Commentary on Galatians — Martin Luther

Commentary on Galatians · Martin Luther

Chap. 6.1. Brethren if a man be ouertaken by any fault, ye vvhichwhich are ſpirituall reſtore ſuch one vvith the ſpirite of mekenes.

He that diligently wayeth the words of the Apoſtle, may plainly perceaue that he ſpeaketh not of errours and offences againſt doctrine,VVhat offences are to be forgeuen. but of farre leſſer ſinnes, into the which a man falleth not wilfully and of ſet purpoſe, but of infirmitie. And hereof it cometh that he vſeth ſo gentle and fatherly wordes, not calling it errour or ſinne, but a fault. Againe, to the intent to diminiſh, & as it were to excuſe the ſinne, and to remoue the whole fault from man, he addeth: If any man be ouertaken, that is to ſay, be beguiled of the Deuill or of the fleſh. Yea and this terme or name of Manne helpeth ſomething alſo to diminiſh and qualifie the matter. As if he ſhould ſay: What is ſo proper vntounto man as to fall, to be deceaued, & to erre? So ſayth Moiſes in Le. They are vvont to ſinne like mē. Leuit. 6.3.Wherfore this is a ſentence full of heauenly cōfort: Which once in a terrible conflict deliuered me from death. For as much then as the Sainctes in this life doe not onelyonly liue in the fleſh,Gal. 2.20.3.16. but now and then alſo through the enticement of the Deuill, fulfill the luſts of the fleſh, that is to ſay, fal into impatiēcie, enuie, wrath, errour, doubting, diſtruſt and ſuch like: for Sathan alwayes aſſaileth both, that is, as wel the puritie of doctrine,Sathan lieth in vvait both againſt purity of doctrine & life. which he laboureth to take away by Sectes and diſſenſions, as alſo the ſoundnes of life, which he corrupteth with daily offences. Therefore Paule teacheth how ſuch men that are fallen ſhould be dealt w^tall, namely that they which are ſtrong, ſhould raiſe vp & reſtore them againe w^t the ſpirite of mekenes.

Theſe things it behoueth them ſpecially to know which are in the miniſtery of the word,Hovv paſtor… ought to deale vvith them that are fallen. leſt whileſt they go about to touch all things to the quicke, they forget the fatherly & motherly affection which Paule here requireth of thoſe that hauehave charge of ſoules. And of this precept he hath ſet forth an example. 2. Cor. 2. where he ſayth that it was ſufficient that he which was excommunicate was rebuked of many, and that they ought now to forgeue him and comfort him leſt he ſhould be ſwalowed vp w^t ouermuch ſorow. Wherfore I beſeech you (ſayth he) vſe charity towards him. Therefore the paſtors and miniſters muſt in deede ſharply rebuke thoſe which are fallen, but whē they ſee that they are ſorowful for their offences, then let them begin to raiſe them vp againe, to cōfort them, and to diminiſh and qualifie their faults as much as they can, but yet through mercy onelyonly, which they muſt ſet againſt ſinne, leſt they that be falne be ſwalowed vp with ouermuch heauines. As the holy ghoſt is preciſe in maintaining & defending the doctrine of faith: ſo is he milde and pitiful in forbearing and qualifying mennes ſinnes, if they which hauehave committed them be ſorowful for the ſame.

But as for y^e Popes ſynagoge,The Pope and his bishops are tormētors of mens cōſciences. like as in all other matters it hath both taught & done cleane contrary to the cōmaundemēt and example of Paule, euen ſo hath it done in this thing alſo. The Pope with all his biſhops hauehave bene very tyrantes & butchers of mens conſciences. For they hauehave burdened them from time to time with new traditions, and for eueryevery light matter hauehave vexed them w^t their excōmunications: and that they might y^e more eaſily obey their vaine terrours, they annexed thervnto theſe ſentences of Pope Gregorie. Sayings of Pope Gregorie.It is the part and property of good mindes to be afraid of a faulte where no fault is. And againe: Our cēſures muſt be feared, yea though they be vniuſt & wrōgfull. By theſe ſayings (which were brought into the Church by y^e Deuil) they ſtabliſhed their excommunication and this maieſtie of y^e Papacie which is ſo terrible to y^e whole world. There is no neede of ſuch humilitie & goodnes of mindes, to be afeard of a fault where none is. O thou Romiſh Sathan who gaue thee this power to terrifie and cō demne mens cōſciēces that were terrified enough before w^t thy vniuſt & wrōgful ſētēces? Thou oughteſt rather to hauehave raiſed thē vp, to hauehave deliuered thē frō falſe feares, & to hauehave brought thē frō lies & errours to y^e truth. This thou omitteſt, & according to thy title & name: to wit, the mā of ſin & childe of perditiō,2. Theſ. 2.3. By vvhat meanes the Pope eſtablisheth his tyrannie and povver. thou imagineſt a fault where no fault is. This is in deede y^e craft & deceit of Antichriſt, wherby he hath moſt mightely eſtabliſhed his excommunication & tyranny. For who ſo euer deſpiſed his vniuſt ſentences, was coūted very obſtinate & wicked: As ſome Princes did, howbeit againſt their cōſciences: for in thoſe times of darknes they did not vnderſtand that the Popes curſes were vaine.

Let thē therfore to whom y^e charge of mens conſciences is cōmitted,Hovve they that are falne ought to be intreated. learne by this cōmaundement of Paule how they ought to handle thoſe that hauehave offended. Brethrē (ſayth he) if any mā be ouertaken w^t ſinne, do not trouble him or make him more ſorowful: be not bitter vntounto him, do not reiect or condemne him, but amend him & raiſe him vp againe: and by y^e ſpirit of lenitie & mildnes reſtore that which in him is loſt by y^e deceit of the Deuil or by y^e weaknes of the fleſh. For the kingdom whervnto ye are called is a kingdō not of terrour or heauines, but of boldnes, ioy & gladnes. Therfore if ye ſee any brother caſt downe & afflicted by occaſion of ſinne which he hath cōmitted, runne vntounto him & reaching out your hand raiſe him vp againe, comfort him with ſweete words, & embrace him w^t motherly armes. As for thoſe y^t be hard harted & obſtinate, which w^tout feare continue careleſly in their ſinnes, rebuke thē ſharply. But on y^e other ſide (as I ſaid) they that be ouertakē with any ſinne, & are heauy & ſorowful for their fault which they hauehave cōmitted, muſt be raiſed vp & admoniſhed by you that are ſpiritual, and that in y^e ſpirit of meekenes, & not in the zeale of ſeuere iuſtice: as ſome hauehave done,The ſpirite of mekenes. who whē they ſhould hauehave refreſhed thirſty conſciences w^t ſome ſweete cōſolation, gaue thē gall & vineger to drinke, as y^e Iewes did vntounto Chriſt hanging vponupon the croſſe. Ezechiel ſayeth of the ſhepheards of Iſrael,Ezech. 34.4. that they ruled the flocke of God w^t cruelty & rigour: but a brother ought to cōfort his brother that is falne, with a louing & a meke ſpirit. Againe: let him that is falne heare the word of him that raiſeth him vp, & beleue it. For God would not hauehave thoſe y^t are bruſed to be caſt away, but to be raiſed vp as the Pſalme ſaith. For God hath beſtowed more for them, than we hauehave done, that is to ſay, the life and bloud of his owne ſonne. Wherfore we ought alſo to receiue, to aide & comfort ſuch with all mildnes and gentlenes.

Verſe. 1. Conſidering thy ſelfe leſt thou alſo be tempted.

This is a very neceſſary admonition to beat downe the ſharpe dealing of ſuch paſtours as ſhew no pity in raiſing vp & reſtoring againe them which are falne. There is no ſinne (ſaith Auguſtin) which any mā hath done, but an other man may do y^e ſame. We ſtād on a ſlipperie groūd: therfore if we waxe proud & leaue of our duty, there is nothing ſo eaſie vntounto vsus as to fall.Ex libro de vitis patrum. It was well ſayd therfore of one in the booke called y^e liues of the fathers, when it was told him that one of his brethrē was falne into whoredō: He fel yeſterday (ſaith he), and I may fall to day. Paul therfore addeth this earneſt admonitiō that the paſtors ſhuld not be rigorous and vnmerciful towardes the offenders, or meaſure their owne holines by other mens ſinnes: but y^t they ſhuld beare a motherly affection towards thē, & thinke thus w^t thēſelues: This mā is fallen: it may be y^t I alſo ſhal fal more dāgerouſly & more ſhamefully thā he did. And if they which be ſo ready to iudge & condemne other, would well conſider their owne ſinnes, they ſhould finde the ſinnes of others which are falne to be but motes and their owne ſinnes to be great beames.Math. 7.3.

