A Commentary of M. J. calvin upon the Epistle to the Galathians: And translated into English by R. V.  Pray for the peace of Jerusalem, they shall prosper that love thee. Psal. 122.6. 
AT LONDON, Imprinted by Thomas Purfoote, and are to be sold at his shop over against S. Sepulchres Church. 1581.   

¶ To the right Reverend Father john my Lord the Bishop of London, R. V wisheth health of soul and body, together with happy success in setting forth the glory of God. etc.  
IT is not long sithence right Reverend Father that I purposed the Dedication of a sermon of M. jewel by me translatd out of the Latin, unto your Honour, which for the briefness and smallness of the volume thereof I passed undedicated for a season, notwithstanding the worthy matter therein contained might sufficiently commend it as a thing of very great importance: And now having translated also this commentary of that learned man and godly Father I. calvin upon the Epistle of Saint Paul to the Galathians, I thought it my duty (especially in that I take myself to be bound to render an account of my study in part unto your Honour) joining the same together with the Sermon afore specified to dedicate both at once unto your Lordship, desiring that you will vouchsafe to accept of them with such an affection as the authors of both (I mean  and calvin) have both for their godliness in life, excellency in knowledge, and painfulness in uttering the truth, full well deserved, whereof I make in doubts. And therefore without troubling your Lordship any further with more circumstances being otherwise occupied in weighty and great matters, I commend the same together with your affairs to the defence and protection of the most highest who ever preserve your Honour.  
The first of August. 1581. Your most bounder R. V.   

The Argument upon the Epistle to the Galathians by M. john calvin.  
IT is sufficiently known what part of Asia the Galathians inhabited, and with what limits their Country was bounded: but whence they had their beginning, appeareth not so well among Writers. All agree that they were Gauls: and thereof they were named Gaulegrecians. But out of what part of Gaul (or France) they came, they do not so well agree. Strabo thought that the Tectosages came out of Gaul Narbon, and that the other were Celtae: whom all for the most part have followed. But whereas Plinius reckoneth the Ambiani with t e Tectosagi, and beside that, by the consent of all, that they had the Tolistobogi to their fellows, who dwelled upon the borders of the Rhine: it seemeth to me more likely that they were the Belgae, inhabiting the farmost coast of the Rhine, toward the Britain Sea. For the Tolistobogi held that portion in which now the Cleueners and Brabanders do inhabit. But hereof sprung the error, in my opinion: that whereas some band of the Tectosages had made an inroad into Gaul Narbon, they retained their name, & called the Region which they by force possessed, by it. And this doth Ausonius' show, where he saith, Even so far as to the Teutosagis who at the first were called Belgae. For he both calleth them Belgae: & testifieth that in the beginning they were called Teutosagi, who afterward were named Tectosagi. And whereas Caesar doth place the Tectosagis in the wood called Hercinia, I understand that to be done by going out of their own country thither: and by the story you may also gather it. But as touching the original of the Nation, more than sufficient hath been spoken, as in regard of the present place. The Galathians which held that portion of Asia which took the name of them, as they were divided into 3. principal peoples, namely the Tectosages, Tolistobogi, & the Trocmi, so also, saith Pliny, they had three principal Cities. They flourished with so great force once among their weak neighbours, that a great part of the lesser Asia was tributary to them: at length their countries virtue wearing out, they gave themselves to delicacy and excess. So with no great ado they were overcome in battle, and subdued by Cneus Manlius, the Roman Consul. in Saint Paul his time they were under the Romans. Furthermore whereas he had purely and faithfully instructed them in the Gospel: there came, while he was away the false Apostles, who corrupted the true seed (of the Word) with false and corrupt Doctrines. For they taught that the observing of ceremonies was as yet necessary. It might seem a thing of light account in show. but Paul contendeth about it as a principal point of the christian faith: and not without a cause, for it is no small evil to smother the brightness of the Gospel, to lay a snare upon the consciences, to take away the difference of the old and new Testament. he did see besides this, that unto these errors there was joined also a wicked and hurtful opinion of deserving righteousness. This is the cause why he striveth with such vehemency and contention. that we also being admonished how weighty and serious a matter is here handled, may be the more attentive to read it. If a man estimate the cause by the Commentaries of Origen or Jerome, he shall wonder that Paul was so greatly moved for certain outward customs. but whosoever shall look upon the beginning itself, shall confess that they were matters not unmeet to be so sharply contended about. For in that the Galathians by over swift credit, nay rather by lightness and folly suffered themselves to be lead away from the truth: therefore he reprehendeth them the more sharply▪ for I am not of their opinion, which suppose that they were the hardlier handled for because of the dullness of their wit. The Ephesians and Colossians were assayed also. and if they had so lightly yielded to their deceits, think we that Paul would have dealt any more mildly with them? The nature of the people than moved him not thus frankly to chide them, but it was rather the hatefulness of the matter that enforced him. Now that we understand the cause why he wrote this Epistle: let us come to the order of the handling thereof. He contendeth in the two first chapters about the authority of his Apostleship: saving that by occasion, about the end of the second chapter, he entereth into the principal (state of the matter): that is to say into the question of the justification of man: whereof nevertheless at the last in the third chapter he openly frameth a full disputation. Although he seem to entreat of many things in these two Chapters: yet this one thing he endeavoureth, to prove himself equal with the highest Apostles: and that he lacketh nothing but that he may be reckoned an Apostle in like degree of honour, as they. But it is worth the while to know why he took so great pains about the trial of his estimation. for so that Christ reign, and that the purity of doctrine remain sound, what skilleth it whether he be above Peter, or less than Peter, or whether they be all equal among themselves? If all must decrease, that only Christ may increase, unfruitful is the contention about the dignity of men. Moreover this may be demanded, why he compareth himself to the other Apostles, for what controversy had he with Peter and james, and john? to what purpose then did it belong, that those who were of one mind and good friends among themselves, should be at odds against themselves? I answer, that the false Apostles, who had beguiled the Galathians, to the end they might the better advance themselves, pretended the names of the Apostles, as though they had been sent of them. This was a notable shouldering in of themselves, for that they were believed to be the Apostles deputies, and spoke as it were out of their mouth: and in the mean while did pluck away from Paul the name and right of an Apostle. For they did object that he was not chosen of the Lord, one of the twelve, that he was never acknowled to be such an one by the college of the Apostles: and that not only he had his doctrine not from Christ, but not so much as from the Apostles, so came it to pass that not only the authority of Paul was diminished: but that he was as some one of the multitude, much base than themselves. If the matter had been concearning persons only, it had been no great matter for Paul to have been reputed some common Disciple: but when he did see his Doctrine thereby begin to grow out of credit, and to be set less by: he ought not to hold his peace, but stoutly speak against it. This is the wiliness of the Devil, when he dareth not assail the Doctrine manifestly, with crooked mines to hurl down the majesty thereof. Let us remember than, that in the person of Paul the truth of the Gospel was assaulted, for if he had suffered himself to be spoiled of the honour of Apostleship, it followed that he had usurped more hitherto than was his right. and this false boasting would have made him been suspected in other things also. And thereupon also did hang the estimation of his doctrine, in that it should have the beginning and was received not as proceeding from an Apostle of Christ, but from some common disciple. On the otherside he was overwhelmed with the majesty of great names and styles. For they whereas they boasted them of the title of Peter and james and john, did challenge to themselves Apostolical authority. And had not Paul manfully resisted this boasting, he should have given room for a lie, and moreover should have suffered in his own person the truth to have been trodden down. Therefore doth he seriously contend about both, (namely) that he was an Apostle appointed of the Lord, and also that he was nothing inferior to the rest: but that he was of like right and dignity as they, even as he had like name with them. He might have denied either that they were sent by Peter and his fellow Apostles, or that they had any commandment from them: but this defence hath much more weight, that he giveth not place to the apostles themselves: for if he had shunned that, he should have been thought to have disinherited his own cause. jerusalem in those days was the mother of all Churches, for that the Gospel did flow from thence into the whole world, and it was as it wear the principal seat of the kingdom of Christ. Whosoever came from thence into other Churches he was reverently received, and not without good cause. But many were swollen with a foolish glory, because they were familiar with the Apostles, or at the leastwise instructed by their teaching. Therefore nothing liked them, but that which they saw (done) at jerusalem. all other rites or usages not there used, they not only rejected, but hardily also condemned. Such waywardness is a plague very evil: when we will have the fashion or custom of one Church to stand as a general law. And it riseth of a preposterous zeal when we are so wedded to some teacher or place, that without weighing the matter, we would bind all places and all persons to the sense and will of one man, and to the orders of one place, as to a general or common rule, although ambition is always mingled to it: yea rather overmuch waywardness is full of ambition. But to return to these false Apostles: if only upon an ill emulation they had assayed in every place to thrust in the usage of the ceremonies, which they saw kept at jerusalem: in so doing they had done no small offence. for it is injurious of a custom strait way to make a rule. But there was more evil in their Doctrine being ungodly and pernicious, for that they would hold the consciences bound by a religion, for that they placed righteousness in the observation thereof. Now we perceive why Paul was so stout in the avouching his Apostleship, and why he doth set himself (by way of comparing) against the other Apostles. And that doth he till the end of the second Chapter, where he maketh away over unto the handling of the matter: namely that we are justified freely before God, not by the works of the law. For he useth this argument, If ceremonies have not power to justify, than the observing of them is not necessary. although he speaketh not of ceremonies alone, but reasoneth generally of works: or else all his argument were caycolde. If this seem unto any to be far fetched, he must consider two things. First that he could not otherwise dispatch the question, but by taking the general principle (which is) We be justified by the mere grace of God: which excludeth not ceremonies only, but also other works. Secondly that Paul made not so much ado concerning ceremonies, as about the wicked opinion of getting salvation by works. Let us mark then that Paul beginneth not at the egg (as they say): but he showeth of necessity the very spring head: that the readers may know, that contention is not moved here about the shadow of the ass▪ but about the greatest matter of all, (namely) By what way we shall get salvation. They are beguiled than who think that the Apostle keepeth himself in the compass of the particular question concearning ceremonies: for he could not wind him out of it by itself. We have the like example Act. 15.2. Strife and contention was moved about ceremonies, whether they were necessary to be kept: about discoursing whereof the Apostles preach Of the yoke of the Law not able to be borne, Of the free remission of sins. To what purpose are these things? for it seemeth to be an absurd digressing from the purpose: but it is not so. for the particular error could not otherwise be soundly confuted, but by taking in hand the general principle. As for example, If I must reason about the forbidding of eating flesh, I will make mention not only of meats, but I will arm myself with the general doctrine: how far man's traditions ought to prevail to the binding of the consciences. and this will I take hold of, that there is one law giver, which hath power to save and destroy. Let this be the sum: Paul in this place reasoneth from the general to the special negatively: which is an ordinary and most natural manner of disputing. But with what testimonies and reasons he proveth this sentence, We are justified by the only grace of Christ, we shall see in his place. This he prosecuteth even to the end of the third Chapter. In the beginning of the fourth chapter, he entreateth of the right use of ceremonies, and why they were ordained: where also he showeth that they are now abolished. For he must prevent this absurdity, which strait way might have come in any man's mind, To what end than were ceremonies? were they unprofitable? did the Fathers occupy themselves in them in vain? He determineth both breefelye. (namely) that in their time they were not superfluous & also that now they are abrogated by the coming of Christ: because he is the truth and end of them, wherefore he teacheth that we must abide in him. where also he briefly toucheth, what our state differeth from the state of the Fathers. whereof it followeth, that the doctrine of the false apostles, which darkeneth the brightness of the Gospel with the shadows of the old Law, is a perverse and hurtful doctrine. with his doctrine he mingleth certain exhortations to move the affections. About the end of the Chapter he setteth out his matter with a fine and pleasant allegory. In the fift chapter he exhorteth to hold fast the liberty purchased by the blood of Christ, that they deliver not their consciences to be entangled with the doctrines of men. but yet withal he admonisheth what is the lawful measure of liberty. And upon this occasion he showeth, which are the true exercises of Christians: lest whilst they are in vain occupied about ceremonies, they pass over those things that are principal.  
Finis.   

¶ A Commentary of M. john Calvin Upon the Epistle to the Galathians, and translated into English by R. V.  
Cap. 1. 
1 Paul an Apostle, not of men, neither by man, but by jesus Christ and God the Father, which raised him from the dead,  
2 And all the brethren which are with me, unto the Churches of Galatia:  
3 Grace unto you and peace from God the Father, and the Lord jesus Christ:  
4 Which gave himself for our sins, that he might take us from this present evil world, according to the will of God, and of our Father,  
5 Unto whom be glory for ever, Amen.  
1. Paul an Apostle.  
I Have said in another place, that Paul in his salutations is wont to ascribe unto himself the name of an Apostle, that by his person he might get authority unto his doctrine. The authority of the person doth depend neither of the judgement nor yet of the will of men: but of the only calling of God, and therefore he requireth to be heard, because he is an Apostle. Let us always hold this, That God alone is to be heard in the Church, and he which is appointed by him a Teacher, even jesus Christ. Therefore whosoever he be that will take upon him the place of a Teacher, must speak in the name of GOD or of Christ: but because among the Galathians Paul's calling was more doubted than elsewhere it was: therefore to confirm the same, he doth express somewhat more here than in other epistles he doth: for he doth not only affirm that he was called by God: but on the contrary part, he denieth that he was called either of men or by men. Here note that he speaketh not of the common office of Pastors, but of the office of an Apostle, the slanderers durst not utterly spoil him of the honour of the ministery: only they did take away from him the name and right of an Apostle. I speak now of the office of an Apostle in a proper signification: for it is two manner of ways taken, sometime it signifieth any the preachers of the Gospel: but in this place specially it signifieth a principal order in the Church, so that Paul is equal to Peter, and the rest of the twelve. That first member, That he was not called of men, he had common with all the true Ministers of Christ. As no man ought to take unto himself the honour: so is it not in the power of men to give it unto whom it pleaseth them. It belongeth to God alone to rule his Church: therefore Calling cannot be lawful but of him. And although a man be rightly sometime called in respect of the Church, who notwithstanding through a wicked desire, and not of a good conscience, doth come unto the ministery: yet nevertheless Paul doth here speak of the perfect approbation of his Calling, in the which nothing is lacking. Some man will object, Objection. Answer. doth it not fall out that the false apostles boast the self same thing also? I grant it: yea and that more arrogantly, and with greater boldness than the servants of the Lord dare: but the thing in deed faileth to them, which Paul might openly show. The second member, That he was not called by man, doth peculiarly belong to the Apostles: neither should this (namely to be called by man) have been at that time a fault in a Pastor. Paul himself with Barnabas did make Elders by election in every town Act. 14.23. the same he doth command to be done of Titus and Timothy. 1. Tim. 5.17. Tit. 1.3. And this is the ordinary way to elect Pastors: for we must not wait, till God doth reveal from heaven, those whom he will choose. Why then doth Paul reject from him that which is not only not evil, but also laudable? I have already showed that Paul thought it not sufficient, if he had taken himself either a Pastor or any one of the Ministers of the Gospel: for he speaketh (and the controversy was) about the office of an Apostle, and Apostles must be otherwise choose than Pastors, that is to say immediately (as they term it) of the Lord himself, Mat. 10.1. So Christ himself chose the twelve: Act. 1.23. and when a successor was to be pacled in stead of judas, the Church durst not choose one by election but, flieth to lots. Certain it is that there was no lots used in the choosing of Pastors: why do they it then in the ordaining of Mathias? forsooth that he might be chosen of God: because the office of an Apostle must be discerned from the other ministries (or offices.) Therefore to the end that Paul might exempt himself from the common order of Ministers, Objection. he contendeth that his Calling is immediate from God. But how doth he deny himself to be called by men, when as Luke doth show Act. 22.21.26. that he an5d Barnabas were called by the Church of Antiochia? Some answer, Answer. that he had the function of the office of an Apostle before (that time:) and therefore that that Calling was not the foundation of his Apostleship. But then again exception might be made, that at that time he was first appointed an Apostle to the Gentiles: in which number the Galathians were. Therefore the truer and plainer answer is, that he would not exclude here utterly the Calling of the Church: but only show that his Apostleshyppe rested upon a greater prerogative, the which is true: For the Antiochians did not lay their hands upon Paul of their own heads, 
An oracle is a speech from god.  but being commanded by an Oracle. Because therefore that he was called by Divine Revelation, and after that was appointed and called the Apostle of the Gentiles by the holy Ghost: it followeth that he was not brought in by men, howsoever the solemn usage of ordaining was afterward added. If the indirect contrariety between Paul and the false Apostles please any man, I gainsay it not: because they boasted of the name of men, it shall be thus, as though he said, Of whomsoever they boast themselves to be sent, I certainly will be above them, because I have a commandment from God and Christ. By jesus Christ and God the father. He maketh God the Father and Christ the authors of his Apostleship. He nameth Christ first, because it belongeth to him to send, and we do our embassage for him. But to amplify it, he addeth also the father: as if he should say, If the majesty of Christ suffice not, let them know also, that my office is enjoined me by God the Father which hath raised him. Not without cause in this place doth he make mention of the resurrection: for it is the beginning of the kingdom of Christ. Therefore did they lightly esteem Paul, in that he was not conversant with Christ upon earth: he on the contrary part doth signify, that Christ, as by his resurrection he is glorified, so verily and in deed at length showed forth his power in ruling the Church. Therefore more dignity hath Paul his calling, than if he had been ordained of Christ while he was yet mortal. And this circumstance is worthy noting, because Paul doth covertly show the wonderful power of God, which appeared in the resurrection of Christ, to be hatefully spoken against of his backbiters: because the heavenly father which hath raised Christ from death, even he hath appointed Paul a preacher of that his power.  
2. And the brethren which are with me. He seemeth to have written in the name of many: (for this cause) that if they did attribute little to him alone, that yet at the leastwise they should hearken to many, and not despise the whole congregation. And he is accustomed rather about the end to write salutations from the brethren, than to join them to him in the beginning as partners of his writing, at the least he nameth not above two at any time, which two are well known, but here he doth otherwise, for he comprehendeth all, which I think is not done without cause: for the consent of so many godly persons ought somewhat to prevail with the Galathians, to make them apt to be informed and to be tractable. To the Churches. It was a large country, and therefore had many dispersed congregations: Objection. but it is marvel that this title is granted to the Galathians, who almost were shrunk away from Christ, for where the Church is, there is unity of faith. Answer. I answer, In as much as there was among them the profession of Christianity, the invocation of one God, the use of the Sacraments, and a ministery, such as it was, that there were remaining as yet some marks of a Church. There is not in all Churches then, that purity always that may be required. Those which are most pure have their blemishes: other some are not only full of spots, but almost deformed. It is not meet therefore that we should so be offended with the faults of doctrine and manners, that if all things like us not in every Congregation, we should strait way take from them the name of a Church. Paul in this place doth teach us another manner of kindness, nevertheless so are those Congregations which are faulty to be acknowledged as the Churches of Christ, that we notwithstanding condemn whatsoever is evil in them: neither is it thus, that where there is a Church, whatsoever one it be, there is perfection of all those things which are to be wished in the Church. This I speak therefore, because the Papists catching this word (Church) will have established whatsoever they lust to thrust in: although there be great diversity between the estate & fashion of the Church of Rome and Galatia. If Paul lived at these days, he should perceive there miserable ruins of the Church, and horrible waste and spoil, but no building. If you had rather have it more briefly, it is called the Church by the figure Synecdoche, where there is some portion of a Church, 
Synecdoche is a Figure whereby part is put for the whole.  although all things answer not fully in it.  
3. Grace be unto you & peace. I have spoken of this manner of salutation in other epistles. I remain in opinion, that Paul wisheth God merciful to the Galathians, & after that, all things to be prosperous: sith that out of God his benevolence, floweth unto us the happy success of all things. He wisheth both, from the Father and also from Christ, because that without Christ there is neither grace nor any good success.  
4. Which hath given himself. He commendeth here from the beginning the grace of Christ, that he may call back the Galathians unto him, & retain them in him. For if they had worthily considered this benefit of redemption, they would never have fallen to strange observations. For he which knoweth Christ aright, holdeth him with tooth & nail, embraceth him with both arms, is occupied wholly in him, desireth nothing beside him. This therefore is a very good remedy, wherewith we may purge our minds of all kind of errors & superstitions, (namely) to bring into mind what Christ is unto us, & what he hath brought unto us. Neither is it a small thing that is signified in these words, Which hath given himself for our sins: for he would premonish the Galathians that the purging of sins, & by that means perfect righteousness is no where else to be sought, but in Christ: because he hath offered himself for a sacrifice to his Father, & such an Host, as to set any other satisfactions against it, were wrong and wickedness: moreover that this Redemption is of so great worthiness, that it ought wholly to ravish us into the admiration thereof. But that which in this place Paul ascribeth to Christ, the scripture elsewhere apply to God the father, and both properly. For both the Father by his eternal counsel hath determined this Purging and satisfaction for us, & in this hath witnessed his love toward us, that he hath not spared his only begotten son, but hath given him for us: And Christ he offered himself a sacrifice to reconcile us to God, Rom. 8.31. whereof followeth that his death is a satisfaction for sins. That he might take us. He also declareth the end of our Redemption: that Christ hath gained us unto him by his death to be his own. That cometh to pass when we are separated from the world, for as long as we are of the world we pertain not to Christ. This word World is taken here for the corruption that is in the world as, 1. Io. 5.19. where it is said, That the whole world is laid in wickedness, and in many other places. It is otherwise taken in the Gospel, whereas Christ saith, I pray not that thou take them out of the world: but that thou keep them from evil. Io. 17.15. for there he signifieth the present life. What then is the World in this place? Men separated from the kingdom of God and the grace of Christ. For a man as long as he liveth to himself, is totally damned. The World then & Regeneration are things opposite or contrary: as also Nature and Grace, the Flesh and the Spirit. And therefore they that are borne of the World, have nothing but sin and wickedness: not by creation, but by corruption. Christ then hath died for our sins, that he might redeem or separate us from the World. Wicked. He addeth this epithet or title, to show that he speaketh of the corruption or wickedness that cometh of sin, and not of the creature of God, or of corporal life. And yet with this one word, as with the stroke of a thunderbolt he hurleth down all the pride of man. For he witnesseth, that without the renewing which is by the Grace of Christ, there is nothing in us but mere wickedness. For we are of the World: and until christ take us out of it, the World reigneth in us, and we live unto it. How much soever then men please themselves, they are but mischievous and wicked with all their iolittye. Unto themselves they seem not such: but let it suffice us, that the Lord doth so speak it by the mouth of Paul. According to the will. He showeth the first spring of grace to be the purpose of God: for so God loved the world that he gave his only begotten son, Io. 3.16. But it is to be noted that Paul is accustomed to set the purpose of God against all deserts or merits of men. So Will signifieth here in this place that which commonly they call the Good Pleasure. The sense than is, That Christ suffered for us, not because we were worthy, or because we brought any thing which might provoke him: but because the Counsel of God was so. Of God and our father, is as much as if it had been said of God which is our father.  
5. Unto whom be glory. He brasteth forth into sudden thanks giving, to quicken their minds to consider this inestimable benefit of God: to that end that they may show themselves afterward more apt to learn. Although it be also a general exhortation, that as often as that mercy of God cometh in mind, straightway it should provoke us to glorify him.  
6 I wonder that you are so soon carried over from Christ, which hath called you in grace, unto another Gospel:  
7 Which is no other thing, but that there are some which trouble you, and are willing to overthrow the Gospel of Christ.  
8 But although we, or an Angel from heaven, preach a Gospel unto you beside that Gospel which we have preached unto you, let him be accursed.  
9 As we have said afore, now also say I again, If any shall preach a Gospel unto you, beside that which you have received, let him be accursed.  
6. I wonder that. He beginneth with chiding, which chiding is somewhat more gentle than they deserved: but his vehement chiding he had rather bestow upon the false Apostles, as we shall see. He reprehendeth them for their shrinking away, not from his doctrine only, but from Christ. For they might not otherwise hold Christ, than to acknowledge us by his benefit to be set at liberty from the bondage of the Law: but the necessity which the false Apostles did put in ceremonies was utterly contrary, and so they were carried over from Christ, not because they did altogether cast away Christianity, but because in such corruption there was only left unto them a counterfeit Christ. So at these days the Papists, because they will have a half Christ, and a torn Christ, have no Christ: and therefore they are carried over from Christ, for they are full of superstitious, which are directly contrary with the nature of Christ. This must be diligently marked, That we are carried over from Christ, when we fall unto those things which are contrary to his office: for light cannot be mingled with darkness. After the same reason is it, that he calleth it another gospel, that is, contrary to the true gospel: & yet the false apostles did profess themselves to preach the gospel of Christ: but whereas they did mingle their feigned devices, wherewith they destroy the principal force of the Gospel, therefore they had a false, a corrupt, and a counterfeit gospel. He useth the word of the present time, as though their fall were now in the doing: as though he should say, I say not that ye are already carried over, for than it were more hard for you to return into the way: but now, whilst you are yet in the midst of your course, draw back your feet rather than go forward. Some read, From him that hath called you in the grace of Christ, meaning of the father: but the reading which I follow is more plain. In that he saith, that they were called of Christ by grace, it serveth to upbraid their unthankfulness. To fall from the Son of God, of itself is evil & wicked, but to fall from him when he hath called us freely to salvation, is much more hateful, for his goodness towards us augmenteth the greatness of our wickedness, if we be unthankful. Soon. He augmenteth the foulness of their inconstancy. There is no time fit to fall from christ, but so much the more are the Galathians to be dispraised, in that they were led away even so soon as Paul was departed from them. Therefore as before he amplified their unthankfulness in respect of their free calling: so now he doth augment their lightness by the circumstance of tyme.  
7. Which is not another thing Some do thus expound it, seeing there is not another gospel, as though it were a kind of correction, lest any man should think there were more gospels. I, as touching the exposition of the words, take it more simply: for he speaketh contemptuously of the doctrine of the false Apostles, that it is only a matter of troubles and destruction, as though he should say, What bring these men? What cause have they to gainsay the doctrine by me taught? Forsooth they trouble you, and overthrow the Gospel, and nought else do they. The sense notwithstanding cometh to one point: for I grant that by this kind of speaking is corrected that which was spoken of another Gospel. He denieth it therefore to be the Gospel, but a mere perturbation and trouble. Only I was willing to admonish that Aliud here in this place is (after my judgement) taken for Alia res, that is in English, Another thing, as we are accustomed to say, That is no other thing but that you will play the deceiver. Are willing to overthrow. He layeth the second accusation against them, that they do Christ wrong, willing to overthrow his Gospel. It is a wondrous great accusation, for overthrowing is more than corrupting. Neither yet doth he undeservingly lay it to their charge. For Christ doth not stand, and the doctrine of the Gospel falleth, where as the praise of man's justifying is transposed to other, and where the consciences are snarled and entangled. We must alway behold what are the speciallest things in the Gospel, surely he that overthroweth these is a destroyer of the Gospel. The name of Christ which is added, may be two ways expounded, other for that it cometh from Christ the Author: or that it doth purely show Christ. But no doubt he would show by this epithet the true and natural gospel, which ought to be accounted but one.  
8 But although we.) Here he assaileth them with great boldness, to defend the authority of his doctrine. And first he affirmeth the doctrine by him preached, to be that only gospel, which to impair were great wickedness. Or else the false Apostles might answer him and say: We also wish the Gospel to remain pure and uncorrupt, neither judge we less honourable of it than thou. As at these days the Papists exclaim, that the gospel is holden holy among them, and that they embrace the name thereof with great reverence: but when you come to the trial of it, then do they turmoil the pure & plain doctrine of the Gospel as they were wood. Therefore Paul not content with that general testification, doth define what manner of thing that Gospel is, and what it containeth, and he pronounceth his doctrine to be the true Gospel, lest it should be sought else where. For what shall it profit to give our consent to the Gospel, and wots not what it meaneth? Among the Papists peradventure it might serve, 
A folded or hidden truth  where Fides implicita is in force: but among Christians there is no faith, where there is no knowledge. Therefore lest the Galathians, being otherwise ready to obey the Gospel, should waver hither and thither, and being in doubt should not find where to set fast footing, Paul biddeth them bide in his doctrine. Further he will have such credit given to his preaching, that he pronounceth a curse upon all them that dare speak against it. Yea and he beginneth with himself, because it was needful, for so he preventeth the reproach wherewith his ill willers would have burdened him: (as thus) Thou wilt have received without controversy whatsoever cometh from thee, because it is thine. Therefore to show that he maketh no account of himself in this case, he taketh even from himself power, whereby he might dare do any thing against this doctrine. He doth not by this means make other his inferiors or subjects: but with himself he bringeth all others into frame, as meet it is, to be subjects to the word of God. But to the intent that with greater force he might cast down the false Apostles, he climbeth up even to the Angels: neither doth he simply deny them to be heard, if they bring any other thing, but he saith they ought to be cursed. This may seem unto some an absurdity, that he joineth the Angels in trial with his doctrine: but he that doth rightly way all things, shall see that he did it needfully. Sure it is that the Angels of heaven can bring no other save the certain truth of God: but where the contention was about the credit of the doctrine revealed by God for the salvation of men: he thought it not enough to exempt the same from the judgement of men, except he affirmed it also about the Angels. Wherefore when as he pronounceth the judgement of a curse upon Angels, if they teach any other thing: although it be an argument 
Of that which is unpossible.  ab impossibili, notwithstanding it is not superfluous. Neither doth this excess smally avail to amplify the credit of Paul's preaching. He saw both himself and it, to be preassed with the high titles of men, he answereth, that not even the Angels have any weight or authority to tread down his doctrine. Neither doth he injury to the Angels, for sith they were created to set forth the glory of God by all means that may be, he which to this end doth holily abuse their name, diminisheth nothing their dignity. And hereof we not only gather how great the Majesty of the word of God is, but our faith also taketh a singular confirmation, whilst that we using the word of God, may safely triumph over the Angels and curse them.  
9 As I have said afore.) 
When he saith let him be Anathema id. accursed these words Of you must be understanded, I have spoken of this word Anathema 1. Cor. 12.3. which in this place signifieth a curse, and is used for the Hebrew word Chorem.  Now letting pass the mention of himself and the Angels, he doth again generally repeat, that it is lawful for no manner of man to deliver any other thing then that which they had learned. Note this verb Accepistis, You have received, for he always endeavoureth, that they hang not upon an unknown Gospel of their own imagining, but hold the certain definition thereof, and be earnestly persuaded, that that which was delivered unto them and they had embraced, is the true Gospel of Christ. For nothing is less agreeable with faith then supposing or imagining. What then if any man doubt, not knowing what thing or what manner of thing the Gospel is? He doth therefore command that they should be held for devils whatsoever they be, that dare bring an other gospel contrary to his, calling that another, unto which the inventions of others are patched. Neither was the doctrine of the false Apostles altogether repugnant or contrary, but it was corrupted with false additions. The shift therefore of the Papists is childish, whereas they dally thus with Paul's words, First that his whole preaching is not extant: neither that it can be known what it contained, except the Galatians which heard it might be raised up from the dead for to be witnesses: moreover that it is not forbidden, but that somewhat may be added: but only this the other gospels are condemned. As for Paul's Gospel, we gather, and that not darkly, out of his writings, what manner a one it was, as far forth as skilleth us to know: It is manifest that the whole Papacy is an horrible overthrower of this Gospel. Lastly by the circumstance it is plain, that every falsified Doctrine is contrary to Paul's preaching, and therefore they help themselves nothing by cavilling on this manner.  
10 Do I now persuade after men, or after God? or do I seek to please men? if I should as yet please men, I were not the servant of Christ.  
11 I make it known unto you, brethren, as touching the Gospel that was preached by me, that it was not after man.  
12 For I neither took it, neither learned it of man: but by the revelation of jesus Christ.  
13 And ye heard of my conversation, which in time past was in jewish Religion: that above measure I did persecute the Church of GOD, and spoiled it.  
14 And I did profit in jewish religion above many my companions in my kindred, when as I was greatly studious 
Studiosus desirous or diligent to attain any thing.  of the traditions of my fathers.  
Because he had so boldly extolled his preaching, now doth he without vain boasting, show that he did it lawfully: and he useth two Arguments to show it: The first is of the effect of his mind, because he doth not apply himself unto men ambitiously or to flatter. The second is much more forcible, in that he himself is not the author of this Gospel, but having received it of God, hath faithfully delivered the same by hand.  
10 Do I now persuade.) This place for the ambiguity of the Greek construction, is diversly expounded. Some do thus translate it, 10. Do I persuade men or God? Others do take God for godly things, and men for human things, which sense would very well agree, if it were not somewhat far disagreeing from the words, I had rather therefore to follow that sense which was less forced, for it is a common thing with the Greeks to understand the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul speaketh not of the argument of his preaching, but of the purpose of his mind, that he hath regard unto God rather than unto men, although the doctrine be answerable to the affection of him that teacheth. For as corruption of doctrine springeth of ambition, avarice, or any other wicked desire, so a right conscience maketh that the pure truth is retained. Therefore he enforceth that his doctrine is true, in that it is not conformed unto men. Or do I seek to please men? This second differeth not much from the first: notwithstanding it differeth somewhat: for the desire to get favour is the cause why we speak after men. Where such ambition reigneth in our hearts, that we covet to frame our speech to win the favour of men, it may not be that we can teach sincerely. Therefore Paul doth testify himself to be pure and free from this vice, and that he may with the more boldness attempt himself also from slander he speaketh ask the question: For questions have more weight, for that we give our adversaries leave to speak against us if they have any thing (to say.) For that was a sign of great surety, which the testimony of a good conscience gave to Paul: because, indeed, he knew himself so to have done his duty, that he was not in danger of such a reproach. For if I should please men. A sentence worthy of remembrance: that the ambitious, that is, they which hunt after the favour of men, cannot serve Christ: Notwithstanding he speaketh of his own person singularly in this sense, that he hath willingly put himself out of favour with men, that he might give himself to serve Christ: and compareth the state of his life afore, with his life now. He was in very great estimation, he was received in every place with great applaudings and welcomes, wherefore if he would have pleased men, he needed not change his estate, But hereof is to be gathered that general doctrine which I spoke of: Whosoever will faithfully serve Christ, they must courageously contemn the favour of men. This word, Men, hath in this place a certain note: for the Ministers or servants of Christ may not purposely desire to please men: but there are divers sorts of men. Look whom Christ is pleasant unto, let us study to please them in Christ: they that will have true Doctrine set behind their affections, them in no wise must we obey. And truly this battle must always be sustained of Godly and sound Pastors, that they set nought by the offending of them, which will have what they list in all things. For the Church shall alway have Drones and wicked persons, which will prefer their own will before the word of God. Yea and the good men are sometime tempted of the Devil, so that they be angry with their Pastor that adviseth them rightly: whether they do it of ignorance, or of infirmity. It is our parts therefore not to be afraid of any offence, so that thereby we do not alienate the weak from Christ. Many do otherwise expound this place, as though it were Concessio, (that is a granting or yielding) and they think this the sense, If I did please men, Then I were not the Servant of Christ: I grant it. But who will upbraid this unto me? Who seethe not that I seek not the favour of men? But that former sense doth more please me, in that Paul maketh mention, of how great favour of men, he hath bereft himself: that he might wholly give himself to Christ.  
