[Pauls Gospel from Christ.]
1 Straight after the salutation, 6 He reprehedeth the Galatians for reuolting 9 from his Gospel, 15 which he receiued from God, 17 before he had comunicated with any of the Apostles.
1 Pavl [Note:  A salutation coprehending in few words, the summe of the Apostles doctrine, and also besides, straightway fro the beginning, shewing the grauitie meete for the authoritie of an Apostle, which hee had to maintaine against the false apostles. ] an Apostle (not [Note: [a] He sheweth who is the authour of the ministerie generally: for herein the whole ministerie agreeth, that whether they be Apostles, or Shepheards, or Doctours, they are appointed of God. ] of men, neither by [Note: [b] He toucheth the instrumental cause: for this is a peculiar prerogatiue to the Apostles, to be called immediatly from Christ. ] man, [Note: Titus 1.3. ] but by [Note: [c] Christ no doubt is man, but hee is God also, and head of the Church, and in this respect to be exempted out of the number of men. ] Iesus Christ, and God the Father which hath raised him from the dead)
2 And all the brethren which are with me, vnto the Churches of Galatia:
3 Grace be with you, and peace from God the Father, and from our Lord Iesus Christ,
4 [Note:  The summe of the true Gospel is this, that Christ by his only offring saueth vs being chosen out from the world, by the free decree of God the Father. ] Which gaue himself for our sinnes, that he might deliuer vs [Note: Luke 1.74. ] from this present euill [Note: [d] Out of that most corrupt state which is without Christ. ] world according to the will of God euen our Father,
5 To whom be glory for euer and euer, Amen.
6 [Note:  The first part of the Epistle, wherein he witnesseth that he is an Apostle, nothing inferiour to those chiefe disciples of Christ, and wholy agreeing with them, whose names the false apostles did abuse. And he beginneth wt chiding, reprouing them of lightnes, for that they gaue eare so easily vnto them which peruerted them & drew them away to a new Gospel. ] I marueile that ye are so soone [Note: [e] He vseth the passiue voyce, to cast the fault vpon the false apostles, and he vseth the time that now is, to giue them to vnderstand, that it was not already done, but in doing. ] remoued away vnto another Gospel, from him that had called you in the grace of Christ,
7 [Note:  He warneth them in time to remember that there are not many Gospels, and therefore whatsoeuer these false apostles pretend, which had the law, Moses, and the Fathers, in their mouthes, yet they are in deede so many corruptions of the true Gospel, insomuch that he himselfe, yea, and the very Angels them selues (and therefore much more these false apostles) ought to be holden accursed, if they go about to change the least iote that may be in the Gospel that he deliuered to them before. ] Which is not another Gospel, saue that there be some which trouble you, and intend to [Note: [f] For there is nothing more contrary to faith or free iustification, then iustification by the Lawe, or by our deseruing. ] peruert the Gospel of Christ.
8 But though that we, or an Angel from heauen preach vnto you otherwise, then that which we haue preached vnto you, let him be [Note: [g] Looke Rom.9.3. ] accursed.
9 As we sayd before, so say I now againe, If any man preach vnto you otherwise, then that ye haue receiued, let him be accursed.
10 [Note:  A confirmation taken both from the nature of the doctrine it selfe, & also from that maner which he vsed in teaching: for neither saith he, did I teach those things which pleased men as these men do which put part of saluatio in external things, and workes of the Lawe, neither went I about to procure any mans fauour. And therefore the matter it selfe sheweth yt that doctrine which I deliuered vnto you, is heauenly. ] For nowe preach I [Note: [h] He toucheth the false apostles, who had nothing but men in their mouthes, and he, though he would derogate nothing from the Apostles, preacheth God and not men. ] mans doctrine, or Gods? or go I about to please men? for if I should yet please men, I were not the seruant of Christ.
11 [Note: 1.Cor.15.1. ] [Note:  A second argument to prooue that his doctrine is heauenly, because he had it from heauen, from Iesus Christ him selfe, without any mans helpe, wherein he excelleth them whome Christ taught here on earth after the maner of men. ] Now I certifie you, brethren, that ye Gospel which was preached of me, was not after man.
12 For neither receiued I it of man, neither was I taught it, but by the [Note: [i] This place is to be vnderstood of an extraordinarie reuelation, for otherwise the Sonne alone reueiled his Gospel by his Spirit, although by the ministerie of men, which Paul shutteth out here. ] reuelation of Iesus Christ.
13 [Note:  He proueth that he was extraordinarily taught of Christ himselfe, by the historie of his former life, which the Galatians themselues knew wel ynough: for saith he, it is wel knowen, in what schoole I was brought vp, euen from a childe, to wit, amongst the deadly enemies of the Gospel. And that no man may cauil and say that I was a scholer of the Pharises in name onely and not in deede, no man is ignorant, how that I excelled in Pharisaisme, and was suddenly made of a Pharise, an Apostle of the Gentiles, so that I had no space to be instructed of men. ] For ye haue heard of my conuersation in
time past, in the Iewish religion, how that [Note: Actes 9.1. ] I persecuted the Church of God extremely, and wasted it,
14 And profited in the Iewish religion aboue many of my companions of mine owne nation, and was much more zealous of the [Note: [k] He calleth them the traditions of his Fathers, because he was not onely a Pharise himselfe, but also had a Pharise to his father. ] traditions of my fathers.
15 But when it pleased God (which had [Note: [l] He speaketh of Gods euerlasting predestination, whereby hee appointed him to be an Apostle, whereof he maketh three degrees, the euerlasting counsell of God, his appointing from his mothers wombe, and his calling: here is no mention at all, we see, of workes foreseene. ] separated me from my mothers wombe, and called me by his grace)
16 To reueile his Sonne [Note: [m] To me, and this is a kinde of speach which the Hebrues vse, whereby this is giuen vs to vnderstand, that this gift commeth from God. ] in me, that I should preach him [Note: Ephes.3.8. ] among the Gentiles, immediatly [Note:  Because it might be obiected, that in deede hee was called of Christ in the way, but afterwardes was instructed of the Apostles and others, whose names (as I sayd before) the false apostles abused to destroy his Apostleship, as though hee deliuered another Gospel then the true Apostles did, and as though he were not of their number, which are to be credited wtout exception: therefore Paul answereth, that he began straightway after his calling to preach the Gospel at Damascus and in Arabia, and was not from that time in Hierusalem but onely fifteene dayes, where he sawe onely Peter and Iames, and afterwards, he began to teach in Syria and Cilicia, with the consent and approbation of the Churches of the Iewes, which knewe him onely by name, so farre off was it, that he was there instructed of men. ] I communicated not with [Note: [n] With any man in the world. ] flesh and blood:
17 Neither came I againe to Hierusalem to them which were Apostles before me, but I went into Arabia, and turned againe vnto Damascus.