Let him therfore y^t ſtādeth take hede leſt he fal.1. Cor. 10.12. 2. Sam. …1. If Dauid which was ſo holy a mā, ful of faith & the ſpirit of god, which had ſuch notable promiſes of god, which alſo did ſo many & great thīgs for y^e lord, did fall ſo greeuouſly, & being now ſtrickē in yeres was ouerthrown w^t youthful luſt after ſo many & diuers tēptations wherw^t God had exerciſed him: why ſhuld we preſume of our owne cōſtancy? And god by ſuch exāples doth ſhew vntounto vsus, firſt our owne weaknes, y^t we ſhuld not waxe proud but ſtād in feare: Then he ſheweth vntounto vsus his iudgemēt, y^t he cā beare nothing leſſe than pride either againſt himſelf or againſt our brethrē. Paule therfore ſaith not without cauſe: Conſidering thy ſelfe leſt thou alſo be tempted. They that be exerciſed with temptations do know how neceſſary this commaundement is. On the other ſide, they which be not tried therwith, do not vnderſtād Paule, and therfore are not touched with any pity toward them that are fallen: as was to be ſeene in Poperie, where nothing elſe raigned but tyrannie and crueltie.

Verſe. 2. Beare ye one an others burden, & ſo fulfil the lavv of Chriſt.

This is a gentle cōmaundemēt: to y^e which he ioyneth a great cōmendatiō. The law of Chriſt is y^e law of louelove. Chriſt after he had redemed vsus, renewed vsus & made vsus his church: gaue vsus no other law but y^e law of mutual louelove. Iohn. 13. A nevv cōmaūdemēt geue I to you, that ye louelove together, &c. And to louelove is not (as y^e Popiſh Sophiſters dreame) to wiſh well one to an other: but one to beare an others burdē, that is, to beare thoſe things which he greeuous vntounto thee, and which thou wouldeſt not willingly beare. Therfore Chriſtians muſt hauehave ſtrong ſhoulders & mighty bones that they may beare fleſh, that is, the weaknes of their brethern: for Paule ſayth y^t they hauehave burdens & troubles. LoueLove therfore is milde, courteous, patient, not in receiuing but in geuing.LoueLove. 1. Cor. 13.4. For it is conſtrained to winke at many things & to beare them. Faithful teachers do ſee in the church many errours & offences which they are cōpelled to beare. In y^e common weale ſubiectes are neuer ſo obedient to the lawes of the magiſtrates as they ſhould be. Therefore vnleſſe y^e magiſtrate can winke & diſſemble in time & place, he ſhal neuer be meete to rule the commō wealth. In houſhold affaires there be many things done which diſpleaſe the maſter of y^e houſe. But if we can beare & winke at our owne vices & offences which we daily cōmit: let vsus alſo beare other mens faults, according to that ſaying: bear ye one an others burdē, Rom. 13.9.&c. Again: Thou shalt louelove thy neighbor as thy ſelf.

Seing then there be vices in eueryevery ſtate of life & in all men, therfore Paule ſetteth forth the law of Chriſt vntounto y^e faithful, wherby he exhorteth them to beare one an others burden. They which do not ſo, doe plainly witneſſe that they vnderſtand not one iote of the law of Chriſt, which is the law of louelove: which (as Paule ſayth. 1. Cor. 13.) beleueth all things, hopeth all things, and beareth all the burdens of the brethern: yet alwayes holding notwithſtanding the firſt cōmaundement, wherin they that offend do not tranſgreſſe the law of Chriſt, that is to ſay, the law of charitie, they doe not hurt nor offend their neighbour, but Chriſte and his kingdom which he hath purchaſed with his owne blood.VVhoſe burdens are to be borne. This kingdom is not maintained by the lawe of charitie, but by the word of God, by Faith and by the holy Ghoſt. This commaundement then of bearing one an others burden, belongeth not to them which deny Chriſt, and not only doe not acknowledge their ſinne, but alſo defend it: neither doth it belong vntounto thoſe which continue ſtill in their ſinnes (who alſo do partly deny Chriſt):1. Tim. 5.22. but ſuch muſt be forſakē leſt we become partakers of their euil workes. On the contrary, they which willingly heare the word of God & beleue, and yet notw^tſtāding againſt their will do fall into ſinne, & after they be admoniſhed doe not only receaue ſuch admonition gladly, but alſo deteſt their ſinne & endeuour to amend: theſe I ſay are they which be ouertaken w^t ſinne, and hauehave the burdens that Paule commaūdeth vsus to beare. In this caſe let vsus not be rigorous and merciles: but after the example of Chriſt, who beareth and forbeareth ſuch, let vsus beare and forbeare them alſo: for if he puniſh not ſuch (which thing notwithſtanding he might iuſtly doe) much leſſe ought we ſo to doe.

Verſe. 3. For if any man thinke him ſelfe to be ſomevvhat, vvhen in deede he is nothing, he deceaueth himſelfe.

Here againe he reprehendeth the authors of Sects and painteth them out in their right colours: to wit, that they be hard harted,The authors of Sectes painted out ī their right colours. mercileſſe and without compaſſion, ſuch as deſpiſe the weake, & will not vouchſafe to beare their burdens, but require all things ſtraitly and preciſely (like waiward huſbandes and ſeuere Scholemaſters) whom nothing can pleaſe but what they themſelues doe: who alſo will be alwayes thy bitter enemies vnleſſe thou commend what ſo euer they ſay or do, & in all things frame thy ſelfe according to their appetite. Of all men therfore they are the proudeſt, and dare take vpō them all things. And this is it that Paule ſayeth here: they thinke themſelues to be ſomewhat, that is to ſay, that they hauehave the holy Ghoſt, that they vnderſtand all the myſteries of the Scriptures, that they cā not erre, &c.

Wherfore Paule addeth very well that they are nothing: but that they deceaue themſelues with the fooliſh perſwaſions of their owne wiſedome and holines. They vnderſtand nothing therefore either of Chriſt or of y^e law of Chriſt: For if they did, they would ſay: Brother, thou art infected with ſuch a vice, & I am infected with an other. God hath forgeuen me tenne thouſand talents,Mat. 18.24.…1. and I will forgeue thee an hundred pence. But when they will require all things ſo exactly and with ſuch perfection, & will in no wiſe beare the burdens of the weake, they offend many with this their ſharpnes and ſeueritie: who begin to deſpiſe, hate and ſhunne them, and ſeeke not comfort or counſel at their hands, nor regard what or how they teach: Wheras contrariwiſe Paſtours ought ſo to behaue themſelues towardes thoſe ouer whom they hauehave taken charge, that they might louelove and reuerence them, not for their perſon, but for their office and Chriſtian vertues which eſpecially ought to ſhine in them.

Paule therfore in this place hath rightly painted out ſuch ſeuere and mercileſſe Sainctes, when he ſayeth: They thinke them ſelues to be ſomevvhat, that is to ſay, being puffed vp with their owne fooliſh opinions and vaine dreames, they hauehave a maruelous perſwaſion of their owne knowledge and holines, and yet in very deede they are nothing, and doe but deceaue them ſelues.Deceauers of themſelues. For it is a manifeſt beguiling when a man perſwadeth him ſelfe that he is ſomewhat, when in deede he is nothing Such men are well deſcribed in the .3. of the Apocalips in theſe wordes: Thou ſayeſt: Apoc. 3.17.I am rich and encreaſed vvith goodes, and hauehave neede of nothing, and knovveſt not hovv thou art vvretched and miſerable, and poore, and blinde, and naked.

Verſe. 4. But let eueryevery man trie his ovvne vvorke, and then he shall hauehave reioyſing in himſelfe onelyonly, and not in an other.

He goeth foreward in painting out thoſe proude and vainglorious felowes.Deſire of vainglory. For the deſire of vainglory is an odious and curſed vice, it is the occaſion of all euils, and troubleth both common weales and conſciences. And ſpecially in ſpirituall matters it is ſuch an euill as is incurable. And albeit that this place may be vnderſtand of the workes of this life or ciuill conuerſation, yet principally the Apoſtle ſpeaketh of the worke of the miniſtery, and inueyeth againſt thoſe vaineglorious heads, which with their fantaſticall opinions doe trouble well enſtructed conſciences.

And this is the property of thoſe which are infected w^t this poyſon of vainglory,Vainglorious heades. that they hauehave no regard whether their worke, that is to ſay, their miniſtery be pure, ſimple & faithfull or not: but this they only ſeeke that they may hauehave the praiſe of the people. So y^e falſe apoſtles, when they ſaw that Paule preached the goſpel purely to y^e Galathiās, and that they could not bring any better doctrine, they began to finde fault at thoſe things which he had godly & faithfully taught, & to prefer their owne doctrine before the doctrine of Paule, & by this ſubtiltie they wonne y^e fauour of the Galathians, & brought Paule into hatred among them. Therfore y^e proud & vainglorious do ioyne theſe .iii. vices together.Three vices of the vaineglorious linked together. Firſt they are greedy of glory. Secōdly they are maruelous witty & wily in finding fault w^t other mens doings and ſayings, therby to purchaſe y^e louelove, the wel liking and praiſe of the people. And thirdly when they hauehave once gotten a name (though it be by other mens trauaile) they become ſo ſtout and full of ſtomacke that they dare venture vponupon all things. Therefore they are pernicious and peſtilent felowes, whom I hate euen with my very heart: for they ſeeke their owne, and not that which is of Ieſus Chriſt,Phil. 2.27. &c.

