vsus we holde, that true faith cannot be plucked away from the Spirite of regeneration, but when we ſpeake of the cauſe of iuſtification, than we ſhutte oute all workes. As touching this preſence place, Paule doeth not reaſon whether charitie worketh with fayth, to iuſtifie, but onelyonly ſheweth what are now the true excerciſes of the faythfull: leaſt he ſhoulde ſeeme to make Chriſtians idle, and as it were like to blockes. Therefore when you are in hand p. 120with the cauſe of iuſtification, take heede you admitte not anye mention of charitie, or of workes: but firmelye holde faſt that which ſhutteth them out. In as much as Paule here doeth not entreate of iuſtification, nor yet aſſigneth the prayſe thereof to charitie in part, we may thereby readilye conclude, that by the ſame reaſon it ſhould follow, that Circumciſion and ceremonies did iuſtifie in time paſt. For as he commendeth faith with charitie in Ieſus Chriſt: ſo before the comming of Chriſt ceremonies were required. But that was nothing to the deſeruing of righteouſneſſe, which the Papiſts alſo will confeſſe. and therefore we muſt not thinke ſo of charitie neither.

7 Ye did run wel, who did hinder you that you ſhould not obay the truth.

8 The Perſwaſion is not of him who hath called you.

9 A little leauen leaueneth the whole lumpe.

10 I am perſwaded of you in the Lord, that you will thinke no other thing: he that troubleth you, ſhall beare iudgement, whoſoeuer he be.

11 And I, Bretheren, if as yet I preache Circumciſion, why as yet doe I ſuffer perſecution? the offence of the croſſe is done away.

I would to GOD they alſo were cut away which trouble you.

7 Ye did run well.) He doth of a ſette purpoſe mingle the reproche of their preſent backſliding, with the praiſe of their former courſe, that being aſhamed they maye the more willinglye returne into the way. It is a token of wondering that he aſketh them who led them away from the right courſe: whereby hee may make them the more aſhamed. I thought good once againe to turne the Verbe foreign to Obay rather than to Beleeue: becauſe now alreadie they had embraced the puritie of the Goſpell, and were caried away from obaying it.

8 The perſwaſion is not of him.) He contended afore with reaſons: now at laſt he goeth to it by authoritie, wheras he crieth vntounto them, that this perſwaſion came from ſome other place than from God. For this admonitiō ſhould not hauehave very much p. 121waight, were it not vpholded by the authoritie of the perſon. But Paule of his owne right mighte ſo boldlye ſpeake to the Galathians, for that hee was a Preacher vntounto them of that calling that GOD called them with▪ and therefore hee nameth not GOD but he ſignes him out by a Peripraſis:Periphraſis, … fight whē a thing is ſignified in many words that may be ſaid in one, as, one that ſelleth rayſons. &c. for a grocer. as if he ſhould ſaye, God is not at controuerſie with himſelfe: hee it is who called you into ſaluation by my preaching. This newe perſwaſion then came from ſome other place. Therefore if you will hauehave the calling of God ratified, take heede you giuegive no eare vntounto them, who bring in amongſt you new inuentions. Although I confeſſe the greeke Participle be of the preſent tence: yet becauſe it is taken indifinitely, it liked me to turne it thus, Which hath called you, for to take away doubtfulneſſe in the meaning.

9 A little leauen.) I referre it to the doctrine, and not to the men. for he aduiſeth them how hurtfull a thing the corruption of doctrine is: leaſt they ſhould not repute it (as commonly men doe) as a thing of no daunger, or elſe of no great daunger. For Sathan creepeth in with this vndermining, ſo that he doth not openlye ſhake the whole doctrine, but infecteth the pureneſſe thereof with falſe and forged opinions. many becauſe they conſider not the greatneſſe of the euill, are leſſe vehement in reſiſting the ſame, therefore the Apoſtle here doth crie out that no iote of ſafetie doth remayne, after that the truth of God is corrupted, and he vſeth the ſimilitude of leauen, which, although it bee but a little doeth ſende out it ſharpeneſſe into the whole lumpe. Therefore we muſt carefully beware, that we ſuffer not any thing to be deuiſed and put to the pure doctrine of the Goſpell.