18 Then after three yeeres I came againe to Hierusalem to visite Peter, and abode with him fifteene dayes.
19 And none other of the Apostles sawe I, saue Iames the Lords brother.
20 Nowe the things which I write vnto you, beholde, I witnes [Note: [o] This is a kinde of othe. ] before God, that I lie not.
21 After that, I went into the coastes of Syria and Cilicia: for I was vnknowen by face vnto the Churches of Iudea, which were in Christ.
22 But they had heard onely some say, Hee which persecuted vs in time past, nowe preacheth the [Note: [p] The doctrine of faith. ] faith which before he destroyed.
23 And they glorified God for me.
1 That the Apostles did nothing disagree from his Gospel, 3 he declareth by the example of Titus being vncircumcised, 11 and also by his aduouching the same against Peters dissimulation: 17 And so he paßeth to the handling of our free iustification by Christ, &c.
1 Then [Note:  Now he sheweth how he agreeth with the Apostles, with whome he graunteth that he conferred touching his Gospell which he taught among the Gentiles, fourteene yeeres after his conuersion & they alowed it in such sort, that they constrained not his felow Titus to be circumcised, although some tormented themselues therein, which traiterously layd waite against him, but in vaine: neither did they adde the least iote that might be to the doctrine which hee had preached, but contrariwise they gaue to him and Barnabas the right hands of felowship, and acknowledged them as Apostles appointed of the Lord to the Gentiles. ] fourteene yeeres after, I went vp againe to Hierusalem with Barnabas, & tooke with me Titus also.
2 And I went vp by reuelation, and declared vnto them that Gospel which I preach among the Gentiles, but particularly to them that were the chiefe, least by any meanes I should runne, or had runne [Note: [a] Vnfruitfully, for as touching his doctrine, Paul doubted not of it, but because there were certaine reportes cast abroad of him, that he was of an other opinion then the rest of the Apostles were, which thing might haue hindred the course of the Gospel, therefore he laboured to remedie this sore. ] in vaine:
3 But neither yet Titus which was with me, though he were a Grecian, was compelled to be circumcised,
4 To wit, for the [Note: [b] Which by deceite, and counterfeite holines crept in amongst the faithfull. ] false brethren which were craftily sent in, and crept in priuily to spie out our libertie, which we haue in Christ Iesus, that they [Page]
[Paul reproued Peter.]
might bring vs into bondage.
5 To whom we gaue not place by [Note: [c] By submitting our selues to them, and betraying our owne libertie. ] subiection for an houre, that the [Note: [d] The true and sincere doctrine of the Gospel, which remained safe from being corrupt with any of these mens false doctrines. ] trueth of the Gospel might continue with [Note: [e] Vnder the Galatians name, he vnderstandeth all nations. ] you.
6 But by them which seemed to be great, I was not taught (whatsoeuer they were in time passed, I am nothing the better: [Note: Deut. 10.17. 2.chro.19.7. iob 34. 29. act.10 34. rom. 2.11. ephe.6.9. col. 3.25 1 pet.1.17. ] God accepteth no mans person) for they that are the chiefe, did adde nothing to me aboue that I had.
7 But contrariwise, when they saw that ye Gospel ouer ye [Note: [f] Among the Gentiles, as Peter had to preach it among the Iewes. ] vncircumcision was comitted vnto me, as the Gospel ouer ye circumcision was vnto Peter:
8 (For he that was mightie by Peter in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles)
9 And when Iames, and Cephas, and Iohn, knew of the grace that was giuen vnto me, which are [Note: [g] Whom alone and only, these me count for pillars of the Church, and whose name they abuse to deceiue you. ] counted to be pillars, they gaue to me and to Barnabas the right [Note: [h] They gaue vs their hand in token that we agreed wholy in the doctrine of the Gospel. ] hands of felowship, that we should preach vnto the Gentiles, and they vnto the Circumcision,
10 Warning onely that we should remember the poore: which thing also I was diligent to doe.
11 ¶ And when Peter was come to Antiochia, I withstood him to his [Note: [i] Before all men. ] face: for he was to be condemned.
12 [Note:  An other most vehement proofe of his Apostleship, and also of that doctrine which he had deliuered concerning free iustification by faith onely, because that for this thing only he reprehended Peter at Antioch, who offended herein, in that for a fewe Iewes sakes which came from Hierusalem, hee played the Iew, & offended the Gentiles which had beleeued. ] For before that certaine came fro Iames, he ate with the Gentiles: but when they were come, he withdrew & separated himselfe, fearing them which were of the Circumcision.
13 And the other Iewes played the hypocrites likewise with him, in so much that Barnabas was [Note: [k] By example rather then by iudgement. ] led away with them by that their hypocrisie.
14 But when I saw, that they went not ye [Note: [l] Word for word, with a right foote, which he setteth against halting and dissembling which is backward. ] right way to the [Note: [m] Hee calleth the trueth of the Gospel, both the doctrine it selfe, and also the vse of the doctrine, which we call the practise. ] trueth of ye Gospel, I sayd vnto Peter before all men, If thou being a Iewe, liuest as the Gentiles, and not like the Iewes, why [Note: [n] He saith they were constrained, which played the Iewes by Peters example. ] constrainest thou the Gentiles to doe like the Iewes?
15 [Note:  The seconde part of this epistle, the state whereof is this: we are iustified by faith in Christ Iesus without the workes of the Law. Which thing he propoundeth in such sort, that first of all he meeteth with an obiection, (for I also sayth he am a Iew, that no man may say against me, that I am an enemie to the Law) and afterward, he confirmeth it by the expresse witnes of Dauid. ] We which are Iewes [Note: [o] Although we be Iewes, yet we preach iustification by faith, because we know vndoubtedly, that no man can be iustified by the Law. ] by nature, and not [Note: [p] So the Iewes called the Gentiles, because they were strangers from Gods couenant. ] sinners of the Gentiles,
16 Knowe that a man is not iustified by the works of the Law, but by ye faith [Note: [q] In Iesus Christ. ] of Iesus Christ, euen we, I say, haue beleeued in Iesus Christ, that we might be iustified by the faith of Christ, & not by the workes of the Lawe, because that by the workes of the Lawe, [Note: [r] No man and in this word (flesh) there is a great vehemencie, whereby is meant that the nature of man is vtterly corrupt. ] no flesh shalbe iustified.