Againſt ſuch Paule ſpeaketh here. As if he ſhould ſay: Such vaineglorious ſpirites do their worke, that is to ſay, they teach the Goſpell to this ende that they may winne praiſe & eſtimation among men, that is, that they may be counted excellent doctors, with whom Paule and others might not be compared. And whē they hauehave gotten this eſtimation, then begin they to reprehend the ſayings and doings of other mē, and highly commend their owne: and by this ſubteltie they bewitch y^e mindes of the people, who becauſe they hauehave itching eares are not only delited with new opinions,The people delited vvith nouelties. but alſo reioyce to ſee thoſe teachers which they had afore, to be abaſed and defaced by theſe new vpſtartes and glorious heades, and all becauſe they are come to a fulnes and lothing of the word.

Thus it ought not to be (ſayth he): but let eueryevery man be faithfull in his office: let him not ſeeke his owne glory, nor depende vppon the praiſe & commendation of y^e people, but let his only care be to doe his worke truly, that is, let him teach y^e goſpel purely.He shall lacke no praiſe that preacheth the Goſpel purely And if his worke be ſincere & ſound, let him aſſure him ſelfe that he ſhall lacke no praiſe either before God or among y^e godly. In the meane ſpace if he be not cō mended of y^e vnthankful world, let this nothing moue him: For he knoweth that the end of his miniſterie is, not that he, but that Chriſt ſhuld be glorified therby. Wherfore, being furniſhed w^t the armour of righteouſnes on the right hand & on the left, let him ſay: I begā not to teach y^e goſpel to the ende that the world ſhould magnifie me,The ende of the miniſterie of the vvord. 2. Tim. 4.5. and therfore I wil not ſhrinke frō that which I hauehave begun if the world hate, ſclaūder or perſecute me. He that is ſuch a one, teacheth the word and attendeth vppon his office faithfully, without any worldly reſpect, that is, without regard of glory or gaine, without the ſtrength, wiſedom or authoritie of any man. He leaneth not to the praiſe of other men, for he hath it in him ſelfe.

Wherfore he that truly & faithfully executeth his office, careth not what the world ſpeake of him: he careth not whether the world praiſe or diſpraiſe him, but he hath praiſe in himſelfe,To hauehave praiſe in himſelfe. which is the teſtimonie of his cōſcience and praiſe or glory in God. He may therfore ſay with Paule: This is our reioyſing, this is our praiſe & glory, euen y^e teſtimonie of our conſcience, that in ſimplicitie and ſinceritie before God & not in fleſhly wiſdom, but in y^e grace of God we hauehave had our conuerſation in the world. This glory is vncorrupt & ſtedfaſt: for it depēdeth not on other mens iudgemēts, but of our own cōſciēce, which beareth vsus witnes y^t we hauehave taught y^e word purely, miniſtred y^e ſacraments rightly, & hauehave done all things wel, & therfore it cā not be defaced or takē frō vsus.

The other glory which theſe proud ſpirites doe ſeeke,VVhat is the glory of heretikes. is vncertaine & moſt perilous for that they hauehave it not in thēſelues, but it cōſiſteth in y^e mouth & opinion of y^e people: Therfore can they not hauehave y^e teſtimony of their owne conſcience, that they hauehave done all things w^t ſimplicity & ſincerity for y^e aduauncing of the glory of God onelyonly and the ſaluation of ſoules. For this is it which they ſeeke, that they may be counted famous through the worke and labour of their preaching, and be praiſed of men. They hauehave therfore a glory, a truſt and a teſtimony, but before men,The glory of the godly. not in themſelues nor before God. The godly doe not deſire glory after this manner. If Paule had had his praiſe before men, and not in himſelfe, he ſhould hauehave bene compelled to deſpaire, whē he ſaw many cities, countreis and all Aſia fall from him: when he ſaw ſo many offences or ſclaunders, & ſo many hereſies to follow his preaching. Chriſte when he was alone, that is, when he was not onelyonly ſought for by the Iewes to be put to death,I…hn. 16.32. but alſo was forſaken of his diſciples, was not yet alone, but the father was with him, for he had glory and reioyſing in him ſelfe.

So at this day if our truſt, our glory and reioyſing did depende vppon the iudgement and fauour of men, we ſhould die with very anguiſh and ſorrow of heart. For ſo farre of is it that the Papiſtes, Sectaries and the whole world doe iudge vsus worthy of any reuerence or praiſe, that they hate & perſecute vsus moſt bitterly: yea they wold gladly ouerthrow our miniſterie and roote out our doctrine for euer.Phil. 4.4. The vvorld dishonoreth the godly miniſters of the vvord. We hauehave therfore nothing before men but reproch: but we reioyce and we glory in the Lord, & therfore we attend vponupon our office cherefully and faithfully, which we know is acceptable to him. Thus doing we care not whether our worke doe pleaſe or diſpleaſe the Deuill: whether the world louelove vsus or hate vsus. For we knowing our worke to be well done, and hauing a good conſcience before God,1. Cor. 6.3. goe forward by honour and diſhonour, by euill report and good report, &c. This ſayeth Paule is to hauehave reioyſing or glory in thy ſelfe.

And this admonition is very neceſſary againſt that execrable vice of vaineglory.The Goſpell is the vvord of the croſſe and offence. 1. Cor. 1.18. The Goſpel is a doctrine which both of it ſelfe, and alſo by the malice of the Deuill bringeth with it the croſſe and perſecution. Therfore Paule is wont to call it the word of the croſſe and of offence. It hath not alwayes ſtedfaſt and conſtant diſciples. Many there be that to day make profeſſion thereof and embrace it, which to morrow being offended with the croſſe,The diſciples of the goſpel. will fall from it and deny it. They therfore that teach the Goſpell to the end that they may obtaine the fauour and praiſe of men, muſt needes periſh and their glory be turned vntounto ſhame when the people ceaſe to reuerence and magnifie them. Wherfore let all paſtours and miniſters of the word learne to hauehave glory and reioyſing in them ſelues, and not in the mouth of other men. If there be any that praiſe them, as the godly are wont to doe (By euill report and good report ſaith Paule): yet let them receaue this glory but as a ſhadow of true glory: and let them thinke the ſubſtance of glory to be in deede the teſtimonie of their owne conſcience. He that doth ſo, proueth his owne workd, that is, he regardeth not his owne glory, but his only care is to do his office faithfully, that is to ſay, to teach y^e goſpell purely, & to ſhew the true vſe of the Sacraments.VVhat it is for a man to proue his ovvne vvork. When he thus proueth his owne worke, he hath glory and reioyſing in himſelf, which no man can take from him: for he hath it ſurely planted and grounded in his owne heart, & not in other mens mouthes: whom Sathan can very eaſily turne away, and can make that mouth and tounge now full of curſſing, which a little before was full of bleſſing.

Therfore (ſayth Paule) if ye be deſirous of glory, ſeeke it where it ſhould be ſought, not in the mouth of other men, but in your owne heart: which ye then doe when ye execute your office truely and faithfully. So ſhall it come to paſſe that beſides the glory which ye hauehave in your ſelues, ye ſhall hauehave praiſe and commendation alſo before men. But if ye glory in other men and not in your ſelues, that ſhame & confuſion which ye hauehave in your ſelues, ſhall not be without reproch and confuſion alſo before men. This hauehave we ſeene in certaine fantaſticall ſpirites in theſe our dayes, which proued not their worke: that is, they did not ſeeke onelyonly to preach the Goſpell purely and ſimplie, but miſvſed it to gaine praiſe among men, contrary to the ſecond commaundement. Therfore after their inward cōfuſion, there folowed alſo an outward confuſion and ſhame among men, according to that ſaying:Exod 20 7. 1. Sam. 2.30. The Lord vvill not hold him giltleſſe that taketh his name in vaine. And againe: They vvhichwhich deſpiſe me, shall be deſpiſed.

Contrariwiſe, if we ſeeke firſt the glory of God by the miniſterie of the word, then ſurely our glory wil folow, according to that ſaying: Him that honoureth me I vvill glorifie. To conclude,1. Cor. 4.2. lette eueryevery man proue his worke: that is, let him doe his endeuour that his miniſterie may be foūd faithful: for this aboue all things is required in the Miniſters of the word. 1. Cor. 4. As if he ſhould ſay: let eueryevery man endeuour purely & faithfully to teach the word, & let him hauehave an eye to nothing elſe but y^e glory of God & the ſaluation of ſoules: then ſhall his worke be faithfull and ſound: then ſhall he hauehave glory & reioyſing in his owne conſcience, ſo that he may boldly ſay: This my doctrine and miniſterie pleaſeth God. And this is in deede an excellent glory.