11 I make it known unto you.) This is a most strong argument, and a special stay on which his cause dependeth, That he received not his Gospel of men, but it was revealed unto him by God. And because this mought have been denied him, he joineth an expositive proof, that is, a proof which consisteth in the declaration of the thing done. But that this declaration may have the more force, he protesteth that he speaketh not of an obscure or dark thing, but such as he is ready to make proof off, for such an Exordium or beginning is meet for an earnest matter. He denieth it to be after man, because it savoureth of no human thing, or else because it was not forged or made by man: for proof whereof, he doth straight way put too, that he was not taught of any earthly master.  
12 For I neither took it of man.) What than? shall a man's authority be therefore the base, if he being taught by the ministery of man, do afterward so become a teacher? But it is requisite always to consider with what engines the false Apostles invaded him, videlicet, that he took an halting and counterfeit Gospel of some no very good master, or at the least of some base teacher, and understanding it but weakelye, now rashly to preach it. In the mean while they boasted themselves the Disciples of the highest Apostles, the sense of whose minds they had perfectly. It was therefore needful for Paul to set his Doctrine against all the World, and to stay him upon this shore. viz. That it was revealed unto h●m by GOD, and not taught him in the school of any man, otherwise he should never have been delivered from the slanders of the false Apostles. Objection. If any will object that he was taught of Ananias, Act. the ninth Chapt. the tenth ver. The solution thereof is easy: Answer. there is no let but that GOD by himself hath taught him by Oracles, and to garnish the ministery also, hath used man's help in teaching him, as I have said afore that he was both called immediately by Oracle of God, and also was ordained by the voices of men and solemn approbation or admission, these things disagree not in themselves.  
13 For ye have heard my conversation.) All this Narration is added in steed of a probation or proof, for he showeth that all his life long he did so much abhor the Gospel, that he was an hateful enemy thereof, and a spoiler of Christians, thereof we gather that his conversion was of GOD, And certes he appealeth them as witnesses of a thing not doubtful, that that which he speaketh of may be out of doubt.  
He calleth them his Companions which were of the same time, for if he had made the comparison with the Elders, it had been unproper. The traditions of my Fathers. He meaneth not those additions with which the law of GOD was corrupted, but the law of God itself, in which he was brought up from his childhood, and which he had received from his Fathers and Grandsires by mouth. When as therefore he was greatly addicted to the customs of the Fathers: it was not easy for him to be removed from it, except the Lord had drawn him by miracle.  
15 And after that it pleased God which had separated me from my mother's womb, and called me by his grace.  
16 To reveal his son unto me, that I might preach him among the Gentiles, strait way I conferred not with flesh and blood.  
17 Neither returned I to jerusalem to them which were Apostles before me: but I went into Arabia, and again I returned to Damascus.  
18 Three years after that I came back to jerusalem, that I might see Peter, and I remained with him fifteen days.  
19 Other of the Apostles I saw none but James the brother of our Lord.  
20 Furthermore the things which I writ unto you, behold before God, I lie not.  
21 After that I came into the Countries of Syria and Cilicia.  
22 And I was unknown in face to the churches of Jury, which were in Christ.  
23 But only this report was among them. He that in time passed persecuted us, now preacheth the faith, which in time passed he overthrew.  
24 And they glorified God in me.  
15 After it pleased God.) The second piece of his Narration, is of his wonderful conversion: but here must be made a resolution in that he was called by the grace of God to preach Christ among the Gentiles: and in that, strait way after his calling, not consulting with the Apostles, he prepared him to the work enjoined him without any doubting, being certain of God his determination. Erasmus disagreeth in the construction of the words from the common translations (in Latin) for thus he joineth it, When it seemed good unto God that I should preach Christ among the Gentiles, which called me to this, that he might reveal him by me. But the old translation is more apt in my judgement, for first the revelation of Christ was offered unto him: and after that the preaching was committed. Or else if it like you to follow the translation of Erasmus so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify in english by me, yet for all that this piece, that I should preach, is added to express the manner of the revelation. But at the first blush, the reasoning of Paul may seem not so firm, for howsoever he was converted to Christianity, he did by and by take upon him, without ask counsel of the Apostles, the office of preaching the Gospel, and doth it not for all that follow therefore that he was appointed unto it by the revelation of Christ, but he endeavoureth with many reasons to prove it, all which if you gather into one, they will be sufficient to make a full argument, first that he was called by God's grace: secondly, that his Apostleship was approved of the rest of the Apostles: and so forth. Let the Readers therefore remember to read his whole narration together: and so thereupon to conclude of the whole, and not of the singular parts. Which had separated me.) This separation was the council of God whereby Paul was appointed to the office of an Apostle, before he did know himself to be borne a man: His calling afterward followed in due time, when as the Lord manifested his will as touching him, and commanded him to be in a readiness unto his work. But there is no doubt, but that God, before the world was made, determined what he would do with every one of us, and assigned by his secret judgement to every one his duty and charge. But otherwhile the scripture doth use to place these three degrees: The eternal predestination of God: his appointing from the mother's womb: and calling which is the effect and fulfilling of both. The Lord speaketh somewhat otherwise, jeremy the first chap. the fift ver. that the words of Paul do sound: and yet in the same sense or meaning. Before that I did shape thee in thy mother's womb, I did know thee: before thou camest out of thy mother's womb I sanctified thee: I gave thee to be a Prophet to the Nations or Gentiles. God also sanctified Paul not yet borne, to the office of an Apostle as he did jeremy to the office of a Prophet, but he again is said to separat us from our mother's womb, because that to this end we are brought forth into the world, that he might fulfil in us that which he hath determined. And our calling is deferred even until it be a fit time to execute, when as God hath made us meet to fulfil that office which he enjoineth us. Thus therefore may you resolve Paul's words, When it pleased God to reveal his son by me, which called me, as before he did separate me. For he would declare his calling to depend upon the secret election of God: neither that he was therefore appointed an Apostle, because he had prepared himself by his own industry to take upon him so great an office: or else because God had found him meet, as to whom he might commit this business: but because he was appointed thereunto by the hidden counsel of God, & that before he was borne: For so he is accustomed to ascribe the cause of his calling, to the free pleasure of God: which is diligently to be marked. For thereby we are taught, that it is to be referred to the grace of God, not only that we are elected and adopted unto eternal life: but also that he vouchsafeth to use our help, whereas otherwise we are utterly unprofitable: and that he assigneth us a lawful calling, in which we may exercise ourselves. For what had Paul being not yet borne that was worthy of so great honour? Thus then must we make our count, that this is altogether the gift of God, and not gotten by our power, that we are called to govern his Church. Finally in that some do more subtly dispute in the word, Separated, they do it without cause, and out of season. Neither is God said to separate us, because he doth put into us some habit or form, whereby we may differ from other: but because he doth order us by his counsel. Although verily he had already manifestly enough attributed his calling to the grace & favour of God, when he made the beginning thereof that voluntary separation from his mother's womb: yet again by name doth he express it, partly that the commendation of the grace might take away all opinion of boasting, partly that he might testify his thankfulness to God. For he is accustomed willingly to do thus, even where he hath no controversy with the false Apostles.  
16 To reveal his son. If you read, To reveal his son by me: it shall be the final cause of the Apostleship, to make Christ manifest. How? by preaching him among the Gentiles, that which the false Apostles laid to his charge as a fault. But whereas in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I take it to be an Hebrew phrase for mihi, for with the hebrews ב is often superfluous: which is well enough known to them that are expert in the tongue. The sense than is, that Christ was revealed to Paul, not that he alone should have the fruition of the knowledge of him, & that he should keep him close in his bosom: but that he should preach him being by him known among the Gentiles. Straightway I conferred not. To confer With flesh and blood, is to take flesh and blood to counsel. And as touching the signification of these words, his mind was simply to exclude all counsels of men: for generally in this place he comprehendeth all men, & whatsoever wisdom or counsel they have, as by & by will appear by the text: nay rather he doth by name show or note the Apostles, & that with that purpose, that the immediate calling of God may more clearly appear. He therefore using only the authority of God, & being content therewith, prepareth himself to the office of preaching.  
17 Neither returned I to jerusalem. It is an exposition & also an amplification of the former sentence: as if he should say, I have desired no man in the world to be mine author, no not even the Apostles themselves. They are therefore deceived which say that the Apostles are not comprehended under flesh and blood, because he doth name them now apart. For he doth not adjoin any new or contrary thing, but only doth expound more plainly that which was darkly spoken. Neither is he therefore reproachful to the Apostles in such manner of appellation: because, to the end that he might show himself not to have been moved by man, it was needful for him to set them opposite unto god, for cause of the forged braggings of lewd persons. And whereas the creature is compared with God, although it (I mean the creature) be pressed down with low & base titles, it hath no wrong done to it. But I went into Arabia. Luke in his history of the Acts hath passed over these 3. years, as neither also he doth reckon up all other things: cold therefore is their false surmise, which seek in this place some pretence of contrariety. But let the godly reader's way what a grievous battle of temptation took hold of Paul immediately after his first service while he was yet but a young soldier, who the day before forhonors sake was sent with a goodly band to Damascus, & to day like a banished man is compelled to wander in a strange country: and yet for all that fainteth not.  
18 Three years. The third year at last after he exercised the office of an Apostle, he went up to jerusalem, therefore he began not by the calling of man. And nevertheless lest he should seem to have his considerations contrary from others, & therefore to fly the sight of them: he saith that he came for this purpose, to see Peter: therefore although he waited their authority in taking upon him his office, yet he held not his degree of Apostleship, they being against it, but agreeing to it, and allowing it, and this is that which he intendeth, that neither he was at any time of contrary opinion to the other Apostles, & moreover that he did well agree with them. He noteth the short time that he spent there, to show that he came not thither to learn, but only that they might common one with another. To that end belongeth that which he addeth, that he saw no other, because that he going somewhether else, made his journey that way only.  
19 But james.) Who this james was we must see. The old writers for the most part do agree that it was one of the Disciples, by surname Oblias and justus, which ruled the Church of jerusalem. Although some think him the son of joseph by another wife: some (which is more like to be true) think him cousin German to Christ of his mother's sister: but seeing he is reckoned among the Apostles, I allow not the opinion. Neither is the excuse of Jerome of any force. That this name is otherwhile set over from the xii. unto other, seeing that here he speaketh of the highest dignity, & we shall hear that the same (james) is a litte after accounted among the principal pillars, therefore it seemeth to me much more probable to be the son of Alphaeus of whom he speaketh. As for the rest it is likely that they were then dispersed through diverse Countries, for they rested not in one place idle. Although Luke do show Act. 11.15. that he was brought by Barnabas to the Apostles: yet that is not to be understanded of the xii. but of these two, which then were alone at jerusalem. 20 farthermore the things which I writ unto you.) This affirmation is extended to the whole narration: & it showeth how seriously Paul contendeth about this matter in that he putteth to an oath, the which it is not lawful to use, but in great causes & those of much weight. And it is no marvel though he stay long in so great a contention, for we saw afore what the deceivers did go about, by taking away from him the name and honour of an Apostle. But the fashions of swearing which the Saints use, must be marked of us: that we may understand that with an oath we do nothing else but call before the judgement of God, the fidelity and truth of our sayings and doings: the which when we do it, needful it is that religion & the fear of God should govern.  
22 I was in face unknown.) This seemeth to be added, that he might the more largely set out the malice and ill will of his backbiters. For if only hearsay did move the jewish Churches to give glory unto God because he had so wonderfully wrought in Paul: how detestable a thing is it, that they, unto whom his marvelous virtues were manifest by their effect, should not do the like? if only report sufficed them, why were not these content with the sight of the things? He is said to have overthrown the faith, not because faith of itself is able to be overthrown, but because he destroyed the same in weak persons. Finally the enterprise is more respected than the effect.  
24 They did glorify.) This was a manifest token, that his ministery was approved of all the Churches of jury, and so approved that with great wondering and praise they acknowledged the great power of God. So glancingly he nippeth his ill willers, in that they by their spite and slanders only profit herein, that they darken the glory of God, which the Apostles had acknowledged and openly confessed to shine in the Apostleship of Paul. In the mean space here is by the way prescribed unto us a rule, how much we ought to reverence the Saints of God. For such is either our wickedness, or our unthankfulness, or our readiness to superstition, that look whom we see garnished with the gifts of God, those we worship as it were Gods, not remembering of whom they had those gifts. And therefore we are warned in this place rather to cast our eyes upon the Author, that we may ascribe unto him that which is his. And also we are taught that it was an occasion to praise God, in that Paul of an enemy was become a Minister.   
¶ The second Chapter. 
1 Fourteen years after that I went up again to jerusalem together with Barnabas, taking Titus also with me.  
2 And I went up according to revelation, and I conferred with them the Gospel which I preach among the Gentiles, but privately with them, which were in price, least by any means I should or had run in vain.  
3 But neither Titus which was with me, being a Greek was compelled to be circumcised.  
4 For because of false brethren being entered in, which came in to spy out our liberty which we have in Christ jesus: that they might bring us into bondage.  
5 Unto whom, no not for an hour gave we place by subjection, that the truth of the Gospel might remain in you.  
Fourteen years after.) scarcely can any man affirm for a certainty whether he mean that going up which Luke mentioneth Act. 15.2. nay rather the order of the History leadeth us to the contrary part: for there it is showed that Paul came four times to jerusalem, of his first coming is already said: his second coming was when he and Barnabas brought the alms collected in the Congregations of Graecia, and Asia, as it is read Act. 12.25. of the which that I should rather understand this present place, many reasons move me, or else it must needs be that the one of them must tell an untruth. Moreover the conjecture doth more move me that Peter was reprehended at Antiochia what time as Paul did abide there, and that was before he was sent to jerusalem of the Churches, to dispatch the dissension arisen about ceremonies. Beside that it is not agreeable to reason, that Peter would have used such simulation, if that controversy had been ended, and the decree of the Apostles published. Paul in this place writeth that he came to jerusalem: & after he addeth that Peter's simulation was reproved by him: which [simulation] he would never have used but in doubtful things: 
That is Paul.  furthermore he would scant at any time have enterprised that voyage taken by the common consent of the faithful, letting pass the cause, and suppressing so memorable an end. And it appeareth not sufficiently at what time this Epistle was written: but that the Greeks do conjecture it to be sent from Rome: and the Latins from Ephesus. But I suppose that it was not only written before that Paul saw Rome: but also before the counsel was held where the Apostles gave sentence as touching the use of ceremonies. For where as the adversaries did falsely pretend the name of the Apostles, & did lean chief thereupon to burden Paul withal: what great negligence had it been to pass over the decree every where published & among all men, wherewith they were confounded? Surely this one word would have stopped their mouth, ye object to me the Apostles: but all men know what they have judged: therefore I hold you convict of a shameless lie. You put upon the Gentiles necks necessity of keeping the law, as though ye did so by their commandment, but their writing is extant, whereby they set the consciences at liberty from it. Moreover this is to be added, that in the beginning he did check the Galathians, in that they fell so soon from the gospel which he delivered them. And a man may readily gather that some space there was from that time which they were brought unto the gospel, before that controversy of ceremonies was moved. Finally I take the fourteen years, not from the one journey to the other: but that the account may begin always from Paul's conversion. So were there xi. years between his two journeys.  
2 I went up according to revelation.) Here he doth approve his Apostleship and doctrine, not only by works, but also by divine oracle. For whereas God did govern that journey, the cause whereof was the confirmation of his doctrine: it is not now by the consent of men confirmed only, but also by the authority of god, which ought abundantly to break their obstinacy who did burden Paul by objecting the Apostles names, for although afore there were some shadow of contending, yet than when gods judgement setteth in foot, all quarreling hath an end. I conferred with them. First ye must note this word Confer, for they do not prescribe unto him what he ought to teach, but he showeth what he hath t●ught, that they may prescribe unto him, and give their consent, because his adversaries might slanderously talk, by dissembling many things craftily, that he went about to get the Apostles favour: he doth namely express that he conferred the Gospel, as he preached it among the Gentiles, whereby he turneth away all suspicion of deceit, and overthwarting. We shall see what followeth at last, for the Apostles did not think it blame worthy, in that he had begun without their commandment: but without controversy or quarreling, they ratified that which he had done, and that by the instinction of the same spirit, who being guide, Paul came unto them. He was not therefore made of them an Apostle, but so acknowledged: but these things shall be mentioned afterward. Lest by any means. What then? shall the truth of God fall, except it be stayed by the testimony of men? but although the whole world be faithless, yet for all that the truth of God remaineth sure and uncorrupted, neither do they lose their labour which by the commandment of God do teach the Gospel, although they bring forth no fruit by their labour, neither do the words of Paul tend to this end: but for that, as touching men, the ministery of the word is unprofitable to doubtful and wavering consciences. To run in vain, is taken to labour without profit, when as that edifying which ought (to follow) doth not ensue. furthermore here was a strong engine to shake weak consciences, when as the deceivers did falsely say that the Doctrine which Paul did preach, was contrary to the doctrine of the Apostles: in so much that many did fall. The certainty of faith dependeth not upon the consent of men: but rather so must we rest in the naked truth of God, that neither men, neither all the Angels should remove us from it. Notwithstanding to the rude, and those which have scarcely yet a small taste of sound doctrine, and have not utterly drunk in the same in their heart and marrow, this temptation can scant be born when they hear the principal teachers to be at odds among themselves. Nay rather sometimes Satan by his subtlety provoketh and stirreth those that be strong, when as he layeth before them the contentions and dissensions of them, whom it most became to think and speak one thing. It can hardly be told, how many that unlucky contention as touching the 
* He meaneth the sacrament of the body of Christ.  body of Christ, stopped from the Gospel, how many men's faith it shaked: for that they saw men of principal authority so enviously to strive about the greatest question, again it is no small help to establish faith when all teacher's consent in one. Therefore whereas Satan went about with such subtlety to let the passage of the gospel, Paul would stop him. for after that it appeared that he agreed well with all the Apostles, this let was utterly taken away, the minds of the unlearned were not tossed any more with shifting and changing whom they should follow. This is then that which he speaketh, least my pains which before I took had been lost, and finally lest I should go forward without commodity: I took away that doubt that troubled many: whether they might believe me or Peter. for with one consent have we (both) embraced that which I had always taught. And if so be it were so great pleasure to many at these days to edify as it was to Paul, they would be touched with greater care to agree among themselves.  
3 But neither Titus.) He proveth by another reason, that the Apostles are not of contrary judgement unto him: for he brought unto them a man uncircumcised, whom they doubted not to acknowledge as a brother. He addeth a cause why he was not circumcised: 
Res media.  for whereas circumcision was a mean thing or a thing indifferent, it might be either omitted or used as it served to edify. We must alway hold fast that rule, If all things are lawful unto us, that we see what is expedient. Therefore did he circumcise Timothy, lest his uncircumsion might be an offence unto the weak, for at that time he was conversant among the weak, whom he ought to favour. And he would gladly have done the same in Titus: so never wearied was he in bearing with the weak: but the reason was contrary: for certain false brethren were ready to take occasion to slander his doctrine, which strait way would have spread abroad (this) report, Behold this so bold a defender of liberty, as soon as he cometh into the Apostles sight, he layeth down that manly courage & fierceness wherewith he is puffed (up) among the unlearned. As it is meet for us to temper ourselves toward the weak, so must we stoutly resist the malignant, & those that of set purpose do lay to entrap our liberty, neither aught the duties of Charity hinder the offices of Faith. Charity than in the use of things that are indifferent or mean, shall be a very good moderator, if only first you have respect of faith.  
4 For because of false brethren.) The sense hereof may be two ways taken. (1) that he was not circumcised, when as notwithstanding the false brethren did importunately require it, & would have compelled him: (2) or else that of set purpose Paul circumcised him not, because he saw that it would strait ways come to pass that they would take occasion thereof to slander. For, for this purpose they did thrust themselves into Paul's company, that they might catch the one or the other of these two things: That is, if he did freely contemn ceremonies, that they might bring him thereby into hatred with the jews: but if he did wholly abstain from liberty, they would by and by triumph over him among the Gentiles: as though being ashamed he had recanted his doctrine. This second sense liketh me. that Paul, understanding their laying in weight, would not circumcise Titus. He saith that he was not compelled, that the readers may perceive that Circumcision of itself was not condemned, as though it were a thing evil: but that they contend about the necessity of keeping it. as though he should say. I would have been ready to have circumcised him, had it not been that there had been a greater matter in it. For they would have laid the Law unto us: but to such compulsion I might not give place.  
5 Unto whom no not for an hour.) This constancy was a zeal of Paul's doctrine For whereas the false brethren were earnest upon him, & desired nothing else but to accuse him, and again that he stood stoutly in it, he took away all doubt thereafter to come. Neither can he now be accused that he deceived the Apostles. he doth deny therefore that even for a space he gave place to them by subjection: that is to say, after the manner of subjection, so that, that deed should be as it were a document of liberty oppressed: otherwise with gentleness and sufferance he was alway ready, even unto his lives end to give place to all men. That the truth of the Gospel.) There was no danger, least the Paul should be rob of his liberty, yea even with submitting himself unto other, but the example would have hurt other. He did therefore wisely consider what was expedient. We see than both how far offences are to be avoided, and also what is alway to be considered in things indifferent: that is to say Edification. The sum is this, that we be servants of our brethren: but yet to this end, that we all may together serve the Lord, and that the liberty of our consciences may remain safe and sound. for in that the false brethren would have brought the godly into bondage, they were not to be obeyed. The truth of the gospel, is to be taken for the natural purity thereof, or else which is the very same, for the pure and sound doctrine thereof. for the false apostles did not utterly abolish the Gospel, but they did falsify it with their expositions. so that now it began to be feigned and vizarded, as always it is when as we bow, but even a little from the simplicity of Christ. With what face than will the papists boast that they have the true Gospel? which is not only corrupted with many figments, but more than counterfeit with many wicked doctrines. Let us remember than that it is not enough to hold the name of the gospel, and a kind of sin thereof, except the purity of it remain firm and unspotted. Where are them that would with painted moderations reconcile us to the papists, as though it were lawful to cut of aught from the doctrine of Religion as it were from money or land? We see how far Paul abhorreth this kind of 
Transactio.  agreement which avoucheth that not to be the true Gospel, which is not the pure gospel.  
6 From those which seemed to be somewhat (what they were in times past it is no matter to me. God accepteth not the person of a man) for unto me they which seemeth to be accounted off, added nothing.  
7 Nay rather contrariwise, when they saw the Gospel of uncircumcision committed to me, as the Gospel of Circumcision was committed to Peter.  
8 For he that was mighty or effectuous in Peter to the Apostleship of Circumcision, was also mighty in me toward the Gentiles.  
9 And when james, and Cephas, & john, who seemed to be pillars did know the grace given unto me, they gave the right hands of fellowship unto me & Barnabas: that we should excercise Apostleship among the Gentiles, and they upon the Circumcision.  
10 Only that we should be mindful of the poor, in the which also I have been diligent, to do the same.  
6 From them which seemed.) Paul is not as yet content, except the Galathians do also know, that he learned nothing of Peter and the Apostles. hereof it is that Porphirius and julianus acccuse the holy man of pride, because he doth take so much upon him. that he may not away to learn any thing of other: because he boasteth himself to be made a teacher or Doctor, having no master or helper: because he so greatly indeavoreth to seem inferior to no man. But whosoever shall consider how necessary this boasting was, will acknowledge that it was holy and worthy of very great praise. For if he had granted this to his adversaries. that he had profited under the Apostles, he had armed them with two slanders: for by and by they would have said, At length thou hast something profited, that thou mightst correct that which thou hadst before offended (in) and that thou mightst pluck back thy foot from thy rash enterprise. So first of all his whole doctrine of former time should have been suspected, & his building cast down, secondarily in time to come also he should have had less authority or estimation, because he should have been taken for a common disciple. We see than that he is carried away into this holy boasting, not so much for his own cause, as by a necessity of avouching his doctrine. Here is not contention of ambition, for that in no wise he reasoneth about the Persons: but Paul will not that his Apostleship, unto which the authority of his doctrine was adjoined, should be blemished with the greatness of any man. And if this be not enough to stop those dogs mouths, yet doth it sufficiently confute their barking.  
What they were in times past.) These words are to be read by themselves. for to the end that his adversaries should know that he cared not for the judgement of men, he put in this Parenthesis. But this place they do diverse ways expound. Ambrose doth think that their folly is by the way reprehended, which did lay the Apostles in Paul's dish, to way him down withal, as if he shoved say: As though I might not make exception that they were poor idiots, which knew nothing but fisher's craft: but as for me I was instructed (with learning) even from my childhood under my Master Gamaliel: but I let all that pass, because I know, God forceth not of any men's persons.  
chrysostom and Jerome do understand it more hardly: as though after a sort he threatened also the chief Apostles, according to this sense: Whatsoever they be, they shall not escape the judgement of God, if they go aside from their office: neither the dignity of their office, or else the estimation of men shall deliver them. But unto me this exposition seemeth plainer, and more agreeable to Paul's mind, That he granteth them to have been the first or chief in deed in order of time, but he denieth that to be any hindrance unto him, whereby he should not now hold his degree in like manner. He doth not say, that he careth not what manner of men they be at this present, but he speaketh of the time past, in which they were already Apostles, he himself being a stranger from the faith of Christ. In sum: He will not have them judge after the time past, nor yet that that proverb should be of force in this cause: That he which is before in Time, should be more abled in Right. The person of a man.) Besides the expositions which I have already brought, this third also hath some show, That in the worlds policy or government persons have place: but in the Spiritual kingdom of Christ they ought to give place. That is plausibly said. but the Lord speaketh of wordly policy or government when he sayeth, Thou shalt not accept a person in judgement. Deut. the tenth Chapt. and the seventeenth ver. But I enter not into that Disputation: because it maketh nothing to this present place. for Paul doth simply understand, that that degree of Honour into which the Apostles were come before, did not let that he should not be called of GOD, and of a man of no account, should of a sudden be made equal unto them. (and) although there were great difference, that that availed nothing before God, who is not led with the accepting of persons. and whose calling is in danger of no preiudices. But this as yet he may seem to have spoken without reason: for grant that it be true. that persons are not to be respected in the lords business (as that in deed must diligently be taken heed of) What is this to Peter, and to his fellows the Apostles, who were not in person alone reverent, but also in true holiness and psiritual gifts for a person, or the respecting of a person is opposite or set against the fear of God & a good conscience, Act. 10.34.35. & 1. Pet. 1.17. & this is the common usage of scripture. But godliness, a right zeal, holiness, and other like gifts did get unto the Apostles special favour and honour. and Paul truly speaketh as contemptuously in this place, as though there had been nothing in them but outward shows. I answer, That Paul doth estimate in this place the Apostles after the value they were of, but according to the vain boasting of his adversaries. for to the end they might sell their smoke, with full mouths they thundered out the names of Peter, james, and john: and that reverence which the Church did give unto them, those (his Adversaries) did ambitiously abuse, to the contempt of Paul. He doth not therefore in this place dispute what kind of men the Apostles were, ne yet what his opinion is of them, this contention being fet apart: but he confuteth those outward shows which the false Apostles did pretend. Therefore even as afterward he will entreat of Circumcision, not according to the proper fence thereof, but according to the false and ungodly opinion which those deceivers devised: even so now also pronounceth he of the Apostles. that the outward shows wherewith they shined in the world are nothing in the sight of God. and that appeareth by the words. for why did they prefer them before Paul? forsooth because they were afore him. This was merely an outward show. Otherwise no doubt but Paul according to his singular modesty would have honoured them with his heart, and have embraced the gifts of GOD in them, who 1. Cor. 15.9. of his accord doth grant himself to be the lest of the Apostles, and unworthy to be accounted of so noble an order. Conferred nothing to me. It might also be thus read Conferred nothing with me. for it is the same word which twice before he hath used. The sense notwithstanding is certain, that the Apostles having heard Paul's Gospel, pronounced not their Gospel against it (as men accustomed when any thing they have better and more perfect) but being content to expound the same, have embraced his doctrine simply and without delay: so that as in a thing never a whit doubtful, there was no alteration between them. And yet that Paul took not upon him the first place in speaking, as excelling (the rest) as they do which prescribe a form (of speaking) unto others: but he expounded his faith, of which there was sprung sinister reports: and they (I mean the Apostles) allowed the same with their assent.  
7 Nay rather contrariwise. They did strait way give unto him the right hands of fellowship. therefore they did give their testimony to his doctrine, and that without exception, because they brought nothing against it, as is accustomed in matters of controversy. and they professed that his and their Gospel was all one: and therefore they did vouchsafe him the honour and degree of fellow in commission with them. Moreover the manner of this fellowship was such, that they parted the Provinces or charge among them. therefore they were equal, therefore Paul was no whit under them. To give the right hands of fellowship, doth signify in this place, to be covenant fellows. When they saw the Gospel.) He doth deny the Apostles to have gratified him in this (respect) that he was by their beck or grant made an Apostle: but that the honour of the Apostleship was yielded to him by them: lest they should take away that which God had given. He doth always urge this, that he was made an Apostle by the gift and ordinance of God: but he adjoineth here in this place, that he was of the Apostles acknowledged to be such an one. and thereof it followeth that those Varlets did endeavour that which the Apostles durst not, lest they should resist the election of God. And here he beginneth to challenge unto himself, that which was proper and peculiar unto him before (all) others: that is to say the Apostleship of uncircumcision. for in this point did Paul and Barnabas differ from the residue, for that they two were appointed Apostles to the Gentiles. That was brought to pass by the Oracle of God: the which to be ratified, the Apostles not only suffered it, but also willed it, because it was ungodly not to obey (it). We see than after what fashion according to the oracle they divided their offices among them: that is, that Paul and Barnabas should be the Apostles of the Gentiles, and the other should be the Apostles of the jews. Objection. But this seemeth to be against the commandment of Christ, which biddeth the twelve go into the whole world, Mar. 16.15. I answer, Answer. that this is not restrained to every one of their persons singularly, but that the end of their office is described generally: that is to say, that salvation or health might be published to all nations by the Doctrine of the Gospel. For it is manifest that the Apostles never travailed the (whole) World. nay rather it is credible that none of the xii. ever passed over into Europe: for that which they affirm of Peter, I cannot tell whether it be a tale or not: but truly it is very uncertain. If any man will make exception and say, notwithstanding this, every one of their ministries is common, as well to the Gentiles as to the jews: I grant it, as occasion shall serve. I grant, I say, that every Apostle had the office of spreading abroad the Gospel, as well among the Gentiles, as the jews: neither had they so parted it among themselves that they had limits or bounds set between, beyond which it was not lawful to pass: as kingdoms, principalities, and Capitaynships are accustomed to be bounded. For we see how Paul, wheresoever he came, accounted it ordinary first of all to offer his labour and ministery to the jews. as it was lawful for him among the Gentiles to exhibit and show himself an Apostle and teacher unto the jews: so was it free unto the others to bring unto Christ whomsoever they could of the Gentiles, the which authority Peter used toward Cornelius and others, Act. 10.1. But because the other Apostles were in that Country whose inhabitants were almost all jews: Paul went about Asia, Graecia, and other far Countries: by this occasion he was peculiarly ordained the Apostle of the Gentiles. Yea rather when as the Lord in the beginning commanded him to be set apart, his will was that he should leave Antiochia, and Syria, and go over the sea into far countries for the Gentiles sake. Therefore his ordinary Apostleship was over the Gentiles, and his extraordinary Apostleship over the jews. Contrariwise, the other took unto them properly the (charge of the) Jews: but under this condition, that unto the Gentiles, when occasion was offered, their ministery should not be shut up. but this later, was as it were, extraordinary unto them. But if the Apostleship of Peter did peculyerly belong unto the jews, let the romanists consider by what right they draw or derive the succession of the Primacy from him unto them. For if the Pope of Rome do therefore challenge unto himself the supremacy because he is the successor of Peter: he must exercise the same over the jews. In this place Paul is declared to be the chief Apostle of the Gentiles, whom they deny to have been the Roman Bishop. therefore, that he may enjoy some possession of his Supremacy, he must get him churches among the jews. for it becometh us to acknowledge him (our) Apostle, which both by the determination or appointment of the holy Ghost, and by the consent of the whole College of the Apostles, is expressly named unto us. He that doth pass over this right to Peter, doth confound the ordinance both of God and man. The figure Metonymya in the words circumcision being meant for the jews, and uncircumcision for the Gentiles, is sufficiently known, and therefore I pass it over.  
8 He that was effectuous. He affirmeth the charge given unto him, by right to have belonged unto him, because the Lord had showed forth his power in his ministery. Such manifestation of God his working or efficacy, as we have often seen, is as it were a seal to seal the certainty of doctrine, and to confirm the office of teaching. But it is doubtful whether Paul do refer the efficacy of God to the success of his preaching, or to the graces of the holy Ghost, which then were given unto the believers. I do not take it to be meant of the bare success, but of the spiritual energy or effectual working of which he maketh mention 1. Cor. 2.4. The sum is, it was no vain covenant that the Apostles had among themselves, but a judgement sealed of God.  