10 I am perſwaded.) Hee doeth agayne turne all his ſharpe ſpeeche from the Galathians vntounto the falſe Apoſtles: hee ſayeth they were the cauſe of the euill, to them hee threatneth puniſhmente: hee ſheweth that hee hath good hope of the Galathians, becauſe they will returne readylye and eaſilye to agree to the truth. And that giueth vsus a courage, when wee heare that wee are well hoped of. for wee counte it a foule matter to deceyue the opynyon p. 122of them who iudge louingly and friendly of vsus. And becauſe it was the worke of GOD to bring the Galathians agayne to the pure Doctrine of fayth from whiche they hadde ſwarued, hee ſayeth he hopeth in the Lord: whereby he moniſheth them that returning or repentaunce is a heauenlye gifte, that they alſo might aſke the ſame of God.

He that troubleth you.) It is a confirmation of the ſentence going afore, becauſe after a ſort he layeth a great part of the blame vppon thoſe deceiuers, by whome the Galathians were beguiled. for looke what reuengement hee denounceth agaynſte them, from the ſame for the moſte parte doeth hee exempt the Galathians. But whoſoeuer they be that giuegive occaſion of hurly bulyes to the Church, whoſoeuer breake the vnitie of fayth, whoſoeuer make concorde ſhake and decaye, lette them heare: and if they bee in their right wits, let them ſhake for feare at this ſpeeche. for GOD by the mouth of Paule doeth pronounce, that no ſuche Authoures of offences ſhall ſcape vnreuenged. This peece Whoſoeuer helde, hath a force in it. for in as muche as the falſe Apoſtles by theire greate wordes did terrifie the ignoraunte and vnlearned multitude, it behoued Paule on the other ſide, ſo loftily to extoll his doctrine, that hee ſhoulde ſpare none whiche durſte quetche agaynſte him, whatſoeuer tytle otherwiſe they were knowne by.

11 And I bretheren.) An argumente drawne from the finall cauſe. I mought, ſayth he, auoyde the hatred of men, daungers and perſecutions: if I woulde but onlye mingle ceremonies with Chriſt. whereas therefore I contende ſo greatlye aboute this matter to (maintayne) the contrarye, I doe it not for myne owne cauſe nor yet for myne owne profite. But doeth it therefore followe that it is true whiche hee teacheth? I aunſwere, that the right affection and pure conſcience of the Teacher is of no ſmall force to winne credite. moreouer it is not credible, that any man is ſo madde, that hee will willinglye procure hurte to himſelfe. laſtlye hee cauſeth his Aduerſaryes to bee ſuſpected, for that by preaching Circumciſion, they prouyde for their owne quietneſſe, rather then faythfullye to ſerue Chriſte. The ſumme is, that Paule deteſteth al ambition p. 123and couetouſneſſe, finally he reſpected not himſelfe, in that he contemned fauour and prayſe: and that hee offred himſelfe to perſecutions and to the furie of many, rather than hee woulde bende but the very breadth of a nayle from the purity of the Goſpell. The ſlaunder of the Croſſe is done away. Paule willingly doth name y^e Goſpel the Croſſe, or y^e preaching of the croſſe, whileſt his mynde is to ſet the baſe ſimplicitie thereof agaynſt the bubbles of humane wiſedome or righteouſneſſe. for both the Iewes being pufte vp with their vngratious confidence of righteouſneſſe, and the Greekes with their fooliſh perſwaſion of wiſedome, did deſpiſe the baſeneſſe of the Goſpell. When as therefore he ſayth now, that there ſhall not bee anye more any ſlaunder of the croſſe, if the preaching of circumciſion be allowed, he meaneth that the Iewes will not moleſt him, but that hee ſhall hauehave a roome to teache by their good leaue: becauſe that paynted and counterfeit Goſpell compacte of Moſes and Chriſt ſhall no more offend them, but that kynde of mingle mangle will be tollerable vntounto them, becauſe they ſhall remain in the poſſeſſion of their auncient dignitie.