This ſentence may alſo be well applied to thoſe workes which are done of the faithfull in eueryevery ſtate of life. As if a Magiſtrate,The vvorke of eueryevery mans calling. an houſholder, a ſeruaunt, a ſcholemaſter, a ſcholer abide in his vocation and do his duetie therein faithfully, not troubling him ſelfe with thoſe workes which pertaine not to his vocation, he may glory and reioyce in himſelfe: for he may ſay, I hauehave done the workes of my vocation appoynted vntounto me by God, with ſuch faithfulnes and diligēce as I was able. Therfore I know that this worke being done in faith & obedience to God, pleaſeth God. If other ſpeake euill of it, I paſſe little thereof. For there be alwayes ſome which deſpiſe and ſclaunder the doctrine & life of the godly: but God hath threatned to deſtroy all lying lippes & ſclaunderous tounges. Therfore whileſt ſuch men doe greedely ſeeke after vaineglory, and with lies and ſclaunders goe about to deface the godly,Phil. 3.19. 2. Tim. 3.9. it hapneth to them as Paule ſaith: vvhoſe glory is their shame. And in an other place: Their foolishnes shalbe knovvne to all mē. By whom? Euen by God the righteous iudge, who as he will vtter their falſe accuſations and ſclaunders, ſo will he reueale the righteouſnes of the godly like the none day,Pſal. 37.6. as it is ſaid, Pſal. 17.

This clauſe: in himſelfe (to touch this alſo by the way) muſt ſo be vnderſtand y^t God be not excluded: That is, that eueryevery man may know, in what godly ſtate of life ſo euer he be, y^t his worke is a diuine worke: for it is the worke of his vocation hauing the cōmaundement of God.

Verſe. 5. For eueryevery man shall beare his ovvne burden.

This is as it were the reaſon or confirmation of the former ſentence, leſt any man ſhould leane to other mens iudgement in praiſing & commending of him.In death, and in the day of iudgement other mennes praiſes profit not. As if he ſayde: It is extreme madnes for thee to ſeeke glory in an other & not in thy ſelfe: for in y^e agony of death and the laſt iudgement it ſhall nothing profite thee y^e other men hauehave praiſed thee: for other men ſhall not beare thy burden, but thou ſhalt ſtand before the iudgement ſeat of Chriſt & ſhalt beare thine burden alone. There thy praiſers ſhall nothing helpe thee. For when we die theſe praiſes ſhall ceaſe. And in that day when y^t Lord ſhall iudge y^e ſecretes of all harts, the witnes of thine owne conſcience ſhal ſtand either w^t thee or againſt thee:Rom. 2.16. Againſt thee if thou glory in other men: with thee if thou hauehave it in thy ſelfe, that is to ſay, if thy conſcience beare thee witnes that thou haſt done thy duetie in the miniſterie of the word or otherwiſe according to thy calling ſincerely and faithfully, hauing reſpect to the glory of God onelyonly and the ſaluation of ſoules. And theſe words EueryEvery man shall beare his ovvne iudgement, are very vehement and ought ſo to terrifie vsus that we ſhould not be deſirous of vaineglory.

And this moreouer is to be noted, y^t we are not here in y^e matter of iuſtification, where nothing auaileth but mere grace and forgeuenes of ſinnes, which is receaued by faith alone: where all our works alſo, yea euen our beſt works, and ſuch as are done according to Gods calling, hauehave nede of forgeuenes of ſinnes. But this is an other caſe. He treteth not here of the remiſſion of ſinnes, but cōpareth true works & hypocritical works together. Theſe things therfore ought thus to be taken, y^t although y^t work or miniſtery of a godly paſtor is not ſo perfect but y^t he hath nede of forgeuenes of ſinnes, yet in it ſelfe it is good & perfect,A compariſon betvene good vvorkes, and hypocriticall vvorke. in cōpariſon of the miniſterie of the vainglorious mā. So our miniſtery is good & ſound, becauſe we ſeeke therby the glory of God & the ſaluation of ſoules. But the miniſtery of theſe fantaſtical heads is not ſo, for they ſeke their owne praiſe. Albeit therfore that no works cā quiet y^e conſcience before God: yet is it neceſſary y^t we ſhould perſwade our ſelues that we hauehave done our worke vprightly, truly, & according to Gods calling, that is, that we hauehave not corrupted the word of God, but hauehave taught it purely & faithfully. This teſtimony of cōſcience we hauehave neede of y^t we hauehave done our duety vprightly in our function & calling, & led our life accordingly. So farre ought we then to glory as touchīg our works, as we know thē to be cōmaūded of God, & that they pleaſe him. For eueryevery one in y^e laſt iudgemēt ſhal beare his owne burden, and therefore other mens praiſes ſhall there nothing helpe or profit him.

Hetherto he hath ſpoken againſt that moſt peſtilent vice of vainglory, for the ſuppreſſing wherof no man is ſo ſtrong,Vaineglory. but that he hath nede of continuall praier. For what mā almoſt euen among the godly is not delited with his owne praiſes? Only y^e holy Ghoſt can preſerue vsus that we be not infected with this vice.

Verſe. 6. Let him that is taught in the vvord, make him that teacheth him partaker of all his goodes.

Here he preacheth to y^e diſciples or hearers of y^e word,A commaundemēt for the nourishing of the miniſters of the vvord of God. cōmaunding thē to beſtow al good things vpō thoſe which hauehave taught & inſtructed thē in y^e word. I hauehave ſomtime maruelled why the Apoſtle cōmaunded the churches ſo diligētly to nouriſh their teachers. For in Popery I ſawe y^t all men gaue abundantly to the building & maintaining of goodly tē ples, to the encreaſing of the reuenues & liuings of thoſe which were apoynted to their idolatrous ſeruice. Hereof it came that y^e eſtimation & riches of the biſhops and the reſt of the Clergie did ſo encreaſe, that eueryevery where they had in poſſeſſion the beſt and moſt fruteful grounds, Therfore thought I that Paule had commaunded this in vaine, ſeeing that all maner of good things were not only abundantly geuen to the Cleargie, but alſo they ouerflowed in wealth and riches. Wherfore I thought that men ought rather to be exhorted to withhold their hands from geuing, then encouraged to geue any more: for I ſawe that by this exceſſiue liberalitie of men, the couetouſnes of y^e Cleargie did encreaſe. But now I know the cauſe why they had ſuch abundance of all good things heretofore, and now the paſtors and miniſters of the word doe want.

The miniſters of Sathā hauehave plētie, but the miniſters of Chriſte doe vvant.Before time, when nothing elſe was taught but errours and wicked doctrine, they had ſuch plentie of all things, that of Peters patrimonie (which denied that he had either ſiluer or gold), and of ſpirituall goods (as they called them) the Pope was become an Emperour, the Cardinals and Biſhops were made kings and Princes of the world. But now ſince the Goſpell hath bene preached and publiſhed, the profeſſors therof be as rich as ſometime Chriſte and his Apoſtles were. We finde then by experience, how well this commaundement of nouriſhing and maintaining the paſtours and miniſters of Gods word is obſerued, which Paule here and in other places ſo diligently repeateth and beateth into y^e heads of his hearers. There is now no City, which is knowen vntounto vsus, that nouriſheth and maintaineth her paſtours and preachers: but they are all entertained with thoſe goodes which were geuen, not vntounto Chriſt, to whom no man geueth any thing (for whē he was borne he was laid in a maunger in ſteede of a bedde, becauſe there was no roome for him in the Inne: afterwards being conuerſant amōg men, he had not whereon to lay his head: and briefly being ſpoyled of his garmentes and hanging naked on the croſſe betwene two theeues,Luke. 2.7. he died moſt miſerably): but to the Pope for the maintainance of his abhominations,Luke. 9.58. Iohn. 19. and becauſe he oppreſſing the Goſpel, taught the doctrines and traditions of men and ſet vppe idolatrie.

And as oft as I read the exhortations of Paule, whereby he perſwadeth the Churches that they ſhould either nouriſh their paſtours, or geue ſomewhat to the reliefe of the poore Sainctes in Iewrie: I do greatly maruell and am aſhamed that ſo great an Apoſtle ſhould be conſtrained to vſe ſo many wordes for the obtaining of this benefite of the congregations.…. Cor. 8. & 9. Wryting to the Corrinthians he treateth of this matter in two whole Chapters. I would be loth to defame VVyttenberge, which in deede is nothing to Corinth, as he defamed the Corrinthians in begging ſo carefully for the reliefe and ſuccour of the poore. But this is the lotte of the Goſpel when it is preached, that not onelyonly no man is willing to geue any thing for the finding of miniſters and maintaining of ſcholers, but men begin to ſpoyle, to robbe and to ſteale, and with diuers craftie meanes one to beguile an other. To be briefe, men ſeeme ſuddenly to grow out of kind, and to be tranſformed into cruell beaſtes. Contrariwiſe,1. Tim. 4.1. when the doctrine of Deuils was preached, then men were prodigall, and offred all things willingly to thoſe that deceaued them. The Prophets doe reproue the ſame ſinne in the Iewes, which were loth to geue any liuing to the godly prieſts and Leuites, but gaue all things plentifully to the wicked.