9 And when they did know the grace. In displeasure doth he defame their proud disdaynfulnes, who made little account of the grace of God, which drew the principal Apostles to have him in admiration and reverence. For their winking was not to be borne withal, if they would pretend that they knew not that which the Apostles in the beginning did manifestly see. Here are we admonished, to give place to the grace of God, wheresoever it is seen, except we mean to war against the holy Ghost himself, who will not have his gifts to be idle and fruitless. Therefore the grace which the Apostles did see to be given to Paul and Barnabas, did provoke and move them to establish their fellowship in the ministry. james & Cephas. I have afore showed that this james was the son of Alpheus: neither could he be the brother of john, which Herode had a little afore slain, and that he should be one of the disciples, which should so much excel the Apostles, in my judgement, is very unlikely. And that he (I mean james) was a principal among the Apostles, Luke also doth show, who doth attribute unto him the conclusion and the defining of the cause in the Council. Act. 15.13. and 21.18. he showeth that all the Seniors of the Church of jerusalem were gathered together unto him. That they seemed to be pillars, he speaketh not it in contempt, but he allegeth the common opinion: because thereof it followeth, that that which they did, might not be refused or rejected rashly or lightly. Seeing that the question is here touching dignity it is marvel that james is preferred before Peter. it may hap that it was because he was ruler or bishop of the Church of jerusalem. As touching the name Pillar, we know that the nature of things doth so bear or suffer, that they which excel in wit, in wisdom, or in other gifts, are also superiors in authority. In the Church of God the matter standeth thus, that as every one excelleth in greater grace, so the more honour should be given unto him. For it is unthankfulness, nay rather impiety, not to worship the spirit of God, wheresoever he appeareth in his gifts. Moreover as the people cannot lack a Pastor: so every company of Pastors doth require some moderator or ruler. But let that always be in force, that he which is chief of all, be as though he were Minister. Mat. 23.11.  
10 Only that he should.) It appeareth that the brethren which were in jury were very poor: otherwise they would not have burdened other Churches. That mought happen partly for because of the sundry calamities of the whole nation: partly for that they were spoiled of their goods, their own countrymen cruelly raging against them. It was meet that they should be aided with the relief of the Gentiles, who were indebted to them for the Gospel, a treasure indeed incomparable. Paul doth say that he hath faithfully performed that which the Apostles required of him, and therefore he taketh away from his adversaries the pretence or colour which they sought.  
11 And when Peter was come to Antiochia, I manifestly resisted him, because he was worthy of reprehension.  
12 For before that there came some from james, he did eat meat together with the Gentiles, but when they were come he conveyed himself away, and separated himself from them, fearing those which were of the Circumcision.  
13 And the other jews did dissemble also with him: in so much that Barnabas also was led away into their simulation.  
14 But when I saw that they went not forward, 
Recto pede i with a right foot.  rightly to the truth of the Gospel, I said to Peter before them all. If thou, seeing thou art a jew, dost live like a Gentle and not like a jew, why compelest thou the Gentiles to play the jews?  
15 We by nature are jews, and not sinners of the Gentiles.  
16 Knowing this, that man is not justified by the works of the Law, but by the faith of jesus Christ: and we have believed in Christ jesus, that we might be justified by the faith of Christ, and not by the works of the law: because that all flesh shall not be justified by the law. 
No flesh shall be justified.   
11 When Peter was come.) Whosoever shall prudently way all circumstances, shall agree to me (as I hope) that this happened before the Apostles had pronounced that the Gentiles should not be molested about ceremonies. For Peter would not have been afraid to offend james or those which were sent from him: seeing that that determination proceeded from his judgement. but now Paul is carried further, for that he avoucheth his gospel against the simulation of Peter. In the beginning he said, that the certainty of his Gospel did not hang upon Peter and the Apostles, that by their arbitrement it should stand or fall. Secondarily, he said that it was approved of all without any exception or gainsaying: specially of them which by all men's consents were the principal. Now (as I have said) he goeth farther, showing that Peter was reprehended by him, because he inclined to the contrary part: by which occasion also, he entereth in to the handling of the cause itself. And hereof it appeareth how sound his doctrine is, of which he hath not only obtained a voluntary subscription or consent: but also how constantly he hath avouched it against Peter, and how in the controversy he was superior. What more doubt doth there then remain, that it should not be received for a certain and an invincible truth? That slander also is beaten down, That Paul was a common disciple far distant from the degree of Apostleship. For this reprehension is a sign of equality. I grant that the highest are reprehended of the lowest, and that by right. and so it followeth not that they which reprove any man, be straightways equals unto them. For this liberty is of God permitted the inferiors toward their betters. but the quality of the reprehension is in this place to be marked. For Paul did not simply reprehend Peter as one Christian doth another: but he did it as they say Ex officio, that is to say, according to the right or prerogative of the Apostolic person which he executed. And here the Papacy of Rome is thrown flat down with an other thunderbolt: specially that shamelessness or impudency is convinced and manifestly showed in that the Roman Antichrist doth boast himself free from giving an account, and in that he doth exempt himself from the judgement of the whole Church. In this place one man, not rashly, not with an unlawful boldness, but according to the power and authority granted him of God, doth rebuke Peter before the whole Church: and Peter doth submit himself obediently to the rebuke. nay rather the whole disputation of these two Chapters, was nothing else then a manifest overthrowing of that tyrannical supremacy, which the Romanists do babble to have been founded by the law of God. But if they will have god to be the author thereof, they must needs then forge a new scripture. And if they will not have him to their professed enemy: of necessity they must wipe out these two chapters out of the holy scripture. Because he was worthy of reprehension.) The greek Participle signifieth reprehensus, that is, reprehended, but I am out of doubt that it is put in steed of the Noun, for him that deserveth a just reprehension. for whereas Chrysostom doth interpret it thus, That that complaint and the accusation did arise of others, truly it is a cold or weak exposition. For it is often used of the Greeks, to give unto participles the signification of nouns, the which every man seethe to agree to this place. and hereof a man may readily gather, how unapt the exposition of Jerome and chrysostom is, who thought the Apostles of a set match to have played this part or prank before the people. Neither do these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help them, which signify that Peter being reprehended to his face had never a word to answer. Whereas chrysostom doth judge, that they, to avoid offence, would have talked together privately, if they had had any dissension, it is of no weight: for other small offences were little to be regarded in respect of this most pernicious offence, because the Church (by this) should be divided, because (by this) the Christian liberty was in hazard, because (by this) the grace of Christ was overwhelmed. openly therefore must this open or public sin be reprehended. The chiefest argument or reason whereto Jerome leaneth, is to be frivolous and vain. Why would Paul have condemned [saith he] in an other, that which he counteth praise worthy in himself? for he boasteth that to the jews he was become a jew, 1. Cor. 9.20. I answer, That Peter did far otherwise. for Paul did not in any wise conform himself to the jews, but that the doctrine of liberty should remain safe and sound. whereby neither would he circumcise Titus, that the truth of the Gospel might remain whole. But Peter did so play the jew, that he drove the Gentiles into bondage and servitude: and also as it were with this prejudice he did abase the doctrine of Paul. He did not therefore hold the mean: because he had more regard to gratify, than to edify, and he did more respect what pleased the jews, than what was expedient for the whole body. More rightly therefore hath Augustine judged, which saith that nothing was done of a set matehe; but that Paul did sincerely of a Christian zeal set himself against the naughty and unseasonable simulation of Peter: because he deemed it harmful to the Church.  
12 For before certain came.) The state of the cause is here described, that Peter for the jews sake had made a departing from the Gentiles: so that he would drive them from the communion of the Church, except they would renounce the liberty of the Gospel, and put their necks under the yoke of the law. If Paul should now have held his peace, his whole doctrine did fall, his whole building erected through his ministery did lie aground. therefore it was need for him both stoutly to resist, and sharply to fight. Here we behold how warily we must attemper ourselves to please men: lest we swerver aside from the right course, with too much desire to please, or else with preposterous fear to offend. If that might happen to Peter, how much more easily shall it happen to us, except we take very good heed?  
14 When I saw they went not forward rightly.) Some expound this of the Gentiles, who being troubled with the example of Peter, did now begin to faint: but it is more convenient to understand it of Peter & Barnabas and their followers. The right path or way to the truth of the Gospel, keeping sound the true Doctrine, was to unite and bring in one the jews and the Gentiles. but to bind the consciences of the Godly with the necessity of keeping the law, and in silence to bury the Doctrine of liberty: were an unworthy reward of unity. The truth of the Gospel. Paul taketh in this place as afore he did: unto which he setteth opposite the colour, wherewith Peter and other did deform the Gospel: Which sith it is so, it is not to be doubted that Paul's contention was serious and weighty. As touching doctrine they did very well agree: but because Peter having no respect of Doctrine did too too servilely follow the jews mind, therefore is he reproved of halting. There be some which with another pretence may excuse Peter: for that he being the Apostle of the Circumcision, aught to have had more care of the jews safeguard or salvation: and nevertheless they may also grant, that Paul did well in taking upon him the Gentiles cause. but it is a fond thing to defend that which the holy Ghost hath condemned by the mouth of Paul. Neither was man's business talked of here, but the purity of the Gospel was brought into danger▪ lest it should be defiled with judaical leaven. Before all. By this example we are admonished, that they are openly to be chastised, which to the hurt of many have offended: as far forth as it is profitable for the Church. The end is, lest if such a fault should be left unpunished, it should by the example thereof do harm. and Paul doth teach 1. Tim. 5. ver. 20. that that ought to be observed namely in Priests or Elders, that is to say for that, in respect of the office which they bear, they do by their example more grievously hurt. but specially it was profitable to defend constantly before the people a good cause which did belong to all, whereby Paul might make it more manifest that he did not fly the light.  
If thou seeing thou art a jewe. Paul's Oration to Peter consisteth of two parts. in the first he doth expostulate for that he doth the Gentiles wrong because he doth drive them to keep the law, from which he himself would be free. For beside this that every man ought to keep that Law which he prescribeth unto other: in this yet he offended the more, for that he would compel the Gentiles to judaisme, and he being himself a jew permitted to himself liberty. For the Law was given to the jews and not to the Gentiles. Therefore he useth an Argument a minori ad mains from the less to the more, furthermore this was an hard and a violent coaction, that he did renounce unto the Gentiles communion or partaking except they would receive the yoke of the law, which was an unjust offer & condition. And the whole force of the reprehending consists in this word 
* That is, the law. : which of Chrisostom & Hierom was not perceived. for the use of ceremonies was free to edification: so that the faithful were not rob of their liberty nor necessity laid upon them. from the which the gospel hath set them free. 15 We are by nature Iewes.) I know that to some it seemeth to be a figure called Anthypophora in English an objection: as though Paul did prevent in the person of the adverse party that which he mought object: that is, that the jews have a greater privilege (as they commonly say). not that they might boast immunity or freedom from the law. for it should have been more than unlikely for them unto whom the law was given, to boast of that: but because they ought by certain notable tokens to be distinguished from the Gentiles. That, therefore I neither wholly reject, neither yet altogether allow, as by and by it shall appear. Some do understand this as spoken in the person of Paul, but in this sense: if thou wouldst lay the burden of the Law upon the jews. it were more agreeable to reason, for it cometh unto them by inheritance. but this exposition doth not agree neither. It is rather, than, the second part of the sentence which beginneth with the figure Occupatio. 
Occupatio is a Figure whereby in preventing our adversaries Objections we confute the same.  for whereas there was a difference between the jews and the Gentiles, for that the Gentiles were unholy and unclean, but the jews holy, as far forth as God had adopted them for his people: the jews might contend as touching this prerogative. But Paul by preventing doth wisely wrest it to the contrary. for seeing that the jews themselves with all their dignity were constrained to fly to the faith of Christ: how much more behoved it the Gentiles to get salvation by faith? The mind of Paul than is thus, We which seem to excel other, which have been through the benefit of his covenant always nigh God; have never the later found no reason or mean to get salvation, but by believing in Christ; why than should we prescribe any other mean unto the Gentiles? For if the Law were necessary, or else could prevail the followers thereof unto salvation: it would most of all have prevailed us, unto whom it was given. and if so be that we have left it and are gone unto Christ, much less are the gentiles to be urged to take it upon them. The word Sinner doth signify here, as it doth often in other places, unholy or lost and estranged from God. such were the Gentiles, who had no fellowship with God: but the jews were by adoption the Children of God, and therefore segregate or set apart into holiness. Whereas he saith▪ by nature, he doth not mean that they are by nature free from the corruption of mankind: for David who descended by lineage from Abraham, confesseth that he was begot of unclean seed. Psa. 51.7. but the remedy of grace wherewith they were sanctified, did suppress the corruption of nature to which they were in danger. And because the promise made the blessing an inheritance, therefore it is called a good thing, natural or by nature. So to the Romans, Chap. 11. ver. 16. he saith they were sprung out of an holy root. Therefore when he saith, We are by nature Iewes, is as much as if he should say, We are borne holy not by our own desert, but because we are chosen of God to be his people. We than which by nature were jews, what have we done? we have believed in Christ. To what end have we believed? that by the faith of Christ we might be justified. For what cause? Because we were convinced and put out of doubt that men could not obtain righteousness by the works of the Law. He than reasoneth after the nature and effect of faith, that the jews are not justified by the Law. For as they who would establish their own righteousness of works are not subject to the righteousness of GOD, Rom. 10.3. so on the contrary part they which believe in Christ, do confess themselves to be sinners, and renounce the righteousness of works. He is busied here in the chiefest question: nay rather in the whole sum almost of the controversy, is included in this proposition: wherefore it is meet the more diligently to stand upon the discussing of this present place. first and foremost this is to be noted, that righteousness must be sought by the faith of Christ, because we cannot be justified by works. Now it is demanded what he meaneth by Works of the Law. The Papists being beguiled by Origen and Jerome do suppose that the controversy is of shadows only: nay rather they do firmly define so. and therefore they do alway by the Works of the Law interpret ceremonies: as though Paul did not dispute of the free righteousness which is given unto us by Christ. neither do they hold it to be an absurdity that no man is justified by the works of the Law: 
Without rhyme or reason.  and yet (they hold) that we are accounted righteous before GOD through the merit of works. To be short they account no mention to be made of moral works, in this place. But the Text doth plainly show, that the moral law is comprehended also in these words: for almost whatsoever things Paul will afterward add or speak, they do pertain to the moral law rather than to the ceremonial, moreover he doth always set the free accepting or allowing, wherewith God doth vouchsafe to accept us, against the righteousness of the law. But the adversaries object, Objection. That works should have been named, without (any) addition: except Paul would restrain it to some certain specialty. I answer, Answer. That of this (kind of) speaking there is a very good reason: for although a man might excel the Angels in holiness, yet were there no reward due for his works, except (in this respect) because it is promised of the Lord. therefore whereas the perfection (or perfect observation) of the law is righteousness, and hath the reward of eternal life laid up (therefore); it cometh of God who pronounceth that they shall have the victory which do fulfil the same. of which matter I will speak more in place convenient. Moreover the contention with the jews was concerning the Law. Paul than had rather, by fight with them hand to hand, as I may say, wound them within their own lists; than by straying farther to show them a kind of running away, as though he disinherited his cause. therefore he abideth firmly in the disputation of the Law. Secondarily they object, Objection. that there was only a question about ceremonies moved: the which we grant also. Why than, say they, should Paul pass over from the particular cause to the universal? Answer. This was the only occasion of the error of Origen and Hierom: for they thought it convenient▪ that Paul, seeing the false Apostles contended about ceremonies only, should apprehend or take hold of no more (than they spoke of). But they considered not that this was the very cause why he did so sharply contend (with them), for that that doctrine did draw a longer train, than at the first sight it did show. for it would not have been so grievous to Paul to have had ceremonies observed, as to have the confidence and glory of salvation ascribed unto works. as when we contend about the forbidding of eating flesh except upon certain days, we do not respect so much how great a matter it is to forbid the eating of flesh, as we are careful concerning the snare of the conscience. Therefore Paul doth not stray beside the cause or matter, when as he frameth his disputation of the whole Law: although the false Apostles did only contend about Ceremonies, for therefore did they urge Ceremonies, that men should seek salvation in the keeping of the Law: because, forsooth, they feigned it to be a meritorious worshipping or service. wherefore Paul doth not lay against them the Law moral, but the only grace of Christ. Neither is the whole Epistle spent in this universal contention, for he cometh at length to Ceremonies by name. but because this was a principal Knot and Doubt, Whether righteousness happened unto us by Faith or by works, it behoved that it should first be dispatched. The Papists at these days, because it grieveth them, if we wring out of them that men are justified by faith only, do hardly grant moral things to be comprehended under the works of the Law. yea many of them objecting the gloze of Jerome think they have handled the matter very handsomely: but the text will evidently show that he speaketh of the moral law also. But by the faith.) He doth not mean ceremonies only or any manner works not to suffice, except the help of faith be joined: but unto the negative proposition he doth counterfeit the exclusive: as if he should say, Not by works, but by the only faith of Christ. Otherwise it were an unapt sentence, & clean came from his purpose. for the false Apostles did not refuse christ, nor yet faith: but they required that ceremonies should be joined with them. If Paul would have allowed such a manner of joining, there had been a full agreement between them. and than Paul had in vain troubled the Church with so hateful a contention. Let this than remain determined: that in this place there is an exclusive proposition, That we are not justified otherwise than by faith: or, That we are not justified but by faith, unto the which, this is equivalent, We are justified by faith only. Whereby it appeareth how childishly the Papists at these days do dote, brawling with us about the word Only, as though it were ours, but forsooth the Papists Divinity was unknown to Paul. they say a man is justified by faith, but they place part of the justifying in works. Paul was ignorant of such half justifying. for when he teacheth that we are righteous through faith, because we cannot be so by works: he taketh it as a thing granted which is (also) true that we are capable of Christ's righteousness no otherwise, than if we be in our own righteousness poor and needy. Therefore either nothing, or all ought to be ascribed to faith or works. As touching the word righteousness or justifying, and in what manner, faith is the cause thereof, afterward shall be seen. All flesh shall not be justified. He hath afore cited the conscience of Peter and of other to be witness, now he doth more confirm it by pronouncing that it is so: that is, Not one mortal man shall obtain righteousness by the works of the law. This is the foundation of free righteousness, when we are made naked and bare of our own righteousness. finally in denying any mortal man to be justified, is as much, as if he should say, that all men are shut out from the righteousness of the law, nor that it can be, that any man should attain thereunto.  
17 furthermore if we seeking to be justified in Christ, are ourselves found also sinners: is Christ therefore the minister of sin? God forbidden.  
18 For if I build those things again which I have destroyed, I make myself a trespasser.  
19 For I by the law am dead to the law, that I might live to God: with Christ I am crucified.  
20 And I live no● any more, but Christ liveth in me, in as much as I live now in the flesh, I live in the faith of the son of God, which hath loved me and given himself for me,  
21 I cast not away the grace of God. for if righteousness be by the Law; than Christ hath died 
* Gratis, in vain.  for nothing.  
17 If we seeking.) He returneth (his talk) now to the Galathians, lest any man should join this sentence with the former, as though it were a part of the communication had with Peter. for to what end should these things need for Peter? Although this be nothing, or a very little to the matter. therefore let every man choose whether of them he list. Furthermore some read it affirmatively, among whom is chrysostom: and they make this the sense, If we seeking to be justified in Christ, are not yet fully just, but are as yet unclean, neither (yet) Christ doth suffice us unto righteousness: it followeth that Christ is the minister of doctrine which leaveth men in sin. as though having propounded this absurdity, Paul should accuse of blasphemy those who do attribute part of justification to the law. But because the word absit, which is God forbidden doth by and by follow, which Paul is not accustomed to use but after interrogations or questions: I suppose it is rather spoken to remove the absurdity which seemed to follow of it. According to his custom than, by ask (the question) he useth the figure Occupatio, as in the person of his adversaries: If, sayeth he, the righteousness of faith do bring this, that we which be jews, and sanctified from our mother's womb, should be deemed guilty and polluted: shall we say that Christ is the author of sin, as he which maketh the power of sin to flourish in his? Thereof sprang this doubt, for that he had said that the jews, by believing in Christ, had given over the righteousness of the Law. for if Christ be taken out of the way, the jews being separated from the common pollution of the Gentiles, do seem in that respect to be after a sort exempted out of the number of sinners. The grace of Christ doth make them and the Gentiles equal, and the remedy which is to both common, doth show their disease and sickness to be like (in equality). The word Also maketh to this purpose. We ourselves also, saith he, we speak not of every body, but of those who are notable such as the jews were. God forbidden.) Deservingly doth he reject that, for Christ, in uncovering of sin which lay hidden, is not the minister of sin: as though making justice of no force, he should open the gate unto sin. nor yet as though he should establish the kingdom of sin. This did deceive the jews that they did without Christ challenge to themselves some holiness, which in deed was none at all. thereof (grew) their quarrel and complaint, Did Christ therefore come, that he should take from us the righteousness of the Law? that of holy he should make us unholy? that he should make us in subjection to sin and guiltiness? Paul denieth it to be so, and therefore he rejecteth this blasphemy with detesting (it). for Christ did not being sin but he did reveal sin: neither did he take away justice or righteousness, but he drew away the false visar from the jews.  
18 For if I build again.) The answer is double. This former answer is undirecte, whilst he showeth, that that is repugnant to his whole doctrine: seeing that he had so preached the faith of Christ, that he joined withal the ruin and abolishing of sin. For as we are taught, 1. joh. 3.8. that Christ came not to build up the kingdom of sin, but to destroy it: so Paul doth witness here that he in preaching the Gospel hath restored true righteousness, that sin might be destroyed. 
That is Christ.  Than was it very disagreeable, that of one and the self same, sin should be both slain and revived. By the Objecting of this absurdity, he putteth away the slander.  
19 For I by the Law.) Now followeth the direct answer. That that ought not to be imputed to Christ, which properly is the work of the Law. for there is no need of Christ to make void the righteousness of the Law: because the Law itself doth kill the Disciples thereof: as though he should say, You deceive poor miserable men with a false imagination, as though they should live by the law, and by that pretence you detain them in the Law: in the mean while you make the Gospel to be spited, as though it brought to nought the righteousness which we have by the Law. but it is the Law itself which compelleth us to die to it. for whereas it threateneth destruction unto us and leaveth nothing unto us but despair, by that means it driveth us from trusting to it. A more easy understanding of this place is to be sought out of the seventh chapter to the Romans, for there Paul doth plainly describe, that no man liveth to the law, but he unto whom the law is dead, that is to say, idle and without working. or for as soon as the law beginneth to live in us, it striketh us with a deadly wound whereby we perish: and with all it inspireth life, sin being first dead. They therefore which live unto the Law, have never felt the strength of the Law, no nor yet have once tasted what the law meaneth: for the law being truly understanded, doth compel us to die to it, and hereof is sin, and not of Christ.  
To die to the Law, is either to renounce it and to be set at freedom from the power and dominion thereof, so that we have no confidence in it, nor again that it hold us captives under the yoke of bondage: or else thus, for that it allotteth us all to destruction, we can find no life in it. and this latter sense is more convenient. For he denieth Christ to be the author of this evil, because the Law is more hurtful than profitable: but (he affirmeth) that there is included in the Law itself, the curse which killeth us. Whereof it followeth, that that stroke or wound which is stricken by the Law, is in deed deadly: against this is set another kind of death being lively, in the fellowship of the cross of Christ. And therefore he sayeth that he is crucified together with Christ, that he might begin to live. That distinction that commonly hath prevailed doth darken the natural sense and meaning: if they read I by the Law am dead to the Law that I might live to Christ. but the contrary Text soundeth better (namely) I by the Law am dead to the Law: and than by itself, that I might live to Christ I am crucified vyith Christ.  
That I might live to God) He showeth that kind of death to be worthy the wishing, whereof the false Apostles took occasion of spirit. for he declareth that we do not therefore die to the Law that we should live to sin, but to God. To live to GOD sometime is (taken) to frame our life after his will: so that we study nothing else all our life long, but to be accepted of him. but in this place, it is to live the life of GOD (if I may so say) whereby the things opposite may answer the one the other. for by that reason that it is said we die unto the Law, by the same it is said that we live unto God. In sum, Paul doth admonish us that that death is not mortal, but rather a cause of a better life: for God taketh us out of the Shipwreck of the Law, and by his grace restoreth us to a better life. I let pass other expositions, me thinks this is the natural meaning of Paul. Whereas he saith he is crucified with Christ, he expresseth the mean how we being dead unto the Law live unto God: when as forsooth we being grafted into the death of Christ, do draw an hidden power from thence, as a graft doth from the root. furthermore Christ hath fastened to his cross the handwriting of the Law which was against us. therefore we being crucified with Christ are delivered from all the curses of the Law and guiltiness, he that goeth about to make this deliverance vain, doth make void the cross of Christ. But let us make account that we are not otherwise loosed from the yoke of the Law, than while we are made one with Christ, even as the graft doth not otherwise draw moisture from the root, except it grow together into one nature (with it).  
20. And I live not any more.) The name of death is always healthful to the understanding of man. and therefore after he hath taught that we are fastened to the Cross together with Christ: he doth add this that it bringeth also unto us life. And also he doth declare, what he meant before (by these words) to live to God: that forsooth now he liveth not by his own life, but that he is so lived with the hidden virtue & power of Christ, that Christ may he said to live and to flourish in him. For as the soul nourisheth the body (with life): so also doth Christ inspire life into his members. A notable sentence. That the faithful live without themselves, that is to say in Christ. which cannot be but they must have a true and a substantial communicating with him. Finally Christ liveth in us two manner of ways: One life is when he governeth us with his spirit, and doth direct all our doings. The other is, that he maketh us partakers of his righteousness: that when we be not able in ourselves, (yet) in him we may be acceptable unto God. The first belongeth to regeneration or new birth: the second belongeth to the free accepting of righteousness, of the which we may understand this place (to mean): although, if any man had rather understand it of both, I willingly will embrace it. In as much as I now live in the flesh▪) There is here almost no sentence which hath not been torn with sundry expositions, as, some expound flesh in this place to be the evil of nature corrupted. But Paul doth mean it more simply to be the bodily life. For the faithful by living in the flesh, do nevertheless not live after the flesh, although it do also comprehend the infirmities, in which we are now held enwrapped. Or else there had been another objection in a readiness, Objection. Thou also livest a bodily and frail life; where not only this corruptible body doth exercise his offices, whereas it is sustained or fed with meat and drink: but also it is in like manner compassed with many vices, so that on every side the face of death doth show itself: this is not the heavenly life of Christ. 
A Paradox is a sentence or opinion strange and contrary to the opinion of the most part.  Answer. therefore it is a paradox contrary to (all) reason, that, whereas thou dost manifestly live after the common manner of men, yet thou sayest thou haste no life of thine own. Paul answereth, that it (namely his life) consisteth in faith, whereby he avoucheth that it is a mystery hidden from the sense of man. The life than which we obtain by faith, appeareth not to the eyes, but it is perceived within in the conscience, by the efficacy of the spirit, and therefore the bodily life letteth not, but that we may by faith possess the heavenly life. Ephe. 1.20. He hath placed us in heavenly things, etc. Also, Now ye are the Citizens of the Saints, and of the household of God. Ephe. 2.19. Also to the Philippians, 3.20 Our conversation is in heaven. Also to the Colossians, We are dead, and our life is hid with Christ in God▪ to be short, Paul is full of such testimonies, whereby he affirmeth that we do so live in the world, that nevertheless we live also in heaven: not only because there is our head, but also that by the right or interest of unity, we have a life common with him: as S. john speaketh, cap. 14. ver. 1. In the mean while let us note that here he bringeth his reason from the nature of faith, that he may teach us that it is no absurdity if that life be hid which is graffed or placed in faith: because that thing which we hope for doth not yet appear, that faith may be named the knowledge of things invisible. Which hath loved me. These words are added to express the force of Faith, or else this thought would come into every man's mind, Whence cometh such virtue of faith that it should shed out upon us the life of Christ? therefore the hypostasis whereon faith leaneth, 
Substance or foundation.  doth declare the love and death of Christ: for thereof is the effect of faith to be estimated. How cometh it to pass than that we live by the faith of Christ? because he hath loved us, and given himself for us. the love I say wherewith Christ hath embraced us, did cause that he did make himself one with us, that hath he done by his death: for in giving himself for us, he hath suffered no otherwise than in our person. and therefore whatsoever faith findeth in Christ, of the same it maketh us partakers. Whereas he maketh mention of Love, he meaneth that which is taught, 1. joh. 4.19. Not because we loved him first, but that he hath prevented us first with his love. For if he being provoked with merits had redeemed us: the cause thereof would have been told. but now Paul ascribeth all unto love: it is therefore free or without merit. For the order must be marked, He hath loved us and given himself for us. which is as much as if he had said, There was no other cause wherefore he should die, but because he loved us. and that at such time as we were his enemies: as he teacheth, Rom. 5.10. And given himself.) We cannot well express with any words how great a thing this is▪ for who can declare in words how great the excellency of the Son of GOD is? he hath appointed himself to be the price to redeem us. Under the word (given) is included the whole commodity which cometh unto us by the death of Christ: that is to say, that it is the Sacrifice of Purging, the Washing, Satisfaction, etc. Neither have these words (for me) a small force in them, because it was not enough, to consider or think that Christ died for the salvation of the world, except every one do challenge privately unto himself the effect and possession of this grace.  
21 I cast not away.) There is a great emphasis or vehemency in those words: for what and how horrible unkindness is it to contemn so inestimable grace of GOD, and purchase with so great a price? He accuseth the false Apostles of this sacrilege (which is robbing Christ of his honour) which being not contence with Christ alone, do thrust in also other helps of salvation. For the grace of GOD is refused, except that we renounce all other things, and embrace Christ alone finally what hath a man left him, after he hath refused the grace of God and made himself unworthy of it? For if righteousness.) Gratis which I have translated for nothing is taken for frustra which is in vain; that is, there should be nothing much worth in the death of Christ: or Christ died for nor reward. For this is the reward of (his) death, that by purging of our sins, he hath reconciled us unto his Father. hereof it followeth that by his grace we are justified, and therefore not by works. The Papists interpret it of the ceremonial Law, but who seethe not that it hath respect to the whole Law? for it is as much as Paul should say, If we ourselves deserve righteousness, than Christ hath suffered in vain. for therefore suffered he that he might obtain righteousness for us. and what needeth that to be gotten us of another, that we can give to our own selves? truly if the death of Christ be our redemption, than were we Captives: if our satisfaction, than were we debtor: if our purging, than were we guilty: if our washing, than were we unclean. And so on the contrary side he that doth attribute unto works his cleanness, his forgiveness, purging, righteousness, and deliverance: doth make the death of Christ vain. Here perhaps somebody will Object, Objection. That the Argument is not of force against them which couple the grace of Christ with works. which no man need doubt, but the false Apostles did. for these two clauses stand together, That righteousness is by the Law, and, We are redeemed by the death of Christ. I grant, Answer. if we yield part of our righteousness to be gotten by works, and part to come by grace. But we may readily gather that this kind of divinity was unknown unto Paul: for either he did wisely and orderly reason against his Adversaries, or else foolishly and overthwartelye. If so be any Blasphemer dare be so bold to accuse him, the defence for Paul is forcible enough, namely. That that is reputed righteousness before GOD, not such as we men imagine, but such unto which nothing is wanting. But, because it belongeth not to the present purpose, to plead Paul's cause against Blasphemers which dare bark against the holy Ghost, let us try the matter with the Papists. They mock us, when according to Paul we reason, That Christ died in vain if righteousness be by works▪ for they think themselves armed with a trim answer, when they bring out of their Sophisters, That Christ deserved for us the first grace, that is to say the occasion of deserving: and that the merit of his death doth concur (and meet) together with the satisfactions of works, to the daily forgiveness of sins. Let them than mock Paul, out of whose mouth we speak: for they must confute him before they confute us. We know that he had to do with men which did not utterly shut out the grace of Christ: but did place the one half of salvation in works, against whom he reasoneth thus, Christ died in vain, if righteousness be by the law: and in so doing he leaveth not one drop of righteousness unto works. The Papists differ not from them a whit, and therefore it is lawful unto us also to use the argument or reason of Paul to confute them.  
The end of the second Chapter.   
¶ The third Chapter. 
1 O foolish Galathians, who hath bewitched you, that you should not obey the truth? unto whom jesus Christ is painted forth before (your) eyes, being crucified among you.  
2 This only will I learn of you, Have you received the Spirit by the works of the law, or by the preaching of faith?  
3 Are ye so foolish, that having begun in the spirit, ye will now be made up in the flesh.  
4 Have ye suffered so great things in vain? if yet also in vain.  
5 He therefore that ministereth unto you the spirit, and worketh in you virtues: (doth he that) by the works of the Law, or by the preaching of the faith.  