12 I would they were alſo cut away.) Hee is caried furder through diſpleaſure: for he wiſheth deſtruction to thoſe deceauers, by whom the Galathians were beguiled. And he ſeemeth to allude vntounto Circumciſion which they did vrge. when he ſaith Cut of To whiche opinyon Chriſoſtome enclineth: as if hee ſhould ſay, They rent the church for cauſe of circumciſion. Obiection. I would hauehave them vtterly cut off▪ But ſuch an ill wiſhe ſeemeth finally to agree with Apoſtolike kindneſſe. for it is to be wiſhed that all may be ſaued: and than it is not to be wiſhed that anye man ſhould periſh. I aunſwere, Anſwer. that that is true while wee reſpect the men. for the ſaluation of all without exception is commended to vsus of God: euen as Chriſt hath ſuffered for the ſins of the whole worlde. but it happeneth ſometimes that godlye myndes are caried beyonde the conſideration of men: namely while they beholde the glory of God, & the kingdome of Chriſt. For ſo much as the glory of God is more excellent than the ſaluation of men, ſo much more deepely ought it to rauiſhe vsus to louelove him and ſerue him. ſo commeth it to paſſe that the faythfull being bent to ſet forth the glory of God, do forget the world p. 124and men: and therefore had they rather the whole world were loſt, than any iote of God his glory ſhould be diminiſhed. But let vsus remember that that deſire ſpringeth hereof, for that they being turned away from the conſideration of men, hauehave theire mindes fixed vponupon God alone. Therefore he may not be condemned of crueltie, as though he ſtrane againſte charitie. Further, if we compare the (whole) Church with one man, or with a few men, howe farre more wayeth the Church? That is cruell pitie which preferreth one man before the whole church: I ſee vpō one ſide the flocke of the Lord which is in daunger: on the other ſide I ſee a Woolfe, by the ſetting on of Sathan, in deuouring: ought not the regard I hauehave to the Church ſo ſwallowe vp my whole cogitations, that I ſhould deſire the ſafetie of the church to be purchaſed through the deſtruction of the Woolfe? And yet by this meanes I would not hauehave any man boaſt: but y^e louelove and care for the church, violentlye carieth mee as it were out of my ſelfe, ſo that I regard (and care for) nothing elſe. There is no man than that ſhall be a true paſtour of the church, who burneth not with the like zeale. Wheras I hauehave tranſlated it thus, Which trouble you, the greeke word ſignifieth, to remoue frō their degree or eſtate. for to amplifie the matter he hath put to, Alſo, wiſhing not onelyonly that they were put down, but that vtterly they were cut away and whipt of cleane.

13 For ye bretheren are called into libertie: onelye giuegive not libertie to be an occaſion to the fleſh: but ſerue you one another by louelove.

14 For the whole law is fulfilled in one word, namelye in this, Thou ſhalt louelove thy neighbour as thy ſelfe.

25 But if you bite and deuour one another, take heed that you be not conſumed one of another.

16 Then I ſay walke in the ſpirite: and you ſhall not fulfill the luſt of the fleſh.

17 For the fleſhe luſteth againſt the Spirite: and the Spirite agaynſt the fleſh. theſe are betweene themſelues enimies one to the other: ſo that ye cānot do thoſe thinges which you would do.

p. 12518 But if you be led by the ſpirite, you are not vnderunder the Law.

13 Ye are called into libertie.) Now he teacheth after what wiſe we muſt vſe libertie. I ſhewed in y^e firſt Epiſtle to the Corinthians, y^t libertie was one thing, & the vſe of it another thing for libertie is in the conſcience and reſpecteth God: but the vſe thereof is in outward thinges, and hath to doe with men and not with God only. therefore after hee hath exhorted the Galathians that they ſhould ſuffer no part of their libertie to be abridged, now doth he bid them to be moderate in vſing it. And he preſcribeth a rule of the lawfull vſe thereof. namelye, that it bee not turned into a pretence or occaſion of licentious life. For no libertie is giuen to the fleſhe, which rather ought to be holden captiue vnderunder ſubiection: but it is a ſpirituall good thing, whiche godly myndes onelyonly can comprehende. But by louelove. He declareth the waye how to bridle libertie, that it runne not into a wandring and licencious abuſe: namelye if it be ruled of charitie. Let vsus alwayes beare in mynde that hee now intreateth, not howe wee are free before GOD, but howe wee may vſe our libertye amongeſt men. for an vprighte conſcience doth not allowe of any bondage: but the bondage or abſtayning from the outwarde vſe (of a thing) hath no daunger (in it). This is than the ſumme, if wee ſerue another by louelove, wee will make a reckoning of edification. and ſo ſhall it bee brought about that we ſhall not be wanton, but ſhall vſe the grace of GOD, to his honour, and the ſaluation of our neighbours.