Now therefore we begin to vnderſtand how neceſſary this commaundement of Paule is as touching y^e maintenaunce of the miniſters of the Church. For Sathan can abide nothing leſſe then the light of the Goſpell. Therefore when he ſeeth that it beginneth to ſhine, then doth he rage and goeth about with all maine and might to quench it. And this he attempteth two maner of wayes.Sathā oppreſſeth the goſpell tvvo vvaies. Firſt by lying ſpirites and force of tyrannes: and then by pouertie and famine. But becauſe he could not hetherto oppreſſe the Goſpell in this countrey (praiſed be God) by heretikes and tyrannes: therefore he attempteth to bring it to paſſe the other way, that is, by withdrawing the liuings of the miniſters of the word, to the ende that they being oppreſſed with pouertie and neceſſitie ſhould forſake the miniſterie, and ſo the miſerable people being deſtitute of the word of God ſhould become in time as ſauage and wilde beaſtes. And Sathan helpeth forwardes this horrible enormitie by vngodly Magiſtrates in the Cities, and alſo by noble men and gentlemen in the countrey, who take away the church goods whereby the miniſters of the Goſpell ſhould liue, and turne them to wicked vſes.M…h. 1.7. Theſe goods (ſayeth the Prophet Micha) vvere gathered of the hire of a harlot, and therefore to a harlottes hire they shall returne.

Moreouer, Sathan turneth men particularly alſo from the goſpell by ouermuch fulnes.Fulnes of Gods vvord bringeth lothing. For when the Goſpell is diligently and daily preached, many being glutted therwith begin to loth it, and by litle and litle become negligent & vntoward to all godly exerciſes. Againe, there is no man that will now bring vp his children in good learning, & much leſſe in the ſtudy of the holy Scripture, but they employ them wholy to gainfull artes or occupations. All theſe are Sathans practiſes, to no other ende but that he may oppreſſe the Goſpell in this our countrey w^tout any violence of tyrānes, or ſubtill deuiſes of heretikes.

It is not without cauſe therfore that Paule warneth the hearers of the Goſpel to make their paſtours and teachers partakers with them in all good things. If vve (ſayth he to the Corinthians) hauehave ſovvne to you ſpirituall things, is it a great matter if vve reape your vvorldly things? 1. Cor. 9.11.The hearers therefore ought to miniſter carnall things to thē of whom they hauehave receaued ſpirituall things. But both huſbād men, Citizens and gentlemen doe at this day abuſe our doctrine,The vvorld lodeth the miniſters of Sathan vvith all vvorldly good things. that vnderunder the colour therof they may enrich thēſelues. Heretofore when y^e Pope raigned there was no man which paid not ſomwhat yerely to y^e prieſts for maſſes, diriges, trentals & ſuch traſh. The begging friers had alſo their part. The marchaūdiſes of Rome likewiſe and daily offrings caried away ſomwhat. Frō theſe & from an infinite numbre of ſuch exactions our countreymen are now deliuered by the Goſpel. But ſo farre of is it that they are thankfull vntounto God for this libertie, that of prodigall geuers they are now become ſtarke theeues and robbers, & will not beſtow one farthing vppon the Goſpel or the miniſters thereof, or geue any thing for the reliefe and ſuccour of the poore Saincts: which is a certaine token that they hauehave loſt both the word and faith, and that they hauehave no ſpirituall goodnes in them. For it is impoſſible that ſuch as are godly in deede, ſhould ſuffer their paſtours to liue in neceſſity & penurie. But for as much as they laugh and reioyce when theyr paſtours ſuffer any aduerſitie, and withhold their liuing or geue it not with ſuch faithfulnes as they ought: it is a plaine token that they are worſe then the heathen.

But they ſhal feele ere it be lōg what calamities wil folow this vnthankfulnes.The punishment of vnthankfulnes. For they ſhal loſe both temporal & ſpiritual things. For this ſinne muſt nedes be grieuouſly puniſhed. And certainly I thinke that y^e churches in Galatia, Corinth, and other places were ſo troubled by the falſe apoſtles for no other cauſe, but for that they litle regarded their true paſtours & preachers. For it is good reaſon that he which refuſeth to geue a peny to God who offereth vntounto him all good things & life euerlaſting, ſhould geue a peece of gold to the Deuil, the author of all euils & death euerlaſting. Who ſo will not ſerue God in a litle, & that to his owne ineſtimable benefite, let him ſerue y^t Deuill in much to his extreme & vtter cōfuſion. Now therfore ſince y^e light of the Goſpel beginneth to ſhine, we ſee what the Deuill is & what the world is.

In all good things.In that he ſaith: in al his goods, it is not ſo to be taken that all men are bound to geue all that they hauehave to their miniſters, but that they ſhuld maintaine them liberally, and geue them that wherby they may be wel able to liue.

Verſe. 7. Be not deceiued, for God is not mocked.

The Apoſtle proſecuteth this place of the nouriſhing and maintaining of miniſters ſo earneſtly, that to his former reprehenſion and exhortation he addeth now alſo a threatning, ſaying: God is not mocked. And here he toucheth to the quicke the propertie of our countrey men, which proudly deſpiſe our miniſterie. For they thinke it to be but a ſport and a game:Gentlemen, citizens and husbandmen deſpiſers of Gods miniſters. and therefore they goe about (eſpecially the Gentlemen) to make their paſtours ſubiect vntounto them like ſeruaunts and ſlaues. And if we had not ſo godly a Prince, and one that ſo loueth the truth, they had ere this time driuen vsus out of the countrey. When the paſtours aſke their dutie or complaine that they ſuffer penurie, they cry out: the prieſtes be couetous, they would hauehave plentie, no man is able to ſatiſfie their vnſatiable couetouſnes, if they were true Goſpellers they ſhould hauehave nothing of their owne, but as poore men ought to folow poore Chriſt, & to ſuffer all aduerſities, &c.

Paule horribly threatneth here ſuch tyrannes & ſuch mockers of God, who ſo careleſly & proudly doe ſcorne the miſerable preachers, and yet will ſeeme to be Goſpellers, and not to be mockers of God, but to worſhippe him very deuoutly. Be not deceiued (ſayth he), God is not mocked, that is to ſay, he doth not ſuffer him ſelfe to be mocked in his miniſters. For he ſayeth: He that deſpiſeth you deſpiſeth me. Luke. 10.…6.Alſo he ſayeth vntounto Samuel: They hauehave not caſt thee avvay, but me. 1. Sam. 8.7.Therfore, O ye mockers, although God differre his puniſhment for a ſeaſon, yet when he ſeeth time he will finde you out, and will puniſh this contempt of his word & bitter hatred which ye beare againſt his miniſters. Therfore ye deceiue not God but your ſelues, and ye ſhall not laugh at God, but he will laugh at you, Pſalme. 2. But our proud Gentlemen, citizens and common people are nothing at all moued with this dreadfull threatning. Neuertheles they ſhall feele when death approcheth, whether they hauehave mocked thēſelues or vsus, nay rather not vsus but God himſelfe, as Paule ſaith here. In the meane time, becauſe they proudly deſpiſe our admonitiōs w^t an intollerable pride, we ſpeake theſe things to our cōfort, to the ende we may know that it is better to ſuffer wrong than to do wrōg: for patience is euer innocēt & harmles. Moreouer,Pſal. 34.10. Pſal. 37.19. God will not ſuffer his miniſters to ſtarue for honger, but euen when the rich men ſuffer ſcarſitie and honger, he wil feede them, and in the dayes of famine they ſhall hauehave enough.

Verſe. 7. For vvhatſoeuer a man ſovveth that shall he reape.

All theſe things tende to this purpoſe that miniſters ſhould be nouriſhed and maintained. For my part I doe not gladly interprete ſuch ſentences: for they ſeeme to commend vsus, and ſo they doe in dede. Moreouer, if a mā ſtand much in repeting ſuch things to his hearers, it hath ſome ſhew of couetouſnes. Notwithſtanding men muſt be admoniſhed hereof,Reuerence & neceſſary liuing due to the miniſters of the vvord. that they may know that they ought to yelde vntounto their paſtours both reuerence and a neceſſary liuing. Our Sauiour Chriſte teacheth the ſame thing in the .10. of Luke. Eating and drinking ſuch things as they hauehave: for the labourer is vvorthy of his revvard. 1. Cor. 9.13.14.And Paule ſayth in an other place: Doe ye not knovv that they vvhichwhich ſacrifice in the tēple, liue of the ſacrifices? & that they vvhichwhich ſerue at the altare, are partakers of the altare? euē ſo hath the lord ordained that they vvhichwhich preach the goſpel should liue of the Goſpel.