O Foolish.) Unto doctrine he joineth, or rather putteth in, chiding. If any man doth marvel why he deferred it not till the end: without dought those so grave sentences which he pronounced, stirred him suddenly to be angry. For whereas we hear that the Son of God is rejected with all his goodness, and that his death is accounted as nothing: what godly heart is not broken with indignation. He pronounceth them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, out of their wits, which suffered themselves to be enwrapped with so great sacrilege. neither doth he reprove them only for that they suffered themselves to be deceived, but to be deluded as it were with a certain Magical enchantment: which is far worse. for he showeth that their fall was more nigh unto madness then foolishness. Some think that Paul had respect to the disposition of the nation, for they having their original of Barbarians, were to be handled the more hardly: but I had rather refer it simply to the the thing itself. for it is a wondrous thing, that in so great clearness of the Gospel, there should as yet a place be open to the bewitchinges of the Devil. For he doth not therefore only say that they are bewitched and out of their wits, because they obey not the truth: but because they being taught so certainly, so manifestly, so familiarly, to be short so effectually, do strait way fall away. Erasmus hath the Verb Crederetis (Believed): the which although I do not utterly reject, yet more agreeable to the Text is that which I have used (namely Obediatis, obeyed): because Paul doth not accuse them, that in the beginning they refused the Gospel: but he chideth them because they stood not steadfast in obeying it. Unto whom before the eyes.) This belongeth (as I have already touched) to augment their fault: for the better known that Christ hath been to us, so much the more grievous is our fault of falling away (from him). He sayeth therefore that the perspicuity or plainness of his Doctrine hath been so great that it hath not been so much a bare teaching, as a lively and express Image of Christ. their knowledge then was such as might be compared to a seeing. The exposition of Augustine is hard, and far from the mind of Paul, who saith that Christ was set forth as though he should be put out of possession, Some read for Proescriptus, 
Whereof the Grecians call those tables Programmata, wherein they show abroad such possessions as are to be sold, that the matter might be apparent to the eyes of all men.  proscriptus, which word would not ill agree (to the purpose) if it be taken, for, Set forth to open sale or spoil. But in the word depictus (painted out) there is less ambiguity or doubtfulness: and in my judgement it doth very well agree. for, that Paul may show how great the force of his preaching hath been, first he compareth it to a picture or painting, which hath expressed to them lively the image of Christ: after that being not content with this similitude, he addeth that Christ was crucified among them. Whereby he meaneth, that they should not have been more touched with the present sight of the death of Christ, than with his preaching. for me thinks it is somewhat hardly (expounded) of some, where they understand the Galathians to have crucified again and mocked the Lord, when they went back from the purity of the Gospel: or else had given ear and credit to those deceivers which had crucified him. Let us therefore keep this sense that they were no otherwise instructed of Christ by the doctrine of Paul, than if he had been showed them in a table, nay rather crucified among them. Such a representation can be done with no eloquence, with no colours of Rethoricians, except that efficacy of the Spirit, of which hath been spoken in both Epistles to the Corinth's, be present. Therefore they which will duly do their Office in the ministery of the Gospel, let them learn, not only to speak and preach oft, but also to pierce into the consciences, that Christ crucified may be perceived and felt, and his blood may distill or drop into them. Where the Church hath such painters, it doth not any more need dead Images of Wood and Stone▪ it doth not require any paintings or pictures▪ and then truly first of all among Christians were the Doors of Temples opened to Images and pictures, when as partly the Pastors were dumb, and become mere Idols: partly they spoke a few words out of the Pulpit so coldly and slightly, that the force and efficacy of the ministery was utterly extinguished and put out.  
2 This only will I know.) Now afresh he confirmeth his cause with reasons. The first reason is, of their experience. for he bringeth them in mind what manner of beginning the Gospel had with them. They received the Spirit as soon as they heard the Gospel: therefore they ought to ascribe this goodness as taken from faith, and not from the Law. Peter doth use the same argument or reason, when he excused himself before the brethren, that he baptized those that were uncircumcised. And so doth Paul himself & Barnabas in the disputation which they had at jerusalem about this matter. Act. 15.2.7. It is manifest than that they are unthankful which yield not to the doctrine, by the benefit whereof they received the holy Ghost. That he taketh from them the answer, is a sign not of doubting but of greater confidence in the assurance (of his cause). for they were compelled to grant it to be true, being convicted by their own experience. 
This Figure is Motonymya.  Faith in this place he figuratively calleth the gospel which else where he calleth the doctrine of faith, Ro. 3.27. because that in that place is propounded & set forth unto us that mere favour of God in Christ, without desert of works. The spirit I take in this place for the Grace of regeneration, which is common to all faithful persons. although if any had rather take it for the particular gifts, wherewith the Lord did than garnish the preaching of the Gospel, it shallbe free for them so to do for all me. Objection. If any will object. That the Spirit was not given to all after this faishon: I answer Answer. It sufficeth for Paul's purpose or intention, that the Galathians did know, that with the doctrine of Paul there appeared in their Church the virtue and strength of the holy Ghost, and that the faithful were endowed diversly with the graces of the Spirit to their common edification. Objection. If again it be objected, That those Graces were not certain and sure signs of adoption, and therefore to avail nothing to the present cause: Answer. I answer, It is sufficient that the Lord confirmed the doctrine of Paul with the visible signs of his spirit. But that former (answer) is the plainer, that they were garnished with the common benefit of adoption, before these deceivers thrust in their additions. And so also he speaketh. Ephe. 1.13. After you heard the true Gospel of God, you were sealed with the spirit. etc.  
3 Are ye so foolish, that.) Here also it is doubtful, what he understandeth by the Spirit, what by the flesh. the Interpreters do differ. It seemeth to me that Paul alluded to that which he spoke of the Spirit: as if he should have said, Seeing that the doctrine of the Gospel hath brought unto you the holy Ghost: your beginning than was spiritual. but now you are fallen into the worst: even as they which from the Spirit fall into the flesh. Therefore he useth this word Flesh either for extearne or outward things and those which are frail and mortal, such as ceremonies are, specially when they are separated from Christ: or else for dead and frail doctrine. for it is a foul thing that they which have begun well, should not go forward well.  
4 Have you suffered so great things.) Another reason: seeing that they have suffered so many things in the behalf of the Gospel, that they should not lose it all now in a moment. nay rather after the manner of upbraiding them, he asketh if they will lose unto themselves so many notable onsets which they have sustained for the faith. for except the right faith had been delivered unto them of Paul, it was a point of rashness to suffer any thing for the defence of an ill cause. but they had tried that God was present with them in persecutions. he doth therefore burden the false Apostles with envy, who spoiled the Galathians of such precious ornaments. But to mitigate bitterness, he addeth, If yet in vain, to correct it: whereby he raiseth up their minds: that they conceiving the better hope might aspire to repentance For this is the end of all chasteninges, not to hurl men headlong into despair, but to encourage them to do better.  
5 He therefore that ministereth.) He speaketh not now of the grace of regeneration but of the other gifts of the spirit. for the order itself doth show that it is a contrary reason from the former: because he hath but another reason or argument between (them). He warneth them than that all the gifts of the holy Ghost wherewith they excelled be fruits of the Gospel, and the same that was preached among them with his mouth. therefore they did spoil themselves of those gifts, when as they left the Gospel and did fly to another kind of Doctrine. Again look how much they esteemed those gifts, so much also ought they to regard with tooth and nail to retain the Gospel. to those kind of gifts he joineth virtues, that is to say miracles.  
6 Even as Abraham believed God, and it was imputed to him for righteousness.  
7 Know ye therefore that they which are of faith, those are the sons of Abraham.  
8 For the scripture because it did foresee that God would justify the Gentiles by faith, did afore show glad Tidings to Abraham (saying) in thee shall all nations be blessed.  
9 Therefore they which are of faith, are blessed with faithful Abraham.  
After that he hath given them the overthrow, by the things themselves and by experience, he passeth to the Testimonies of the scripture. First of all he bringeth the example of Abraham, although at all times arguments (taken from) examples are not so firm, nevertheless this is most forcible: be cause neither in the thing, nor yet in the person is there any difference: for there are not many ways unto righteousness: and therefore is Abraham called the father of all the faithful, because he is a common example unto them all. nay rather in his person there is a general rule how to obtain righteousness prescribed or set out unto us.  
6 Even as.) Here must be understanded these words, But rather: for when he had asked the question, he would suddenly cut off the occasion of doubt. or else the words Even as are referred only to that which is next afore. that is to say, that by the hearing of faith lhey had the ministration of the Spirit and of virtues. as if he would say, that there shined in the grace given unto them a similitude or likeness with Abraham. Believed God.) With this Testimony he proveth as well in this place, as in the fourth Chapter to the Romans, that men are justified by faith: because faith was imputed to Abraham for righteousness. first briefly is to be understanded what Faith in this place meaneth with Paul: secondly, what righteousness: thirdly, why faith is deemed the cause of justification. Faith is not taken for every persuasion which men may have of the truth of God. for be it that Cain had a hundred times believed God when he told him he would punish him, he had not been the near to obtain righteousness. Abraham therefore was justified by believing, because whereas he had of God a promise of his fatherly goodness, he did certainly and surely embrace the same. than Faith in this place hath a relation and respect unto such a word of GOD, as men having it (in possession) may rest in it, and stick fast to it. As touching the word Righteousness, the manner of speaking of Moses is to be marked. for whereas he saith, It was imputed to Abraham for righteousness, because he believed, he declareth thereby that he is righteous that is so taken with God. And whereas men have not righteousness laid up in themselves, they obtain the same by imputation. because GOD doth impute Faith unto them, for righteousness. We are said than to be justified by Faith, not because faith doth pour into us an habit or quality: but because we are accepted before God. And why is there so great honour attributed to faith, that it is called the cause of our righteousness? first we must know, that it is the instrumental cause only: for, to speak properly, our righteousness is nothing else, but a free accepting of GOD, in which lieth the foundation of our salvation▪ but because the Lord, in giving unto us a Testimony of his love and grace thorough the Gospel, doth communicate unto us that righteousness which I have spoken off: therefore we take hold of it by faith. Therefore when we attribute man's justification unto faith, we dispute not of the principal cause: but we note only the manner whereby men come to true righteousness. For this righteousness is the mere gift of God, and not a quality which sticketh or is in man: but is possessed only by Faith, neither yet that by the desert or merit of Faith, that it should be as a due reward: but because we receive by Faith, that which GOD of his own accord and good will doth give. therefore all these speeches are of like force, That we are justified by the grace of God, That Christ is our righteousness, That the mercy of GOD is the cause of our righteousness, That righteousness is gotten unto us by the death and resurrection of Christ, That righteousness is given unto us by the Gospel, That we obtain righteousness by Faith. Whereby it appeareth how childishly they err, which would make these propositions agree together, We are justified by Faith and Works both: for he that is just by Faith, he being bare and void of his own righteousness, resteth in the only grace of God. And this is the reason why Paul to the Romans doth conclude. that Abraham is destitute of Glory before GOD, because he hath obtained righteousness by Faith, Rom. 4.2. for it is not said that Faith was imputed unto him for part of righteousness, but for righteousness simply without more words▪ therefore Faith was unto him in the whole for righteousness. finally Faith beholdeth nothing beside the mercy of GOD and Christ dead and raised again. Therefore all merit of works is shut out from the cause of justification, when as all is assigned to faith. For faith, for that it containeth in itself the free goodness of God, Christ with all his good things, the testimony (and witness) of our adoption which is given in the Gospel: is utterly opposite and set against the law, the merits of works, and the worthiness of men. for whereas the Sophisters do think that it is only set against ceremonies, the order of the disputation or reasoning shall by and by with small ado thoroughly reprove them. We must therefore bear in mind that they that are just by faith, are just without themselves, that is, in Christ. whereby also the foolish cavillation of some, which dally with Paul, is confuted: because (say they) Moses calleth righteousness goodness or honesty: and so it signifieth nothing else, but Abraham was accounted a good man because he believed God. Such frantic spirits doth Satan at these days raise up, to overthrow the certainty of the Scripture with crooked slanders as it were with mines, But Paul, who knew that Moses in that place taught not children grammar, but that he spoke of the judgement of God: did not without cause take the word Righteousness after the manner of a Divine. for we are not deemed righteous before GOD, after the like reason wherewith we have praise of goodness before men: but when we bring perfect obedience of the Law. For righteousness is opposite or set against the breaking of the Law, yea even in the least jot or tittle. but because we have not it (I mean righteousness) of ourselves, God doth freely give it unto us. Objection. But here the jews shake up Paul, for that he hath wrongfully wrested Moses words to serve his own turn. for Moses there in that place doth not entreat of Christ or of the life everlasting: but maketh mention only of the earthy promise. The Papists also are not far off from the jews: for albeit they dare not reproach Paul, yet they do altogether overturn Paul's intent and purpose. Answer. I answer, Paul taketh it for a thing granted, as an undoubted Principle among Christians, that whatsoever promises the Lord gave unto Abraham, they did appertain or depend on that first promise, I am thy God. Genesis 17.1. Thy reward is exreeding great, Gen. 15.1. And in thy seed shall all nations be blessed, Gen. 22.17, 18. And therefore when Abraham heard this, Thy seed shallbe as the sand of the sea. etc. he stayed not in that word, but rather he included it in the grace of adoption, as the part in the whole. moreover whatsoever promise was given, he did not otherwise receive the same than (as) a testimony of the fatherly grace of God, that thereby he might take sure confidence of salvation. For even in this do the Children of God differ from the unbelievers, for that they in deed have the use of God his benefits together with the children of God, but yet like beasts they regard not that which is higher, but as for God his Children, because they know all benefits to be sanctified by the promises of God, they acknowledge him in them to be a father. So it cometh to pass that they be always directed to the hope of eternal life, because they begin from the foundation, that is, from the faith of their adoption. Abraham then was not justified because he believed God touching the multiplication of his seed only; but because he embraced the grace of God, using the Mediator promised, in whom all the promises of God are Yea and Amen, 2. Cor. 1.20. as also in another place Paul teacheth the same.  
7 Know ye therefore.) or Ye know for the greek word agreeth to both ways: but because one sense remaineth, it skilleth not much whether way you read it, but that the old translation, which I have followed, hath more pith. To be short he saith that they are of faith, which renouncing the confidence of their works, rest in the only promise of God. If any man ask who is our Author that we so expound it: forsooth even Paul himself. for thus he writeth to the Romans. To him that worketh it is not given freely, but a reward is rendered, Rom. 4.4. and whereas nothing is due to him that hath no work. saith is (to him) imputed for righteousness. Therefore to be Of faith is to place their righteousness and confidence of salvation in the mercy of God. He enforceth out of the former sentence that such are the Children of Abraham. for if Abraham be justified by faith: whosoever will be his children, must in like manner stand fast and stay themselves in faith. He passed over that which was easily understanded, (namely) that there is no place for any in the Church, who is not the child of Abraham.  
8 The scriptures because he did foresee.) That which before he had spoken indefinitely, now by name he stretcheth to the Gentiles: for the calling of the Gentiles was a thing both new and unaccustomed. Therefore it was doubted of the manner how they should be called. Circumcision and the observing of the Law seemed requisite: or else that they should be shut out from the partaking of the covenant. But Paul on the contrary part (teacheth), that they attain or come to the blessing by faith, and that by faith they are of Abraham's household. How proveth he that? because it is said In thee shall all nations etc. these words without doubt hath this meaning, Like as Abraham, so must all be blessed. for he is a common example, nay rather a rule, and he got the blessing by faith. faith is than the way whereby all get it. There is therefore a great emphasis or force in the word Faithful, for it is as much as if he should say. Not with Abraham circumcised, or endowed with the works of the law, or an Hebrew, or staying himself upon his own worthiness, but with Abraham that obtained the blessing by faith only. for no quality of the person is here accounted off, but faith only. The word blessing is diversly taken in the scriptures: but in this place it is taken for the adoption into the heritage of eternal life.  
10 For whosoever are of the works of the Law, are under the curse. for it is written, Cursed is every man that doth not thoroughly abide in all things that are written in the book of the Law, that he may do them.  
18 And that no man is justified before God in the Law, it is manifest because the just shall live by faith.  
12 But the law is not of faith: but, The man that shall do these things, shall live in them.  
13 Christ hath redeemed us from the curse of the law, being made for us a curse, for it is written cursed is every one that hath hanged on a tree.  
14 That the blessing of Abraham might come upon the Gentiles by Christ jesus: whereby we may receive the promise of the Spirit by faith.  
10 Whosoever are under the works.) It is an argument or reason of contraries: for out of one fountain doth not spring hot & cold. The Law doth shut in all men under the curse. in vain than out of it is blessing sought. He calleth them that are under the works of the Law. those that do place their confidence of salvation in them. for these manners of speaking ought always to be referred to the state of the question. for we know that he disputeth or reasoneth here of the cause of righteousness. They therefore that will be justified by the works of the law, he pronounceth them all to be under the curse. but how doth he prove it? It is the sentence of the law, That all they which transgress any part of the law are accursed Deu. 17.16. Now let us see whether there be any one man that satisfieth the law. but it is evident that there is not one found, neither can be found. therefore all, small and great are (in this place condemned). Here want the Minor and Conclusion (of the agreement): for this were the whole Syllogismus.  

Maior. Whosoever shall fail in any part of the law is accursed.  
Minor. But all are holden guilty in this (point).  
Conclusion. Therefore all are cursed.   
Furthermore this argument of Paul would not stand if our strength would serve to fulfil the law: for strait way in the Minor there would be given an instance. Therefore either Paul doth reason foolishly, or else it is impossible for men to fulfil the law▪ by and by the adversary would catch hold & say, I grant, That all transgressors are accursed▪ but what than? there shall be found those that observe the law▪ for men have free choice of good and evil. But Paul doth put in this place out of controversy, that which the Papists at these days do account as an accursed opinion: (namely) that men should be destitute of strength to observe the law. And so boldly he concludeth that all are accursed, because it is commanded unto all to keep the lawfully and wholly. that is to say, because ability faileth them in this corruption of nature. Hereof we gather, in as much as the law accurseth, it doth it accidently, but that accidental is perpetual, and cannot be separated (from us). for the corruption and faultiness of our nature doth separate us from the blessing that the Law setteth forth unto us and therefore the curse only remaineth.  
11 And that no man is justified in the Law.) Again he reasoneth by comparing of contraries, after this sort, If we be righteous by faith: than is it not by the law but we are righteous by faith: and therefore not by the Law. He proveth the Minor by the testimony of Habacuc the which he also allegeth 1. Rom. 17. He proveth the Mayor by the divers or contrary mean of justification. For the law doth then justify when as a man doth fulfil whatsoever it commandeth. but Faith doth justify them which being destitute of the merits of works, do rest upon Christ only. These two cannot come together at once: To be justified by our own desert, and, to be justified by another's grace or favour: therefore the one is overthrown of the other. This is the sum: now let us touch every part. The just shall live by faith. Because I have expounded this place of Abacuc. 2.4. in the Epistle to the Romans 1.17. it shall not be now needful to repeat every thing that belongeth to the exposition thereof. the Prophet in that place doth set the arrogant confidence of the flesh opposite or against true faith, he pronounceth that by it (namely Faith) the just shall live: whereby he declareth, that they are not sustained only for a time, that they should fall when any storm came; but that they stand for ever, so that they cease not to live even in the midst of death And so gibers with their cavillations avail nothing, when they allege, that the prophet in that place doth take the word Faith more largely than Paul doth in this place, for simply without more ado he calleth faith a quiet certainty of the conscience, which leaneth upon God only. therefore Paul hath aptly used this testimony.  
12 But the law is not of faith. Sure it is that the law is not repugnant (or contrary) to faith: or else God should be unlike to himself: but we must always respect this, that Paul speaketh as the circumstance of the cause in hand did require. Therefore the repugnancy or contrariety of the Law and Faith, is in the cause of justification. for more easily shall you couple fire and water together, then make these two agree: Men are justified by Faith and, Men are justified by the Law. The Law than is not of faith: that is to say it hath a way to justify men that is clean contrary from faith. But he that shall do these things. The diversity is in this point, that a man by fulfilling the law is accounted righteous by the righteousness of the Law, which he proveth by the testimony of Moses. levit. 18.5. And what shall be the righteousness of faith? He defineth it, Rom. 10.9. If we believe Christ to have died for our sins, etc. And yet notwithstanding it followeth not thereof, that either faith is idle, or that the faithful should cease from good works. for the question is not in this place whether the faithful aught to keep the law, so far forth as they can (which is not to be doubted) but whether they obtain righteousness by works: the which is impossible. finally if any object, Sith God promiseth life to the doers of the Law, Objection. Answer. why doth Paul say they are not just? the answer is eazie. Therefore none are just or righteous by the works of the law, because there is none that do them. For we grant the doers of the law to be righteous if there be any such. but because the covenant is conditional, therefore are all excluded from life, because no man performeth the righteousness which he ought. That must be kept in remembrance which afore I warned you of, That they do the Law, not which in part obey it, but which do fulfil every jot of righteousness: from which perfection all are very far off.  
13 Christ hath redeemed us. He had made all who were under the law guilty to the curse. And thereof sprang a great difficulty, for that the jews could not rid themselves from the curse of the Law▪ and therefore setting forth a remedy, he resolveth this doubt by teaching that we are delivered by christ. whereby he doth the more confirm his intent and purpose. For if we be therefore saved because we are delivered from the curse of the law: than is not righteousness by the law. afterward he joineth the manner of deliverance. It is written, cursed is every one which shall be hanged on Tree. Deut. 21.23. Christ was hanged, therefore he went under that curse. and now it is certainly true that he suffered not this punishment for his own cause: it followeth then, that either he was crucified in vain, or else that our curse was laid upon him, that we might be loosed from the same. And he saith not that Christ was cursed, but a curse, which is more, for he signifieth that the curse of all men, was included in him. If this seem hard unto any man let him also be ashamed of the cross of Christ, in the confession whereof we boast. neither was God ignorant what end (of death) his sons death should be, when he pronounced this, Cursed is every one that shall hang on tree. But some man will object, Objection. Answer. How happeneth it that the son being beloved of the Father is cursed? I answer, Two things are to be considered not only in the person of Christ, but also in his Manhood. the one, that he was the unspotted Lamb of GOD full of blessing and grace: the other that he took upon him our person, and therefore he was a Sinner, and guilty of the curse, not so much verylye in himself as in us: but yet nevertheless that he had need to be so in our stead. And so he could not be without the grace of GOD, and, yet he sustained his ire▪ for how could he reconcile unto us the father who was offended with him, and unto whom he was hated? therefore the will of the Father always rested in him. Again, how should he have delivered us from the wrath of GOD, except he had translated the same from us unto himself? therefore was he stricken for our sins, and he found God as an angry judge. This is the foolishness of the cross 1 Corinth. 1.18. to be wondered at even of the Angels: which doth not only overcome, but also swallow up all the wisdom of the world.  
14 That the blessing of Abraham. He doth more nearly apply to his purpose that which he said, (namely) That we are delivered by Christ from the curse of the Law: that is to say that the blessing promised to Abraham had the foundation in him; and therefore to come to the Gentiles. For if the jews must be delivered from the Law, that they may be the heirs of Abraham, what shall let the Gentiles that they should not obtain that same good thing? Moreover if this blessing be in Christ alone, it is faith alone in Christ which maketh us partakers thereof. Whereby we may receive the promise. I take the promise of the Spirit. to be spoken after the Hebrew fashion, for spiritual promse▪ for although this promise pertain unto the new testament, I will pour out, of my spirit upon all flesh, Esa. 44.3. yet Paul in this place respecteth another thing. for he seemeth to me to set the Spirit opposite to all extern or outward things: not to ceremonies only: but to carnal generation also: so that in this place there is no respect of persons. Therefore he showeth that by the nature of the promise the jews differ nothing from the Gentiles: because if it be spiritual, it is received by faith only.  
15 brethren (I speak after the manner of men) although it be a man's 
* Testament.  covenant, yet if it be allowed, no man refuseth it or addeth any thing (to it).  
16 Furthermore unto Abraham are the promises 
* Said.  appointed, and to his seed, he saith not, and to seeds, as of many, but as of one, And so thy seed which is Christ.  
17 This I say, the law which began four hundred and thirty years after, maketh not void the 
* Testament.  covenant allowed of God afore toward Christ, that it should make the promise of none effect.  
18 For if the inheritance be by the law, than is it not new by promise, but God gave it to Abraham by promise.  
15 After the manner of men.) His will was to show them with this manner of speaking. for it is too too heinous & filthy, that God should have less authority among us than a mortal man, therefore in that that he requireth they should give no less authority to the holy covenant of God, than is accustomed to be given to the common covenants of men: he doth not therein (I say) make men and God equal. for he leaveth to be considered of them how much difference there is between God and men. Although it be a man's covenant. It is an Argument from the less to the more. (that is) men's contracts or covenants are held firm without controversy: and how much more ought that which God appointeth? whereas the Latins have (in this place) Testamentum, Paul hath in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which word oftentimes the Greeks signify a Testament: and sometime also any contract or bargain. Although the plural number is more used in the second sense. It skilleth not much as touching this present place, whether you translate it a contract or a testament. There is another reason in the Epistle to the hebrews. 7.22. where the Apostle without doubt doth allude unto Testaments. in this place I had rather take it simply for the covenant which God made. for the similitude with which the Apostle contendeth in this place, would not so properly agree to a testament as to a covenant or bargain. Let us therefore follow this, that the Apostle maketh his reason from men's covenants to that solemn covenant which God did make with Abraham. for if they remain firm and sure, so that nothing may be added (to them), how much more ought God his Covenant to remain inviolate and unbroken.  
16 Unto Abraham are the promises.) Before that he follow his argument, he putteth in somewhat of the substance of the covenant, that is that it is stayed on Christ alone. and if so be that Christ be the foundation of the covenant: it followeth than that it is free, & that is it he meaneth by the word Promise, For as the Law hath respect to men and their works: so the promise hath respect to the grace of God and faith. He saith not, And to seeds, That he may prove that God speaketh there of Christ, he putteth us in mind that in the singular number there was some certain seed appointed. I have often marveled that the Christians when they saw this place trounced of the jews with so great frowardness, that they made not more diligent resistance: for all do lightly pass by it as by a peaceable country. Notwithstanding their Objection hath a great show▪ for whereas seed is a Noun collective: Paul seemeth to do foolishly, 
In Hebrew Zera, in Latin Semen.  when he urgeth that one man is signified in this word, under which all the offspring of Abraham is comprehended in the place lately cited, Thy seed shall be as the Sand of the Sea, and as the stars of Heaven. and so, as though they had found out our false dealing, they disdaynfullye triumph over us. And so much the more do I marvel than our Christians did in this place keep silence: seeing that there wanteth not a firm defence to confute their slander. for even in the sons of Abraham there began such a division that the one of them was cut off out of the family. In Isaac shall thy seed be called. Gen. 21.12. therefore Ishmael is not counted of. Let us come unto the second degree will the jews grant that the posterity of Esau is the blessed seed? nay they will contend that their father (I mean Esau) was wiped out: although he was the first begotten. and how many peoples came out of the stock of Abraham, which obtain no place in this calling? At length twelve patriarchs, were so many heads or principals: not because they descended of the lineage of Abraham, but because they were ordained by the special election of God. for since the time that the ten tribes were led away captive, how many thousands have so gone out of kind, that they obtain no name in the seed of Abraham? Lastly the tribe of juda also was in danger: that the true succession of the blessing should not remain in a small people. And so it was showed afore of Esa. 10.21. The residue only shall be saved. Hitherto I have spoken nothing which the jews grant not. Let them therefore answer me, how it happeneth that the thirteen Tribes, sprung of the twelve patriarchs, have been the seed of Abraham rather than the Ismaelites or Idumeans? why do they alone now boast of this name, and reject other as an adulterous seed? They will boast that they obtained it by their own desert: but the scripture on the contrary side crieth out (against them) that it dependeth all on God his calling, for always must there be recourse to that prerogative, In Isaac shall thy seed be called. The continual force of this prerogative ought to be of force even until Christ. for the Lord renewed the promise made to Abraham, afterward in David, as in a long time after. Paul therefore doth not stand upon the singular number, to prove that this was spoken of one man: but only to show that this word Seed resteth upon one, which is not only borne of Abraham according to the flesh: but also ordained hereunto by the calling of God. and if the jews deny this, they do nothing else by their stubborness but make themselves laughing stocks. But because Paul gathereth out of those same words also, that the covenant was begun in Christ, or toward Christ: let us discourse what this manner of speaking meaneth, In they seed shall all Nations be blessed. The jews cavil saying it is a comparison: Objection. as though the seed of Abraham should be in time to come an ensample of unhappy wishings and prayers. as on the contrary part, to curse in Sodom or Israel, meaneth to use in forms of cursings the names of Sodom or Israel. I grant that this is otherwhile true, but that it is so alway that I deny. Answer. for, for a man to bless himself in God is another thing, and the jews do grant it (true)  than that it is a doubtful kind of speaking, and signifieth somewhile a cause, somewhile a comparison: as oft as it cometh in use, it must be expounded by the circumstance of the place. Finally it is evident that we are all accursed by nature▪ the blessing was promised unto all nations in the hand of Abraham▪ but do all without acception come unto it? no truly▪ but they only who are gathered unto Messiah▪ for than are they one people, when under the guidance and conducting of Messiah, they are gathered together into one body. Whosoever therefore setteth apart contention and inquireth after the truth, will easily acknowledge a cause to be noted in this place, and not a naked comparison▪ whereof it followeth, That Paul not without cause doth say, That the covenant was begun in Christ, or in respect of Christ.  
17 The Law which began.) If we hearken to Origen and Jerome and all the Papists: there will be nothing ado to overthrow this reason. For thus Paul reasoneth, The promise was given to Abraham four hundred and thirty years before the Law was given: therefore the law which came after, could not put away the promise. and thereof he concludeth that ceremonies are not necessary. Objection. If any man would make exception: saying, the Sacraments are given for the preservation of faith: and why doth Paul than sunder them from the promise? he doth so sunder them that he contendeth about them. Answer. Therefore he doth consider a certain higher matter in ceremonies: as, the effect of justification which the false Apostles atttributed unto them▪ and the binding of the consciences. nay rather by occasion of ceremonies, he discourseth of faith and works (thoroughly) to the uttermost. For were it not for the controversy about obtaining of righteousness, about merit of works: and snaring of the consciences: ceremonies would well stand with the promise. What meaneth than this putting away of the promise, against which the Apostle contendeth? because the deceivers did deny, salvation to have been promised freely unto men, and to be obtained by faith▪ but they urge ceremonies as things necessary to deserve (salvation): as by & by shall be seen. I return to the words of Paul: The Law, saith he, is after the promise: therefore it maketh not it void: for a covenant once confirmed aught to abide inviolate and unbroken. Again I repeat it, Except you understand the promise to be freely given, the sentence is more than needs. for the law and the promise disagree not, saving in the cause of justification. because the law maketh a man righteous by the deserving of works, and the promise giveth righteousness freely. and he doth plainly expound himself, when he nameth the covenant to have his foundation in Christ. Objection. But here the Papists will be in our top. for they can readily scoff out this argument, We, say they, do not any more require the old ceremonies: let them be jogging: yet nevertheless a man is justified by the moral law. for this went before the covenant of GOD with Abraham, as being created together with man. so either the reasoning of Paul is frivolous or in vain, or else it is of force against ceremonies only. I answer, Answer. That Paul considered the thing as it was, namely, that no reward is due unto works, but by the covenant of God. so although we grant that the law doth justify: yet nevertheless before the Law men could not deserve salvation by their works, because there was no covenant. I affirm nothing which the school Divines grant not. for they teach that works merit not salvation by an inward worthiness, but by the acceptation of God (as they speak it) & by reason of the covenant. Therefore where there is no covenant of God, no testimony of accepting or allowing comes in place: no works in like manner shall suffice unto righteousness. therefore Paul's discourse proceedeth finally. There was, saith he, a double or twofold covenant of God with men. the former was covenanted in the hand of Abraham: the second in the hand of Moses. the former was founded in Christ: and therefore free. therefore the law stepping in could not bring to pass that men could have salvation without grace: because by this means the promise should be made of none effect. That the sense is thus, even that which followeth next of all doth show.  
18 If the inheritance be by the law.) Lest the adversaries should cavil, saying that that which they taught, did not belong to the dissolving or abrogating the covenant of God: he preventeth all their shifts affirming these two to be contrary, namely, that salvation cometh unto us by the Law, and by the promise▪ who dare expound this of only ceremonies, seeing that Paul doth comprehend generally all whatsoever is against the free promise? It is not than to be doubted, but that he excludeth all kind of works. and so he saith Ro. 4.14. If the inheritance be by the Law, faith is done away, and the promise of none effect. Why so? because salvation should hang upon this condition, If thou satisfy the Law. and therefore he doth by and by conclude, that (salvation) is of faith, that the promise may be certain. Let us therefore diligently remember why in the comparing of the promise and the law, the putting of the one overthroweth the other: namely because the promise hath respect unto faith, and the Law hath respect unto works. Faith receiveth that which is freely given: but unto works reward is given. and that is it which by and by he joineth, GOD gave unto Abraham not requiring the like recompense as it were, but promising freely. for if you understand it to be conditionally, this word Gave will never agree with it.  
19 For what is the Law then? it was added because of transgressions, until the seed should come to which it was promised, ordained by Angels in the hand of a Mediator.  
20 Furthermore a Mediator is not of one: but GOD is one.  
21 Is the Law than against the Promises of God? God forbidden. for if there had been a Law given which mought have made alive, than righteousness should have been by the law indeed.  
22 But the Scripture hath shut all under sin, that the promise by the faith of jesus Christ, might be given to them which believe.  
When we hear that the Law doth nothing avail to bring righteousness, by and by divers cogitations come in our brains: either than that it is unprofitable, or to no use, or contrary to the covenant of GOD, or some such like thing. yea rather that might come in mind: Why should we not say that of the Law, which jeremy chap. 31. ver. 31. hath said of the new Testament, that the latter was given to correct the weakness of the former doctrine. Such Objections as these be, must Paul answer, if he would satisfy the Galathians. first than he requireth what the use of the Law is. for in as much as it followed the promise, it seemeth that it ought to supply that which was wanting in it: and certainly it was doubted hereof, whether that the promise by itself were of none effect except it were helped of the Law. We must mark that Paul speaketh not only of the moral law, but of the whole ministery of Moses. which truly was proper to Moses. and that was to prescribe a rule how to live, and Ceremonies whereby they might excercise themselves in the service of GOD, and after that to join promises and threatenings. And whereas many promises of Gods free mercy and of Christ are included therein, which belong unto faith: that happeneth accidentally as it were, and is taken from else where, as far forth as the Law is compared with the Doctrine of grace. You must therefore bear in memory, that this is the sum of the Question, Why, after the promise being made, doth Moses step in with that new covenant. He that doth these things shall live in them. Deut. 4.1. Cursed is he that fulfilleth not all things. Deut. 27.26. doth he it that he might bring that which were better and perfecter?  