14 For the whole law.) You muſt vnderſtand a cloſe or vnvttered contrarietie betweene this exhortation of Paule, and the doctrine of the falſe Apoſtles. for whereas they did ſtick in only ceremonies, Paule here by the way doth briefelye touch, what the true dueties & excerciſes of Chriſtians are. To this end therefore belongeth y^e preſēt cōmendation of louelove, y^t the Galathians may vnderſtād, that y^e principall poynt of chriſtian perfectiō is placed therin. But it muſt be ſeene why he comprehendeth all the cōmandements of y^e law vnderunder charity: whereas the law cōſiſteth of ii. tables, of which y^e firſt is a doctrine cōcerning p. 126the worſhipping of God, & the dutyes of godlyneſſe: & the later is a doctrine of louelove or charity. for it is an abſurditie to make of the part the whole. Som (in expounding this place) wynd away on this faſhion, ſaying, that no other thing is taught in the firſte table▪ but that we ſhould louelove God with all our hart. But Paul doth playnely (ſpeake of) charitie toward our neighbours, than muſt we ſeeke another ſolution that is ſtronger. I graunt that pietie toward God, ſtandeth before louelove toward our neighbors: and that therefore the obſeruing or keeping of the firſt table is of more waight in the ſight of God, than of the later. But piety or godlineſſe is a thing hidden from the ſence or vnderſtanding of men: as God himſelfe is inuiſible, and though ceremonyes were ordayned to teſtifie the ſame (I meane godlyneſſe): yet were they no ſure proofes thereof. for often it happeneth that none are more ſtout and buſie obſeruers of ceremonies than bee hypocrites. God therefore will take a triall of our affection toward him, by our louelove toward our brethren, whiche hee ſetteth downe vntounto vsus one toward another. And this is the reaſon why louelove is called the fulfilling of the law, not only in this place, but alſo Ro. 13.8. not becauſe it excelleth the worſhipping of God▪ but for that it is a confirmatiō therof. I ſayd euē now that God is inuiſible, but he manifeſteth himſelf vntounto vsus in our bretherē, and requireth in the perſon of them that whiche is due to himſelfe. LoueLove therefore toward men riſeth not but of the feare and louelove of God. Therefore it is no maruaile if the effect contayn, by the figure Synecdoche, vnderunder it, the cauſe whereof it is a ſigne. He ſhall goe to worke diſorderly, whatſoeuer he bee, that ſeperateth the louelove of God from the louelove of men.

Thou ſhalt louelove thy neighbour. For he that ſhall louelove, muſte yeelde vntounto eueryevery one his right, he will do wrong to no man, he will hurt no man, hee will doe good to all as much as lyeth in his power. for what elſe is ſpoken off in all the ſeconde Table? and this reaſon alſo doth Paule bring out in the Epiſtle to the Romaines. Finally vnderunder the name of Neighbour are all men contayned▪ for the nature that is common both to pore and riche doth ioyne vsus and maketh vsus one: as Eſay warneth Cha, 58.7. Deſpiſe not thine owne fleſh. But ſpecially the Image of God ought to be a moſt holy bande of knitting vsus together. and therfore p. 127in this caſe there is no difference of friend and foe. neyther maye the vngratiouſneſſe of men wipe out the lawe of nature. This parcell, As thy ſelfe, meaneth thus much, As euerye man is bent by the affection of the fleſh to louelove himſelfe, ſo is commended vntounto vsus by God, the louelove toward our neighbours. They ouerthrow the wordes of the Lord, but expound them not, who gather thereof, (as all the Sorboniſtes doe) that the louelove of our ſelues ought to be alway firſt in order, becauſe the thing ruled ought to be inferiour to that which ruleth or is the rule. They are Aſſes and hauehave not a crumme of charitie. for if the louelove of our ſelues were a rule, it would follow, that it were right and holy and allowed before God. but neuer ſhal we louelove our neighboures ſincerely and according to the minde of the Lorde, vntill we hauehave amended and corrected that ſame louelove of our ſelues for the affections are contrary and diſagreeing: when as the louelove of our ſelues engendreth as well the neglecting as the contemning of others, engendreth crueltie, is the Fountaine and wellſpring of couetouſneſſe rapines, deceites, and of all ſuche lyke miſchiefes, enforceth vsus to impaciencie, and armeth vsus with the deſire of reuenge. Therefore the Lord requireth this, that it may be chaunged into louelove.