17 [Note: Rom.3.19. ] [Note:  Before he goeth any further, he meeteth with their obiection, which abhorred this doctrine of free iustification by faith, because say they, men are by this meanes withdrawen from the study of good workes. And in this sort is the obiection: If sinners should be iustified through Christ by faith without the Law, Christ should approoue sinners, and should as it were exhort them thereunto by his ministerie. Paul answereth that this consequence is false, because that Christ destroyeth sinne in the beleeuers: For so, saith he, do men flee vnto Christ through the terror & feare of the Law, that being quit fro the curse of the Law & iustified, they may be saued by him, that together therewithall, he beginneth in them by little and little, that strength & power of his which destroieth sinne: to the end that this old man being abolished by the vertue of Christ crucified, Christ may liue in them, and they may consecrate themselues to God. Therefore if any man giue himselfe to sinne after hee hath receiued the Gospell, let him not accuse Christ nor the Gospell, but him selfe, for that hee destroyeth the worke of God in him selfe. ] If then while [Note: [s] Hee goeth from iustification to sanctification, which is another benefite we receiue by Christ, if we lay holde on him by fayth. ] we seeke to be made righteous
[Iustification through faith.]
by Christ, we our selues are found sinners, is Christ therefore the minister of sinne? God forbid.
18 For if I build againe the things that I haue destroyed, I make my selfe a trespasser.
19 For I through the Lawe am dead to the [Note: [t] The Lawe that terrifieth the conscience, bringeth vs to Christ, and he only causeth vs to die to the Law in deed, because that by making vs righteous, he taketh away fro vs the terrour of conscience, and by sanctifying vs, causeth through the mortifying of lust in vs, that it can not take such occasion to sinne by the restraint which the Lawe maketh, as it did before, Rom.7.10,11. ] Lawe, that I might liue vnto God.
20 I am crucified with Christ, but I liue, yet not [Note: [u] The same that I was before. ] I any more, but Christ liueth in me: and in that that I now liue in the [Note: [x] In this mortall body. ] flesh, I liue by the faith in the Sonne of God, who hath loued me, and giuen him selfe for me.
21 [Note:  The second argument taken of an absurditie: If men may be iustified by the Lawe, then was it not necessarie for Christ to die. ] I doe not abrogate the grace of God: for if righteousnes be by the Lawe, then Christ dyed without a [Note: [y] For there was no cause why he should doe so. ] cause.
1 He rebuketh them, for suffring themselues to be drawen from the grace of free iustification in Christ, most liuely set out vnto them. 6 Hee bringeth in Abrahams example, 10 declaring the effect, 21 and causes of the giuing of the Lawe.
1 [Note:  The third reason or argument taken of those gifts of ye holy Ghost, wherewith they were indued from heauen after they had heard & beleeued ye Gospel by Pauls ministerie: which seeing they were so euident to all mens eyes, that they were as it were liuely images, wherein they might beholde the trueth of the doctrine of the Gospel, no lesse then if they had beheld wt their eyes Christ himselfe crucified, in whose onely death they ought to haue their trust, he marueileth how it coulde be that they could be so bewitched by the false apostles. ] O foolish Galatians, who hath bewitched you, that ye should not obey the trueth, to whome Iesus Christ before was described in your [Note: [a] Christ was layde before you so notably and so plainely, that you had his liuely image as it were represented before your eyes, as if he had bin crucified before you. ] sight, and among you crucified?
2 This only would I learne of you, Receiued ye the [Note: [b] Those spirituall graces and giftes, which were a seale as it were to the Galatians that the Gospel which was preached to them was true. ] Spirit by the workes of the Lawe, or by the hearing of [Note: [c] Of the doctrine of faith. ] faith preached?
3 [Note:  The fourth argument mixed with the former, and it is double. If the Law be to be ioyned with faith, this were not to goe forward, but backward, seeing that those spirituall gifts which were bestowed vpon you, are more excellent then any that could proceede from your selues. And moreouer, it should folow, that the Law is better then Christ, because it should perfit & bring to end that, which Christ began only. ] Are ye so foolish, that after ye haue begun in the Spirit, ye would now be made perfect by the [Note: [d] By the (flesh) he meaneth the ceremonies of the Law, against which he setteth the Spirit, that is, the spirituall working of the Gospel. ] flesh?
4 [Note:  An exhortation by maner of vpbrayding, that they doe not in vaine suffer so many conflictes. ] Haue ye suffered so many things in vaine? if so be it be euen in vaine.
5 [Note:  He repeateth the third argument which was taken of the effects, because he had interlaced certaine other arguments by the way. ] He therefore that ministreth to you the Spirit, and worketh miracles among you, doeth he it through the workes of the Law, or by the hearing of faith preached?
6 [Note:  The fift argument which is of great force, & hath three grounds. The first, That Abraham was iustified by faith, to wit by free imputation of righteousnes according to the promise apprehended by faith, as Moses doeth most plainely witnes. ] Yea rather as [Note: [e] Looke Rom.4. ] Abraham beleeued God, and it was [Note: Gen.15.6. rom.4 3 iam 2.23. ] imputed to him for righteousnes.
7 [Note:  The second, that the sonnes of Abraham must be esteemed & accompted of by faith. ] Knowe ye therefore, that they which are of faith, the same are the children of Abraham.
8 [Note:  The third, that all people that beleeue, are without exception, comprehended in the promise of the blessing. ] For the Scripture foreseeing, that God would iustifie the Gentiles through faith, preached before the Gospel vnto Abraham, saying, [Note: Gen.12.3. act.3.25. ] [Note:  A proofe of the first and second grounds, out of the wordes of Moses. ] In thee shall all the Gentiles be [Note: [f] Blessing in this place, signifieth the free promise by faith. ] blessed.
9 [Note:  The conclusion of the fifth argument: Therefore as Abraham is blessed by faith, so are all his children (that is to say, all the Gentiles that beleeue) blessed, that is to say, freely iustified. ] So then they which be of faith, are blessed [Note: [g] With faithfull Abraham, and not by faithfull Abraham, to giue vs to vnderstand that the blessing commeth not from Abraham, but from him, by whom Abraham and all his posteritie is bleßed. ] with faithfull Abraham.
[Who are iustified.]
10 [Note:  The sixth argument, the conclusion whereof is also in the former verse taken of cotraries, thus, They are accursed which are of the workes of the Lawe, that is to say, which value their righteousnes by the performace of the Law. Therefore they are blessed which are of faith, that is, they which haue righteousnes by faith. ] For as many as are of the workes of the Lawe, are vnder the curse: [Note:  A proofe of the former sentence or proposition, and the proposition of this argument is this: Cursed is he that fulfilleth not the whole Lawe. ] for it is written, [Note: Deut.27.26. ] Cursed is euery man that continueth not in all things, which are written in the booke of the Law, to doe them.
11 [Note:  The seconde proposition with the conclusion: But no man fulfilleth the Law, Therfore no man is iustified by the Law, or else, All are accursed which seeke righteousnes by the works of the Law. And there is annexed also this maner of proofe of the secod proposition, to wit, Righteousnes and life are attributed to faith, Therefore no man fulfilleth the Law. ] And that no man is iustified by the Law in the sight of God, it is euident: [Note: Hab.2.4. rom. 1.17. hebr.10.38. ] for the iust shall liue by faith.
