Commentary on Galatians

p. 4THE ARGVMENT OF the Epistle of S. Paule to the Galathians.

FIRST of all it behoueth that we speake of the Argument of this Epistle: that is to say, what matter S. Paule here cheefely treateth of. The Argument is this.

S. Paule goeth aboute to establishe the Doctrine of Faith, grace, forgeuenesse of sinnes, or Christian righteousnesse, to the ende that we may haue a perfecte knowledge and difference betweene Christian righteousnesse, and all other kindes of righteousnesse. For there be diuers sortes of rightuousnesse. [Hovve many kindes of righteousnes there are.] There is a politicall or ciuile righteousnesse, which Emperours, Princes of the world, Philosophers and Lawyers deale withall. There is also a Ceremoniall righteousnesse, which the traditions of men doe teach. This righteousnesse parentes and schoolemaisters may teache without daunger, because they doe not attribute vnto it any vertue to satisfie for sinne, to please God, or to deserue grace: but they teache suche Ceremonies as are onely necessary for the correction of maners, and certaine obseruations concerning this life. Besides these, there is an other righteousnesse, which is called the righteousnesse of the lawe, or of the ten commaundements, which Moises teacheth. This doe we also teache after the doctrine of Faith.

There is yet an other righteousnesse, which is aboue all these: [Christian righteousnes.] to witte, the rightuousnesse of Faith, or Christian rightuousnesse, the which we must diligently discerne from the other afore rehearsed: for they are quite contrary to this rightuousnesse, both because they flowe out of the lawes of Emperours, the traditions of the Pope, and the commaundements of God, & because they consist also in our workes, and may be wrought of vs either by our pure naturall strength (as the Sophisters terme it), or else by the gifte of God. For these kindes of rightuousnesse are also the gift of God, like as other good things are which we doe enioy.

But this most excellent rightuousnesse, of Faith I meane, (which God through Christe, without workes imputeth vnto vs) is neither Politicall, nor Ceremoniall, nor the rightuousnesse of Gods lawe, nor consisteth in workes, [The righteousnesse of faithe aptlye called the passiue righteousnes, because it cō sisteth in suffering & receauing: like as the righteousnes of the lavv is called th' actiue righteousnesse, because it cōsisteth in doing & vvorking.] but is cleane contrary: that is to say, a meere passiue righteousnesse, as the other aboue are actiue. For in this we worke nothing, we render nothing vnto God: but onely we receaue and suffer an other to worke in vs, that is to say, God. There ◊e it seemeth good vnto me to call this righteousnes of faith, or Christian righteousnesse, the passiue righteousnesse.

This is a righteousnes hidden in a mistery, which the world doth not know, yea Christians them selues doe not throughly vnderstand it, and can hardly take hold of it in their tentations. Therefore it must be diligently taught and continually practised. And who so doth not vnderstand or apprehend this righteousnesse in afflictions and terrors of conscience, must neades be ouerthrowne. For there is no comfort of conscience so firme and so sure as this passiue righteousnesse is.

[The infirmitie of man in tēptations.] But mannes weakenes and misery is so great, that in the terrors of conscience & daunger of death, we behold nothing els but our workes, our worthines and the lawe: which when it sheweth vnto vs our sinne, by and by cure euill life past commeth to remembraunce. Then the poore sinner with greate anguish of spirite groneth, and thus thinketh wt him selfe: Alas how desperatly haue I liued? would to God I might liue longer: Then would I amend my life. Thus mans reason can not restraine it selfe from the sight and beholding of this actiue or working righteousnes, that is to say, her owne righteousnes: nor lift vp her eyes to the beholding of the passiue or christian righteousnesse, but resteth altogether in the actiue righteousnesse: So deepely is this euell rooted in vs.

On the other side, Sathan abusing the infirmitie of oure nature, doth encrease and aggrauate these cogitations in vs. Then can it not be but that the pore conscience must be more greeuously troubled, confounded, and terrified. For it is vnpossible that the minde of man, of it selfe should conceiue any comfort, or loke vp vnto grace onely, in the feeling and horror of sinne, or constantly reiect all disputing and reasoning about works. For this is farre aboue mannes strength and capacitie, yea, and aboue the lawe of God also. True it is, that of all things in the world, [The lavve can not comfort vs in afflictions.] the law is most excellent: yet is it not able to quiet a troubled conscience, but encreaseth terrors, and driueth it to desperation. For by the lavve, sinne is made aboue measure sinfull. Romaines the seuenth, and thirtene verse.

Wherefore the afflicted and troubled conscience hath no remedy against desperation and eternall death, vnlesse it take holde of the p. 5forgeuenesse of sinnes by grace, freely offered in Christe Iesus: that is to say, this passiue righteousnesse of Faith or Christian righteousnesse. Which if it can apprehend, then may it be at quiet, and boldly say: I seeke not this actiue or working righteousnesse: althoughe I knowe that I ought to haue it, and to fulfill it. But be it so that I had it, and did fulfill it in deede: yet notwithstanding I can not trust vnto it, neither dare I set it against the iudgment of God. Thus I abandone my selfe from al actiue righteousnesse, both of mine owne and of Gods law, and embrace onely that passiue righteousnesse, which is the righteousnes of grace, mercy, and forgeuenes of sinnes: briefly I rest onely vpon that righteousnesse which is the righteousnesse of Christ and of the holy Ghost.

Like as the earth engendreth not raine, nor is able by her owne strength, labor and trauell to procure the same, but receaueth it of the meere gift of God from aboue: so this heauenly righteousnesse is geuen vs of God without our workes or deseruinges. Looke then how much the earth of it selfe is able to doe in getting and procuring to it selfe seasonable showers of raine to make it fruteful: euen so much & no more are we able to do by our owne strength & works in winning this heauenly & eternall righteousnesse, & therfore shall neuer be able to attain vnto it, vnles God him self by meere imputation & by his vnspeakable gift doe bestow it vpon vs. The greatest knowledge then and the greatest wisedome of Christians is, not to know the lawe, to be ignorant of workes and of the whole actiue righteousnesse, especially when the conscience wrestleth with the iudgement of God. Like as on the contrary, amongst those which are not of the number of Gods people, the greatest point of wisedome is, to knowe and earnestly to vrge the lawe and the actiue righteousnesse