15 If you bite and deuoure.) A man maye coniecture as well by the thing it ſelfe, as alſo by the wordes, that the Galathians ſtriued and were at odddes among themſelues, for that they did diſagree in doctrine. hee nowe declareth by the ende of ſuch dealing how deadly an euill ſtrife is in the Church. Moreouer it is very like, that the Lorde by falſe doctrines hadde reuenged their ambition, loftineſſe, and other their vices: as hee is accuſtomed, and alſo teſtifieth by Moſes Deut. 13. ver. 2. By bytinges and deuouring he meaneth, in my iudgemente both hatefull ſlaunders, accuſations, taunts, and ſuche like brawles: and alſo iniuries and wrongs done by fraude or violence. What is the ende hereof at the length? conſuming or deuouring, ſaith he. but yet it is the propertie of charitie, that one of vsus ſhould defend and preſerue another. I wold to god this would alwaies come into our mind as ofte as the diuell doeth procure vsus vntounto contentions, namely that no other thing can come of the inward diſſentions of the members, but a deſtruction and conſumption p. 128of the whole bodye. And what a wretched and mad thing is it, that we, who are members of one body, do willingly and of our own accord conſpire one of vsus to deſtroy another. I ſaye then, walke in the Spirite. The remedie followeth. the ruine of the Church is no ſmall euill, we muſt therefore dilligently preuent it as oft as it is at hande. But what is the meane or the waye? forſooth if the fleſh hauehave not dominion in vsus: but that wee giuegive our ſelues to be gouerned of the ſpirite of God. And hee doth withall ſhew that the Galathians are carnall, and voyd of God his ſpirite, for that they led ſuch a life as became not chriſtians. for wherof came it that one of them wounded another, but becauſe they were ledde after the luſt of the fleſhe? This than hee ſayth is a token, that they walke not after the Spirite. You muſt marke the worde, Fulfill, whereby hee meaneth that the children of God, although they be as yet endaungered vntounto vices, as long as they are oppreſſed with the burthen of the fleſh, yet are they not vtterly addicted vntounto them or in bondage to them, but doe indeauour to reſiſt and fight agaynſt them. neyther is the ſpirituall man free from the deſires of the fleſh, but y^t he is often prouoked of them: but he doth not yeeld, that he maye ſuffer them to raigne, which to doe is to fulfill them. Looke vponupon the eight to the Romaynes.

17 The fleſh couereth againſt.) He putteth thē in minde of the difficulty, to the end they may know that they cannot ſpiritually ouercome without contending. the difficultie riſeth hereof, that our diſpoſition reſiſteth the ſpirite. For vnderunder the name of Fleſh, I hauehave ſayd in the Epiſtle to the Romanes, that there is meant the nature of man. for where as the Sophiſters reſtraine it to the inferiour ſences, as they call them, it is refelled by many places, and the contrarye taketh awaye all the doubte. For the Spirite ſignifieth a refourmed nature, or the grace of regeneration. What thing elſe than is the Fleſh but the olde man? When as therefore the whole nature of man is rebellious and ſtubborne againſt the ſpirite of God, wee muſt earneſtlye ſtriue, and enforce our ſelues to be obediēt to the ſpirite. Wherfore we muſt begin with denying our ſelues. Here maye wee ſee with what title the Lord ſetteth out our diſpoſitions & nature, namely that it agreeth no better with that which is righte, than fire p. 129doth with water. Now what droppe of goodneſſe ſhalbe found in free wil? except, may happe, that be called good which is contrarie to the Spirite of God. This is that whereof he ſpeaketh Rom. 87. that al the thoughtes of the fleſh are enmities againſt God. So that ye cannot doe.) This, without doubt, belongeth to the regenerate. For they that are carnall hauehave no fight with euill luſts, they hauehave no right deſire whereby they may come vntounto y^e righteouſneſſe of God. And Paule ſpeaketh vntounto y^e faithfull: therefore this ſame You will, is not to be vnderſtanded of the inclination of nature, but of the holy affections, whiche God by his grace doth inſpire into vsus. Paule therfore declareth, that the faithfull. how much ſoeuer they ſtriue, yet that they cannot wreſtle ſo long and ſo farre, during the time they be in this life, that they can obey God perfectly. They wiſhe, truly, and they deſire. but the full effect followeth not. whiche argumente is more largely diſcourſed. Rom. 7.15.