12 [Note:  Here is a reason shewed of the former consequence: Because the Lawe promiseth life to all that keepe it, and therefore if it be kept, it iustifieth and giueth life. But the Scripture attributing righteousnes and life to faith, taketh it from the Law, seeing that faith iustifieth by imputation, and the Law by the performing of the worke. ] And the Lawe is not of faith: but [Note: Leuit.18.5. ] the man that shall doe those things, shall liue in them.
13 [Note:  A preuenting of an obiection: Howe then can they be blessed, whome the Lawe pronounceth to be accursed? Because Christ susteined the curse which the Law layd vpo vs, that we might be quit fro it. ] Christ hath redeemed vs from the curse of the Lawe, made a curse for vs, ( [Note:  A proofe of the answere by the testimonie of Moses. ] for it is written, [Note: Deu 21.23. ] [Note: [h] Christ was accursed for vs, because he bare the curse that was due to vs, to make vs partakers of his righteousnes. ] Cursed is euery one that hangeth on tree)
14 [Note:  A conclusion of al that was said before in the handling of the fifth and sixth reasons, to wit, that both the Gentiles are made partakers of the free blessing of Abraham in Christ, and also that the Iewes themselues, of whose number the Apostle counteth himselfe to be, cannot obteine that promised grace of the Gospel, which he calleth the Spirit, but only by faith. And the Apostle doth seuerally apply the conclusion, both to the one & the other, preparing himselfe a way to the next argumet, wherby he declareth, that that one only seed of Abraham, which is made of all peoples, can no otherwise be ioyned & grow vp together, but by faith in Christ. ] That the blessing of Abraham might come on the Gentiles through Christ Iesus, that wee might receiue the promes of the Spirite through faith.
15 [Note:  He putteth forth two general rules before the next argumet, which is the seuenth in order: The one is, that it is not lawful to breake couenants and contracts which are iustly made and according to Law, amongst men, neither may any thing be added vnto them: The other is, that God did so make a couenant with Abraham, that he woulde gather together his children which consist both of Iewes & Gentiles, into one body (as appeareth by that which hath bin said before.) For he did not say, that he would be the God of Abraham and of his seedes, (which thing notwithstanding should haue bin said, if he had many & diuers seedes, as the Gentiles apart, & the Iewes apart,) but that he would be the God of Abraham, and of his seede, as of one. ] Brethren, I speake as [Note: [i] I wil vse an example which is common amongst you, that you may bee ashamed you giue not so much to Gods couenants, as you doe to mans. ] men do: [Note: Heb.9.17. ] though it be but a mans couenant, when it is [Note: [k] Autenticall, as we call it. ] confirmed, yet no man doeth abrogate it, or addeth any thing thereto.
16 Nowe to Abraham and his seede were the promises made. Hee saith not, And to the seedes, as speaking of many: but, And to thy seede, as of one, [Note:  He putteth forth the summe of the seuenth argument, to wit, that both the Iewes & the Gentiles, grow together into one body of the seede of Abraham, in Christ onely, so that all are one Christ, as it is afterward declared, vers.28. ] which is [Note: [l] Paul speaketh not of Christs person, but of two peoples, which grew together in one, in Christ. ] Christ.
17 [Note:  The eight argumet taken of comparison, thus: If a mans couenant (being autenticall) be firme and strong, much more Gods couenant. Therfore the Law was not giuen to abrogate the promes made to Abraham, which had respect to Christ, that is to say, the end whereof did hang of Christ. ] And this I say, that the couenant that was confirmed afore of God [Note: [m] Which tended to Christ. ] in respect of Christ, the [Note:  An enlarging of that argumet, thus: Moreouer and besides that the promes is of it selfe firme & strong, it was also confirmed with the prescription of long time, to wit, of 430. yeres, so that it could in no wise be broke. ] Lawe which was foure hundreth and thirtie yeeres after, can not disanull, that it shoulde make the promise of none effect.
18 [Note:  An obiection: We grant that the promes was not abrogated by the couenant of the Law, & therfore we ioyne the Law with the promes. Nay, saith the Apostle, these two cannot stand together, to wit, that the inheritance should both be giuen by the Law & also by promes, for the promes is free: whereby it foloweth, that the Lawe was not giuen to iustifie, for by that meanes the promise should be broken. ] For if the [Note: [n] By this word (inheritance) is meant the right of the seed, which is, that God should be our God, that is to say, that by vertue of the couenant that was made with faithfull Abraham, we that be faithfull, might by that meanes be bleßed of God as well as he. ] inheritance be of the Lawe,
[The vse of the Lawe.]
it is no more by the promise, but God gaue it freely vnto Abraham by promise.
19 [Note:  An obiection which riseth of the former answere: If the inheritance be not by the Law (at the least in part) then why was the Law giuen, after that the promes was made? Therefore saith the Apostle, to reproue men of sinne, and so teach them to looke vnto Christ, in whom at length that promes of sauing all people together, should be fulfilled, and not that the Lawe was giuen to iustifie men. ] Wherefore then serueth the Law? It was added because of the [Note: [o] That men might vnderstand, by discouering of their sinnes, that they are saued by the onely grace of God, which he reueiled to Abraham, and that in Christ. ] transgressions, [Note: [p] Vntill the partition wall was broken downe, and that full seede sprang vp, framed of two peoples, both of Iewes and Gentiles: for by this word Seede, we may not vnderstand, Christ alone by himselfe, but coupled and ioyned together with his body. ] til the seed came, vnto the which the promise was made: [Note:  A confirmation of the former answere taken from the maner and forme of giuing the Lawe: for it was giuen by Angels, striking a great terrour into all, and by Moses a Mediatour comming betweene. Nowe they that are one, neede no Mediatour, but they that are twaine at the least, and that are at variance one with the other. Therefore the Lawe it selfe and the Mediatour, were witnesses of the wrath of God, and not that God woulde by this meanes reconcile men to himselfe, and abolish the promise, or adde the Lawe vnto the promise. ] and it was [Note: [q] Commaunded and giuen, or proclaimed. ] ordeined by [Note: [r] By the seruice and ministerie. ] Angels in the hande of a Mediatour.
20 Nowe a Mediatour is not a Mediatour of one: [Note:  A taking away of an obiection, least any man might say, that sometimes by consent of the parties which haue made a couenant, something is added to the couenant, or the former couenants are broken. This, saith the Apostle, commeth to passe in God, who is alwayes one, and the selfe same, and like himselfe. ] but God is one.
21 [Note:  The conclusion vttered by a maner of asking a question, and it is the same that was vttered before, verse 17. but proceeding of another rule: so that the argument is newe, and is this: God is alwayes like vnto himselfe: Therefore the Lawe was not giuen to abolish the promises. But it shoulde abolish them if it gaue life, for by that meanes it shoulde iustifie, and therefore it shoulde abolish that iustification which was promised to Abraham and to his seede by faith. Nay it was rather giuen to bring to light the guiltinesse of all men, to the ende that all beleeuers fleeing to Christ promised, might be freely iustified in him. ] Is the Lawe then against the promises of God? God forbid: For if there had bene a Lawe giuen which coulde haue giuen life, surely righteousnes should haue bene by the Lawe.