19 Because of transgressions.) The use of the Law is manifold: but Paul toucheth that alone, which served the turn present. For it was not his purpose, to discourse how many ways the Law might profit men▪ whereof the readers must be admonished. For I perceive many to be deceived herein, that they allow no other profit for the Law to serve too, beside that which here is noted. but Paul himself 2. Tim. 3. ver. 16. doth apply the precepts of the Law to Doctrine and exhortations. this than is not a full definition of the use of the Law: and they do ill who do acknowledge no other thing in the Law. What do these words because of transgressions mean? so also do the Philosophers speak, that the Law is made to bridle evils. and so sayeth the old proverb, that Of ill manners sprung good Laws. But Paul hath a deeper meaning than the words seem to show. For his mind is that the law was made, that it might make transgressions to appear plainly: and by that means it might constrain men to confess their guiltiness. For as they do naturally favour and pardon themselves, (so) except they be urged by the Law, they have sleepy consciences. and hereof is that saying of Paul. Before the Law although sin were in the world, yet was it not imputed. Rom. 5.13. The Law came than to wake those which were a sleep▪ for this is the true preparation unto Christ. By the Law saith he, Rom. 3.20. is the knowledge of sin, Why? that sin might be above measure sinning. for so he answereth in the seventh chapter, and the thirteenth verse. The Law than is put for cause of transgressions, that it might uncover them, or (as he saith, Rom. 5 20.) that it make them abound. This manner of speech troubleth Origen: but in vain. for what absurdity is it if God do cite their consciences before his tribunal seat, to humble them through guiltiness, who else would please themselves in their evils? if he shake of that numbness which overthrew all feeling of his judgement? if he draw out into the light, sin, which like a Thief lay hid in the Den of hypocrisy? Objection. If any Object and say, Whereas the Law is a rule to live Godly and rightly, why is it said to be rather appointed for cause of transgressions, than for cause of obedience? Answer. I answer, howsoever it showeth true righteousness, yet in this corruption of nature, nothing but transgressions are increased by the Doctrine thereof, until the spirit of regeneration come, which writeth it in our heart. and this is not given by the Law, but is taken by faith. Therefore the readers must bear in mind, that this saying of Paul is not Philosophical or political: but that of the law it noteth the end, which always hath been unknown to the world. Until the seed came.) If he have respect of the seed in which the blessing had his foundation: than doth he take nothing away from the promise. for this Until is as much as though he should say, In the mean space while the seed is looked for. whereof it followeth, that (the Law) ought to serve, and not to obtain the principality. For so far forth it was appointed, that it might raise men up to look and wait after Christ. Objection. But the Question is whether it ought not to endure no longer but to the coming of Christ: for if it be so, it followeth, that now it is abrogate and done away. Answer. I answer that all that whole administration was but for a season: because it was appointed for that end, that it might keep the old people in the faith of Christ▪ 
The jews were called the old people, in respect of the Gentiles who were God's new people.  and yet I do not yield, that by the coming of Christ the whole law was abrogate and done away. Neither meaneth the Apostle so: but only that that kind of government, that came in between [the promise and Christ's coming] should take an end in Christ, who is the fulfilling of the promise. But I will speak more hereof by and by. Ordained by Angels. It belongeth to the commendation of the law, that it was delivered by Angels. And Steven affirmeth the same Acts 7.39. for where as some understand by Angels, Moses and Aaron and the Priests: It is a point more niece then firm. Furthermore it is no wonder, that unto Angels, by whom God doth distribute all small things unto us, this office is also joined, that they should be witnesses present at the setting forth of the Law. In the hand of a Mediator.) To take the hand for the ministery, is a thing often used: but whereas he made the Angels ministers of bringing or setting out of the Law, I take the hand of a Mediator, for the principality of the ministery, because he was the principal of the ambassade: and had the Angels adjoined unto him as Companions or writers. Some think this to be spoken of Moses, as though here should be a comparison between Moses and Christ. I am rather of the opinion of the old writers, who expound it of Christ. for it shall straight way appear that this sense agreeth better with the text. although I disagree in like manner from the old writers in the signification of the name. for a Mediator in this place is not, as they suppose, a Pacifier, as in 1. Tim. 2.5. but an entire messenger in setting forth the law. Thus must we account, that there hath been no communicating or conference of God with men from the beginning of the world to this day, but that his everlasting wisdom or Son hath wrought between them, whereof it is said, 1. Pet. 1. ve. 11. that the holy Prophets spoke by the spirit of Christ: and Paul maketh him the Captain of the people in the Wilderness, 1. Corinth. 10. ver. 4. And certainly the Angel which appeared unto Moses, Exod. 19.3. cannot be judged any other, seeing that he taketh unto himself the proper and essential name of God, which never is given unto Creatures. As than he is the Mediator of reconciliation by whom we are accepted unto GOD: as he is the Mediator of defence or safety, by whom we have access to call upon the Father: so hath he been always the Mediator of all doctrine, because God hath always made himself known unto men by him. And this he would by name express, that the Galathians might learn, that he that is the foundation of the free covenant, held also the chief place in setting forth the Law.  
20 Furthermore a Mediator is not of one.) Although some do Philosophicallye discourse here in this place the double nature of Christ, as though Paul meant, not of one Essence, yet that Paul speaketh even of those that make the contract, 
That is of God being the one party, and men being the other party.  no man that is of sound judgement doubteth. and thus they commonly expound it, That there is no place for a Mediator, but whilst one part hath to do with another. but to what end he hath put in this sentence, they leave for the most part in suspense: when as nevertheless it is a place worthy diligently to be marked. It may be a Prolepsis whereby Paul preventeth the wicked cogitation of those that think God his counsel to be changeable. For some man would say within himself, Then as men are accustomed to call back their covenants, whereof it repenteth them: that it is even so done also with the covenants that God maketh. If thou follow this sense, which I spoke of, than Paul in the former part [of the verse] should acknowledge men, who are rhaungeable and unstable, to make one party in this covenant: but yet that God notwithstanding doth remain one, that is to say, standeth to his promise, and not altereth according to the inconstauncie of man. But when I view all things more nighlye, I judge rather the diversity between the jews and the Gentiles to be here noted. Christ than is not the Mediator of one: because the state of them, with whom God by his aid maketh covenant, is diverse and contrary as touching the outward person. But Paul would not have the covenant of God so to be esteemed, as though it were contrary to itself, or changeable, according to the diversity of men. Now the words are apparent. as in time past Christ hath reconciled God unto the jews, in making a covenant (with them): so now also is the Mediator of the Gentiles. The Gentiles differ much from the jews: for by circumcision and ceremonies the wall was put between them. they were near unto God, when the Gentiles were far off, and yet for all that, God ceaseth not to be as good as his promise. And this is brought to pass while Christ, bringing them to one God which afore were at variance between themselves, doth make them to grow together into one body. God than is one: because he remaineth always like himself, and with perpetual hold keepeth fast and sure that which once he hath determined.  
21 Is the Law than.) Although, after we know the assuredness and constancy of God's purpose, it be needful that we should withal determine, that those things which come from him are not contrary one to another: yet this doubt was to be resolved, for the appearance of contrariety which seemed between the Law and the covenant of grace. It may also be an exclamation whereby Paul, having taken away the doubt of speaking against it, might, as though he had overcome in the cause, exclaim, inferring of that which went afore, as a matter out of doubt, Who now dare feign disagreement between the law and the promises? And yet this is no impediment, but that Paul in this place may proceed to resolve the difficulties which as yet might come in place. Before he answer to the question, he doth after his manner take out of the way so great an absurdity, that he might warn men how greatly Godly ears ought to abhor, whatsoever is dispightfullye spoken against God. But herein is another cunning skill which is expedient to be noted▪ for he accuseth the adversaries of this crime, that they make GOD contrary to himself. For it is manifest that the Law and the promises came from him▪ whosoever therefore shall bring in any contrariety to be between them, is a blasphemer against GOD▪ but they are contrary if the law do justify. And so very fitly doth Paul return against the adversaries, that which falsely and slanderously they intended against him. For if there were a Law given.) The answer is indirect (as they say) which as yet doth not plainly declare the agreement of the law and the promises: and yet it doth contain it as far forth as is sufficient to take away the disagreement. At the first blush you would say that this sentence were clean came from the Text: and that it were nothing worth to the solving of the question: but it is not so. for than the law were against the promises, if it had power to justify. for there should be two contrary reasons or means of justifying man, and as it were two ways to obtain righteousness disagreeing between themselves. And Paul taketh this from the law. so than the disagreement is taken away. I, saith he, would grant righteousness to be gotten by the law, if salvation might therein be found.  
22 The scripture hath shut.) By the scripture he doth principally mean the Law itself. it doth shut all men under guiltiness: therefore it robbeth them of righteousness, rather than giveth them righteousness. It is a most firm reason: Thou seekest righteousness in the law: but the law itself, with the whole scripture, leaveth nothing unto men beside damnation: for it condemneth all men together with their works, of unrighteousness. who then shall live by the Law? He alludeth to this, He that shall do these things shall live in them. Deut. 4.1. Being, I say, shut out from that life by guiltiness, in vain shall we seek salvation in the Law. In saying, all, he hath expressed more than if he had said all men: For he hath comprehended not only men, but whatsoever men have or may bring. That the promise by the faith, There is no other remedy, but, putting off righteousness of works, to fly to the faith of Christ. It is than a sure consequent: If works come into judgement, we are all damned. therefore by the faith of Christ we obtain free righteousness. But this sentence is full of noble comfort: for we are put in mind, that as oft as we hear in the Scripture that we are damned, we have help in Christ prepared for us. so that we will go unto him. We are cast aways although God hold his peace. why then doth he so oft pronounce us castaways? forsooth that we should not perish with eternal destruction: but being shaken with so horrible a judgement, and being at our wits end seek Christ by faith, by whom we pass from death into life. In the word Promise there is a figure called Metonymia, for that which containeth is used for that which is contained.  
23 For before faith came, we were kept under the law, being shut under faith which was to be revealed.  
24 Therefore the Law was our Schoolmaster into Christ, that we should be justified by faith.  
25 But when Faith cometh, we are no more under a Schoolmaster.  
26 For you are all the children of God, by Faith in jesus Christ.  
27 For whosoever you be that be baptized into Christ, you have put on Christ.  
28 There is no jew nor Greek, there is no Servant nor Freeeman, there is no Male nor Female, for all you are one in Christ jesus.  
29 And if you be Christ's; you are then the seed of Abraham, and according to the promise heirs.  
23 Before faith came.) Here hath he fuller definition of the question propounded. for plainly doth he expound, not only what the use of the law is, but also why it was but for a season, because else it would always seem an absurdity, that the law was given unto the jews, from which the Gentiles should be free. For if there be one Church of the jews and the Gentiles, why is the government diverse or contrary? from whence or by what right is this new liberty, seeing that the Fathers had been under the subjection of the law? therefore doth he teach such a difference to be, which might not hinder the unity and concord of the Church. The readers are again to be admonished, that Paul speaketh not of ceremonies only, nor yet of the law moral apart by itself: but he comprehendeth all the government, wherewith the Lord governed his people under the old Testament. For about this grew the controversy, Whether the form of government instituted by Moses did avail to the obtaining of righteousness. This Law doth Paul compare first of all to a prison or ward, after that to a schoolmaster, and with both similitudes doth he make it apparent, that the nature of the law was such, that it ought not to be of force but for a certain tyme. faith. He signifieth the full revealing of those things which than lay hidden, under the obscureness of the shadows of the law. for he taketh not away faith from the fathers who lived under the Law. We have afore seen of the faith of Abraham. the Author of the Epistle to the Hebrews maketh mention of the ensamples of others in the eleventh Chapter. to be short, the doctrine of Faith hath testimony from Moses and all the Prophets: but because the clearness of faith did not than so manifestly appear, therefore he calleth the time of faith the time of the new Testament, in way of comparison and not flatly. And that this was his meaning he doth by and by show, when he saith that they were shut under faith, which was to be revealed: for he testifieth by these words, that they were partakers of the same faith, who were shut under the word of the Law. For the Law did not keep them back from faith: but it did bridle them that they should not wander out of the Limits of faith. and it is an ellegant allusion to that which he had set down before, viz. That the scripture did shut all under sin. As therefore they were besieged and held in on every side by the curse: so had they a ward or defence against this siege, which might defend them from the curse. wherefore he showeth that the ward of the Law was in spirit very free Faith at that time was not as yet revealed: not because the fathers were void of all light, but because they had less light than we, for whereas with them Christ was shadowed by ceremonies, as being absent: at these days he is as it were set before us even to our face. so for the Glass which they had to see him in, we at these days have the substance or thing itself. Whatsoever therefore the obscurity of the Law was, yet the Fathers were not ignorant in what way they ought to walk. for although the light about the dawning be not so clear as it is about noon: yet those that are travailers tarry not till the son be full up, because it is enough for them to hold on their journey. so their portion of light was unto them like the dauning, which might guide them safely from all peril of error to eternal bliss.  
24 Therefore the Law was our Schoolmaster.) The second similitude which declareth the mind of Paul yet more clearly. for also a Schoolmaster is not appointed unto any for all their life: but is appointed only for the time they be children, as appeareth by the Etymology or meaning of the word▪ 
Pedagogies, is an instructor of a child.  moreover this belongeth to the teaching of a child, that he may by childish rudiments be prepared unto greater matters. Both which are agreeable under the Law: for it had an age limttted which it might govern: moreover it ought to move forward Disciples of it somewhat only, that they having passed the principles thereof might proceed as it is fit for them that are at man's state. Therefore he saith Into Christ. for as a master of a Grammar School doth deliver the Boy framed by his diligence into the hands of him which may furnish him with higher learning: so the Law was a Grammar schoolmaster which set over the Scholars entered by it, unto faith to be finished by it, as it were unto Divinity. By this means Paul compareth the jews unto Children or boys, but unto us he attributeth man's state. But it is demanded what manner of one, the doctrine or discipline of this Scholemaistership hath been. First, the Law by making the righteousness of God manifest, did reprehend them for their own unrighteousness. for they might behold in the commandments of God as it were in a glass, how far off they were from true righteousness. and so they were put in mind, that righteousness was else where to be sought, The like office had the promises of the law. For thus they ought to think with themselves, If thou canst not obtain life by thy works otherwise then by fulfilling of the Law, another new way is to be sought, for thy weakness will never suffer thee to climb up thither: yea albeit thou art greatly desirous and strivest, yet always shalt thou be far from [hitting] the mark. On the other side threatenings did urge them and stir them to seek to escape the wrath and curse of God. nay rather they suffered them not to rest till they had pricked them forth to ask the grace of Christ. To that purpose tended all the ceremonies. for to what end were the sacrifices and washings, but that they might be exercised, in the continual thinking on their filth and damnation? And now he that seethe his uncleanness before his eyes, and hath set before him the representation of his death in an innocent beast: how shall he take his rest quietly? how shall he not be moved to long after remedy? and truly the ceremonies did avail not only to terrify and humble the consciences, but also to raise them up into the faith of the Redeemer to come. Whatsoever in the whole pomp of ceremonies was set before their eyes, they had as it were a note or mark of Christ printed in it. To be short the Law was nothing else, but a manifold kind of excercise, whereby the worshippers thereof were lead by the hand unto Christ. That we should be justified by Faith.) He hath already taken perfection away from the Law, when he said it was like to a Schoolemaystership, and it would make men perfect, if it brought righteousness unto them. What remaineth than but that Faith come in in place thereof? and it cometh in place thereof, whilst it clotheth us. being without righteousness of our own, with the righteousness of Christ, So that saying is fulfilled, He hath filled the hungry with good things. Luk. 1.53.  
25 But when faith cometh.) What the coming of faith is, I have already showed: namely a more clear revealing of grace, after the vail of the temple is rend in two, Math. 27.51. which we know was done when Christ was exhibited. Therefore he affirmeth that child's age, which is to be governed by a schoolmaster, is not any more, under the kingdom of Christ: and therefore that the Law hath made an end of his office. 
Viz. of the Law.  and this is the other application of the similitude. For he took upon him to prove these two things, that the Law was a preparation unto Christ, and that it was but for a season. But here again a question is demanded, whether the Law be so abrogated or done away, that it belongeth nothing to us. I answer, The Law, as far forth as it is the rule of good living, and a Bridle wherewith we are healed back in the fear of the Lord, and a prick to amend. the sluggishness of our flesh: to conclude, as far forth as it is profitable to teach, to correct, to reprove, that the Faithful may be instructed to every good work, is of no less force at this day, than in time paste, and so to remain without touch. And how is it than done away? I have already said, that Paul considereth the Law with the qualities thereof wherewith it is covered. and these are the qualities thereof, it appointeth reward unto works, and punishment also: that is to say it promiseth life to the worshippers thereof, it curseth all transgressors: in the mean while it requireth of a man very high perfection, and exquisite obedience: it forgetteth nothing, it pardoneth nothing, but calleth all even very small faults to account: it showeth not Christ and his grace openly, but it showeth him a far off, and that shut up under Ceremonies, as under Covers. Such qualities, I say, doth Paul teach to be abolished, so that already the ministry of Moses is ceased, so far forth as it differeth in outward show from the free covenant.  
26 For you are all the sons of God) He proveth with another reason, that it were wrong and not agreeable that the Law should bind the faithful with continual servitude or bondage, because forsooth they are the sons of God. or else that were not sufficient which he said, that we were past child's age: except this wear put to, that we are by condition free: 
For they are servants still, although they ye never so old.  and age changeth nothing in servants. he thereby proveth freedom, because they are the sons of God▪ how? by faith in Christ. for whosoever believe in him, unto them is this prerogative given, to be the sons of God. And also thereby it is brought to pass, that we are set at liberty by faith, seeing that thereby we come into the adoption.  
27 Whosoever you be that are baptized.) By how much as it is a thing greater and higher, that we are the sons of God, so much the further off is it from our understanding, and the hardlier persuaded. And therefore the more briefly doth he admonish us how we be joined, or rather what unity we have with the son of God, lest we should doubt, to make that which he hath proper (unto him) common unto us. He useth the similitude of apparel, when he saith the Galathians have put on Christ, but he meaneth that they are so grafted in Christ, that in the fight of God they bear the name and person of Christ, and are deemed and taken rather in him than in themselves. This Metaphor or similitude taken of Apparel is usual, 
Upon the 13. to the Ro. ve. 14. Objection.  & I have spoken of it else where. But it seemeth a weak reason, That they have put on Christ because they are baptised. for how far of is it but that Baptism is uneffectuous in all? This also should be an absurdity, for that so the grace of the holy ghost should be tied to the outward sign. Therefore this saying may by seeming be reproved as well by the perpetual doctrine of the Scriptures, as by experience. I answer, Paul is accustomed to speak two manner of ways of the Sacraments. Answer. Whilst he hath to do with hypocrites, who boast of the bare signs: than he preacheth how vain a thing and how little worth the bare sign is; and he inveigheth stoutly against the preposterous confidence (therein)▪ why so? because he respecteth not the institution of God, but the corrupt errors of the ungodly. But when he speaketh to the faithful who rightly use the signs, than doth he join them with the thing in deed which they bear the figure of. Why so? for he setteth not out a deceitful show or pomp in the Sacraments, but doth exhibit also indeed those things which the outward ceremony doth figure. Hereof it cometh to pass that the thing itself is joined with the signs according to the institution of God. If any hereupon do inquire, May it be than by men's fault, that the Sacrament is not that which it figureth? The answer is easy: Nothing is taken away by means of the ungodly from the Sacraments, but that they retain their nature and strength: although they (I mean the ungodly) feel no effect. For the Sacraments offer the grace of God to the good and also the bad, neither do they deceitfully promise the grace of the holy Ghost: the faithful receive that which is offered: the ungodly, by refusing, do bring to pass that that which was offered them doth nothing profit them: and yet can they not bring this to pass, but that God is faithful, and the signification of the Sacrament true. Therefore not without cause doth Paul whilst he speaketh to the faithful, say they have put on Christ in Baptism. as, Rom. 6.5. he sayeth we are grafted into his death, that we might be partakers also of his resurrection. By this means neither is that which is proper unto God passed over unto the sign, and yet the Sacraments have their force, lest they might be accounted for vain and fruitless gases. and we are admonished how mischievous the unthankfulness of men is, whilst they make the healthsome ordinances of God, by their abuse not only unprofitable unto them, but also do turn them to their destruction.  
28 There is no Iew.) The sense is, that in this case persons are of no force: and therefore that it skilleth not of what Nation or state they be▪ nor that Circumcision is of more valour than sex or kind and civil state. why? For Christ maketh all one. howsoever therefore the other are diverse or unlike, only Christ is sufficient to couple all together. Therefore he sayeth you are one: whereby he meaneth that the difference is taken away. To this end tendeth this speech. That neither the grace of adoption, nor the hope of salvation do depend of the Law: but that they are contained in Christ alone. Only Christ than is all things. To put Greekes for Gentiles, and the specialty for the generalty, is much used.  
29 Then the seed of Abraham.) He did not therefore add this, because it was greater to be the son of Abraham, then to be the member of Christ: but that he might beat down the pride of the jews, who boasted of their prerogative, as though they alone were the people of God. They accounted nothing more excellent than the kindred of Abraham. and therefore this same very excellency he maketh common to all them which believe in Christ. The consequent leaneth upon this reason, that Christ is that blessed seed, in whom all the children of Abraham are united: as it is said▪ and this he prepareth, because the inheritance is offered commonly unto al. whereof it followeth, that by promise they are numbered among the sons. And mark that Faith is always relativelye joined with the promise.   
¶ The fourth Chapter. 
1 And I say, as long as the heir is a child, he differeth nothing from a servant, whereas nevertheless he is Lord of all.  
2 But he is under Tutors and governors, until the time determined of the Father.  
3 So also we when we were Children, were in bondage under the elements of the world.  
4 But when the fullness of time came, God sent his son, made of a woman, brought under the Law.  
5 That he might redeem them which came under the law, that we might receive the adoption.  
AND I say.) Whosoever he was that divided the Chapters, did ill pull away this sentence from them which went before, whereas it is nothing else but a finishing of that went before, whereby Paul doth declare and set forth the difference which is between us and the old people. And that he doth, whilst he bringeth the third similitude of the Orphan and the guardian. The Orphan although he be free, yea and also the Lord of his Father's household, yet is he like to a servant: because he is ruled by the government of tutors. And the subjection to his tutor endureth till the time appointed of his father, and after that he enjoyeth his liberty. After this sort the Fathers under the old testament, when as they were the sons of God, were free: but were not in possession of freedom or liberty, because the law was unto them as it were a tutor, which held them under the yoke. And this bondage lasted as long as it seemed good unto God, who made an end thereof by the coming of Christ. whereas Paul doth make end the Tutorship at the only appointment of the Father, when as the Lawyers do reckon up more ways whereby the tutorship is ended: he doth it therefore because this way alone did agree with his similitude. Now let us discourse every part. Some do apply this similitude otherwise: namely unto every man: whereas Paul speaketh of two peoples. I grant, it is true that which they say, but it longeth nothing unto the present place. The elect, say they, although they be the sons of God ever from their mother's womb, yet they abide under the law like unto servants, until through faith they come into the possession of liberty: but after that they know Christ, they made no more this kind of Tutorship. But let me grant this, yet deny I that Paul in this place speaketh of every singular person: and I deny that it putteth difference between the time of infidelity & of the calling unto faith, but hereof he entreateth, whereas there is but one church of God, how happeneth it that the state of us and the Isralites should be unlike and contrary? whereas by faith we be free, how happeneth it that they who had with us the same and like faith, shall not with us be enjoyers of the same and like liberty? whereas a like we are all the sons of God, how happeneth it that we are free at this day from the yoke which they were compelled to bear? hereof did grow the controversy and contention: and not (of his), how and in what manner the Law hath dominion over every one of us, before that by faith we are set at freedom from the bondage thereof. Let this therefore be determined above all, that Paul in this place doth compare the israelitical Church, which was under the old testament, with the Christian Church: that thereby it may appear wherein we agree, and wherein the one of us differ from the other. This comparison containeth a very plentiful doctrine, and the same very profitable. first, hereof we gather, That the Fathers under the old testament had the same hope of inheritance, which we at this day have: because they were partakers of the same adoption. for Paul teacheth not (as some brainsick fellows, and among others servetus, do dream) that they were for this purpose only elected of God, that they should figure unto us some certain people of God, but that with us they might be the sons of God: and expressly he doth testify, that the spiritual blessing promised to Abraham doth no less long unto them than unto us. Secondly we gather, that their consciences were free nevertheless in that outward bondage. for the strait tying to the keeping of the Law did not let Moses, Daniel, all the godly Kings, Priests and Prophets, and all the company of the Faithful, but that they were free in Spirit. They carried than the yoke of the Law on their shoulders, so that neverthelater they might worship God with a free spirit: and chiefly that, being instructed about the free forgiveness of sins, they might have their conscience free from the tyranny of sin and death. Thereof we must determine, that the doctrine hath been always one and the same, and that they were joined with us in a true unity of faith: that they have enjoyed with us the confidence of one Mediator, that they have called up God the Father, and that they were governed with the self same Spirit. To all these it is agreeable, that the difference between us and the old Fathers, is not in substance but in accidents▪ for touching those things that are principal in the Testament or covenant, in those things we agree. the ceremonies, and all that government, in which we differ, are as it were additions. Moreover you must mark, that that time was the child age of the Church. but now sithence Christ's coming the Church is grown up, so that it is after a sort in the man age thereof. The words of Paul are clear. but hereof groweth some hardness, because he seemeth not to agree with himself. For to the Ephe. 4.13. he exhorteth us to go forward daily, until we come to a full age and the measure of fullness. And to the Corinthians the first epistle. cap. 3.1. he mentioneth that he gave them milk to drink, as unto children: because they could not brook strong meat. and a little after he will compare the Galathians unto infants. I answer, that there he speaketh of every singular person, and of the private faith of every man: but in this place he speaketh of two bodies or companies in a gross sin, having no regard of the persons. This answer will serve to solve a much harder question. For we see how incomparable the faith of Abraham was, with how great light of understanding the holy Prophets excelled. with what face than shall we dare set out ourselves before them? are not they rather noble Worthies, and we Boys? But let us pass over ourselves. who among the Galathians should be found like unto any one of them? but in this place, as I have already said, he speaketh not of every singular person, but the general estate of both people's is described. Some at the time were furnished with more ample gifts, but they were but a few, it was not the whole body, moreover, grant there were many, we are not to regard what they were within, but what the government of GOD was in ruling and ordering them. but it is manifest that it was a Scholemaystership, that is to say, a discipline for Children. And what is it at this day? GOD having broken those bands, doth govern his Church more liberally, and keepeth it not under so strait a word although we must by the way note also that notwithstanding they were endowed with passing understanding yet it savoured of the nature of the time, so that in the knowledge which they had, there remained somewhat always dark like a cloud. Upon which occasion are these words of Christ, Blessed are the eyes which see those things that you see. many Kings and Prophets have desired to see those things, and yet have not seen them. etc. Luk. 10.23. Now we perceive how we be preferred before them, which passed us very far. Neither is that attributed to the persons, but the whole dependeth upon the rule of God's government. This is a most forcible engine to hurl down all the pomps of ceremonies, with which alone the papacy glittereth. For what other thing at this day doth dazzle the eyes of simple people to have in high estimation the kingdom of the Pope, or at the least wise to be moved with any reverence thereof, were it not for that pompous show of ceremonies, customs, gestures, and all kind of service, devised for this purpose to amaze the unlearned? but by this place it is manifest that they are deceits counterfeited, with which the Church of God is deformed. I speak not now of greater faults, & which are more to be detested, of which sort is this, that they fain them to be the serving of God. Also that they imagine them to avail to deserve salvation. also that the observation of such trifles is exacted with more severity, than the observation of the whole law of God. I only touch that excuse, wherewith the new craftsmen, 
Papists he meaneth.  cover so many abominations, as it were with a fair beautiful colour. Let them, I say, object, as they will, that there is this day more rudeness and ignorance in many, that in times past was in the israelites: and that therefore they had need of many helps. they shall never prove thereby, that they must be governed with the like Scholemaystership, as was in force among the people of Israel. for on the otherside I will always set this against them, that the ordinance of God is otherwise. If they say it is expedient or needful, I will say to them that they cannot better judge what is expedient, than God himself. let us rather hold this as a certainty, that that is not only very good but also very profitable. that God hath decreed. wherefore unto the unlearned there are helps to be sought, not such as it hath liked men of their own heads to invent: but such as God himself hath appointed, who without doubt hath let pass nothing that was meet to help the infirmity of his. Let this one Buckler suffice to fiend of all Objections, It seemed good unto God otherwise, whose counsel may serve in steed of all reasons▪ except perhaps that men can devise better helps, than those which God himself hath provided: which afterwards he hath done away as little worth. And here mark diligently, that Paul in this place doth not only teach that the yoke which was laid upon the jews, is already taken from us, that now the use of ceremonies might be free to us: but by name doth put a difference of Government, that GOD would have kept. I do grant in deed, that at this day all outward things are free unto us: but so that the Church be not burdened with a multitude of Ceremonies, except we would mingle Christianisme with judaisme. I will show the reason afterward in his place.  
3 Under the Elements of the world. etc.) Elements he calleth either by their proper name outward and bodily things, or else Metaphoricallye, rudiments. I allow better of the second. But why saith he they are of the world, which had a spiritual meaning? it is as much as if he should have said, We had not the truth bare and naked, but wrapped in earthly figures he teacheth than, that that which was outward, was of the world, although there were under it a heavenly mystery.  
4 When the fullness came.) He proceedeth in the similitude which he begun with, and doth apply unto his purpose the time determined of the Father. and yet withal he showeth, that that time which was ordained by God's providence was a ripe time and a seasonable. That therefore is a just opportunity and the right dispensation of doing, which is governed by the providence of God. So it belonged unto GOD alone to judge and determine, when it was expedient for the Son to be revealed unto the world, whereby is restrained all curiosity, that not any man, (who is not satisfied with the secret counsel of God) shall dare move contention why Christ hath not sooner appeared. Let the readers, if they will know more, seek in the end of the Epistle to the Romans. God hath sent his son. Here in few words he hath comprehended many things▪ for the son which was sent must have been before▪ whereby is proved his eternal Godhead. Christ than is the son of God, sent out of heaven. He sayeth that he was made of a woman, because he put on our nature. and so he maketh it known that he consisteth of two natures. Some Books have, borne: but that other reading (I mean made) is more used, and, in my judgement, more agreeable. For he would by name discern Christ from all other men: because he was made of the seed of his mother, and not by the carnal copulation of man and woman. or else this were ray cold, and put in without cause. Of a Woman: this word is generally referred to the sex or kind. Brought under the law, word for word it is thus. Made under the Law▪ but my mind was to set forth the meaning more familiarly. Christ therefore the son of God, who by right should have been free from all subjection, was subject to the Law why? in our behalf that he might purchase liberty unto us. For as he which was free doth redeem a captive, by making himself a pledge: and by putting on irons, doth put them off from the other: so Christ would be in dangered to keep the Law, that he might purchase unto us freedom or else in vain had he gone under the yoke of the law. for certainly he did it not for his own sake. Furthermore we are not so exempt by Christ's benefit from the law, that we own no more obedience to the doctrine of the law, but that we may do what we list. for it is a perpetual lesson to teach us to live well and holily. But Paul speaketh of the Law with the appurtenances thereof. We are redeemed from the subjection of that law, because it is not any more as it was. For liberty appeared openly, after the vail was rend. and that is it that straightway he addeth.  
5 That we might receive the adoption. For the fathers were assured of their adoption under the old Testament, but they did not by their title so fully enjoy it. Adoption in this place is taken as it is Ro. 8.23. Redemption, is taken for the possession itself. For as in the last day we shall perceive and take the fruit of our redemption; so now we perceive the fruit of adoption, of which the holy Fathers before Christ's coming were not possessed. They than which now do burden the church with moderate ceremonies, do wrongfully defraud it of the due right of adoption.  
6 Now because you be sons, God hath sent the Spirit of his son into your hearts, crying Abba Father.  
7 Therefore thou art no longer a servant, but a son. if thou be a son, thou art also an heir of God by Christ.  
8 But than when as yet ye knew not God, you served those things which by nature are no Gods.  
9 But now after ye have known God, or rather have been known of God: how are you turned again to weak and beggarly elements, which you are willing again to serve afresh?  
10 Ye observe days, and months, and times, and years.  
11 I am afraid for you, least happily I have laboured among you in vain.  
6 Because you be sons.) He showeth that the adoption which he speaketh of, belongeth unto the Galathians, by an argument or reason gathered of the consequent or thing following. For, to be adopted of God, goeth before this, To have the testimony of adoption, of the Spirit of God: but the effect is the token of the cause. The spirit of Christ▪ saith he, is the Author unto you, and persuader to embolden you to call God Father. than is it certain that you are the sons of God. He meaneth that which he often teacheth 1. Cor. 1.22. & 5.5. That the Spirit is unto us an earnest and gage of our salvation, that we may be certainly persuaded of the fatherly affection of God to us ward. But some man will object, Do not the wicked break out to that point of rashness, that they boast God to be their Father? nay rather falsely with great boldness do they oft times boast in God I answer, Paul doth not here speak of vain boasting, nor of that which a man doth arrogate unto himself by his own spirit: but of the testimony of a Godly conscience. which followeth new regeneration. Therefore this argument cannot be of force but among the faithful: because the reprobates have no taste of the certainty hereof▪ as the Lord himself witnesseth: The Spirit of truth, saith he, which the world cannot receive because it knoweth him not. joh. 14.17. And thus much do these words of Paul sound, God hath sent (the spirit) into your hearts. For his mind was not to teach what they foolishly presume through their carnal reason, but what God within in the heart doth witness by his spirit. This also doth better agree with the circumstance of the place, that he saith the Spirit of the Son of God, than if he had used any other epithet or title. For therefore are we sons, 
Epitheton. i. a word more amply declaring the meaning of that word unto which it is annexed.  because we are endowed with the same Spirit that the only son is endowed with. And mark that Paul doth attribute this alike to all Christians, as in very deed there is no faith, whereas this gage of the love of God toward us, is not. Hereof appeareth what christianity is among the Papists, whereas they condemn a man of wicked presumption, if he say he hath the Spirit of God. For they imagine a faith without the spirit of God and without certainty. This one opinion is a notable proof, that the Devil the father of infidelity reigneth in all the Schools of Papists. I grant in deed that the Schoolmen, when they will have the consciences to waver with continual doubting, teach nothing else, but that which natural reason doth show▪ and therefore must we the more diligently print in our minds this lesson of Paul, That No man is a Christian but he that being taught in the school of the holy Ghost calleth upon God as Father. Crying.) I do suppose he used this participle Crying to express the greater confidence. for doubtfulness suffereth us not to speak boldly, but holdeth our jaws shut as it were, so that scant half broken words come out from our staggering tongue. on the other side crying, is a token of security, and of confidence that wavereth not. For we have not again received the spirit of bondage to fear (as he saith. Rom. 8.15.) but of liberty to full assurance. Abba Father.) I doubt not but it meaneth, that the calling upon God is common to all tongues▪ for that properly belongeth to this present argument, that God hath the name of Father among both Hebrews and Greeks, as it was prophesied before of Esay 45.23. Every tongue shall confess unto my name. Therefore whereas the Gentiles are accounted among the sons of God, it is apparent that the adoption cometh not of the merit of the law, but by grace of faith.  