18 If you are led of the Spirite. Whereas the faithfull doe halte in their balking in the way of the Lord: leaſt they ſhould ſaint in their hartes, for that they hauehave not a deſire to ſatiſfie the Lawe, they hauehave neede of ſuche a comforte as here they heare, where Paule ſaithe, They are not vnderunder the Law: whiche he vſeth alſo Rom. 6.14. For thereof followeth, that that is not imputed vntounto them which is yet wanting: but that their duties are as acceptable vntounto God. as though they were full & perfecte on all ſides. But here he alſo goeth forth with y^t which hee hath begon concerning liberty. For this is y^e ſpirite which before he called y^e ſpirite of adoptiō: which for y^t it maketh men free, it ſetteth thē at libertie from the yoke of y^e law. It is as much therefore as if he ſhold ſay, Will ye once make an end of thoſe cōtroverſies which buſie your heades? walke after the Spirite, for than ſhall you be looſed from the dominon of the Lawe: becauſe the Lawe ſhall be as a free doctrine, which maye admoniſh you: and ſhall not hold your conſciences any longer bounde. Finally take away the guiltineſſe that commeth of the Lawe, freedome from cerimonies foloweth: which are ſimboels of a ſeruile eſtate

19 The deedes of the fleſh are manifeſt, which are (theſe), Adultery, Whoredom, Vncleanneſſe, Wantonnes.

p. 13020 Idolatrie, witchcraft, hatreds, contention, emulation, wrath, ſtriuinges, ſeditions, hereſies.

21 Enuie, manſlaughter, dronkenneſſe, Banquetinge, and ſuch like: of which I tell you before, as alſo I hauehave foretolde you, that they which doe ſuche thinges, ſhall not poſſeſſe the kingdome of God by heritage.

19 The deedes of the fleſh.) Becauſe in ſumme he hath ſet downe a marke for Chriſtians, wherevnto they ought to leauel, that they may obay the ſpirite, and reſiſt the fleſh: now doeth hee paint forth vntounto vsus an Image as well of the fleſh as alſo of the ſpirite. If men knew themſelues they ſhould not neede this declaratiō: becauſe they are nothing but the fleſh but ſuch is our hipocriſie, which is bred by the bone, y^t we ſee not our filthineſſe till the tree be made manifeſt by y^e fruit. Now therfore the Apoſtle putteth vsus in mind, againſt what vices we muſt warre, y^t we liue not after the fleſh. He reckens them not vp all, and that hee ſheweth in y^e end: but of thoſe which he reckoneth, it is eaſie to gather what the reſt be. He putteth Adultery & Whoredome in the firſt place: after y^t he nameth vncleaneſſe, which reacheth to al y^e parts of vnſhamfaſtneſſe. Wātoneſſe is as it were y^e inſtrumēt. for y^e Greekes call thoſe wantons which behaue thēſelues wātōly & diſſolutly. theſe foure ar referred vntounto one head, namely vnchaſtneſſe. He ioyneth worſhipping of idols, which in this place is taken for groſſe ſuperſtitiōs, which are manifeſt vntounto the eyes of men. The ſeuen kinds which folow next after, are of kin one to another: vntounto which are ioyned two other afterward. He nameth Anger and Hatred, which principally differ in this, that Anger is ſhort:Autho. li. 2. Rethor. and Hatred continueth. Emulations and Enuye are the cauſes of Hatred. Furdermore Ariſtotle maketh this difference betweene Emulation and Enuie, ſaying that he doth Emulate, which taketh it in greef that another excelleth him or is better than he: not becauſe his vertue or excellencie greeueth him, but becauſe he would wiſhe himſelfe to be his ſuperior or better. But he enuieth, not which deſireth to excell, but whiche is greeued at the excellencie of others. and therfore he teacheth that enuie is a quallitie of baſe and abiect perſons, and doth attribute p. 131emulation to loftie and heroicall hartes. Paule pronounceth them both to be a malladye of the Fleſh. of Wrath alſo and Hatred doe ſpring Contentions, Shiftinges, Seditions or Vprores. at length come manſlaughters and Withcrafts or Poyſoninges. By Banquettinges, he meaneth diſſolute dyet, and eueryevery vntemperateneſſe of gluttony. Marke that he reckoneth vp Hereſies among the workes of the fleſhe. for thereof we gather that the worde Fleſh is more largely extended then vntounto ſenſualitie, as the Sophiſters fayne. For what breedeth hereſies, but Ambition which occupieth the principall ſeate of the mynde, and hath no reſidence in a doltiſhe heade? Hee ſayeth theſe are manifeſt, leaſt any by replying might thinke he had any thing profited. for what auayleth it to denye that the fleſhe hath dominion in vsus, when the fruites doe bewray the Tree?