22 But the [Note: [s] By this worde, Scripture, he meaneth the Lawe. ] Scripture hath [Note: Rom. 3. 9. ] concluded [Note: [t] All men, and whatsoeuer commeth from man. ] all vnder sinne, that the [Note: [u] In euery one of these wordes, there lyeth an argument against the merites of workes: for all these words, promise, faith, Christ, might be giuen, to beleeuers, are against merits, and not one of them can stande with deseruing workes. ] promes by the faith of Iesus Christ should be giuen to them that beleeue.
23 [Note:  Nowe there followeth an other handling of the second part of this Epistle: the state whereof is this: Although the Lawe (that is, the whole gouernement of Gods house according to the Lawe) doe not iustifie, is it therefore to bee abolished, seeing that Abraham him selfe was circumcised, and his posteritie helde still the vse of Moses Lawe? Paul affirmeth that it ought to bee abolished, because it was instituted for that ende and purpose, that it should be as it were a scholemaster and keeper to the people of God, vntill the promise appeared in deede, that is to say, Christ, and the Gospell manifestly published with great efficacie of the Spirite. ] But before faith came, we were kept vnder the Law, as vnder a garison, and shut vp vnto [Note: [x] The cause why wee were kept vnder the Lawe, is set downe here. ] that faith, which should afterward be reueiled.
24 Wherefore the Lawe was our scholemaster to bring vs to Christ, that we might be made righteous by faith.
25 But after that faith is come, we are no longer vnder a scholemaster.
26 [Note:  Because age chaungeth not the condition of seruants, hee addeth that wee are free by condition, and therefore, seeing wee are out of our childehoode, wee haue no more neede of a keeper and Scholemaster. ] For ye are al the sonnes of God by faith, in Christ Iesus.
27 [Note:  Vsing a generall particle, lest the Iewes at the least should not thinke themselues bounde with the bande of the Lawe, hee pronounceth that Baptisme is common to all beleeuers, because it is a pledge of our deliuerie in Christ, as well to the Iewes as to the Grecians, that by this meanes all may bee truely one in Christ, that is to say, that promised seede to Abraham, and inheritours of euerlasting life. ] For all ye that are [Note: [y] He setteth Baptisme, secretly against circumcision, which the false apostles so much bragged of. ] baptized into Christ, haue [Note: [z] The Church must put on Christ, as it were a garment, and be couered with him, that it may be throughly holy, and without blame. ] put on Christ.
28 There is neither Iewe nor Grecian: there is neither bonde nor free: there is neither male nor female: for ye are all [Note: [a] You are all as one: and so is this great knot and coniunction signified. ] one in Christ Iesus.
29 And if ye be Christes, then are ye Abrahams seede, and heires by promes.
1 Being deliuered from the bondage of the Law, 4 by Christes comming, who is the ende thereof, 9 it is very absurd to slide backe to beggerly ceremonies: 13 Hee calleth them againe therefore to the puritie of the doctrine of the Gospell, 21 confirming his discourse with a fine allegorie.
1 Then [Note:  He declareth that by another double similitude, which he said before cocerning the keeper and scholemaster: For hee saith, that the Law, (that is, the whole gouernement of Gods house according to the Law) was as it were a tutour or ouerseer appointed for a time, vntill such time as that protection and ouerseeing which was but for a time, being ended, we should at length come to be at our owne libertie, and should liue as childre, and not as seruants. Moreouer, hee sheweth by the way, that that gouernance of the Law, was as it were an A.B.C. and as certaine principles, in comparison of the doctrine of the Gospel. ] I say, that the heire as long as hee is a childe, differeth nothing fro a seruant, though he be Lord of all,
2 But is vnder tutours and gouernours, [Note: [a] This is added, because he that is alwayes vnder a tutor and gouernour, may hardly be couted a freeman. ] vntil the time appointed of the Father.
3 Euen so, we when wee were children, were in bondage vnder the [Note: [b] The Lawe is called rudiments, because that by the Lawe God instructed his Church as it were by rudiments, and afterwarde powred out his holy Spirit most plentifully in the time of the Gospel. ] rudiments of the world.
4 [Note:  He vttereth and declareth many things at once, to wit, that this tutorship was ended at his time, that curious men may leaue to aske, why that scholemastership lasted so long. And moreouer, that we are not sonnes by nature, but by adoption, & that in that Sonne of God, who therefore tooke vpon him our flesh, that we might be made his brethren. ] But when the [Note: [c] The time is said to be full, when all parts of it are past and ended, and therefore Christ could not haue come either sooner or later. ] fulnesse of time was come, God sent forth his Sonne made of a [Note: [d] He calleth Mary a woman, in respect of the sexe, and not as the word is vsed in a contrary sense to a virgine, for she remained a virgine still. ] woman, and made vnder the Lawe,
5 That hee might redeeme them which were vnder the Law, that we [Note: Rom.8.15. ] might receiue the [Note: [e] The adoption of the sonnes of God, is from euerlasting, but is reueiled and shewed in the time appointed for it. ] adoption of the sonnes.
6 [Note:  He sheweth that we are in such sort free and set at libertie, that in the meane season we must be gouerned by the Spirit of Christ, which reigning in our hearts, may teach vs the true seruice of the Father. But this is not to serue, but rather to enioy true libertie, as it becommeth sonnes & heires. ] And because ye are sonnes, God hath [Note: [f] By that that foloweth he gathereth that that wet before: for if we haue his Spirit, we are his sonnes, & if we are his sonnes, then are we free. ] sent foorth the [Note: [g] The holy Ghost, who is both of the Father & of the Sonne: but there is a peculiar reason why he is called the Spirit of the Sonne, to wit, because the holy Ghost sealeth vp our adoption in Christ, & maketh vs a ful aßurance of it. ] Spirit of his Sonne into your heartes, which crieth, Abba, Father.
7 Wherefore, thou art no more a [Note: [h] The word, seruant, is not taken here for one that liueth in sinne, which is proper to the infidels, but for one that is yet vnder the ceremonies of the Law, which is proper to the Iewes. ] seruant, but a sonne: now if thou be a sone, thou art also the [Note: [i] Partaker of his blessings. ] heire of God through Christ.
8 [Note:  He applieth the former doctrine to the Galatians, with a peculiar reprehension: for in? comparison of them, the Iewes might haue pretended some excuse as men that were borne and brought vp in that seruice of the Law. But seeing the Galatias were taken & called out of idolatrie to Christian libertie: what pretece might they haue to go backe to those impotent & beggerly rudiments? ] But euen then, when ye knewe not God, yee did seruice vnto them, which by nature are not gods:
9 But now seeing ye knowe God, yea, rather are knowen of God, howe turne ye againe vnto impotent and [Note: [k] They are called impotent & beggerly ceremonies, being considered apart by themselues without Christ: and againe, for that by that meanes they gaue good testimony that they were beggers in Christ, whe as notwithstading, for men to fall backe from Christ to ceremonies, is nothing els, but to cast away riches, & to folow beggerie. ] beggerly rudiments, whereunto as from the beginning ye wil be in bondage [Note: [l] By going backward. ] againe?