It is good that we alſo which are in the miniſterie, ſhould know theſe things, leſt for our labour we might with euill cōſcience receaue the ſtipend which is geuen vntounto vsus of y^t Popes goods. And although ſuch goodes were heaped together by mere fraud & diſceit: yet notw^t ſtanding God ſpoyling the Egyptians,Exod. 3.…. that is to ſay, the Papiſtes of their goods, turneth them here amongſt vsus, to a good and holy vſe: not when noble men and gentlemen ſpoile them and abuſe them, but when they which ſette forth Gods glory, and bring vppe youth vertuouſly are maintained therewith. Let vsus know then that we may with good conſcience (ſince God hath ordained and commaūded that they which preach the Goſpell ſhould liue of the Goſpell) vſe thoſe things that are geuen vsus of the Church goodes for the neceſſary ſuſtentation of our life, to the ende we may attend vponupon our office the better. Let no man therefore make any ſcrupule hereof, as though it were not lawfull for him to vſe ſuch goodes.

Verſe. 8. For he that ſovveth in the flesh, shall of the flesh reape corruption: but he that ſovveth in the ſpirite, shall of the ſpirite reape euerlaſting life.

He addeth a ſimilitude and an allegorie. And this generall ſentence of ſowing he applieth to the particular matter of nouriſhing and maintaining the miniſters of the word, ſaying: He that ſovveth in the ſpirite, VVhat it is to ſovve in the ſpirite.that is to ſay, he that cheariſheth the teachers of Gods word, doth a ſpirituall worke and ſhall reape euerlaſting life. Here riſeth a queſtion whether we deſerue eternall life by good works? for ſo Paule ſeemeth to auouch in this place. As touching ſuch ſentences which ſpeake of workes and the reward of them, we hauehave treated very largely before in the .5. chapter. And very neceſſary it is, after the example of Paule, to exhort the faithfull to good workes, that is to ſay, to exerciſe their faith by good workes. For if they folow not faith, it is a manifeſt token that their Faith is no true faith. Therefore the Apoſtle ſayth: He that ſovveth in the flesh (ſome vnderſtand it, in his owne fleſh), that is to ſay, he that geueth nothing to the miniſters of Gods word, but onelyonly feedeth and careth for him ſelfe (which is the counſell of the fleſh) that man ſhall of the fleſh reape corruption, not onelyonly in this preſent life, but alſo in the life to come. For the goods of the wicked ſhall waſt away, and they them ſelues alſo at length ſhall ſhamefully periſh. The Apoſtle would faine ſtirre vp his hearers to be liberall and beneficiall towards their paſtours and preachers. But what a miſery is it, that the peruerſenes and ingratitude of men ſhould be ſo great, that the churches ſhould neede this admonition?

The Encratites abuſed this place for the confirmation of their wicked opinion againſt mariage, expounding it after this maner:The heretikes called Encratites: VVhoſe errour the Papiſtes hauehave reuiued as touching matrimonie, and therfore they may cruely be called nevv Encratites. He that ſoweth in the fleſh ſhall reape corruption: that is to ſay, he that marieth a wife ſhall be damned: Ergo a wife is a damnable thing, and mariage is euill, for as much as there is in it a ſowing in the fleſh. Theſe beaſtes were ſo deſtitute of all iudgement, that they perceiued not whereabout the Apoſtle went. I ſpeake this to the ende ye may ſee how eaſily the Deuill by his miniſters can turne away the heartes of the ſimple from the truth. Germanie ſhall ſhortly hauehave an infinite number of ſuch beaſtes, yea and already hath very many: For on the one ſide it perſecuteth and killeth y^e godly miniſters, and on the other ſide it neglecteth and deſpiſeth them, and ſuffereth them to liue in great penurie. Let vsus arme our ſelues againſt theſe and ſuch like errours, and let vsus learne to know the true meaning of the Scriptures. For Paule ſpeaketh not here of matrimonie, but of nouriſhing the miniſters of the church, which eueryevery mā that is endued but with y^e common iudgement of reaſon may perceaue. And although this nouriſhing is but a corporall thing, yet notwithſtanding he calleth it a ſowing in y^e ſpirit. Cōtrariwiſe when men greedely ſcrape together what they can, & ſeke only their owne gaine, he calleth it a ſowing in y^e fleſh. He pronoūceth thoſe which ſowe in y^e ſpirite, to be bleſſed both in this life and in the life to come: and the other which ſowe in the fleſh to be accurſed both in this life, and in the life to come.

Verſe. 9. And let vsus not be vveery of doing good, for in due time vve shall reape vvithout vveerines.

The apoſtle intēding to cloſe vp his Epiſtle, paſſeth from y^e particular to the generall, and exhorteth generally to all good workes. As if he ſhould ſay: let vsus be liberall and bountefull, not onelyonly towardes the Miniſters of the word, but alſo towardes all other men, and that without weerines. For it is an eaſie matter for a man to doe good once or twice:VVe muſt doe good vvithout vveerines. but to continue and not to be diſeouraged through the ingratitude and peruerſenes of thoſe to whom he hath done good, that is very hard. Therfore he doth not onelyonly exhort vsus to doe good, but alſo not to be weery in doing good. And to perſwade vsus the more eaſily thervnto, he addeth: For in due time vve shall reape vvithout vveerines. As if he ſayd: wait and looke for the perpetuall harueſt that is to come, and then ſhall no ingratitude or peruerſe dealing of men be able to plucke you away from well doing: For in the harueſt time ye ſhall receaue moſt plentifull encreaſe and frute of your ſeede. Thus with moſt ſwete words he exhorteth the faithfull to the doing of good workes.

Verſe. 10. Therefore vvhile vve hauehave time, let vsus doe good vntounto all men, but ſpecially to thoſe that be of the houſehold of Faith.

This is the knitting vp of his exhortation for the liberall maintaining and nouriſhing of the Miniſters of the word, & geuing of almes to all ſuch as hauehave neede. As if he had ſayd: Let vsus doe good while it is day, for when night cometh we can no lōger worke. In deede men worke many things when the light of y^e truth is taken away,Iohn. 9.4. but all in vaine: for they walke in darkenes and wotte not whether they goe, and therfore all their life,Iohn. 12.35. workes, ſufferings and death are in vaine. And by theſe wordes he toucheth the Galathians. As if he ſhould ſay: Except ye continue in the ſound doctrine which ye hauehave receaued of me, your working of much good, your ſuffering of many troubles, and ſuch other things profite you nothing: as he ſayd before in the .3. chapter. HaueHave ye ſuffered ſo many things in vaine? And by a new kinde of ſpeech he termeth thoſe the houſhold of Faith which are ioyned with vsus in the felowſhip of Faith,The houſhold of faith. among whom the Miniſters of the word are the chiefeſt, and then all the reſt of the faithfull.

Verſe. 11. Behold vvhat a letter I hauehave vvrytten to you vvith mine ovvne hand.

He cloſeth vppe his Epiſtle with an exhortation to the faithfull, and with a ſharpe rebuke or inuectiue againſt the falſe apoſtles: Behold (ſayth he) vvhat a letter I hauehave vvryttē vntounto you vvith mine ovvn hand. The motherly affection of Paule.This he ſayeth to moue them and to ſhew his motherly affection towardes them. As if he ſhould ſay: I neuer wrote ſo long an Epiſtle w^t mine owne hand to any other church as I hauehave done vntounto you. For as for his other Epiſtles, as he ſpake other wrote them, & afterwardes he ſubſcribed his ſalutation & name w^t his owne hād, as it is to be ſeene in y^e end of his Epiſtles. And in theſe words (as I ſuppoſe) he hath reſpect to the length of the Epiſtle. Other ſome take it otherwiſe.

Verſe. 12. As many as deſire to pleaſe in the flesh, compell you to be circumciſed, onelyonly becauſe they vvould not ſuffer the perſecution of the croſſe of Chriſt.

Before he curſed the falſe apoſtles. Now as it were repeating y^t ſame thing againe, but with other words, he accuſeth them very ſharply, to the ende he may feare and turne away the Galathians from their doctrine, notwithſtanding the great authority which they ſeemed to hauehave. The teachers which ye hauehave (ſayeth he) are ſuch as firſt regard not the glory of Chriſte and the ſaluation of your ſoules,Enormities in the falſe apoſtles. but onelyonly ſeeke their owne glory: ſecondly, they flie the croſſe: thirdly, they vnderſtād not thoſe things which they teach.

Theſe falſe teachers being accuſed of the Apoſtle for three ſuch execrable enormities, were worthy to be auoided of all men. But yet all the Galathians obeyed not this warning of Paule. And Paule doth the falſe apoſtles no wrong when he ſo vehemently inueyeth againſt them: but he iuſtly condemneth them by his Apoſtolike authority. In like maner when we call the Pope Antichriſte, his biſhops and his ſhauelings a curſed generation, we ſclaunder them not, but by Gods authoritie we iudge them to be accurſed, according to that which is ſayd in the firſt Chapter:Galath. 1.8. If vve or an angell from heauen preach othervviſe then vve hauehave preached vntounto you, accurſed be he: For they hate, perſecute and ouerthrow the doctrine of Chriſt.