7 Therefore thou art no longer a servant.) That is to say, there is not any more bondage in the Christian Church, but a free estate of Children. How the Fathers under the Law were servants, hath already been said: namely because their liberty was not yet revealed, but it was shut under the folds and yoke of the law. He speaketh again than of the difference of the old and new Testament. The old Fathers were also the sons of God, and heirs by Christ▪ but we are so after another sort: because we have Christ present, and therefore we have the use of his riches. He prosecuteth this whole matter more largely in the Epistle to the Romans, where you may seek that which here I let pass, because I have there spoken of it.  
8 When as yet ye knew not.) By this he doth not so much teach, as reprove. and surely he hath already abundantly proved that which he would (prove), so that his reprehensions cannot be frustrated, as though the matter were doubtful. Furthermore he directeth his purpose to this point, that by comparing of the time past, he might make their present fall appear greater. whereas in time past saith he, ye did worship as Gods those which were not Gods, it is no great marvel: because whereas the ignorance of God is, there is horrible blindness. at such time therefore ye wandered in darkness: but now at this time in the midst of light how detestable a thing is it so foully to go out of the way? It followeth than, that the Galathians in the corrupting of the Gospel were less to be excused, than they were in time passed in time of Idolatry. these are the contents. But here is to be noted, before we be lightened into the knowledge of one God, that we always serve Idols: with what colour soever we cover (our) false religion. Wherefore needful it is that sure knowledge must go before the lawful service of God. Nature is put here in this place for the thing itself, or else the substance. For whatsoever men imagine of God, it is but a feigned device, and nothing▪ and therefore all Idols by opinion are Gods: but in very deed they are nothing.  
9 Now after you have known.) It cannot be sufficiently expressed in words, how foul an ingratitude it is, to shrink away from God. after we have once known him. For what is it willingly to leave the light, the life, and wellspring of all goodness? as he complaineth by jere. 2.13. He doth yet moreover enlarge their fault, when he saith in correcting wise, Or rather ye are known, for how much greater the grace of God is to us ward, so much is our fault more grievous, if we contemn it. Paul than putteth the Galathians in mind, from whence the knowledge of God came to them. He doth deny the same to be gotten by them of their own force, or by the sharpness of their own wit, or by their industry: but because God by his mercy prevented them, when they thought on nothing less than of him. But that which is spoken of the Galatians, belongeth aswell to all for that saying of Esay. 6 5. I am found of them that sought me not: I have appeared manifestly 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 us unto life, before we be born. hereof dependeth our vocation, our faith, and the whole perfection of salvation. How are ye turned again.) They could never be again turned unto ceremonies, unto which they were never used. he hath used this word therefore unproperly, only meaning thereby that it was too too fond a thing, to fall again to wicked superstitions, as though they had never received the truth of God. In that he calleth the ceremonies beggarly elements, he doth it therefore because he considereth them to be without Christ, or rather against Christ. for they were not only whole some exercises and helps of piety unto the Fathers, but also effectual instruments 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, minded to oppose or set them against Christ: as though Christ alone were not sufficient. It is no marvel than though Paul do repute them as trifles and things of nought, whereof I have spoken somewhat afore. With this word Serve he checketh the necessity.  
10 Ye observe days.) He mentioneth one kind of Elements, for example's sake, namely the observing of days. Here is to be noted that in this place the civil observation of times, which is joined with the course of nature is not condemned. finally the course of nature is fixed and perpetual. for whereof cometh the reckoning of months and years, but by the going about of the son and the Moon? what doth make difference between summer and winter, spring and autumn, but the ordinance of God? He hath promised once that it shall continue even unto the world's end. Gen. 9.13. And now civil observing (of days) serveth as well to husbandry, as to political and household government: yea it is also extended to the government of the Church. What observation than was it that Paul disalloweth? forsooth that which might discern day from day, as he saith, Rom. 14. When therefore proper holiness is attributed to the days by themselves, 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 days are naughtily observed. The false Apostles than did enforce the Sabbath and new Moons, and the other festival days: because they were observations of the Law. we at this day whereas we have difference of days, put not on a snare of necessity unto the consciences, we do not discern between days, as though one were holier than another, we do not place in them religion and the worshipping of God: but only we have regard unto order and concord. So observing (of days) is amongst us free and clean from all superstition.  
11 I am afraid lest I have laboured in vain.) This is a hard saying, and such a one as aught wonderfully to abash the Galathians▪ for what hope had they left if Paul's labour were in vain? But some do marvel that Paul was so greatly moved with the observation of days, that he calleth it the overthrow of almost the whole Gospel▪ but we if we way all things rightly, shall see the cause to have been just. The false Apostles did not only practise to put the jewish bondage upon the necks of the congregation: but they cloyed their minds also with superstitions. Now this was no small evil that Christians were driven to be jewish, but this plague was much more harmful, that they set up holy days, as meritorious works, astainst the grace of Christ: that they devised God to be served and pleased by this mean. If ye receive these things the service of God is corrupted, the grace of Christ made of none effect, the liberty of consciences oppressed. Do we marvel if Paul be afraid lest he have laboured in vain? for what fruit should there be any more of the gospel? but whereas at this day such impiety reigneth in the Papacy, What manner of Christ is there, and what Gospel remaineth there? In exacting the observing of days, they are no less severe, as far forth as belongeth to bind the consciences, than Moses. They include the worshipping of God in holy days, no less than the false Apostles▪ and they apply to them also a devilish opinion of deserving (in them): Their causes than are like: but in this respect the Papists have the worse: because the jews would have to be kept such days as have been appointed by the law of God: and they command such days, as rashly of their own receiving they have appointed to be kept sacred & holy.  
12 Be ye as I, because I am as you. brethren, I desire you: You have done me no injury.  
13 You know that through the infirmity of the flesh, I have preached the gospel unto you already.  
14 And you have not despised nor refused the trial of me which was in my flesh, but as an Angel of God you received me, as Christ jesus.  
15 Where is than your blessedness? for I give testimony unto you, that if it had been possible, you would have plucked your eyes out, and have given them me.  
16 Am I then made an enemy unto you by speaking the truth?  
17 They are jealous over you, but not well: yea they mind to shut you out that you might follow them.  
18 But it is good to be jealous in that which is good always, and not only when I am present among you.  
19 My little Children, whom I am in travail of again, until Christ be shaped in you.  
20 I would now be present with you, and change my voice because I am sorrowful in you.  
12 Be you as I.) Now by fair speaking unto them, he mitigateth the roughness which he used. For although he did not hardly enough inveigh against them, according as the greatness of the matter required: yet because he minded to do them good, he frameth his speech to the end to reconcile or win their hearts. This is the duty of a wise Pastor, not to regard what they deserve who have gone amiss, but what is meet for them to bring them into the way again. Therefore he ought to rebuke in season and out of season, but yet with all gentleness and patience, as the same Paul commandeth, 2. Tim. 4.2. According to his reason, he falleth from chidings to entreatings, I desire you, saith he, & he nameth them brethren, that they may understand, they were not reproachfully in any wise upbraided. But what meaneth this, Be ye as I? it is referred to affection. For his mind is, seeing he bendeth his goodwill to them ward, that they should do the like. When therefore I am as you, that is to say, when I seek nothing else but to show myself pleasurable unto you: so is it meet that you should bend yourselves to be governed, that you may in like manner show yourselves unto me, ready to learn, and also obedient. And here again are Pastors put in mind of their duty: that as much as they may, they apply themselves to the people, and conform themselves (as they say) to their dispositions with whom they live, if they will have them obedient. For this is always in force, Love that thou mayst be beloved. You have done me no injury.) He reckoneth the suspicion, which might make the forenamed chidings hateful. for if we suppose a man to handle his own injuries, or to revenge his own grief: from such an one our minds are utterly turned away, so that whatsoever he saith, it is wrested to a wrong meaning. Therefore Paul doth prevent the Galathians with this prevention, as touching that which privately belongeth unto me, I have no cause to complain of you. Therefore I chide not so with you in respect of mine own cause, or for that I am offended with you▪ and therefore if I be somewhat round with you, I do it because I must do it, and not through hatred and anger.  
13 Ye know that by the infirmity.) He bringeth them in remembrance after what sort, that is to say, how friendly and honourably he was received of them. and that for two causes. first that they may understand that they are beloved of him, and that so they might with indifferent ears allow of whatsoever he should speak. secondly that they might go forward in their course well begun. The mentioning of this than, first of all is a testimony of good will: secondly it is in steed of an exhortation, by means whereof the last may countervail the first. By infirmity of the flesh, he meaneth (as else where he doth) whatsoever might make him of no reputation and contemned. For the flesh signifieth the outward show: and Infirmity signifieth baseness. such was the coming of Paul, without pomp, without boasting, without the glory & dignity of the world: but as an abject, and of no account in the sight of men. And yet all that letted not the Galatians, but that they received him with very great honour. This circumstance availeth much to the purpose. for what was it that they should extol and reverence in Paul, beside the only power and virtue of the holy Ghost? and with what colour or pretence now will they begin to contemn it? moreover they are reproved of inconstancy, because no new thing hath happened unto Paul, why they should set less by him than they did. But he leaveth these things to be considered of them. only he doth after a sort give them an occasion to think upon them. The trial of me. That is to say, although you did behold a man according to the world contemptible, yet you refused him not. He calleth it a trial or proof, because the matter was neither unknown, nor obscure, nor yet of him dissembled: as men desirous of glory are accustomed, who are ashamed of their baseness. For it often chanceth that even unto the unworthy there are given great welcomes, before that their bareness be espied: but within three days after that, they are sent away filthily and with shame enough. but in Paul the matter was clean otherwise, he beguiled the Galathians with no legerdemain, but like Tom tell troth he told what he was. As an Angel of God. Namely in such reputation as every true Minister of Christ ought to be taken, for as God by the means of the Angels doth distribute his graces unto us: so also by means of God, are godly ministers raised up, who minister unto us that good thing which above all things is the most excellent, namely the doctrine of eternal salvation. and therefore not without cause are they compared to Angels, by whose hands God disposeth unto us such a treasure. moreover they are verily and in dead the messengers of God, by whose mouth God speaketh unto us. And this reason is had in Mala. 2.7. He goeth as yet higher by adding (these words) As Christ jesus. for the Lord himself also hath commanded that his ministers shallbe no otherwise accounted of, than himself. He that heareth you heareth me: he that despiseth you despiseth me. Luk. 10.16. and no marvel. for they do their ambassade for Christ. And therefore they bear his person, whose turn they supply. With such titles or eulogies is the majesty of the Gospel commanded unto us: and the ministery thereof garnished. Wherefore if according to the commandment of Christ, ministers are so to be honoured, it is certain and sure that the despising of them cometh by the instigation of the devil. and surely they cannot be despised, so long as the word is had in estimation. But in vain do the Papists by this pretence extol themselves. for whereas they are the manifest enemies of Christ, what a toy is it, that they take the feathers of the servants of Christ, to set out themselves withal? therefore they that will be reverenced as Angels, must do the office of Angels, they that will be heard as Christ, let them faithful bring unto us his pure word.  
15 Where is your blessedness? He doth show that than they were blessed, who embraced the instrument of their blessedness with so Godly an affection: and that now they are miserable, who suffer themselves to be rob of his ministery, unto whom they should ascribe whatsoever they received that was Christ's. His mind is with this admonition to prick them. what? shall all this be lost? shall it nothing avail you that you have in time passed acknowledged Christ speaking by me? were you in vain founded by me in the faith? shall your shrinking away now, put out the glory of your obedience before God? The sum hereof is, that by contempt of the pure doctrine, which they had embraced, they would willingly cast away that blessedness, which they had obtained, and purchase to themselves destruction, whereby they should miserably perish. I give you testimony. It is not sufficient to give reverence unto Pastors, except they be also loved, for these two are necessary: because else the taste of the doctrine would not be pleasant. he testifieth that both was in the Galathians. I have spoken already of the reverence: now concearning the love. for it is a token of rare love, to pluck out their eyes, if need be, because it is more than to spend a man's life.  
16 By speaking the truth.) Now he cometh to himself, and denieth that it was long of him, that they changed their minds. Although it be a common proverb, Truth getteth hatred: yet is it not hateful, but through the malice and wickedness of them which will not abide to hear it: he purgeth himself than of the fault of estranging, so that after a sort he nippeth their unthankfulness. And yet it is withal a friendly admonition, that they should not rashly and without cause reject his Apostleship, which afore they dearly loved: and that because they knew it deserved to be loved. For what thing can there be worse than because we hate the truth, of friends to become enemies? & therefore hath he said thus much, not so greatly to upbraid them as to warn them, to the end they may come to themselves again. 17 They are jealous over you.) At length he cometh to the false Apostles, whom he deciphreth more hatefully by silence, than if by name he had uttered them. for we are accustomed to speak of them & suppress their names, whom to name it is grievous and irksome. He admonisheth the Galathians of the preposterous ambition of them: because they might deceive them under the colour of zeal. And he borroweth a similitude of wooers, which woo maidens not chastened nor with honest love, but that they may abuse them after their lust. Let it not deceive you that they be suitors unto you or woe you: for they do it not of a right zeal but of a wicked lust to get a name. that is contrary to holy jealousy whereof mention 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, saith he, but because they cannot otherwise obtain you, they go about to set variance between us, that so ye being as it were forsaken, might yield yourselves to them. for they see that so long as godly agreement shall remain between us, there shallbe no room for them. This practice is common to all the Ministers of Satan, to pluck the hearts of the people from their Pastor, that they may allure them unto them afterward: and after they have taken out of the way the counterwooer, they enter as it were into the possession being void. If a man mark it attentively and wisely, he shall see that so they begin always. 18 It is good to be jealous.) It is doubtful whether he speak of himself or of the Galathians. for it becometh good ministers to burn with holy jealousy, that they may keep the Congregations in a chaste conjoining with their husband. If we understand it to be spoken of Paul, than the meaning is thus, I confess myself in deed to woe you also, but with another purpose and affection▪ and I do that while I am away, no less than while I am with you, because I seek not mine own commodity. Yet it likes me better to be referred to the Galathians, & so also there shall not be so little as one sense, for it may be expounded on this manner, These fellows purpose to estrange you from me, that so you being forsaken may go to them: but you that loved me while I was with you, proceed to love me with like love also now I am away. The truer opinion is that Paul used the doubtful sense of the word▪ for whereas he had used this word Aemulari (which I english to be jealous) For Ambire, (which is to woe): he taketh it now for to Imitate or follow, or else to endeavour to be as virtuous as another. For by condemning a preposterous emulation, he exhorteth the Galatians to exercise themselves in the contrary kind of emulation: yea and that when he is away. 19 My little children. Here also he useth a more tender name▪ for more is the name of Child than of brother: and he useth the diminutive, not because of contempt, but to speak them fair▪ although withal he doth somewhat show their tenderness, who ought to have been already springaldes. And it is a speech broken of in the midst, as those are, that are most full of affection. For the vehemency of affection breaketh off words in the midst, whilst we find not that which may sufficiently express the thoughts of the mind: and our mind by boiling doth as in were shut up our jaws▪ whom I am in travail of again.) This also serveth to declare his vehement love, in that he abideth mother like travails and pains for their sake. And withal also he showeth his sorrow, for a woman which is brought a bed, is glad: but in the travail she abideth most bitter pains▪ they were once already both conceived, and borne: now the second time must they be borne after their backsliding. He maketh the matter somewhat less hateful, when he saith, Until Christ be shaped. for he doth not do away the former birth, but he saith, they must be nourished again in the womb, as untimely and unshapen children. finally Christ to be shaped in us, and we to be shaped in Christ, is all one. for we are borne that we may be new creatures in him and he in like manner is borne in us, that we may live the life of him. Because therefore that the true image of Christ was deformed or misshapen by superstitions brought in of the false apostles, Paul laboureth about the garnishing thereof, that it may shine purely without impediments. This do also the ministers of the Gospel, while they feed with milk, while they feed with strong meat: to be short, they ought to be occupied thereabout throughout the whole course of their preaching, but Paul here compareth himself to one in travail: because the Galathians were not as yet perfectly borne. And this is a notable place concearning the efficacy of the ministery. It is proper indeed unto God spiritually to beget and to bring forth: but because he useth the minister and preaching as instruments thereunto: he ascribeth unto them, that which is his: because that with the endeavour of man, he joineth the force of his spirit. We must always hold fast that distinction, that when the minister is opposed or set against God, he is nothing, and he can do nothing, but is an unprofitable instrument. but because the holy Ghost worketh effectually by him, the praise and title of the deed is also passed over unto him. But truly than is not declared of what force the Minister is by himself, and apart from God: but what God doth work by him. Therefore if Ministers mean to be any thing, let them study to shape Christ and not themselves. Here as though he were dead with sorrow, he faileth in the midst of his talk.  
20 I would now be present. This is a very grievous manner of fault finding, when the father complaineth that he is in such a perplexity through the fault of his children, that he is destitute of counsel, and knoweth not which way to turn himself. and he wisheth that he had liberty to speak with them. because we can determine while we are present about any business, the better what is expedient. for we do frame our speech as he that heareth us is affected, according as he showeth himself either tractable, or else resisteth stubbornly. although his mind was to express somewhat more by the Changing of his voice, namely that he was ready willingly to put on diverse shapes, to feign also a new tongue: so that the reason [wherefore he should so do] might appear. which thing must be diligently observed of Pastors, least they be given to much to please themselves, or their own wits: but let them fashion themselves ever to the capacity of the people, as far forth as the matter shall require, only so far as religion will suffer, least they turn aside from the right way to please men.  
21 Tell me, you that be minded to be under the Law, do you not hear the Law?  
22 For it is written that Abraham had two sons: the one by a bondmaid the other by a free-woman.  
23 But he that was of the bondwoman, was begotten after the flesh: but he that was of the free-woman, by promise:  
24 Which things are spoken allegorically▪ 
As by an Allegory.  for there are two covenants, 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 jerusalem: for it is in bondage with her children.  
26 But jerusalem which is above, is free: which is the mother of us all.  
21 Tell me.) Having put in exhortations to move affections, he addeth to a proper flourish of his former doctrine. It would not be in deed a sufficient proof of itself: but seeing that he hath sufficiently contended with arguments, this kind of confirmation is not to be misliked. To be under the law, in this place signifieth to go under the yoke of the law, on this condition that God may deal with you according to the covenant of the law. and that you in like manner bind yourself to keep the Law: for otherwise all the faithful are under the law: but he treateth here in this place of the Law with the appurtenances thereof, as already is said.  
22 It is written that Abraham.) There is no man so mad, that being put to choice, will take bondage and leave liberty. But here the Apostle teacheth, that they be servants or bond that be under the Law whosoever they be. they are in wretched case than, who of their own accord desire to be in this state: when God is willing to set them free. He painteth out the picture hereof in two sons 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 enjoyeth the heritage. afterward he apply the whole history to his purpose, and setteth it out elegantly. First, for as much as the contrary part armed themselves with the authority of the law, he setteth the law flat against them. and it is a thing used, to mean by the name of the law, the five books of Moses. Secondly, because the story which he citeth seemeth to belong nothing to the purpose he transposeth it to an Angelical exposition. But because, he writeth these things to have an Allegorical meaning, Origen and many other more with him snatch occasion hereby to wrest the Scripture this way and that way from the natural sense. for thus they gathered, that the literal sense was to low and to base: that therefore under the bark of the letter, there lay hidden greater mysteries, which otherwise could not be got out but by devising allegories And that prevailed easily. for the world hath preferred always, and will prefer speculations which have an outward show or skill, before firm doctrine. by such liking men's boldness 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 soothly they thought for many years no man to have wit, but he that could & durst finely transfigure the most holy word of God. 
To transfigure is to change into another shape.  Without doubt this was the invention of sathan to abase the authority of the scriptures, & to take away the true use from the reading thereof. which profanation God hath revenged with just judgement, in that he hath suffered the purity of understanding to be overwhelmed with the bastard & counterfeit gloss. The scripture, say they, is plentiful, & therefore bringeth forth manifold senses or meanings, I confess that the scripture is a very bountiful fountain of all wisdom and such as cannot be drawn dry: but I deny that the bounty thereof consisteth in divers and contrary senses, such as every man may devise of his own brain. Be it known therefore that that is the true sense of the scripture, which is natural & simple: & that let us embrace, & hold with tooth and nail. As for feigned or devised expositions which lead us away from the literal sense, let us not only neglect them as doubtful, but stoutly refuse them as deadly corruptions. But what shall we answer to that which Paul saith? certainly he doth not understand that Moses meant so when he did write, that he would turn a story into an allegory: but he showeth how the story may agree to the present cause: namely if we mark that the picture of the church is there painted forth unto us figuratively. Neither is that kind of doctrine strange from the natural sense of the letter, for that the similitude is taken from the household of Abraham unto the church. For as the house of Abraham was then that true church: so there is no doubt, but that the principal events & such as were chiefly to be remembered above others, which happened in the same are unto us so many types or figures. as therefore in circumcision, in the sacrifices, in the whole levitical Priesthood there was an allegory as at this day is in our sacraments: so also I say was there in the house of Abraham. but that maketh not that we should go from the literal sense. The sum is as if Paul should say the figure of the two Testaments was painted unto us as it were in a table, in the two wives of Abraham, and the figure of the two peoples in his two sons. And certainly Chrisostom granteth that there is a Catechresis in the word Alegoria which is very true. 
Catachresis English soundeth an abuse.  23 Of the bondwoman. Each of them was begotten of Abraham after the Flesh. but in Isaac was there a peculiar respect, because he had the promise of grace. There was than in Ishmael 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 manner. Yet after a sort he doth insinuate both the calling of the Gentiles and the refusing of the jews: because the jews boast, they are the natural offspring, and the Gentiles are by faith, without the help of man, made the spiritual descent of Abraham.  
24 For there are two covenants.) Therefore had I rather so translate it, lest it should lose the grace of the similitude. For Paul doth compare the two covenants to the two mothers. It is hard that a testament which is the neuter gender should be called a mother. Therefore the name of covenant is more apt, yet have I not so much desired to show elegancy as perspicuity or plainness. finally he doth now set forth the very matter, that as there were two mothers in the house of Abraham, so likewise is there in the church of God. For doctrine or teaching is the mother, of whom God doth beget us, & that is twofold, of the law, & of the Gospel. The law engendereth into bondage: therefore it is like Agar. But Sara representeth the second (the gospel) which engendereth into liberty although Paul fetcheth it higher, making the first mother Sina, and the second jerusalem: therefore if it shall like any man to discuss every point more narrowly, he shall make the law as it were the seed, whereof are engendered the children of Sina, and the Gospel the seed, whereof are engendered the children of jerusalem. But this belongs nothing to the sum of the matter: it is enough if we understand that the two covenants are like mothers, of which, unlike children are borne, because the covenant of the law maketh bond, and the covenant of the Gospel maketh free. Objection. But all this at the first blush might, seem unlikely to be true: because there are no children begotten unto God, but to be free: wherefore the similitude accordeth not. I answer, Answer. two manner of ways is that which Paul speaketh true. for the law in time past, engendered the disciples thereof into bondage, I mean the holy Prophets, and the residue of the faithful: not that they should remain bond, but because God did keep them under a scholemaystership for a tyme. For their liberty was hidden under the veil of ceremonies, and of the whole government, wherewith they were at that time governed: in the outward appearance nothing but bondage was seen. There Paul saith the same to the Rom. cap. 8. ver. 15. Ye have not again drawn the spirit of bondage into fear. Wherefore the holy Fathers, howsoever within they were free before God, yet in outward show they differed nothing from servants or bondmen: and so they did represent the state of their mother. But the doctrine of the Gospel doth as well both in the time of birth give full freedom unto her children, as also bringeth them up as those that be free. Yet I confess that Paul speaketh not here of such Children: as shall appear by the text. for he will show that he meaneth by the children of Sina, hypocrites, which at last are banished out of the Church of God, and are put from the inheritance. What engendering into bondage than is this that he here reasoneth about? forsooth it is of them who frowardly abuse the Law, so that they conceive nothing of the law, but that which is servile and bond. So did not the godly Fathers which lived under the old testament. for the servile engendering of the Law, did not hinder but that they had jerusalem their mother in spirit. But they that stick in the naked and bare law, and acknowledge it not a Schoolemaistership whereby they are lead unto Christ, but rather make a let or stop thereof lest they should come unto Christ: they are Israelites borne unto bondage. Objection. Some man again will make an exception, why doth the Apostle say that such are borne, by the covenant of GOD, and why doth he reckon them in the Church. I answer, Answer. that they are adulterous seed of a corrupt seed: and that they are not properly engendered or begotten of God, but be gone out of kind, and as it were Bastards, which falsely call God Father, of whom they be 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 usurp a place for a time, and having put on a fair show do deceive. for in this place the Apostle doth consider the Church, as here it is seen in this world. concerning which, more is to be said by and by.  
25 Agar Sina is a mount.) I will not stay in confuting the exposition of others. for vain is the gloze of Jerome, that the mount Sina had two names: nor less childish is the device of chrysostom taking on like a Philosopher about the agreement of the names. for Agar is called Sina, because it is a type or figure, as the Passover 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 everlasting heritage. it is marvelous 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 manner, Is joined unto, & Erasmus hath set down bordereth. but I to avoid obscurity, have translated it as you see. For certain it is that the Apostle meant not here of the nighness, nor of that situation of the places: but of the similitude in the figure whereof be treateth. for among the Greeks those things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are so placed in order that the one have respect or look toward the other. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a row, as well in trees as other things set after a just proportion. I● the same sense he said the mount Sina was proportio●●● or had respect to that, which now is jerusalem, in whi●● Aristotle writeth the rhetoric is in likelihood to 〈◊〉, by a metaphor taken from minstrels, who use to set two. parts one against another, whereof the one answereth the other in tune. In sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no other thing but to be brought into one order or if I may so speak coordered. But wherefore doth he compare the present jerusalem with the mount Sina? Although I was somewhile of a contrary opinion, yet now I assent unto chrysostom and Ambros, who expound it to be the earthly jerusalem: and even so, as than it was, degenerate or gone out of kind to servile doctrine & worshipping. & therefore he saith, Which now is, for it should have been a lively Image of the heavenly jerusalem, and should have expressed the disposition thereof. But such as now it is, saith he, it hath respect unto the mount Sina. although they are far off the one from the other, yet are they utterly like, and have between themselves a perfect concordance. It is a very sore check to the jews, who were fallen away from grace and had to their mother not Sara, but the counterfeit jerusalem, Agars own sister, borne at one birth. and therefore bond borne of a bondwoman, although proudly they boasted themselves the sons of Abraham.  
26 Which is above. He calleth it heavenly, not as included in heaven, not as though it were to be sought without the world. for it is a congregation dispersed through the whole world, and is a stranger in the earth, why than is it said to be of heaven? because she hath her beginning from the heavenly grace. for the children of God are not borne of flesh and blood, but of the power of the holy Ghost. The heavenly jerusalem therefore, which hath her beginning from heaven, and dwelleth above by faith, the same is the mother of the faithful. For she hath the uncorruptible seed of life laid up with her, whereby she fashioneth us, nourisheth us in her womb, bringeth us into the light, and she hath milk and meat wherewith, after that she hath brought us forth, she continually feedeth us. Lo wherefore the Church is called the mother of the faithful, and truly he that refuseth to be a child of the Church, in vain doth he require to have God his father. for God doth 〈◊〉 ●●get unto him children, whom he bringeth up till they be grown, and 〈◊〉 until they come to man's state, but by the ministery of the church●● notable praise or title of the Church without doubt, and the same b●●●●nourable. But the Papists are fond and twice childish, who pretend it, to make it a burden to us, for whereas they have an adulterous mother, which bringeth forth children to the devil unto death, how unreasonable a thing is it to request that the children of God should yield themselves to her, to be cruelly slain? with how much honester pretence might the Synagogue of jerusalem have at that day set up herself, then at this day the sinagove of Rome may? and yet we see that Paul, having plucked off all her gay attire, maketh her no better than Agar.  
25 For it is written, Rejoice thou barren that bringest not forth children, break forth and cry, thou that travailest not: for more are the children of the forsaken, than of her that hath an husband.  
28 And we brethren, are after Isaac the children of promise.  
29 But as he that was born than after the flesh, did persecute him that was born after the spirit: even so is it now.  
30 But what saith the Scripture? Cast forth the bondwoman and her son for the son of the bondwoman shall obtain no inheritance with the son of the free-woman.  
31 Therefore brethren, we are not children of the bondwoman, but of the free woman.  
27 It is written.) He proveth by the testimony of Esay, that legitimate children are born of the 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 Gentiles, and it promiseth unto the barren and widow a very great offspring. for this is the cause of mirth & joy to which he exhorteth the church. And it must be noted that the purpose of the Apostle tendeth to this point, to take away from the jews, this spiritual jerusalem, of which Esay prophesieth. as to which the Prophet denounceth children to be gathered from every 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 we are the sons of GOD by promise by the example of Isaac Hom. 9 8. and that we obtain not this dignity by any other way. This conclusion seemeth to be weak to the unlearned and such as are smally exercised in the Scripture: because they hold not the principal or ground. which notwithstanding is most certain, that all the promises are freely grounded in Messiah. Now because the Apostle did hold that as granted, therefore did he so securely set the promise against the Law.  
29 As he than that was according to the flesh.) Here doth he confute the fierceness of the false Apostles, who did frowardly triumph over the Godly which reposed all things in Christ. For such kind of fierceness troubled the Godly, and therefore they had need of comfort, as also it was necessary to keep sharply under the false Apostles. He putteth them in mind than, that it is no marvel if the children of the law do at this day, that which their Father Ishmael did in the beginning, who vexed Isaac the true heir, which had his birthright, and that his posterity with the like boldness now, for outward ceremonies, Circumcision, and the whole preparation of the law, are stout against the legitimate children of God, and do put them to grief: Again he useth the word Spirit as being contrary to the flesh: that is to say, the calling of God, as being contrary to the appearance of man. so he yieldeth the outward show to the followers of the Law and Works: but as for the thing itself, he challengeth it to them who leave on the only calling of God. and depend on his grace. Did persecute. There is no mention made in any place of persecution: only Moses doth say that Ishmael was. with which participle he meaneth that he mocked his brother Isaac. For in that some of the jews do expound it to have been but bare laughing, it is not agreeable. for what a rage had it been, so sharply to revenge harmless laughing? There is no doubt than but that in reproach, he provoked the infant Isaac with taunts. But how far is that off from persecution? yet Paul doth not amplify this in vain or without cause. For no persecution ought to be so grievous unto us, as while we see by the scoffs and taunts of the wicked our calling to be decayed and shaken. neither the blows, nor the whips, nor the nails, nor the thorns brought so great vexation unto Christ, as that blasphemy, He trusted in God, what doth it avail him, seeing he is destitute of all help? For there is under that more poison, then in all persicutions else. for how much more is it, for the grace of the adoption of God to be made void than to have this frail life taken from us? Therefore Ishmael persecuted not his brother with the sword: but that which was worse, he proudly set up himself against him by treading under feet the promise of God. This also is the wellspring of all persecutions, that the ungodly do despise and hate the grace of GOD in the elect, of which matter we have a plain and pithy Doctrine in the Story of Cain and Abel. We are also admonished, that not only outward persecutions, ought to be fearful unto us, when as the enemies of Godliness do kill us with sword and fire: when they vex us with banishmentes, prisonments, torments and scourgings: but when they go about by their blasphemies to make void our confidence which resteth in the promises of GOD, when they jest at our Salvation, when malapartlye they scoff at the whole Gospel. For there is nothing that ought so grievously to wound our hearts as the contempt of GOD, and as mocks against his grace (ought to do): neither is there any more deadly kind of persecution, than when the salvation of the Soul is assailed. The sword of the wicked come not at this day to us who are delivered out of the Tyranny of the Pope: but how doltish be we, if we have no feeling of that spiritual persecution, when they go about by all means to quench that doctrine from which we have life: when as by their blasphemies they resist our faith, yea and perilously, batter too the faith of the unlearned? Truly the fury of the epicures bringeth more sorrow unto me at this day, than [that] of the Papists. They invade not with force and arms: but look how much more precious the name of God is unto me than mine own life, (so) it cannot be but that much more sorrowefullye am I vexed, when I see a devilish conspiracy to be made to quench out all the fear and worship of GOD, to banish the memory of Christ, or else to lay it open to be mocked of all wicked persons, than if a whole country should at one time be set all on a fire.  