10 Ye obserue dayes, and moneths, and times and yeeres.
11 I am in feare of you, lest I haue bestowed on you labour in vaine.
12 [Note:  He mitigateth and qualifieth those things wherein he might haue seemed to haue spoken somewhat sharply, very artificiously & diuinely, declaring his good wil towards them in such sort, that the Galatians could not but either be vtterly desperate when they reade these things, or acknowledge their owne lightnes with teares, & desire pardon. ] Be ye as I (for I am euen as you) brethren, I beseech you: ye haue not hurt me at all.
13 And ye know, how through [Note: [m] Many afflictions. ] infirmitie of the flesh, I preached ye Gospel vnto you at the first.
14 And the [Note: [n] Those dayly troubles wherewith the Lord tried me amongest you. ] trial of me which was in my flesh, ye despised not, neither abhorred: but ye receiued
[Free and bond.]
me as an Angel of God, yea, as [Note: [o] For my ministeries sake. ] Christ Iesus.
15 [Note: [p] What a talke was there abroade in the world amongst men, how happie you were? ] What was then your felicitie? for I beare you recorde, that if it had bene possible, ye would haue plucked out your owne eyes, and haue giuen them vnto me.
16 Am I therefore become your enemie, because I tell you the trueth?
17 They are ielous ouer you [Note: [q] For they are ielous ouer you for their owne commoditie. ] amisse: yea, they woulde exclude you, [Note: [r] That they may conuey all your loue from me, to themselues. ] that ye shoulde altogether loue them.
18 But it is a good thing to loue [Note: [s] He setteth his owne true and good loue which was earnestly bent towards them, against the naughtie vicious loue of the false apostles. ] earnestly alwayes in a good thing, and not onely when I am present with you,
19 My litle children, of whome I trauaile in birth againe, vntill Christ be formed in you.
20 And I would I were with you nowe, that I might [Note: [t] Vse other words among you. ] change my voyce: for I am in doubt of you.
21 [Note:  Because the false apostles alwayes vrged this, that vnlesse the Gentiles were circumcised, Christ could profit them nothing at all, and this dissension of them which beleeued of the circumcision, against them which beleeued of the vncircumcision, was full of offence: the Apostle, after diuers arguments whereby he hath refuted their errour, bringeth foorth an allegorie, wherein hee sayeth the holy Ghost did shadow out vnto vs, all those mysteries: to wit, that it should come to passe, that two sorts of sonnes should haue Abraham, a father common to them both, but not with like successe: for as Abraham begate Ismael, by the common course of nature, of Agar his bond maide & a stranger, and begate Isaac of Sara a free woman by the vertue of the promise and by grace only, and the first was not onely not heire, but also persecuted the heire: So there are two couenants, and as it were two sonnes borne to Abraham of those two couenats, as it were of two mothers. The one was made in Sina, without the land of promes, according to which couenant Abrahams childre according to the flesh were begotten: to wit, the Iewes, which seeke righteousnes by that couenat, that is, by the Law: but they are not heires, nay they shal at length be cast out of the house, as they that persecute the true heires. The other was made in that high Hierusalem, or in Sio, (to wit, by the sacrifice of Christ) which begetteth children of promes, to wit, beleeuers, by the vertue of the holy Ghost, which children (as Abraham) do rest themselues in the free promes, & they only by the right of children shalbe partakers of the fathers inheritance, & those seruants shalbe shut out. ] Tell me, ye that [Note: [u] That desire so greatly. ] will be vnder the Law, doe ye not heare the Lawe?
22 For it is written, that Abraham had two sonnes, [Note: Gen.16 15. ] one by a seruant, and [Note: Gen.21.1. ] one by a free woman.
23 But he which was of the seruant, was borne after the [Note: [x] As all men are, and by the common course of nature. ] flesh: and he which was of the free woman, was borne by [Note: [y] By vertue of the promes, which Abraham layd hold on for himselfe and his true seede, for otherwise Abraham and Sara were past begetting and bearing children. ] promes.
24 By the which things another thing is ment: for [Note: [z] These do represent and shadow forth. ] these mothers are the [Note: [a] They are called two couenants, one of the olde Testament, and another of the New: which were not two in deede but in respect of the times, & the diuersitie of the gouernment. ] two testaments, the one which is Agar of mount [Note: [b] He maketh mention of Sina, because that couenant was made in that mountaine, of which mountaine Agar was a shadowe. ] Sina, which gendreth vnto bondage.
25 (For Agar or Sina is a mountaine in Arabia, and it [Note: [c] Looke howe the case standeth betwixt Agar and her children, euen so standeth it betweene Ierusalem and hers. ] answereth to Hierusalem which nowe is) and [Note: [d] That is, Sina. ] she is in bondage with her children.
26 But Hierusalem, which is [Note: [e] Which is excellent, and of great accompt. ] aboue, is free: which is the mother of vs all.
27 [Note:  He sheweth that in this allegorie, hee hath followed the steppes of Esay, who foretolde that the Church should bee made and consist of the children of barran Sara, that is to say, of them which onely spiritually should be made Abrahams children by faith, rather then of fruiteful Agar, euen then foreshewing the casting off of the Iewes, and calling of the Gentiles. ] For it is written, [Note: Esai.54.1 ] Reioyce thou barren that bearest no children: breake forth, & cry, thou that trauailest not: for the [Note: [f] Shee that is destroyed and wasted. ] desolate hath many moe children, then she which hath an husband.
28 [Note: Rom.8.9. ] Therefore, brethren, wee are after the [Note: [g] After the manner of Isaac, who is the first begotten of the heauenly Hierusalem, as Ismael is of the slauish Synagogue. ] maner of Isaac, children of the [Note: [h] That seede, vnto which the promise belongeth. ] promes.
29 But as then hee that was borne after the [Note: [i] By the common course of nature. ] flesh, persecuted him that was borne after the [Note: [k] By the vertue of Gods promes and after a spirituall maner. ] Spirit, euen so it is nowe.
[Faith working by loue.]
30 But what sayth the Scripture? [Note: Gene.21.10. ] Put out the seruant and her sonne: for the sonne of the seruant shall not be heire with the sonne of the free woman.
31 [Note:  The conclusion of the former allegorie, that we by no meanes procure and call backe againe the slauerie of the Lawe, seeing that the children of the bondmayd shall not be heires. ] Then brethren, we are not children of the seruant, but of the free woman.
1 Hauing declared that we came of the free woman, hee sheweth the price of that freedome, 13 and howe we shoulde vse the same, 16 that we may obey the Spirit, 19 and resist the flesh.