21 Of which I tell you before.) With this ſo ſharpe a telling hee meant not onelyonly to terrifie the Galathians, but alſo after a ſorte to girde at the falſe apoſtles, who, ſetting aparte this doctrine that was farre more profitable, contended and iangled about ceremonies. And yet withall he alſo teacheth vsus by his example, to continue in theſe exhortaions and threatninges, according to that in Eſaye Cap. 58.1. Cry and ceaſe not, tel my people their wickedneſſe, For what can be ſpoken more horribly, than that they, whatſoeuer they be, that walke after the fleſh are baniſhed from the kingdome of God? who dare imagine now that theſe vices bee light and ſmall, Obiection. whiche God ſo greatly doeth abhorre? But thus it ſeemeth that the hope of ſaluation is cut off from all men. for who is it in the world, that is not combred with ſome of theſe vices? I aunſwere, Aunſwer. that Paule doth not threaten vntounto all men that hauehave ſinned, the caſting out of the kingdome of God, but vntounto them that continue ſinners without repentaunce. The Saints alſo otherwhile are greeuouſly troubled, but they returne into the waye agayne: and therefore are they not reckoned in this beadroll: becauſe they cocker not themſelues. To be breefe, all the threatninges of Gods iudgements call vsus to repentaunce, vntounto which ther is pardon alwaye readie with God: but they ſhal be a witneſſe againſt vsus if wee remayne obſtinate. For the worde, poſſeſſe, is vſed in Paule this greeke worde foreign which is to obtayne p. 132by right of inheritaunce. Neyther yet doe we obtayne euerlaſting life, by any other right, but by the right of adoption: as elſe where is ſeene.

22 But the fruite of the Spirite is charitie, ioy, peace, long ſuffering, gentleneſſe, benignitie, faith.

23 Meekeneſſe, temperaunce, againſt ſuch the law is not.

24 Thoſe truely that are Chriſtes, hauehave crucified the fleſhe with the affections and luſtes.

25 If we liue in the ſpirite, lette vsus alſo walke in the Spirite.

26 Let vsus not be deſirous of vaineglory, prouoking one another, enuying one another.

22 But the fruites.) As afore he condemned the whole nature of man, for that it bringeth forth no fruites but faultye and reprobate: ſo nowe he teacheth that all vertues, all honeſt & well ordered affections doe come of the ſpirite: that is to ſaye, from the grace of God, and from the renuing whiche wee hauehave from Chriſt. It is as much therefore as if he had ſayd, There commeth nothing of man but that which is euill, there is nothing that is good, but commeth of the holy ghoſt. For although there hath oft times appeared in mē not regenerate, notable examples of meekeneſſe, fayth, temporaunce and liberalitie: yet for al that it is certayn, y^t they were but only deceiuing ſhewes, there was a kind of notable vertue in Curius, in Fabricius, Temperance in Cato, gentleneſſe and liberalitie in Scipio, long ſuffering in Fabius: but that only in the ſight of men, but that only after a ciuile account or eſtimation. but before GOD nothing is pure except it be out of the fountayne of all puritie. I take Ioy here not as Rom. 14.17. but for the merineſſe which we ſhew to our neighboures, and that which is contrary to waywardneſſe: & ſo I take faith for truth. that it may be contrary to ſuttlety, fraud, and lying. I ſet Peace agaynſte brawlinges and contentions. Long ſuffering, is meekeneſſe of mynde, whereby it commeth to paſſe that we take al thinges in good parte, and are not by and by ready to be angry. the reſt are open ynough. for the fruite deſcribeth how it ſhal be manifeſt what eueryevery mans mind is. what p. 133than, will ſome man ſay, ſhall we iudge of the vngodlye and Idolatours, which ſhined with notoble ſhew of vertues? for by their workes they ſhowe to be eſpirituall. I aunſwere, as not all the workes of the fleſh are apparaunt in a carnal or fleſhly man, but they ſhew them ſelues to be carnal with this or that vice: ſo a ſpirituall man muſt not be deemed ſo, becauſe of one vertue: for in the while it will appeare by other vices, that the fleſhe had dominion in him. which is plainelye to be ſeene of all them whome I hauehave named.