30 But what saith the Scripture? Gen. 21.20. Cast forth etc. 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 get nothing else, but that they be cast out of the spiritual household of Abraham: and that nevertheless the heritage is saved for us, howsoever braglye they hunche at us for a time. Let the faithful uphold themselves with this comfort, that the tyranny of the Ismaelits shall not last always. They seem indeed to have gotten the first place, and therefore they despise us as borne out of time, and are puffed up with their eldership (in that they were borne first) but at the length they shall be pronounced Agarens borne of a bondwoman, and unworthy of the heritage. It is a very fine place (to be noted) that we should not be troubled with the high looks of hypocrites, or should envy their case, while they have an honourable mansion or being in the church, although it last a but time: but that we should patiently wait the end which bideth them. For many either bastards or strange children usurp a room in the Church: but they have not a faith that is perpetually fixed. as Ishmael like a strange child was with his posterity cast out, who notwithstanding was puffed up with his birthright (as first born) and did bear the sway at the first. But here some men wise as they think themselves, do scorn the simplicity of Paul in that he compareth the anger of a woman rising of vain chiding, unto the judgement of God: but they do not perceive that the determination of God came in place, whereby it might be made plain, that all the whole matter was governed by heavenly providence. For in that Abraham is commanded utterly to hearken to his wife that surely was extraordinary. whereby we gather, that God used the ministery of Sara to establish his promise. finally the casting out of Ishmael was nothing else but the executing and effect of this Oracle In Isaac shall thy seed be called: and not in Ishmael. Although therefore it was a revenge of woman-like chiding, yet that hindereth not, but that God by the mouth of his Church hath in type declared forth his judgement.  
31 Therefore brethren. Now he exhorteth the Galathians that they should choose rather to be the sons of Sara than of Agar: nay rather he mentioneth that they are already begotten into liberty by the grace of Christ, to the end they may continue in their state. If we should at these days term the Papists Ismaelites and Agarens, and should boast ourselves to be legitimate children: they will laugh. but if we confer thing with thing, and cause with cause, there shall be none so unskilful but that he may readily judge it so.   
¶ The fift Chapter. 
1 Stand therefore in the liberty wherewith Christ hath delivered us: and be not entangled again in the yoke of bondage.  
2 Behold I Paul do show unto you that if you be circumcised Christ shall nothing avail you.  
3 For I testify again unto every man who is circumcised, that he is a debtor to do the whole law.  
4 Ye are made empty of Christ whosoever you be that be justified by the law, you are fallen from grace.  
5 For we by the Spirit do look for the hope of righteousness through faith.  
6 For in Christ jesus neither Circumcision availeth any thing, neither uncircumcision: but faith which worketh by love.  
STand therefore in the liberty.) After he had said they were the children of the frewoman, now he admonisheth them how great the valour of this liberty is, that they contemn it not as a thing little worth. And certainly it is an inestimable good thing, for which it becometh us to fight unto the death, neither is he in hand here about fires only but also about altars too. Because many at these days do not way this, they do condemn us that we be too earnest, whiles they see us to sharply, and with so great contention avouch the liberty of Faith against the Tyranny of the Pope, in outward things. By this pretence also, the adversaries stir us up ill will among the unlearned, as though we seek nothing else but licentiousness, which is a setting lose of all Discipline. But they that are wise and skilful know, that this is one of the principal points in the doctrine of salvation. For here we deal not about this, Whether you may eat this meat or that meat, whether you make this day holy, or let it alone: (as many men do foolishly suppose, and some men do slanderously report) but what is lawful for thee to do before God, what is necessary to salvation, and what it is wickedness to leave undone. to be brief, it is a contention about the estate of the conscience, when we come before the tribunal seat of God. finally Paul in this place meaneth the liberty from the ceremonies of the Law, the observing whereof the false Apostles did exact as a thing necessary. But withal the readers must remember, that that manner of liberty is but a part only of that liberty, which Christ hath purchased unto us. For how small a thing were it, if he had only delivered us from the ceremonies? This custom therefore springeth out of a deeper fountain: namely in that he was made a curse, that he might redeem us from the curse of the Law, (above in the third chapter verse 13). because he hath abrogated the force of the Law, as far forth as it hold us endangered by the judgement of God, under the guiltiness of eternal death: to conclude because he hath set us at liberty from the tyranny of sin, Satan, and death, so under one kind, is the whole comprehended: whereof I will speak in the Epistle to the Colossians. Furthermore Christ hath purchased liberty unto us in the Cross: but he giveth us the fruit and possession thereof by the Gospel. Paul than doth well when he monisheth the Galathians, that they be not entangled again in the yoke of bondage: that is to say, that they suffer not a snare to be put on their consciences. for if men will lay a wrongful burden on our shoulders, it may be borne: but if they will bring our consciences into bondage, we must resist it stoutly, and even to the death For we shall be rob of an inestimable benefit, if men may bind our consciences. And withal injury shall be offered to Christ the author of liberty. But of what force is this, again? for the Galathians never lived under the law. It is meant simply for this, Even as though they were not delivered by the grace of Christ. For although the law was given to the jews, and not to the Gentiles: yet without Christ there is no liberty to either of them, but a mere bondage.  
2 Behold I Paul.) He could show them nothing more grievous, than that he should shut them out from the grace of Christ. But what meaneth this, That Christ availeth nothing to all that are circumcised? Did he avail Abraham nothing? yea rather that he might avail, he took circumcision. If we say that that availed before the coming of Christ, what shall we answer concerning Timothy? It must be marked that Paul in this place doth not speak of the outward cutting only, or of the ceremony, but rather he reasoneth against the wicked doctrine of the false Apostles, who feigned the same to be a necessary service of God, and withal they did beat in a confidence as it were of a meritorious work. These devilish devices did make Christ fruitless and unprofitable. not that the false Apostles did deny Christ, or would have had him utterly taken away: but they did make such a partition between his grace and the works of the Law, that but only half part of our salvation should be by him. The Apostle crieth out against that, saying we may not make such a dividing: nor that otherwise he can avail us, except we embrace him wholly. And what other thing do the Papists at this day, but thrust in trifles invented by themselves, in stead of Circumcision? certainly to this end is directed their whole doctrine, that the grace of Christ should be mingled with the merits of works: which thing is impossible. For whosoever will have but half Christ, shall lose all Christ. and yet the Papists seem in their own eyes to be very sharp witted, when they allege that they attribute nothing unto works, but by the grace of Christ being the mean, as though the Galathians were in any other error. For they did not think or believe that they ●ell away from Christ, or did refuse his grace: but yet Christ was left unto them, for that the doctrine of the Gospel in that principal point was counterfeited and abased. This speech, Behold I Paul, hath no small force in it: for he doth set himself against them even to their face, and he giveth out his name, lest he should seem to have a doubtful cause. And although his authority began to wax less and less among the Galathians, yet he avoucheth it to be sufficient to overthrow all his adversaries.  
3 For I testify again.) It is the proof of the former sentence, taken out of the place of things repugnant. for he that is debtor to do the whole Law, shall never escape death: because shall remain always under guiltiness. for no man shall ever be found which may satisfy the Law. such an obligation than, 
Binding.  is a certain condemnation of a man. so it happeneth that Christ helpeth him nothing. We see than how these things are contrary the one to the other, That we are partakers of the grace of Christ, And again that we are bound to fulfil the whole Law. But so shall it follow, that none of the Fathers were saved. Moreover it shall follow that Timothy was cast away by Paul, when he was circumcised. For woe to us, until we be set free from the law. and where Circumcision is, there is subjection. It is to be noted that Paul is accustomed to speak two manner of ways of Circumcision, and that shall be easily perceived of every one that is meanly exercised in the reading of Paul, For to the Romans cap. 4.11, he calleth it the seal of the righteousness of faith. and so he includeth Christ and the free promise of salvation under Circumcision. Now in this place he setteth it against Christ, faith, the Gospel, and grace: that it may be a mere covenant of the Law, having the foundation in the merits of works. hereby is apparent that which I have already said, that he speaketh not of Circumcision always one way: but that we must have regard of the diversity (thereof). I say that Paul, whilst he considereth Circumcision in it own nature, doth worthily make it a symbol or badge of grace: because so was the institution of God. but when he hath to do with the false apostles, who did abuse Circumcision to destroy the Gospel: he doth not regard whereto it was instituted of the Lord, but he invadeth the corruption that came from men. We have a very clear example here in this place. When as unto Abraham was given the promise, concerning Christ, concerning true righteousness, concearning eternal life: Circumcision was added also for confirmation thereof it was therefore by the ordinance of God a Sacrament which served unto faith. Now comes the false Apostles, and they fayne it to be a meritorious work: and they so set out the observing of the law, that they make circumcision a beginning or entrance in of such a profession. The Apostle doth not here touch the institution of God, but doth fight against the feigned devise of the false Apostles. But some men will object, Objection. saying, howsoever the abuse of the ungodly is, yet for all that it plucketh away nothing from the holy institutions of God, I answer, Answer. That Circumcision was commanded of God but for a time, & that therefore it ceased to be a Sacrament appointed of God, after the coming of Christ: because Baptism succeeded in place thereof. To what end than was Timothy circumcised? not for his own cause surely, but only for the brothers, for whose wickedness sake it was done. But that it may the better appear, how much the doctrine of the Papists agreeth with that which Paul speaketh against, it is to be marked, That the sacraments being understanded & received sincerely, are not properly the works of men, but of God. For in Baptism, in the lords supper, we do nothing? but offer ourselves unto God to receive his grace. Therefore Baptism, 
As active is when we we do: so passive is when a thing is done to us.  in respect of us, is a work passive. for we bring nothing but faith, which hath all things laid up in Christ. But what do the Papists? they imagine a work wrought, whereby men deserve the grace of God. and so what else do they, but plainly quench out the truth of the Sacrament. Yet we retain and keep Baptism and the lords supper, because Christ would have the use of each of them perpetual: but we sharply detest those ungodly dotages, as meet it is we should. 4 Ye are emptied of Christ.) The meaning is, If you seek any part of righteousness in the works of the law, Christ belongs not to you, and ye are shut out from grace. Neither was their opinion so gross, that they did believe themselves to be justified by the only observing of the Law: but they did mingle Christ with the law. otherwise it were in vain that Paul did terrify them with these threatenings, What do you? you make Christ unprofitable unto you. you bring to nought his grace. We see than that there can no small piece of righteousness be put in the law, but (withal) we renounce Christ and his grace.  
5 For we by the Spirit through faith.) It is a prevention wherewith he preventeth an objection for forthwith this cogitation might come into any man's mind, Is there than no profit of circumcision? Objection. he answereth, Answer. that in Christ it profiteth nothing: and that therefore righteousness is planted in faith, and that this righteousness is obtained in spirit without ceremonies. To look for the hope of righteousness, is to ground in this or that thing their confidence: or to determine from whence righteousness is to be hoped, although withal, it be probable, that perseverance is noted in these words: as if he should have said, We stand constantly in the confidence of righteousness, which, by faith we obtain. In that he saith, that righteousness abideth by faith: that is common to the fathers and to us both alike, for by faith they all pleased God, as the Scripture witnesseth, Hebr. 11. but their faith was wrapped under the vail of ceremonies. therefore he maketh a difference between us and them by this word Spirit, which is set against the outward shadows. He meaneth than that it is naked and bare faith now which sufficeth to obtain righteousness: and which is not set forth with the pomp of ceremonies, but is content with the spiritual service of God.  
6 Eor in Christ jesus.) It is a reason showing wherefore they might now obtain righteousness in the Spirit: because Circumcision with the appurtenances thereof was abolished in Christ, that is to say in the kingdom of Christ, or in the church of Christ. for by a Synecdoche, 
Synecdoche is a figure where part 〈…〉 whole.  in the word Circumcision he setteth down the ceremonies, And so he putteth in mind, that there is no room left for them any more, and yet he granteth that they were not always unprofitable. for he teacheth that they were not abrogated, till after that Christ was revealed. And so withal is solved that question, why he speaketh hear so contemptuously of Circumcision, as though it never had any thing availed. for mention is not made here of Circumcision, as in that it was once a Sacrament. it is not demanded of what force it was at that time in which it was not as yet grown out of use: but he affirmeth that under Christ's kingdom, it was made all one with uncircumcision. namely for that the coming of Christ brought an end to all the ceremonies of the Law. But faith working by love. He setteth against Ceremonies another excercise, namely of love. Lest that the jews should flatter themselves too much, as though they excelled in any notable thing. for about the end of the Epistle in steed of this piece he will use this, A new creature. It is as much than as if he had said, That God will not have us at these days to be occupied in ceremonies: but it is sufficient if we excercise ourselves in charity. In the mean while he doth not shut out our Sacraments, which are helps to faith. but briefly he confirmeth that which he hath touched, concearning the spiritual service of God. This place hath no difficulty, were it not that the Papists did slanderously wrest it to build up their righteousness of works. for when they are minded to refel that saying of ours, Faith only justifieth, than take they up this weapon, Objection. If that faith justifieth which worketh by charity, than, say they, it doth not justify alone. I answer, Answer. they understand not what they prate: much less what we teach. for we do not teach that the faith which justifieth is alone: but we affirm that it is always joined with good works. only we contend that it alone availeth unto justification. The Papists themselves like Tormentoures do tear and rent Faith miserably, while sometime they make it unshaped and without charity, and sometime shaped. as for us we hold, that true faith cannot be plucked away from the Spirit of regeneration, but when we speak of the cause of justification, than we shut out all works. As touching this presence place, Paul doth not reason whether charity worketh with faith, to justify, but only showeth what are now the true exercises of the faithful: lest he should seem to make Christians idle, and as it were like to blocks. Therefore when you are in hand with the cause of justification, take heed you admit not any mention of charity, or of works: but firmly hold fast that which shutteth them out. In as much as Paul here doth not entreat of justification, nor yet assigneth the praise thereof to charity in part, we may thereby readily conclude, that by the same reason it should follow, that Circumcision and ceremonies did justify in time past. For as he commendeth faith with charity in jesus Christ: so before the coming of Christ ceremonies were required. But that was nothing to the deserving of righteousness, which the Papists also will confess. and therefore we must not think so of charity neither.  
7 Ye did run well, who did hinder you that you should not obey the truth.  
8 The Persuasion is not of him who hath called you.  
9 A little leaven leaveneth the whole lump.  
10 I am persuaded of you in the Lord, that you will think no other thing: he that troubleth you, shall bear judgement, whosoever he be.  
11 And I, brethren, if as yet I preach Circumcision, why as yet do I suffer persecution? the offence of the cross is done away.  
I would to GOD they also were cut away which trouble you.  
7 Ye did run well.) He doth of a set purpose mingle the reproach of their present backsliding, with the praise of their former course, that being ashamed they may the more willingly return into the way. It is a token of wondering that he asketh them who led them away from the right course: whereby he may make them the more ashamed. I thought good once again to turn the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Obey rather than to Believe: because now already they had embraced the purity of the Gospel, and were carried away from obeying it.  
8 The persuasion is not of him.) He contended afore with reasons: now at last he goeth to it by authority, whereas he crieth unto them, that this persuasion came from some other place than from God. For this admonition should not have very much weight, were it not upholded by the authority of the person. But Paul of his own right might so boldly speak to the Galathians, for that he was a Preacher unto them of that calling that GOD called them with▪ and therefore he nameth not GOD but he signs him out by a Periprasis: 
Periphrasis, 〈◊〉 fight when a thing is signified in many words that may be said in one, as, one that selleth raisins. etc. for a grocer.  as if he should say, God is not at controversy with himself: he it is who called you into salvation by my preaching. This new persuasion than came from some other place. Therefore if you will have the calling of God ratified, take heed you give no ear unto them, who bring in amongst you new inventions. Although I confess the greek Participle be of the present tense: yet because it is taken indifinitely, it liked me to turn it thus, Which hath called you, for to take away doubtfulness in the meaning.  
9 A little leaven.) I refer it to the doctrine, and not to the men. for he adviseth them how hurtful a thing the corruption of doctrine is: lest they should not repute it (as commonly men do) as a thing of no danger, or else of no great danger. For Satan creepeth in with this undermining, so that he doth not openly shake the whole doctrine, but infecteth the pureness thereof with false and forged opinions. many because they consider not the greatness of the evil, are less vehement in resisting the same, therefore the Apostle here doth cry out that no jot of safety doth remain, after that the truth of God is corrupted, and he useth the similitude of leaven, which, although it be but a little doth send out it sharpness into the whole lump. Therefore we must carefully beware, that we suffer not any thing to be devised and put to the pure doctrine of the Gospel.  
10 I am persuaded.) He doth again turn all his sharp speech from the Galathians unto the false Apostles: he sayeth they were the cause of the evil, to them he threateneth punishment: he showeth that he hath good hope of the Galathians, because they will return readylye and easily to agree to the truth. And that giveth us a courage, when we hear that we are well hoped of. for we count it a foul matter to deceive the opinion of them who judge lovingly and friendly of us. And because it was the work of GOD to bring the Galathians again to the pure Doctrine of faith from which they had swerved, he sayeth he hopeth in the Lord: whereby he monisheth them that returning or repentance is a heavenly gift, that they also might ask 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 upon those deceivers, by whom the Galathians were beguiled. for look what revengement he denounceth against them, from the same for the most part doth he exempt the Galathians. But whosoever they be that give occasion of hurly bulyes to the Church, whosoever break the unity of faith, whosoever make concord shake and decay, let them hear: and if they be in their right wits, let them shake for fear at this speech. for GOD by the mouth of Paul doth pronounce, that no such authors of offences shall scape unrevenged. This piece Whosoever held, hath a force in it. for in as much as the false Apostles by their great words did terrify the ignorant and unlearned multitude, it behoved Paul on the other side, so loftily to extol his doctrine, that he should spare none which durst quetche against him, whatsoever title otherwise they were known by.  
11 And I brethren.) An argument drawn from the final cause. I mought, saith he, avoid the hatred of men, dangers and persecutions: if I would but only mingle ceremonies with Christ. whereas therefore I contend so greatly about this matter to (maintain) the contrary, I do it not for mine own cause nor yet for mine own profit. But doth it therefore follow that it is true which he teacheth? I answer, that the right affection and pure conscience of the Teacher is of no small force to win credit. moreover it is not credible, that any man is so mad, that he will willingly procure hurt to himself. lastly he causeth his Adversaries to be suspected, for that by preaching Circumcision, they provide for their own quietness, rather than faithfully to serve Christ. The sum is, that Paul detesteth all ambition and covetousness, finally he respected not himself, in that he contemned favour and praise: and that he offered himself to persecutions and to the fury of many, rather than he would bend but the very breadth of a nail from the purity of the Gospel. The slander of the Cross is done away. Paul willingly doth name the Gospel the Cross, or the preaching of the cross, whilst his mind is to set the base simplicity thereof against the bubbles of human wisdom or righteousness. for both the jews being puffed up with their ungracious confidence of righteousness, and the Greeks with their foolish persuasion of wisdom, did despise the baseness of the Gospel. When as therefore he saith now, that there shall not be any more any slander of the cross, if the preaching of circumcision be allowed, he meaneth that the jews will not molest him, but that he shall have a room to teach by their good leave: because that painted and counterfeit Gospel compact of Moses and Christ shall no more offend them, but that kind of mingle mangle will be tolerable unto them, because they shall remain in the possession of their ancient dignity.  
12 I would they were also cut away.) He is carried further through displeasure: for he wisheth destruction to those deceivers, by whom the Galathians were beguiled. And he seemeth to allude unto Circumcision which they did urge. when he saith Cut of To which opinion chrysostom inclineth: as if he should say, They rend the church for cause of circumcision. Objection. I would have them utterly cut off▪ But such an ill wish seemeth finally to agree with Apostolic kindness. for it is to be wished that all may be saved: and than it is not to be wished that any man should perish. I answer, Answer. that that is true while we respect the men. for the salvation of all without exception is commended to us of God: even as Christ hath suffered for the sins of the whole world. but it happeneth sometimes that godly minds are carried beyond the consideration of men: namely while they behold the glory of God, & the kingdom of Christ. For so much as the glory of God is more excellent than the salvation of men, so much more deeply ought it to ravish us to love him and serve him. so cometh it to pass that the faithful being bend to set forth the glory of God, do forget the world and men: and therefore had they rather the whole world were lost, than any jot of God his glory should be diminished. But let us remember that that desire springeth hereof, for that they being turned away from the consideration of men, have their minds fixed upon God alone. Therefore he may not be condemned of cruelty, as though he strain against charity. Further, if we compare the (whole) Church with one man, or with a few men, how far more weigheth the Church? That is cruel pity which preferreth one man before the whole church: I see upon one side the flock of the Lord which is in danger: on the other side I see a Wolf, by the setting on of Satan, in devouring: ought not the regard I have to the Church so swallow up my whole cogitations, that I should desire the safety of the church to be purchased through the destruction of the Wolf? And yet by this means I would not have any man boast: but the love and care for the church, violently carrieth me as it were out of myself, so that I regard (and care for) nothing else. There is no man than that shall be a true pastor of the church, who burneth not with the like zeal. Whereas I have translated it thus, Which trouble you, the greek word signifieth, to remove from their degree or estate. for to amplify the matter he hath put to, Also, wishing not only that they were put down, but that utterly they were cut away and whipped of clean.  
13 For ye brethren are called into liberty: only give not liberty to be an occasion to the flesh: but serve you one another by love.  
14 For the whole law is fulfilled in one word, namely in this, Thou shalt love thy neighbour as thyself.  
25 But if you bite and devour one another, take heed that you be not consumed one of another.  
16 Then I say walk in the spirit: and you shall not fulfil the lust of the flesh.  
17 For the flesh lusteth against the Spirit: and the Spirit against the flesh. these are between themselves enemies one to the other: so that ye cannot do those things which you would do.  
18 But if you be led by the spirit, you are not under the Law.  
13 Ye are called into liberty.) Now he teacheth after what wise we must use liberty. I showed in the first Epistle to the Corinthians, that liberty was one thing, & the use of it another thing for liberty is in the conscience and respecteth God: but the use thereof is in outward things, and hath to do with men and not with God only. therefore after he hath exhorted the Galathians that they should suffer no part of their liberty to be abridged, now doth he bid them to be moderate in using it. And he prescribeth a rule of the lawful use thereof. namely, that it be not turned into a pretence or occasion of licentious life. For no liberty is given to the flesh, which rather ought to be holden captive under subjection: but it is a spiritual good thing, which godly minds only can comprehend. But by love. He declareth the way how to bridle liberty, that it run not into a wandering and licentious abuse: namely if it be ruled of charity. Let us always bear in mind that he now entreateth, not how we are free before GOD, but how we may use our liberty amongst men. for an upright conscience doth not allow of any bondage: but the bondage or abstaining from the outward use (of a thing) hath no danger (in it). This is than the sum, if we serve another by love, we will make a reckoning of edification. and so shall it be brought about that we shall not be wanton, but shall use the grace of GOD, to his honour, and the salvation of our neighbours.  
14 For the whole law.) You must understand a close or unuttered contrariety between this exhortation of Paul, and the doctrine of the false Apostles. for whereas they did stick in only ceremonies, Paul here by the way doth briefly touch, what the true duties & exercises of Christians are. To this end therefore belongeth the present commendation of love, that the Galathians may understand, that the principal point of christian perfection is placed therein. But it must be seen why he comprehendeth all the commandments of the law under charity: whereas the law consists of two. tables, of which the first is a doctrine concerning the worshipping of God, & the duties of godliness: & the later is a doctrine of love or charity. for it is an absurdity to make of the part the whole. Some (in expounding this place) wind away on this fashion, saying, that no other thing is taught in the first table▪ but that we should love God with all our heart. But Paul doth plainly (speak of) charity toward our neighbours, than must we seek another solution that is stronger. I grant that piety toward God, standeth before love toward our neighbours: and that therefore the observing or keeping of the first table is of more weight in the sight of God, than of the later. But piety or godliness is a thing hidden from the sense or understanding of men: as God himself is invisible, and though ceremonies were ordained to testify the same (I mean godliness): yet were they no sure proofs thereof. for often it happeneth that none are more stout and busy observers of ceremonies than be hypocrites. God therefore will take a trial of our affection toward him, by our love toward our brethren, which he setteth down unto us one toward another. And this is the reason why love 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 confirmation thereof. I said even now that God is invisible, but he manifesteth himself unto us in our brethren, and requireth in the person of them that which is due to himself. Love therefore toward men riseth not but of the fear and love of God. Therefore it is no marvel if the effect contain, by the figure Synecdoche, under it, the cause whereof it is a sign. He shall go to work disorderly, whatsoever he be, that separateth the love of God from the love of men.  
Thou shalt love thy neighbour. For he that shall love, must yield unto every one his right, he will do wrong to no man, he will hurt no man, he will do good to all as much as lieth in his power. for what else is spoken off in all the second Table? and this reason also doth Paul bring out in the Epistle to the Romans. Finally under the name of Neighbour are all men contained▪ for the nature that is common both to poor and rich doth join us and maketh us one: as Esay warneth Cha, 58.7. Despise not thine own flesh. But specially the Image of God ought to be a most holy band of knitting us together. and therefore in this case there is no difference of friend and foe. neither may the ungraciousness of men wipe out the law of nature. This parcel, As thyself, meaneth thus much, As every man is bend by the affection of the flesh to love himself, so is commended unto us by God, the love toward our neighbours. They overthrow the words of the Lord, but expound them not, who gather thereof, (as all the Sorbonistes do) that the love of ourselves ought to be always first in order, because the thing ruled aught to be inferior to that which ruleth or is the rule. They are Asses and have not a crumb of charity. for if the love of ourselves were a rule, it would follow, that it were right and holy and allowed before God. but never shall we love our neighbours sincerely and according to the mind of the Lord, until we have amended and corrected that same love of ourselves for the affections are contrary and disagreeing: when as the love of ourselves engendereth as well the neglecting as the contemning of others, engendereth cruelty, is the Fountain and wellspring of covetousness rapines, deceits, and of all such like mischiefs, enforceth us to impatiency, and armeth us with the desire of revenge. Therefore the Lord requireth this, that it may be changed into love.  
15 If you bite and devour.) A man may conjecture as well by the thing itself, as also by the words, that the Galathians strived and were at odddes among themselves, for that they did disagree in doctrine. he now declareth by the end of such dealing how deadly an evil strife is in the Church. Moreover it is very like, that the Lord by false doctrines had revenged their ambition, loftiness, and other their vices: as he is accustomed, and also testifieth by Moses Deut. 13. ver. 2. By bitings and devouring he meaneth, in my judgement both hateful slanders, accusations, taunts, and such like brawls: and also injuries and wrongs done by fraud or violence. What is the end hereof at the length? consuming or devouring, saith he. but yet it is the property of charity, that one of us should defend and preserve another. I would to god this would always come into our mind as oft as the devil doth procure us unto contentions, namely that no other thing can come of the inward dissensions of the members, but a destruction and consumption of the whole body. 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 us to destroy another. I say then, walk in the Spirit. The remedy followeth. the ruin of the Church is no small evil, we must therefore diligently prevent it as oft as it is at hand. But what is the mean or the way? forsooth if the flesh have not dominion in us: but that we give ourselves to be governed of the spirit of God. And he doth withal show that the Galathians are carnal, and void of God his spirit, for that they led such a life as became not christians. for whereof came it that one of them wounded another, but because they were led after the lust of the flesh? This than he saith is a token, that they walk not after the Spirit. You must mark the word, Fulfil, whereby he meaneth that the children of God, although they be as yet endangered unto vices, as long as they are oppressed with the burden of the flesh, yet are they not utterly addicted unto them or in bondage to them, but do endeavour to resist and fight against them. neither is the spiritual man free from the desires of the flesh, but that he is often provoked of them: but he doth not yield, that he may suffer them to reign, which to do is to fulfil them. Look upon the eight to the Romans.  
17 The flesh covereth against.) He putteth them in mind of the difficulty, to the end they may know that they cannot spiritually overcome without contending. the difficulty riseth hereof, that our disposition resisteth the spirit. For under the name of Flesh, I have said in the Epistle to the Romans, that there is meant the nature of man. for where as the Sophisters restrain it to the inferior senses, as they call them, it is refelled by many places, and the contrary taketh away all the doubt. For the Spirit signifieth a reformed nature, or the grace of regeneration. What thing else than is the Flesh but the old man? When as therefore the whole nature of man is rebellious and stubborn against the spirit of God, we must earnestly strive, and enforce ourselves to be obedient to the spirit. Wherefore we must begin with denying ourselves. Here may we see with what title the Lord setteth out our dispositions & nature, namely that it agreeth no better with that which is right, than fire doth with water. Now what drop of goodness shallbe found in free will? except, may hap, that be called good which is contrary to the Spirit of God. This is that whereof he speaketh Rom. 87. that all the thoughts of the flesh are enmities against God. So that ye cannot do.) This, without doubt, belongeth to the regenerate. For they that are carnal have no fight with evil lusts, they have no right desire whereby they may come unto the righteousness of God. And Paul speaketh unto the faithful: therefore this same You will, is not to be understanded of the inclination of nature, but of the holy affections, which God by his grace doth inspire into us. Paul therefore declareth, that the faithful. how much soever they strive, yet that they cannot wrestle so long and so far, during the time they be in this life, that they can obey God perfectly. They wish, truly, and they desire. but the full effect followeth not. which argument is more largely discoursed. Rom. 7.15.  
18 If you are led of the Spirit. Whereas the faithful do halt in their balking in the way of the Lord: lest they should saint in their hearts, for that they have not a desire to satisfy the Law, they have need of such a comfort as here they hear, where Paul saith, They are not under the Law: which he useth also Rom. 6.14. For thereof followeth, that that is not imputed unto them which is yet wanting: but that their duties are as acceptable unto God. as though they were full & perfect on all sides. But here he also goeth forth with that which he hath begun concerning liberty. For this is the spirit which before he called the spirit of adoption: which for that it maketh men free, it setteth them at liberty from the yoke of the law. It is as much therefore as if he should say, Will ye once make an end of those controversies which busy your heads? walk after the Spirit, for than shall you be loosed from the dominon of the Law: because the Law shall be as a free doctrine, which may admonish you: and shall not hold your consciences any longer bound. Finally take away the guiltiness that cometh of the Law, freedom from ceremonies followeth: which are simboels of a servile estate  
19 The deeds of the flesh are manifest, which are (these), Adultery, Whoredom, Uncleanness, Wantonness.  
20 Idolatry, witchcraft, hatreds, contention, emulation, wrath, strivings, seditions, heresies.  
21 Envy, manslaughter, drunkenness, banqueting, and such like: of which I tell you before, as also I have foretold you, that they which do such things, shall not possess the kingdom of God by heritage.  
19 The deeds of the flesh.) Because in sum he hath set down a mark for Christians, whereunto they ought to level, that they may obey the spirit, and resist the flesh: now doth he paint forth unto us an Image as well of the flesh as also of the spirit. If men knew themselves they should not need this declaration: because they are nothing but the flesh but such is our hypocrisy, which is bred by the bone, that we see not our filthiness till the tree be made manifest by the fruit. Now therefore the Apostle putteth us in mind, against what vices we must war, that we live not after the flesh. He reckons them not up all, and that he showeth in the end: but of those which he reckoneth, it is easy to gather what the rest be. He putteth Adultery & Whoredom in the first place: after that he nameth uncleanness, which reacheth to all the parts of unshamefastness. Wantonness is as it were the instrument. for the Greekes call those wantoness which behave themselves wanton & dissolutly. these four are referred unto one head, namely unchasteness. He joineth worshipping of idols, which in this place is taken for gross superstitions, which are manifest unto the eyes of men. The seven kinds which follow next after, are of kin one to another: unto which are joined two other afterward. He nameth Anger and Hatred, which principally differ in this, that Anger is short: 
Autho. li. 2. rhetor.  and Hatred continueth. Emulations and Envy are the causes of Hatred. Furthermore Aristotle maketh this difference between Emulation and Envy, saying that he doth Emulate, which taketh it in grief that another excelleth him or is better than he: not because his virtue or excellency grieveth him, but because he would wish himself to be his superior or better. But he envieth, not which desireth to excel, but which is grieved at the excellency of others. and therefore he teacheth that envy is a quality of base and abject persons, and doth attribute emulation to lofty and heroical hearts. Paul pronounceth them both to be a malladye of the Flesh. of Wrath also and Hatred do spring Contentions, Shiftinges, Seditions or Uproars. at length come manslaughters and Withcrafts or poisonings. By banquetings, he meaneth dissolute diet, and every untemperateness of gluttony. Mark that he reckoneth up Heresies among the works of the flesh. for thereof we gather that the word Flesh is more largely extended then unto sensuality, as the Sophisters feign. For what breedeth heresies, but Ambition which occupieth the principal seat of the mind, and hath no residence in a doltish head? He sayeth these are manifest, lest any by replying might think he had any thing profited. for what availeth it to deny that the flesh hath dominion in us, when the fruits do bewray the Tree?  
21 Of which I tell you before.) With this so sharp a telling he meant not only to terrify the Galathians, but also after a sort to gird at the false apostles, who, setting apart this doctrine that was far more profitable, contended and jangled about ceremonies. And yet withal he also teacheth us by his example, to continue in these exhortaions and threatenings, according to that in Isaiah Cap. 58.1. Cry and cease not, tell my people their wickedness, For what can be spoken more horribly, than that they, whatsoever they be, that walk after the flesh are banished from the kingdom of God? who dare imagine now that these vices be light and small, Objection. which God so greatly doth abhor? But thus it seemeth that the hope of salvation is cut off from all men. for who is it in the world, that is not cumbered with some of these vices? I answer, Answer. that Paul doth not threaten unto all men that have sinned, the casting out of the kingdom of God, but unto them that continue sinners without repentance. The Saints also otherwhile are grievously troubled, but they return into the way again: and therefore are they not reckoned in this beadroll: because they cocker not themselves. To be brief, all the threatenings of God's judgements call us to repentance, unto which there is pardon alway ready with God: but they shall be a witness against us if we remain obstinate. For the word, possess, is used in Paul this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to obtain by right of inheritance. Neither yet do we obtain everlasting life, by any other right, but by the right of adoption: as else where is seen.  