1 Stand fast therefore in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage.
2 [Note:  An other obtestation wherein he plainely witnesseth that iustification of workes, and iustification of faith can not stand together, because no man can be iustified by the Law, but he that doeth fully and perfectly fulfill it. And hee taketh the example of circumcision, because it was the ground of all the seruice of the Lawe, and was chiefly vrged of the false Apostles. ] [Note: Actes 15.1. ] Beholde, I Paul say vnto you, that if yee be [Note: [a] Circumcision is in other places called the seale of righteousnes, but here we must haue consideration of the circumstance of the time, for nowe had Baptisme come in the place of circumcision. And moreouer Paul reasoneth according to the opinion that his enemies had of it, which made circumcision a piece of their saluation. ] circumcised, Christ shall profite you nothing.
3 For I testifie againe to euery man, which is circumcised, that he is bound to keepe the whole Lawe.
4 Ye are [Note: 1.Cor.1.17. ] [Note: [b] That is, as he himselfe expoundeth it afterwards, ye are fallen from grace. ] abolished from Christ: whosoeuer are [Note: [c] That is, seeke to be iustified by the Law, for in deede no man is iustified by the Lawe. ] iustified by the Law, ye are fallen from grace.
5 [Note:  He priuily compareth the newe people with the olde: for it is certaine that they also did ground all their hope of iustification and life in faith and not in circumcision, but so, that their faith was wrapped in the externall and ceremoniall worship: but our faith is bare and content with spirituall worship. ] For we through the [Note: [d] Through the Spirit, which ingendreth faith. ] Spirit waite for the hope of righteousnes through faith.
6 [Note:  He addeth a reason, for that nowe, circumcision is abolished, seeing that Christ is exhibited vnto vs with full plentie of spirituall circumcision. ] For in Iesus Christ neither circumcision auaileth any thing, neither [Note:  Hee maketh mention also of vncircumcision, least the Gentiles should please themselues in it, as the Iewes doe in circumcision. ] vncircumcision, [Note:  The taking away of an obiection: If all that worship of the Lawe be taken away, wherein then shall we exercise our selues? In charitie, saith Paul: for faith, whereof we speake, can not be idle, nay it bringeth foorth dayly fruites of charitie. ] but [Note: [e] So is true faith distinguished from counterfeit faith: for charitie is not ioyned with faith as a fellow cause, to helpe forward our iustification with faith. ] faith which worketh by loue.
7 [Note:  Againe he chideth the Galatians, but with an admiration, and therewithall a prayse of their former race, to the end that he may make them more ashamed. ] Ye did runne well: who did let you, that ye did not obey the trueth?
8 [Note:  He playeth the part of an Apostle with them, and vseth his authoritie, denying that that doctrine can come from God, which is contrary to his. ] It is not the perswasion of [Note: [f] Of God. ] him that calleth you.
9 [Note: 1.Cor.5.6. ] [Note:  Hee addeth this, that he may not seeme to contend vpon a trifle, warning them diligently (by a similitude which he boroweth of leauen, as Christ himselfe also did) not to suffer the puritie of the Apostolical doctrine, to be infected with the least corruption that may be. ] A litle leauen doeth leauen the whole lumpe.
10 [Note:  He mitigateth the former reprehension, casting the fault vpon the false apostles, against whome he denounceth the horrible iudgement of God. ] I haue trust in you through the Lord, that ye will be none otherwise minded: but hee that troubleth you, shal beare his condemnation, whosoeuer he be.
11 [Note:  Hee willeth them to consider howe that hee seeketh not his owne profite in this matter, seeing that hee could eschewe the hatred of men, if hee would ioyne Iudaisme with Christianitie. ] And brethren, if I yet preach circumcision, why doe I yet suffer persecution? Then is the slaunder of the crosse abolished.
12 [Note:  An example of a true Pastour inflamed with the zeale of Gods glory and loue of his flocke. ] Would to God they were euen cut off, which doe [Note: [g] For they that preache the Lawe, cause mens consciences alwayes to tremble. ] disquiet you.
13 For brethren, ye haue bene called vnto libertie:
[Fruites of the flesh and spirit.]
[Note:  The third part of this Epistle, shewing that the right vse of Christian libertie consisteth in this, that being deliuered and set at libertie from the slauerie of sinne and the flesh, and being obedient to the Spirit, we shoulde serue vnto one an others saluation through loue. ] onely vse not your libertie as an occasion vnto the flesh, but by loue serue one another.
14 [Note:  He propoundeth the loue of our neighbour, as a marke whereunto all Christians ought to referre all their actions, and thereunto he citeth the testimonie of the Law. ] For [Note: [h] This particle (All) must be restrained to the second table. ] all the Lawe is fulfilled in one worde, which is this, [Note: Leuit.19.18. matth.22.39. mar. 12.31. rom.13.9. iam.2.8. ] Thou shalt loue thy neighbour as thy selfe.
15 [Note:  An exhortation to the duties of charitie, by the profite that ensueth thereof, because that no men prouide worse for themselues, then they that hate one another. ] If ye bite and deuoure one another, take heede least ye be consumed one of another.
16 [Note:  He acknowledgeth the great weakenes of the godly, for that they are but in part regenerate: but he willeth them to remember that they are indued with the Spirit of God, which hath deliuered them from the slauerie of sinne, and so of the Lawe, so farre foorth as it is the vertue of sinne, that they should not giue themselues to lustes. ] Then I say, [Note: Rom.13. 14. 1.pet.2.11. ] Walke in the Spirit, and ye shall not fulfill the lustes of the flesh.
17 For the [Note: [i] For the flesh dwelleth euen in the regenerate man, but the Spirit reigneth, although not without great strife, as is largely set forth, Rom.7. ] flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to another, so that ye can not doe the same things that ye would.
18 And if ye be led by the Spirit, ye are not vnder the Lawe.
19 [Note:  He setteth out that particularly, which he spake generally, reckoning vp some chiefe effects of the flesh, & opposing them to the fruits of the Spirit, that no man may pretend ignorance. ] Moreouer the workes of the flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes,
20 Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies,
21 Enuie, murthers, drunkennesse, gluttonie, and such like, whereof I tell you before, as I also haue tolde you before, that they which doe such things, shall not inherite the kingdome of God.
22 But the [Note: [k] Therefore they are not the fruits of free will, but so farre forth as our will is made free by grace. ] fruite of the Spirit is loue, ioye, peace, long suffering, gentlenes, goodnes, fayth,
23 Meekenesse, temperancie: [Note:  Least that any man should obiect, that Paul played the Sophister, as one who vrging the Spirit, vrgeth nothing but that which the Law commandeth, he sheweth that he requireth not that literall and outward obedience, but spirituall, which proceedeth not from the Lawe, but from the Spirit of Christ, which doeth beget vs againe, and must and ought to be the ruler and guider of our life. ] against such there is no lawe.