23 Againſt ſuch.) Some vnderſtande ſimply, that the Lawe was not ſet out againſt good workes: becauſe that of ill manners did ſpring good lawes. but Paule ſpeaketh this in a higher and more deepe ſence namely that where the Spirite ruleth, the Law beareth no longer the ſwaye, for the Lord by framing our hartes vntounto his righteouſneſſe, deliuereth vsus from the rigor of the Law, ſo that he will not deale with vsus according to the couenaunt thereof, nor holde our conſciences vnderunder guiltineſſe. The law in the meane while ceaſeth not to doe his office, by teaching and exhorting: but the Spirite of adoption deliuereth vsus from ſubiection, and ſo he ſcorneth the falſe Apoſtles, who by vrging and enforcing the ſubiection of the Law, didde not more bende themſelues to vnlooſe the yoke thereof: which Paule teacheth to be done, where the Spirite of GOD beareth ſwaye: whereof it followeth, that they had no regard of ſpirituall righteouſneſſe.

24. They that are Chriſtes. He addeth this, that he may ſhew that libertye belongeth vntounto all Chriſtians, becauſe they hauehave renounced the fleſh. And, he warneth the Galathians what true Chriſtianitye is as touching their life: that they ſhould not profeſſe falſely themſelues to be Chriſtians, (when they were not Chriſtians in life). He hath vſed the worde Crucified, that hee might note (vntounto them), that the mortification of the fleſhe is the effecte of the croſſe on Chriſte. neither is this the proper or owne worke of man, but we are grafted by the grace of God, into the fellowſhip of the death of Chriſte, that wee ſhould not any more liue to our ſelues. Rom, 6.5. Than therefore ſhall we enioye the priuiledge of the ſonnes of GOD, if we be buried to gether with Chriſte by the true denying of our p. 134ſelues, and in killing the old man. not becauſe the fleſhe is as yet vtterly ſlayne, but becauſe it ſhould not raigne: but rather giuegive place to the ſpirite. The fleſh and the luſtes thereof. are meant for the roote and the fruites. For the Fleſh is the naughtineſſe of nature corrupted. from whenee all euils come▪ nowe it appeareth that the members of Chriſt hauehave wrong, if as yet they be brought in bondage vnderunder the Lawe, from whiche they are looſed that are regenerate vy his ſpirite.

25 If we liue in the Spirite.) Nowe Paule according to his cuſtome, out of doctrine gathereth an exhortation. the death of the fleſhe is the life of the ſpirite. and if ſo be the ſpirite of God liueth in vsus it gouerneth all our doinges. For alwayes there ſhall be many which without ſhame will boaſt themſelues to liue in the ſpirite: but Paule calleth them backe from wordes to the triall of the thing. For as the ſoule doeth not liue idlelye in the bodye, but doth ſende out moouing and ſtrength to the members, and all and ſinguler the partes: ſo the Spirite of God cannot be in vsus, but he will ſhew forth himſelfe by the outward effects. Therfore by liuing is here ment, the inward force or ſtrēgth: by walking is ment the outward actions or doinges. For this is Paules mynde, that workes are teſtimonies of a ſpirituall life. in the word Walke there is a Metaphor whiche is often vſed.

26 Let vsus not be deſirous.) Theſe are ſpeciall exhortations which were needefull for the Galathians: and neuer a whit leſſe are they meete for our time. Ambition is the mother of manye miſchiefes, not onelyonly in the whole ſocietie or cominaltie of men, but chiefely and eſpecially in the Church. Therfore he teacheth to take heede of her. For Vaineglorie is no other thing here in Paule, but a deſier of honour: wher any deſireth to be aboue the reſte. For although the prophane Philoſophers condemne not eueryevery ſeeking after glory: yet amonge Chriſtians who ſoeuer is deſirous of glory, for that he goeth awaye from true glory, is worthily condemned of vaine and prepoſterous ambition. For it is not lawfull for vsus to boaſte, otherwiſe than in God alone: for to boaſte without God is alwayes mere vanitie, mutuall prouocations and enuiengs are the daughters of ambition. For he that aſpireth to the higheſt degree, of neceſſitie muſt needes enuie p. 135the reſt: thereof ariſe backbitings, bitings, and prickings.