Your teachers (ſayth he) are vaine heads, and not regarding the glory of Chriſt and your ſaluation, they ſeeke onelyonly their owne glory. Againe, becauſe they are afraid of the croſſe, they preach circumciſion and the righteouſnes of the fleſh, leſt they ſhould prouoke the Iewes to hate and perſecute them. Wherfore, although ye heare them neuer ſo gladly and neuer ſo long: yet ſhall ye heare but ſuch as make theyr belly their God,Phil. 3.19. ſeeke their owne glory, and ſhunne the croſſe. And here is to be noted a certaine vehemencie in this word compell. For circumciſion is nothing of it ſelfe: but to be compelled to circumciſion, and when a man hath receaued it to put righteouſnes and holines therein, and if it be not receaued to make it a ſinne, that is an iniurie vntounto Chriſt. Of this matter I hauehave ſpoken largely enough heretofore.

Verſe. 13. For they them ſelues that are circumciſed doe not keepe the lavv: but they vvould hauehave you circumciſed, that they might glory in your flesh.

Is not Paule here worthy to be called an heretike? For he ſayth, that not onelyonly the falſe apoſtles, but all the nation of the Iewes which were circumciſed keepe not the law, but rather that they which were circumciſed, in fulfilling the lawe fulfill it not. This is againſt Moiſes, who ſayeth that,Gen. 17.10 14. to be circumciſed is to keepe the lawe: and not to be circumciſed is to make the couenaunt voide. Gen. 17. And the Iewes were circumciſed for none other cauſe but to keepe the lawe,Gen. 17.1…. which commaunded that eueryevery malechild ſhould be circumciſed the eight day. Hereof we hauehave before entreated at large, and therfore we neede not now to repeate the ſame againe. Now, theſe things ſerue to y^e condemning of the falſe apoſtles, that the Galathiās may be feared from hearing of them. As if he ſhould ſay: Behold, I ſette before your eyes what maner of teachers ye hauehave. Firſt they are vaineglorious men, which ſeeke nothing but their owne profite,Phil. 2.21. and care for nothing but their owne bellie. Secondly they flie the croſſe: and finally they teach no truth or certaintie, but all their ſayings and doings are counterfet and full of hypocriſie. Wherefore although they keepe the lawe outwardly: yet in keping it they keepe it not. For without the holy ghoſt, the law can not be kept. But the holy Ghoſt can not be receaued w^tout chriſt: and where y^e holy ghoſt dwelleth not, ther dwelleth an vncleane ſpirit,The lavv is not accomplished vvith outvvard vvorkes. that is to ſay, deſpiſing god, & ſeking his owne gaine and glory. Therfore al that he doth as touchīg y^e law, is mere hypocriſie & double ſinne. For an vncleane heart doth not fulfill the lawe, but only maketh an outward ſhew thereof, and ſo is it more confirmed in his wickednes and hypocriſie.

And this ſentence is diligently to be marked, that they which are circumciſed keepe not the lawe: that is to ſay, that they which are circumciſed are not circūciſed.Rom. 14.2…. It may alſo be applied vntounto other workes. He that worketh, prayeth, or ſuffereth without Chriſt, worketh, praieth & ſuffereth in vaine: for all that is not of faith is ſinne.VVorks done vvithout faith are ſinnes. It profiteth a man therefore nothing at all to be outwardly circumciſed, to faſt, to pray or to doe any other worke, if he be within a deſpiſer of grace, of forgeuenes of ſinnes, of faith, of Chriſte, &c. and be puffed vp with the opinion & preſumption of his owne righteouſnes: which are horrible ſinnes againſt the firſt table: and afterward there folow alſo other ſinnes againſt the ſecōd table, as diſobedience, whoredom, furiouſnes, wrath, hatred, and ſuch other. Therfore he ſaith very wel, that they which be circumciſed keepe not the lawe, but onelyonly pretend that they keepe it. But this counterfetting, or rather hypocriſie is double wickednes afore God.

What meane the falſe apoſtles whē they would hauehave you to be circumciſed? Not y^t ye might become righteous: although they ſo beare you in hand, but that they may glory in your fleſh. Now, who would not deteſt this moſt peſtilēt vice of ambition and deſire of glory,The peril that follovveth ambition and vaine glory. which is ſought with ſo great perill of mennes ſoules? They are (ſayth he) diſceitfull, ſhameles and vaine ſpirites, which ſerue their owne belly and hate the croſſe. Againe (which is worſt of all) they compel you to be circumciſed according to the lawe, that they may therby abuſe your fleſh to their owne glory, & in the meane ſeaſon they bring your ſoules into daūger of euerlaſting deſtruction. For what gaine ye elſe before God but damnation? and what elſe before men, but that the falſe apoſtles may glory that they are your teachers, and ye their diſciples? and yet they teach you that which they them ſelues do not. Thus doth he ſharply reproue the falſe apoſtles.

Theſe wordes: That they may glory in your flesh, are very effectuall. As if he ſhould ſay: they hauehave not the word of the ſpirit: therfore it is impoſſible for you to receaue the ſpirite by their preaching. They do but only*That is, they do but kepe your flesh in a ſeruile and ſlauish exerciſe. exerciſe your fleſh, making you fleſhly Iuſticiaries or iuſtifiers of your ſelues. Outwardly they obſerue dayes, times, ſacrifices and ſuch other things according to the lawe, which are altogither carnall, whereby ye reape nothing elſe but vnprofitable labour and damnation. And on the other ſide, this they gaine thereby, that they boaſt that they are your teachers and hauehave called you backe from the doctrine of Paule the heretike, vntounto their mother the Synagoge. So at this day the Papiſtes bragge, that they call backe thoſe to the boſome of their mother the holy church, whom they deceaue and ſeduce. Contrariwiſe, we glory not in your fleſh, but we glory as touching your ſpirite, becauſe ye hauehave receaued the ſpirite by our preaching, Galath. 3.2.

Verſe. 14. But God forbid that I should glory but in the croſſe of our Lord Ieſu Chriſt.

The Apoſtle cloſeth vp the matter with an indignation, & with great vehemencie of ſpirite he caſteth out theſe wordes: But God forbid, The glory of the Chriſtians.&c. As if he ſhould ſay: This carnall glory and ambition of the falſe apoſtles is ſo daungerous a poyſon, that I wiſh it were buried in hell, for it is the cauſe of the deſtruction of many. But let them glory in the fleſh that liſt, and let them periſh with their curſed glory. As for me, I deſire no other glory but that whereby I glory and reioyce in the croſſe of Cbriſte. After the ſame maner ſpeaketh he alſo Rom. 5. VVe glory in our afflictions. Alſo in the .2. Cor. 12. Tvvill glory in mine infirmities. Here Paule ſheweth what is the glory and reioyſing of the Chriſtians, namely to glory and to be proud in tribulations, reproches, infirmities, &c.

The world iudgeth of the Chriſtians, not onelyonly that they are wretched and miſerable men, but alſo moſt cruelly, and yet (as it thinketh) with a true zeale hateth, perſecuteth, condemneth, and killeth them as moſt pernicious plages of the ſpirituall & worldly kingdom, that is to ſay, like heretikes and rebels. But becauſe they do not ſuffer theſe things for murther, theft, and ſuch other wickednes, but for the louelove of Chriſte whoſe benefite and glory they ſette forth, therefore they glory in tribulations and in the croſſe of Chriſte, and are glad with the Apoſtles that they are counted worthy to ſuffer rebuke for the name of Chriſt.Actes. 5.41. So muſt we glory at this day when the Pope and the whole world moſt cruelly perſecute vsus, condemne vsus, and kill vsus, becauſe we ſuffer theſe things, not for our euil dedes, as theeues, murtherers, &c. but for Chriſtes ſake our Lord and Sauiour, whoſe Goſpell we truly preach.

Now, our glory is encreaſed and confirmed principally by theſe two things: Firſt becauſe we are certaine that our doctrine is ſound & perfect: Secondly, becauſe our croſſe and ſuffering is the ſuffering of Chriſt. Therfore when the world perſecuteth and killeth vsus,The faithfull ſuffer for Chriſte. we hauehave no cauſe to complaine or lament, but we ought rather to reioyce and be glad. In deede y^e world iudgeth vsus to be vnhappy & accurſed. But on the other ſide, Chriſt, who is greater thā the world, and for whom we ſuffer, pronoūceth vsus to be bleſſed, & willeth vsus to reioyce. Bleſſed are ye (ſayth he) vvhen men reuile you & perſecute you, Math. 5.11.12.and falſly ſay all maner of euill againſt you for my ſake. Reioyce and be glad. Our glory then is an other maner of glory then the glory of the world is,The glory of the vvorld. which reioyceth not in tribulation, reproch, perſecution and death, &c. but glorieth altogether in power, in riches, peace, honour, wiſedom and his owne righteouſnes. But mourning and confuſion is the ende of this glory.