24 For they that are Christes, haue crucified the flesh with the affections and the lustes.
25 If we [Note: [l] If we be in deede endued with the quickening Spirit, which causeth vs to die to sinne, and liue to God, let vs shewe it in our deedes, that is, by holines of life. ] liue in the Spirit, let vs also walke in the Spirit.
26 [Note:  He addeth peculiar exhortations according as he knewe the Galatians subiect to diuers vices: and first of all hee warneth them to take heede of ambition, which vice hath two fellowes, backbiting and enuie, out of which two it can not be but many contentions must needes rise. ] Let vs not be desirous of vaine glorie, prouoking one another, enuying one another.
1 Nowe hee entreateth particularly of charitie towarde such as offende, 6 towarde the Ministers of the worde, 10 and those that are of the housholde of fayth: 12 Not like vnto such who haue a connterfaite zeale of the Lawe, 13 glorying in the mnagling of the flesh, 14 and not in the croße of Christ.
1 Brethren, [Note:  He condemneth importunate rigour, because that brotherly reprehensions, ought to be moderated and tempered by the spirit of meekenes. ] if a man be [Note: [a] Through the malice of the flesh and the deuill. ] suddenly taken in any offence, ye which are [Note: [b] Which are vpholden by the vertue of Gods Spirit. ] spirituall, [Note: [c] Labour to fill vp that that is wanting in him. ] restore such one with the [Note: [d] This is a kinde of speach which the Hebrewes vse, giuing to vnderstande thereby, that all good giftes come from God. ] spirit of meekenes, [Note:  Hee toucheth the sore: for they commonly are most seuere iudges, which forget their owne infirmities. ] considering thy selfe, least thou also be tempted.
[As we sowe, we shall reape.]
2 [Note:  Hee sheweth that this is the end of reprehensions, to raise vp our brother which is fallen, and not proudely to oppresse him. Therefore euery one must seeke to haue commendation of his owne life by approuing of him selfe, and not by reprehending others. ] Beare ye one anothers burden, & so fulfill the [Note: [e] Christ, in plaine and flat wordes, calleth the commandement of charitie, his commandement. ] Lawe of Christ.
3 For if any man seeme to himselfe, that he is somewhat, when he is nothing, hee deceiueth himselfe in his imagination.
4 But let euery man prooue his owne worke: and then shal he haue reioycing in himselfe onely and not in another.
5 [Note: 1.Cor.3.8. ] [Note:  A reason, wherefore men ought to haue the greatest eye vpon themselues, because that euery man shalbe iudged before God according to his owne life, and not by comparing him selfe with other men. ] For euery man shall beare his owne burden.
6 [Note:  It is meete that masters should be found by their schollers, so farre foorth as they are able. ] Let him that is taught in the worde, make him that hath taught him, partaker of [Note: [f] Of whatsoeuer hee hath, according to his abilitie. ] all his [Note: 1.Cor.9.7. ] goods.
7 [Note:  He commendeth liberalitie towards the poore, and first of all chideth them which were not ashamed to pretend this and that, and all because they would not helpe their neighbours, as though they could deceiue God: and afterward compareth almes to a spirituall sowing which shal haue a most plentifull haruest, so that it shall be very profitable: and compareth couetous nigardlines to a carnall sowing, whereof nothing can be gathered but such things as fade away, and perish by and by. ] Be not deceiued: God is not mocked: for whatsoeuer a man soweth, that shall hee also reape.
8 For hee that soweth to his [Note: [g] To the commodities of this present life. ] flesh, shall of the flesh reape corruption: but hee that soweth to the spirit, shal of the spirit reape life euerlasting.
9 [Note: 2.Thes.3.13. ] [Note:  Against such as are liberall at the beginning, but continue not, because the haruest seemeth to be deserted very long, as though the seede time and the haruest were at one instant. ] Let vs not therefore be weary of well doing: for in due season we shall reape, if we faint not.
10 [Note:  They that are of the housholde of fayth, that is, such as are ioyned with vs in the profession of one selfe same religion, ought to be preferred before all other, yet so notwithstanding that our liberalitie extend to all. ] While we haue therefore time, let vs doe good vnto all men, but specially vnto them, which are of the housholde of faith.
[Predestination and redemption.]
11 ¶ [Note:  The fourth and last part of the Epistle, wherein he returneth to his principall end and purpose: to wit, that the Galatians should not suffer themselues to be led out of the way by the false apostles: and he painteth out those false apostles in their colours, reprouing them of ambition, as men that do not that which they do, for any affection & zeale they haue to the Law, but only for this purpose, that they may purchase themselues fauour amongst their owne sort, by the circumcision of the Galatians. ] Ye see how large a letter I haue written vnto you with mine owne hand.
12 As many as desire to make a [Note: [h] He setteth a faire shewe against the trueth. ] faire shewe in [Note: [i] In keeping of ceremonies. ] the flesh, they constraine you to be circumcised, onely because they would not suffer persecution for the [Note: [k] For the preaching of him that was crucified. ] crosse of Christ.
13 For they themselues which are circumcised keepe not the law, but desire to haue you circumcised, that they might reioyce in [Note: [l] That they haue entangled you in Iudaisme, and yet he harpeth on the forme of circumcision. ] your flesh.
14 [Note:  He sticketh not to compare himselfe with them, shewing that on the contrary part he reioyceth in those afflictions which he suffereth for Christes sake, and as he is despised of the world, so doeth he in like sort esteeme the world as naught: which is the true circumcision of a true Israelite. ] But God forbid that I should [Note: [m] When Paul vseth this worde in good sense or part, it signifieth to rest a mans selfe wholy in a thing, and to content himselfe therewith. ] reioyce, but in ye crosse of our Lord Iesus Christ, whereby the world is crucified vnto me, & I vnto ye world.
15 For in Christ Iesus neither circumcision auaileth any thing, nor vncircumcision, but a newe creature.
16 And as many as walke according to this rule, peace shalbe vpon them, and mercie, and vpon the [Note: [n] Vpon the true Israel, whose praise is of God, and not of men, Rom.2.19. ] Israel of God.
17 [Note:  Continuing still in the same metaphore, he opposeth his miseries and the markes of those stripes which he bare for Christes sake, against the skar of the outward Circumcision, as a true marke of his Apostleship. ] From henceforth let no man put me to busines: for I beare in my body the [Note: [o] Markes which are burnt into a mans flesh, as they vsed in olde time, to marke their seruants that had runne away from them. ] markes of the [Note: [p] For it importeth much, whose markes we beare: for the cause maketh the Martyr, and not the punishment. ] Lord Iesus.
18 [Note:  Taking his farewell of them, he wisheth them grace, & the Spirit, against the deceits of the false apostles, which laboured to beat those outward things into their braines. ] Brethren, the grace of our Lorde Iesus Christ be with your [Note: [q] With your minds and hearts. ] spirit, Amen.