22 But the fruit of the Spirit is charity, joy, peace, long suffering, gentleness, benignity, faith.  
23 Meekness, temperance, against such the law is not.  
24 Those truly that are Christ's, have crucified the flesh with the affections and lusts.  
25 If we live in the spirit, let us also walk in the Spirit.  
26 Let us not be desirous of vainglory, provoking one another, envying one another.  
22 But the fruits.) As afore he condemned the whole nature of man, for that it bringeth forth no fruits but faulty and reprobate: so now he teacheth that all virtues, all honest & well ordered affections do come of the spirit: that is to say, from the grace of God, and from the renewing which we have from Christ. It is as much therefore as if he had said, There cometh nothing of man but that which is evil, there is nothing that is good, but cometh of the holy ghost. For although there hath oft times appeared in men not regenerate, notable examples of meekness, faith, temporance and liberality: yet for all that it is certain, that they were but only deceiving shows, there was a kind of notable virtue in Curius, in Fabricius, Temperance in Cato, gentleness and liberality in Scipio, long suffering in Fabius: but that only in the sight of men, but that only after a civil account or estimation. but before GOD nothing is pure except it be out of the fountain of all purity. I take joy here not as Rom. 14.17. but for the merriness which we show to our neighbours, and that which is contrary to waywardness: & so I take faith for truth. that it may be contrary to subtlety, fraud, and lying. I set Peace against brawlings and contentions. Long suffering, is meekness of mind, whereby it cometh to pass that we take all things in good part, and are not by and by ready to be angry. the rest are open enough. for the fruit describeth how it shall be manifest what every man's mind is. what than, will some man say, shall we judge of the ungodly and idolaters, which shined with notoble show of virtues? for by their works they show to be espiritual. I answer, as not all the works of the flesh are apparent in a carnal or fleshly man, but they show themselves to be carnal with this or that vice: so a spiritual man must not be deemed so, because of one virtue: for in the while it will appear by other vices, that the flesh had dominion in him. which is plainly to be seen of all them whom I have named.  
23 Against such.) Some understand simply, that the Law was not set out against good works: because that of ill manners did spring good laws. but Paul speaketh this in a higher and more deep sense namely that where the Spirit ruleth, the Law beareth no longer the sway, for the Lord by framing our hearts unto his righteousness, delivereth us from the rigour of the Law, so that he will not deal with us according to the covenant thereof, nor hold our consciences under guiltiness. The law in the mean while ceaseth not to do his office, by teaching and exhorting: but the Spirit of adoption delivereth us from subjection, and so he scorneth the false Apostles, who by urging and enforcing the subjection of the Law, did not more bend themselves to unloose the yoke thereof: which Paul teacheth to be done, where the Spirit of GOD beareth sway: whereof it followeth, that they had no regard of spiritual righteousness.  
24. They that are Christ's. He addeth this, that he may show that liberty belongeth unto all Christians, because they have renounced the flesh. And, he warneth the Galathians what true Christianity is as touching their life: that they should not profess falsely themselves to be Christians, (when they were not Christians in life). He hath used the word Crucified, that he might note (unto them), that the mortification of the flesh is the effect of the cross on Christ. neither is this the proper or own work of man, but we are grafted by the grace of God, into the fellowship of the death of Christ, that we should not any more live to ourselves. Rom, 6. 5. Than therefore shall we enjoy the privilege of the sons of GOD, if we be buried together with Christ by the true denying of our selves, and in killing the old man. not because the flesh is as yet utterly slain, but because it should not reign: but rather give place to the spirit. The flesh and the lusts thereof. are meant for the root and the fruits. For the Flesh is the naughtiness of nature corrupted. from whence all evils come▪ now it appeareth that the members of Christ have wrong, if as yet they be brought in bondage under the Law, from which they are loosed that are regenerate by his spirit.  
25 If we live in the Spirit.) Now Paul according to his custom, out of doctrine gathereth an exhortation. the death of the flesh is the life of the spirit. and if so be the spirit of God liveth in us it governeth all our doings. For always there shall be many which without shame will boast themselves to live in the spirit: but Paul calleth them back from words to the trial of the thing. For as the soul doth not live idlelye in the body, but doth send out moving and strength to the members, and all and singular the parts: so the Spirit of God cannot be in us, but he will show forth himself by the outward effects. Therefore by living is here meant, the inward force or strength: by walking is meant the outward actions or doings. For this is Paul's mind, that works are testimonies of a spiritual life. in the word Walk there is a Metaphor which is often used.  
26 Let us not be desirous.) These are special exhortations which were needful for the Galathians: and never a whit less are they meet for our time. Ambition is the mother of many mischiefs, not only in the whole society or commonalty of men, but chiefly and especially in the Church. Therefore he teacheth to take heed of her. For Vainglory is no other thing here in Paul, but a desire of honour: where any desireth to be above the rest. For although the profane Philosophers condemn not every seeking after glory: yet among Christians who soever is desirous of glory, for that he goeth away from true glory, is worthily condemned of vain and preposterous ambition. For it is not lawful for us to boast, otherwise than in God alone: for to boast without God is always mere vanity, mutual provocations and enuiengs are the daughters of ambition. For he that aspireth to the highest degree, of necessity must needs envy the rest: thereof arise backbitings, bitings, and prickings.   
The sixth Chapter. 
1 brethren, although a man be prevented in any fall, you which be spiritual, raise up such a man with the spirit of gentleness, considering thee self, lest thou also be tempted.  
2 Bear ye one another's burden: and fulfil ye so the law of Christ.  
3 For if any man think himself to be any thing, when as he is nothing, he deceiveth himself.  
4 Let every man try his own work: and then he shall have glory in himself, and not in another.  
5 For every one shall carry his own burden.  
ALthough a man be prevented.) As ambition is a very hurtful evil: so also doth importunate and overmuch rigour hurt greatly and that not seldom which is covered in deed with an honest colour of zeal, but it ariseth oft time of pride, and of disdain and contempt of our brethren. For many, as though by their brother's fault they had gotten occasion to triumpe (over them) do vex and grieve them contumeliously & cruelly. and this they do, because they bend themselves more to taunt than to amend them. They are in deed to be reprehended that have offended: and many times severity and sharpness is needful. It is convenient than to persist in reprehending, even until a man come to importunity: but yet you must mingle your Vinegar with oil. 
That is, use gentle persuasions as well as sharp reprehensions.  And hereupon he teacheth in this place that lenity must be used in the correcting of our brother's faults: and that those are Godly and Christian chidings, which savour of gentleness. That he may the easilier obtain that, he showeth to what end godly reprehensions are used: namely to raise up him which is fallen, that is, to restore him new. And that will never be wrought with violence, nor with an accusing spirit, nor yet with sternness either of countenance or words. it remaineth (then), to bring with us a quiet and gentle spirit, if we mind to heal our brother. and, lest any man should show forth gentleness in gesture only, he requireth the spirit. whereby he declareth, that they are meet to chasten their brethren, who have hearts addicted to lenity. He commendeth gentleness about correcting our brethren, with another argument, when he saith, Prevented, for they that are fallen unaware, or circumvented by deceit, to deal too hardly with such, were small humanity or gentleness. But we know that the Devil is alway ready to deceive: and that we are beguiled of him a thousand manner of ways. when as therefore we see any of our brethren fallen let us think that he is fallen into the snares of Satan: and let us be touched with compassion, and withal be the more ready to forgive. But there is no doubt but he maketh a difference between faults or falls, and inward wickedness, which is joined with a deliberate and obstinate contempt of God. Such a wickedness and malicious conspiring against God is to be taken up more severely. for what shall gentleness prevail there? yet the word, although which he putteth in, meaneth as much as if he should bid to be forgiven, not only the weak which were tempted, but them also which being tempted continued still therein. You that are spiritual.) He doth not speak iestinglye or in mockage: but howsoever they were spiritual, although they were not utterly filled with the spirit, yet it is the duty of such, to raise up them that are fallen. for to what purpose are they better than other, but for the safety of their brethren? for certainly, look how much more grace any man is endued with, so much the more is he bound to them that have less, to spend himself about edifying them. but because we are so backward, that we do amiss even in the best duties: therefore he warneth that they mingle withal no jot of the flesh. Considering theeself.) Not without cause hath he altered the number. for it is an effectual admonition. while he appealeth to every one of them, and biddeth them look into themselves. Thou whosoever thou art, saith he, which playest the corrector toward other, look upon theeselfe also for nothing is more hard (to be done), than to bring us to the recounting or examining of our own▪ infirmity. Whereas we are more than well sighted in marking other men's faults: as touching our own faults, as Catullus saith, We see not that end of the Wallet that hangeth on our back. therefore to the end he may sting them the more sharply, he useth the singular number. The sense may be two ways considered. for when we acknowledge ourselves to be sinful, the pardon of forgiveness which we would have to be given to us, we do willingly in like manner give unto other. Therefore some take the words of Paul thus, Show not thyself unmerciful, or unentreatable unto other, who art theeselfe a sinner, and haste need of thy brother's mercy. Yet the other Exposition doth no less like me: whereas Paul commandeth us to beware, lest while we correct other, we ourselves offend. For it is a danger that principally we must beware of, and yet very hardly can we beware of it: because nothing is more ready then to pass measure. You may take, tempted, for the present matter, or if you will, you may extend it to the present matter, or if you will, you may extend it to the whole life. We must be mindful than to begin at ourselves, as oft as we mind to correct vices: that remembering our own infirmity, we may bear the more with others.  
2 Bear you one another's burden.) A very apt speech to commend humanity, when he calleth those infirmities or faults wherewith we are diseased, Burdens. For nature doth not teach us to help those that are overloaded. He biddeth us bear their burdens, not that we should by favouring or dissembling nourish those evils wherewith our brethren are weighed down, but rather that we should unburden them. and that is done with friendly and gentle corrections or rebukings. For there are many adulterers, which willingly would make Christ their bawd: many thieves which willingly would make Christ their Receiver: to conclude, there are many wicked naughty packs of all sorts, which willingly would make him their patron: and all (they) would lay their burdens upon the shoulders of the faithful that they should bear them. But whereas he putteth Bearing after raising up or repairing, there is no man but he may see what Bearing it is that he requireth of Christians. Fulfil the Law of Christ.) This word Law while it is fitted to Christ, serveth to the circumstance of the reason. For there is a contrariety between the law of Christ and that of Moses: as if he should say, If it be a pleasure to you to observe the Law: lo, Christ doth prescribe unto you a Law, which it becometh you to prefer before all laws and that worthily: namely that we should hold mutual humanity among ourselves. For he that hath not this, hath nothing. on the contrary side he saith the Law of Christ is fulfilled, whereas every one easeth his brother with mercy. whereby he showeth that all things are superfluous which belong not to charity: for the composition of the Greek word expresseth a sound and firm fulfilling. But because no man performeth in all respects that which Paul requireth, therefore we are far off all of us from perfection: and he that is least of all off in comparison of others, yet in respect of God is very far off.  
3 For if any man think. The construction of the words is doubtful, but the meaning of Paul is certain. For this piece, when as he is nothing, at the first show soundeth thus, If any man, who otherwise is nothing, (as many men there are of no account, and yet puffed up with a foolish persuasion of themselves) attributeth any thing to himself. but the sentence is more general: and therefore may thus be resolved, Because all men be nothing: he that will seem to be any thing, and persuadeth himself that he is somebody, he deceiveth himself. first therefore he pronounceth us to be nothing: whereby he meaneth, that we have nothing our own of which we may boast: but to be void of all goodness, that all our boasting may be mere vanity. secondly he gathereth thereof, that they deceive themselves who challenge any thing unto themselves. and it is a very absurd thing, whereas we take nothing more in dogen, than to be mocked of others, that willingly we ourselves will mock ourselves. The thinking upon this will make us much more favourable unto others. for whereof cometh fierce triumphing over other, whereof cometh stately severity: but of this that every man extolleth himself and disdainfully despiseth others? take arrogancy out of the way, and we shall all be very modest one to another.  
4 Let every man try.) Paul hath already bruised man's pride with a very sore blow: but because it falleth out for the most part thereby that while we confer ourselves with others, we make valuation of ourselves according to their base estimation: he saith here there is no place for such comparison. Let no man, sayeth he, measure himself by another man's freedom, nor like of himself therefore, because he more misliketh other than himself. but leaving the view of other, let him search his own conscience: and consider what his own work is. That is true praise, not which we get us by backbiting others: but which we have without comparison. Some think it is an Ironia as though Paul should say, Thou flatterest thyself because of other men's faults: but if thou look upon thyself who thou art, than shall thou have the praise that longs to thee, that is none at all: because there is no man that deserveth a drop of praise. afterward they expound that which followeth Every man shall carry his own burden, as thus, Is accustomed to bear. etc. But the sense hangeth together better without any figure. for the words sound thus, As concerning thee self alone, thou shalt have praise, not by comparing thee self by others. I know why the Ironia liketh them, namely because the Apostle in the next sentence hath brought to nothing all the glory of men. But Paul in this place speaketh of the boasting of a good conscience, which the Lord granteth unto his, and whereof Paul rejoiceth Acts. 23.1. and that is nothing else but a recknowledging of the grace of God, which in no wise doth make a man proud, but stirreth him to glorify God. Such an occasion of praise do the Godly find in themselves, which they ascribe, not to their merits, but to the goodness of God. This is our boasting, saith he, 2. Corin. 1.12. the testimony of a good conscience, that we have faithfully been conversant. etc. And Christ sayeth, Enter into thy Chamber, do well before thy father in secret, and thy Father which is in secret shall reward thee, Math. 6.7. Although to speak properly he affirmeth nothing, but teacheth that this shall be a legitimate and firm praise, if every one be valued according to that which he is himself, and not as another man is. It is then a conditional speech: as if he should say that none else shall be accounted good, but that they severally are found to be such.  
5 Every one shall bear.) To the end he may shake off from us sloth and disdain, he setteth before us the judgement of GOD: where every one severally shall give an account of his life without comparing. For this is it that deceiveth us: for that a poor blind man among blind men seemeth to himself to be well sighted, and he that is brown among black men thinketh himself white. He denieth that these imaginations shall have any place in the judgement of God: because every one shall there bear his own burden, and shall not acquit one another from their sins. this is the very right meaning of Paul.  
6 Let him which is taught in the word, minister unto him which teacheth, in all good things.  
7 Be ye not deceived, God is not mocked. for that which a man soweth, that also shall he reap.  
8 For he that soweth for flesh, shall of the flesh reap corruption: but he that soweth for the Spirit, of the Spirit shall reap life everlasting.  
9 But let us not be weary with doing that which is good. for if we shrink not, we shall reap in due time.  
10 Therefore where as we have time, let us do well towards all▪ but specially toward them who are of the household of faith.  
6 Let him minister.) It is very likely that even than the Teachers and Ministers of the word were not seen too. and yet for all that it is a very foul unkindness. For how heinous a thing is it to hold back from them bodily food, by whom our souls are fed? or not to vouchsafe them an earthly recompense, of whom we receive heavenly riches? But this is and hath been also in former times the manner of the World to paumper largely the ministers of Satan, but to godly Pastors to minister food hard and scant. And albeit it is not meet for us, neither too much to complain, nor to be too handfast of our right: yet ought Paul to exhort the Galathians to perform their duty. wherein he was the more liberal and bold: because he pleaded not his own cause privately, but provided for the common utility of the Church, having no regard of his own commodity. He saw that the Ministers of the word were therefore neglected, because the word itself was contemned. for it cannot be, if the word he had in estimation, but that the Ministers are also honestly and liberally handled. Moreover this is the wiliness of Satan, to defraud Godly ministers of their living, that the Church may be destitute of such. Paul for that he was careful as touching the preservation of the ministery, commandeth a care and regard to be had of good and faithful Pastors. Take Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Doctrine of godliness. He monisheth that they are to be nourished, by whom we are taught in the word. by what right than are nourished in the Papacy either the idle bellies of dumb men, or else mad beasts, who have no fellowship with the doctrine of Christ?  
In all good things. Not because he would have superfluous abundance heaped up without measure. but that nothing should be wanting to the necessary helps of life. For Ministers both aught to be content with a spare living, and also the danger of riot and pomp is always to be prevented. as much than as need doth require, let the faithful have all that is theirs ready for Godly and holy Teachers to serve their turn. for with what reward shall they recompense the inestimable treasure of everlasting life, which they obtain by their preaching.  
7 God is not scorned.) He did put this too, to do away exercises wherewith many are wont to be turned away. one he lays that he must bring up his household, another he saith he hath nothing left to bestow or give away. so it falleth out that but few do their duty, and they for the most part are not enough, where so many beside are slack. Paul showeth that these excuses are but vain, because the matter toucheth or concearneth GOD: which the world thinks not. neither is here touched only the living of man, but how much Christ and his Gospel is esteemed of us. This place is a testimony that the fashion of despising faithful Pastors began not first in these our days. but such despisings shall not fall out scotfree to the wicked. For what a man soweth. That is to say, that which holdeth us back from liberality, because we think that that is quite gone from us that passeth into another bodies keeping: besides that because we be always afraid for ourselves in this life, Paul on the contrary side doth compare this life to the time of sowing, and saith, while we do well we make a seed season. whereof is spoken in the second to the Corinthians: where he did use the same similitude. I would this were thoroughly persuaded us, how willingly we should bestow ourselves and our goods upon our neighbours, bend always upon the hope of Harvest: as husbandmen who do nothing with better will then sow (their Corn). But whereas they abide nine months with a patiented mind, to gather in a corruptible Harvest: we in the waiting for blessed immortality do faint and shrink.  
8 For he that soweth to his flesh,) This is a distribution of the parts after the general sentence. To sow to the flesh, is to provide and care for the necessities of this present life, without any regard of the life to come. They which do so, shall gather such Corn as their sowing deserveth: for they shall heap up that, that ill shall perish. Others do expound, To sow in the flesh, for to cherish the concupiscences of the flesh: and Corruption for destruction. but the former exposition doth better agree with the text In that I have translated (it) otherwise than the old interpreter and Erasmus, I have not done it without cause. The words of Paul in greek sound thus, sow into the flesh, and what other thing is that but so to be addicted to the flesh, that thou directest all thy study to the commodity and regard thereof? But he that soweth for the spirit.) I take Spirit for a spiritual life, to which they are said to be sown who more respect heaven than the earth: and do so order their life, that they aspire to the kingdom of God. they therefore shall reap the uncorruptible fruit of spiritual studies in heaven. Furthermore he calleth them spiritual studies, or exercises of their end: howsoever otherwise they are outward and pertain to the body. of which sort is this very same whereof now he treateth, namely to Nourish the Pastors. If the Papists after their manner go about out of these words to build up the righteousness of works, I have said else where how easy a matter it is to confute their follies. For it doth not follow hereof, if eternal life be a reward, either that we are justified by works, or else that works deserve salvation. for that this same very thing also is freely given, because GOD vouchsafeth such works, which he hath given unto us, worthy such honour that he promiseth unto them a reward which they deserve not. If any man require a fuller resolution, first I deny that we have any good works which God should reward, but (those) which we have of his grace, secondly I say that the good works which we do by the guiding and directing of the holy Ghost, are the fruits of the free adoption: thirdly I say, that they are not only unworthy of so much as a very small trif●ling reward: but that they are utterly worthy of damnation: because they are blemished and spotted always with many blots. and what have blots to do with the sight of God? four I say, that although a thousand times reward is promised to works, that yet there is no reward due of covenant, except the whole law be performed. but good Lord how far off be we from that performance: Let the Papists now go, and assay to break into Heaven by the merits of works: but we do willingly confess with Paul and the whole Scripture, that those things which otherwise we cannot obtain, but by the mere gift of God, yet that the same are repaid to our works▪ in the name of a reward.  
9 Let us not be weary with doing that which is good.) Good in this place signifieth not the same which right is, but benignity or kindness: & is referred unto men▪ he monisheth than that we be not weary in helping our neighbours, & in doing good turns, and in using liberality. A precept that is very necessary. for whereas we are by nature more slow than needeth to do the duties of charity, innumerable stumbling blocks come often in the way, which hold us back when we are well minded. We happen upon many that are unworthy, upon many that are unthankful: the great multitude of our own necessities overwhelmeth us: We spend all that we have with giving here and there: the cold devotion of others quencheth our beat. last of all the whole world is full of impediments and lets, which turneth us away from a right course. Therefore Paul doth doth well, when he heartens us, lest we be not weary and sit down. If we faint not. That is to say, so at length shall we reap the fruit which God promiseth, if we continue till the end. For they which persevere not, are like unto loitering husbandmen, who after they have ploughed and sowed, leave their work half done, whereas harrowing is needful (too), lest either the Birds eat up the seed, or the sun scortche it, or the cold consume it, so in vain do we begin to do well, except we proceed till we come to the end. He maketh mention of due time, lest that any desire to gather aforehand the fruit in this life, should be deprived of the spiritual Harvest. Let the faithful therefore by hope and patience keep under and bridle their desire.  
10 When we have time. He followeth still the similitude. for in as much as every season is not meet for tilling and sowing, painful and thrifty husbandmen set upon every occasion, and suffer it not like idle fellows to slip away. Whereas therefore GOD hath appointed all this present life, to ploughing and sowing, let us use the time lest ability be taken from us, if we shall be negligent. Notwithstanding Paul having begun at liberality to be used toward the Ministers, doth now extend his doctrine more largely. for he biddeth us to do well to all: but he specially requesteth for those that be of the household of faith, that is to say, the faithful, seeing that they are of the same household we be. For therefore hath he used this Metaphor, that the fellowship, which necessarily must be among the members of one household, might the more provoke us. Than common humanity or kindness maketh us debtor unto all: but to the faithful, a more strait band of spiritual kindred, which the Lord hath hallowed between us. (maketh us bebters).  
11 You see with what manner of letters I have written unto you with mine own hand.  
12 Whosoever they be that will please outwardly in the flesh, they compel you to be Circumcised, least they suffer persecution through the Cross of Christ.  
13 Neither do they which are circumcised keep the Law themselves: but they would have you circumcised, that they might glory in your flesh.  
11 Ye see.) The greek Verb hath a doubtful termination, which agreeth both to the imperative & the Indicative mood. but it maketh little or no matter, as touching the sense. Paul to the end he may the more set forth his care and diligence to the Galathians, showeth that he hath written so long an Epistle with his own hand. and also that he may make them the more attentive to read it, or hear it read. For so much the more pains as he took in their behoof, so much the more should they be moved to read it, not slightly, but very diligently.  
12 Whosoever they be that mean to please.) first, to mean to please in the flesh, is ambitiously to hunt after the praise of men, not for edifying sake. and he useth a compounded verb, which signifieth to be favoured through the allurements of a smooth and flattering countenance and words. He accuseth than the false Apostles of ambition, as if he should say, Will ye know what manner of fellows they be, which lay upon you the necessity of Circumcision? what they shoot at? what they hunt after? you are deceived, if you think them to be moved with any Godly zeal: but their mind is to get or else to maintain the favour of men by this recompense. For whereas they were jews, they meant by this means to keep still the good will of their Nation, or at the least to escape their hatred. So for the most part are the ambitious accustomed, by flattering like Slaves those by whose favour they hope they may escape: they creep into their hearts, to the end that when they have cast down better than themselves, they may play rex alone. He discovereth this wicked purpose unto the Galathians, that they might take heed to themselves. Only lest they should suffer persecution. Again he calleth the Cross of Christ, the pure preaching of the Gospel, but he alludeth to their daintiness, in that they would teach Christ without the Cross. For this was the cause why the jews were moved with so hateful a rage against Paul, for that they could not abide his falling away from ceremonies. these therefore (I mean the false Apostles) did flatter the jews, to the end they might escape persecution. But if they had themselves kept the Law, it had been the more to be borne withal: but they troubled the whole Church for their own quietness sake: they made no stop at it to lay a tyrannical yoke upon consciences, that they might scape scotfree from bodily vexation. Therefore for fear of the cross they corrupted the true preaching of the Cross.  
13 Neither they that have circumcision.) The old interpreter and Erasmus have thus, which are circumcised,) but because I suppose Paul to speak of the teachers only, and not generally of all: to avoid ambiguity, I had rather to translate it so. The meaning than is thus, They do not this for the zeal of the Law, in that they bind you with the yoke of ceremonies. for with their Circumcision they keep not the Law. With pretending the Law they require you to be circumcised: but whereas they themselves are circumcised, they perform not that which they enjoin to others. But there ariseth a doubt, whereas he saith They keep not the Law, whether he meant it of the whole law, or else of ceremonies. for there are some that expound it thus, They truly fulfil not the Law, because it is a burden not able to be born, but he rather accuseth than of falsehood, for that they would quietly pass over the law, as oft as envy was away, which plague spreadeth itself abroad also in every place. for at this day you shall find many who defend the Popish tyranny through ambition rather than of conscience. I speak of the Court Apostles, and them that love their bellies. they will pronounce as it were out of an Oracle that the statutes of the holy church of Rome are reverently to be observed and kept. And what do they the whilst? they set no more by all the holy decrees of Rome, than by the braying of an ass: but they will save one. To be brief, such controversy had Paul with those deceivers, as we have at this day with the counterfeit professors of the Gospel, who mingling Christ with the Pope, do frame unto us a monster. Paul therefore pulleth the visor from the face of such, when he teacheth that they do nothing sincerely: but command Circumcision, that they may boast themselves to the jews, because they have brought with them young Scholars. for this is to glory in their flesh. They will make a Triumpe of you, saith he: and so they abuse your body to hunt after favour, when they have showed unto the false followers of the Law, in your mangled flesh a mark of peace and and agreement.  
14 God forbidden that I should glory, but in the Cross of our Lord jesus Christ, by which the world is crucified unto me, and I to the world.  
15 For in Christ jesus neither Cirrumcision availeth any thing, nor yet uncircmcision, but a new Creature.  
16 And whosoever shall walk by this rule, peace be upon them and mercy, and upon the Israel of God.  
17 In the rest let no man work me grief. for I bear the marks of our Lord jesus Christ in my body.  
18 The grace of our Lord jesus Christ be with your spirit, brethren. Amen.  
It was sent to the Galathians from Rome.  
14 God forbidden.) Now he setteth the sincerity of his heart against the counsels of the false apostles: as if should say, They least they should bear any cross be compelled to bear any cross or any affection, deny the Cross of Christ, and buy the favour of men by means of your flesh: to be brief they make a triumph of you. But my triumph and my glory is in the Cross of the Son of God. Except the Galathians had been clean without common sense, ought they not to have detested those, whom they saw so to rejoice even whilst they were in hazard? To boast in the Cross of Christ is as much as if he had said in Christ crucified, but that it showeth more. for it lignifieth that death that was full of slander and reproach, yea rather accursed of GOD, that therefore which men abhor, and whereof they are ashamed, in that, he saith, he doth boast himself, because he hath a perfect felicity in the same. for whereas the chiefest felicity is, there is the glory. but why is it not else where? for although salvation be declared in the cross of Christ: what shall we say of his resurrection? I answer, that in the Cross is contained the whole redemption, and the parts thereof: but the resurrection of Christ doth not lead us away from the Cross. Note also that he fleeth any other boasting no otherwise than a deadly evil. This word, Be it away, signifieth as much every where in Paul, as thus, God turn away this mischief, or, this monstrous thing. By which the World.) Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the masculine Gender, the Relative in the Greek agreeth with both Christ and Cross, yet more fitly is it, in my judgement, to refer it to Cross. for by it properly do we die to the world. And what doth World signify? without doubt it is set opposite to a new creature. Whatsoever than is contrary to the spiritual kingdom of Christ, is the World: because it belongeth to the Old man. or, that I may utter it at one word the World is as it were the object and mark of the Old man. Paul sayeth the World is crucified to him, in such a meaning as he witnesseth philippians, Chapt. 3. ver. 8. that he accounted all things as dongu●. For the crucifiing of the World, is the contempt and forsaking of the World. He addeth in like manner, that he is crucified to the World: Whereby he meaneth that he much endeavoureth that he should be nothing, and that he should be brought to nought. because nothing is that which belongeth to a dead man. or else truly he meaneth that by the mortification of the Old man he hath renounced the world. For whereas some expound it thus, If the world repute me a curse and an outcast, I in like manner condemn it and hold it accursed: it seemeth to me to be somewhat far off from the ●●●de of Paul, notwithstanding it shall lie in the Readers to 〈…〉  
15 For in Christ jesus neither circumcision.) The reason why he is crucified to the world and the world to him, is: because only a new creature availeth in Christ, into whom he is grafted. All other things than must give place, yea rather die and perish. I mean those things which hinder the renewing of the Spirit. and this is that he speaketh of also in the second to the Corinthians cap. 5.17. If any be in Christ let him be a new creature: that is to say, if any man will be accounted in the kingdom of Christ, let him be reformed or new shaped by the Spirit of God: let him not live any more to himself nor to the world, but let him be raised up into a new life. But why he inferreth thereof that neither Circumcision, nor yet uncircumcision availeth, is aforesaid. because in deed the truth of the Gospel swalloweth up and maketh void all the figures of the Law.  
16 Whosoever shall walk by this rule.) Whosoever, saith he, keep this rule, well and happy shall it be to them. this is an happy prayer, and it is a sign of approbation. He meaneth than that they are to be beloved and to be embraced with all favour, who bring such kind of Doctrine: contrariwise those that depart from that doctrine are not worthy to be heard. He set down this word Rule, to express a certain and perpetual tenure, to which, all Godly Ministers of the Gospel ought to stick fast. For as the Master Carpenters which build houses, do work them by the rule, that all the parts may join together with a just proportion among themselves and agreement: so he assigneth a rule to to the Ministers of the word, whereby they may rightly and orderly build the Church. This place ought to cause wondrous cheerfulness in both the faithful and sincere Teachers, and also to all those that suffer themselves to be formed according to their rule, because they hear by the mouth of Paul that they are blessed of God. there is no cause wherefore we should so fear the Pope's Thunderbolts, if GOD out of Heaven do promise us peace and mercy. The word walk, may belong as well to the Minister as to the people, although specially it belongeth to the Ministers. The future tense of the Verb (namely shall walk) is put to note unto us persevering.  
Upon the Israel of God. He mocketh after a sort the vain boasting of the false Apostles, who bragged that they were lineally descended from Abraham. He hath made therefore two Israel's, one that is counterfeit which appeareth in the sight of man: and another of God. Circumcision was a visard in the sight of men: but regeneration, was the very thing itself in the sight of God. To conclude, he now calleth them the Israel of God, whom before he called the sons of Abraham by faith: and so he comprehendeth the faithful, which were grown together into one church, as well of the Gentiles, as of the jews. On the contrary side Israel that is of the flesh boasteth his only kindred and name, of which he entreateth, Rom. Chapt. 9 ver. 17.  
17 Let no man work me grief. Here he taketh upon him his authority to bridle the adversaries. for as in the title of superiority he pronounceth this, Let them leave troubling me in the course of my preaching. He was ready to suffer troubles for every ones sake: but he would not be troubled with contradictions. Therefore to work grief, is to gaineset themselves to trouble the proceed of his labour. He saith, In the residue, namely except in a new creature: in this sense, That one thing is enough to me: as for the residue, because they belong not to the purpose, I regard them not. let no man therefore move any question unto me about these matters. And he extolleth himself above all men, granting no man to be so bold, to gainsay his ministery or office. Word for word it is, the rest, or the residue, which, Erasmus in mine opinion hath ill translated, henceforth.  
For I bear the marks. He showeth with what confidence he taketh upon him that authority, namely because he beareth the badges of Christ in his body. What are those? forsooth prisons and bonds, whipping, blows, stonings, finally all manner reproaches, which he had suffered for the testimony of the Gospel. For as earthly warfares have their badges, whereby Grand captains do ennoble the valiancy of their soldiers: so our Captain Christ beautifieth with his badges those whose notable labour he hath used, that they may notably shine out among others. But these latter do much differ from those former. for they savour of the cross, and therefore are ignominious in the sight of the world. which thing also the word stigma doth declare. For stigmata word for word soundeth prickings: but so in time paste were marks called which were burned in the flesh of strange borne slaves, or fugitives and runaways, or evil doers. Therefore Paul did speak aptly, when he boasteth himself to be adorned with those marks, wherewith Christ is accustomed to set forth his most valiant soldiers: that is to say, such as are filthy in the eyes of the world and shameful, but in the sight of God and his Angels do pass all worldly honours.  
18 The grace of Christ be with your spirit.) He doth so wish unto them grace, that not only he may power out himself towards them largely, but that they may take hold of grace also with a true feeling of the heart. For than we truly enjoy it, when it is come even unto our spirit. God therefore is to be prayed unto, that he will prepare a seat for his grace in our hearts. Amen.   
FINIS.   

Pa. Line. Faults. Corrections. 3 3 be pacled in be placed in 6 20 there he signifieth there is signifieth 10 note. hidden truth hidden faith 11 13 read the note, being Caluines words, 12 3 overthrower overthrow 12 34 it 10. Do it, Do 13 4 doctrine be doctrine also be 13 15 attempt exemept 13 35 purposely purposedly 17 8 and doth it not and yet it doth not 17 29 that then 17 38 execute, when execute the same, when 23 37 prescribe subscribe 27 15 sin sum 27 17 them they than 29 29 (and) (for) 29 30 that that that 30 9 after the not after the 30 36 men accustomed men are accustomed 37 28 to be frivolous too frivolous 41 22 rather in the rather the 43 22 came came or contrary 45 24 we speak speak 46 31 or for for 48 15 healthful hateful 62 1 he did it did 63 16 agreement argument 63 36 accidentally, accidentally, 66 6 end kind 67 15 And so thy And to thy 67 24 show shame 69 36 finally finely, or, very well 71 15 requireth inquireth 71 35 bring that bring somewhat 74 2 writers waiters 74 30 place the place about the 75 20 is the is he the 75 22 was put was set in 79 Note. Paedagogies Pedagogus 79 26 under unto 79 27 forward forward the 81 24 worshippers observers 84 28 of the went of that which 85 19 made need 85 30 of his of this 86 9 less long less belong 86 22 up upon 87 3 sin sum 87 9 But let But to let 88 11 that in times then in times 90 24 moderate unmeasurable. 98 36 commanded commended 104 6 Angelical Allegorical 106 21 There Paul Therefore Paul 110 1 Hom. 9 Rom. 9 111 31 too the faith also the faith 112 9 hunche hinche or repine 116 12 because shall because he shall 117 21 wickedness weakness 124 14 boast lost 129 18 balking walking 131 3 shiftinges strivings 135 37 new anew 137 7 of forgiveness or forgiveness 140 1 that they they that 140 6 poor blind man purblind man 140 17 for flesh for his flesh 141 30 exercises excuses 147 32 affection affliction  
FINIS.