Moreouer,The croſſe of Chriſt. the croſſe of Chriſt doth not ſignifie that peece of wood which Chriſt did beare vponupon his ſhoulders, and to the which he was afterwardes nailed, but generally it ſignifieth all the afflictions of the faithfull, whoſe ſufferings are Chriſtes ſufferings.2. Cor. 1.5. Col. 1.24. 2. Cor. 1. The ſufferings of Chriſt abound in vsus. Againe: Novv reioyce I in my ſufferings for you, and fulfill the reſt of the afflictiōs of Chriſt in my flesh for his bodies ſake vvhichwhich is the Church, &c. The afflictiōs of the godly are the afflictiōs of Chriſt Actes. 9.4.The croſſe of Chriſte therfore generally ſignifieth all y^e afflictiōs of y^e church which it ſuffereth for Chriſte: which he him ſelfe witneſſeth when he ſayth, Saule Saule, vvhy perſecuteſt thou me: Saule did no violence to Chriſt, but to his Church. But he that toucheth it, toucheth the apple of his eye.Zach. 2.1. There is a more liuely feeling in the head then in the other members of the body. And this we know by experience:The feeling of the head is moſt ſenſible. for the litle toe or the leaſt part of a mannes body being hurt, the head forthwith ſheweth it ſelfe by the countenaunce to feele the greefe thereof. So Chriſte our head maketh all our afflictions his owne, and ſuffereth alſo when we ſuffer which are his body.

It is profitable for vsus to know theſe things, leſt we ſhould be ſwalowed vppe with ſorow or fal to deſpaire when we ſee that our aduerſaries doe cruelly perſecute, excommunicate & kill vsus. But let vsus thinke with our ſelues, after the example of Paule, that we muſt glory in the croſſe which we beare, not for our owne ſinnes,The croſſe of the godly i… ſvveete 2. Cor 1.5. Pſal. 44 22. but for Chriſtes ſake. If we conſider onelyonly in our ſelues y^e ſufferings which we endure, they are not only grieuous but intolerable: but when we may ſay: Thy ſufferings O Chriſte abound in vsus: Or as is ſaid in the Pſal. 44. For thy ſake are vve killed all the day, then theſe ſufferings are not onelyonly eaſie,Math. 11.30. but alſo ſweete, according to that ſaying: My burden is eaſie and my yoke is ſvveete.

Now, it is well knowen that we at this day doe ſuffer the hatred and perſecution of our aduerſaries for none other cauſe, but for that we preach Chriſte faithfully and purely. If we would deny him and approue their pernicious errours and wicked religion, they would not onelyonly ceaſe to hate and perſecute vsus, but woulde alſo offer vntounto vsus honour, riches, and many goodly things. Becauſe therefore we ſuffer theſe things for Chriſtes ſake, we may truely reioyſe and glory w^t Paule in y^e croſſe of our Lord Ieſus Chriſt:To glory in the croſſe of Chriſt. Rom. 5.3. 2. Cor. 7.5. that is to ſay, not in riches, in power, in the fauour of men, &c. but in afflictions, weaknes, ſorow, fightings in the body, terrours in the ſpirite, perſecutions and all other euils. Wherefore we truſt it will ſhortly come to paſſe, that Chriſte will ſay the ſame to vsus that Dauid ſayd to Abiathar the prieſt: I am the cauſe of all your deaths. 1. Sam. 22.22. Zach. 2.….Againe: He that toucheth you, toucheth the apple of mine eye. As if he had ſayd: he that hurteth you hurteth me. For if ye did not preach my worde and confeſſe me, ye ſhould not ſuffer theſe things.Iohn. 15.19. So ſayth he alſo in Iohn: If ye vvere of the vvorld, the vvorld vvould louelove his ovvne: but becauſe I hauehave choſen you out of the vvorld, therfore the vvorld hateth you. But theſe things are treated of afore.

Verſe. 14. By vvhom the vvorld is crucified to me, & I vntounto the vvorld.

This is Paules maner of ſpeaking. The world is crucified to me, that is,To be crucified to the vvorld. I iudge the world to be damned. And I am crucified to the world, that is: the world againe iudgeth me to be damned. Thus we crucifie and condemne one an other. I abhorre all the doctrine, righteouſnes and works of the world as the poyſon of the Deuil. The world againe deteſteth my doctrine and deedes, and iudgeth me to be a ſedicious, a pernicious, a peſtilent felow, and an heretike. So at this day the world is crucified to vsus, and we vntounto the world. We curſe and condemne all mans traditions concerning Maſſes, Orders, vowes, wil-worſhippings, works, & all y^e abhominations of y^e Pope & other heretikes, as the dirt of the Deuill. They againe do perſecute & kill vsus as deſtroyers of religion and troublers of the publike peace.

The Monkes dreamed that the world was crucified to them when they entred into their Monaſteries: but by this meanes Chriſt is crucified and not the world, yea the world is deliuered from crucifying and is the more quickened by that opinion of holines and truſt which they had in their owne righteouſnes that entred into religion. Moſt fooliſhly & wickedly therfore was this ſentence of the Apoſtle wreſted to the entring into Monaſteries.The contrary iudgement of the faithful & of the vvorld as concerning true doctrine. He ſpeaketh here of an high matter & of great importance: that is to ſay, that eueryevery faithfull man iudgeth that to be the wiſedom, righteouſnes and power of God, which the world condemneth as the greateſt folly, wickednes and weaknes. And contrariwiſe, that which the world iudgeth to be the higheſt religion and ſeruice of God, the faithfull doe know to be nothing elſe but execrable and horrible blaſphemie againſt God. So the godly condemne the world, and againe the world condemneth the godly. But the godly hauehave the right iudgement on their ſide:1. Cor. 2.13. for the ſpirituall man iudgeth all things.

Wherefore the iudgement of the world touching religion and righteouſnes before God, is as contrary to the iudgement of the godly, as God and the Deuill are contrary the one to the other. For as God is crucified to the Deuill and the Deuill to God: that is to ſay,1. Iohn. 3.8. as God condemneth the doctrine and workes of the Deuill (for the Sonne of God appeared, as Iohn ſayth,Iohn. 8.44. to deſtroy the workes of the Deuill): and contrariwiſe the Deuill condemneth and ouerthroweth the word and the workes of God, for he is murtherer and the father of lies: ſo the world condemneth the doctrine and life of the godly,The vvorld condemneth the life and doctrine of the godly. calling them moſt pernicious heretikes and troublers of the publike peace. And againe, the faithfull call the world the ſonne of the Deuil, which rightly foloweth his fathers ſteppes, that is to ſay, which is as great a murtherer and lier as his father is. This is Paules meaning when he ſayth: vvhereby the vvorld is crucified to me and I vntounto the vvorld. Now, the world doth not onelyonly ſignifie in the Scriptures vngodly and wicked men, but the very beſt, the wiſeſt and holieſt men that are of the world.

And here by the way he couertly toucheth the falſe apoſtles. As if he ſhould ſay: I vtterly hate and deteſt all glory which is without the croſſe of Chriſt, as a curſed thing: for the world with all the glory thereof is crucified to me and I to the world. Wherefore accurſed be all they which glory in your fleſh and not in the croſſe of Chriſt. Paule therefore witneſſeth by theſe wordes that he hateth the world with a perfect hatred of the holy Ghoſt: and againe,Pſal. 139.22. the world hateth him with a perfect hatred of a wicked ſpirite. As if he ſhould ſay: It is impoſſible that there ſhould be any agreement betweene me and the world. What ſhall I then doe? ſhall I geue place & teach thoſe things which pleaſe the world? No: but with a ſtout courage I will ſet my ſelfe againſt it, and will as well deſpiſe and crucifie it, as it deſpiſeth and crucifieth me.

To conclude, Paule here teacheth how we ſhould fight againſt Sathan (which not onelyonly tormenteth our bodies w^t ſundry afflictions, but alſo woundeth our hearts continually with his fiery dartes,Epheſ. 6.16. that by this continuance, when he can no otherwiſe preuaile, he may ouerthrow our faith, & bring vsus from y^e truth & from Chriſt), namely that like as we ſee Paule him ſelfe to hauehave ſtoutly deſpiſed the world: ſo we alſo ſhould deſpiſe the Deuill the Prince therof, with all his force, deceits & helliſh furies, and ſo truſting to the aide and helpe of Chriſte, ſhould triumph againſt him after this maner: O Sathā, the more thou hurteſt and goeſt about to hurt me, the more proud and ſtout I am againſt thee, and laugh thee to ſcorne. The more thou terrifieſt me, and ſeekeſt to bring me to deſperation, ſo much the more confidence & boldnes I take, & glory in the middeſt of thy furies & malice: not by mine owne power, but by y^e power of my Lord and Sauiour Chriſte, whoſe ſtrength is made perfect in my weaknes.2. Cor. 1….…. Therfore when I am weake then am I ſtrong. On the contrary, when he ſeeth his threatnings and terrours to be feared, he reioyceth, & then he terrifieth more and more ſuch as are terrified already.

Verſe. 15. For in Chriſte Ieſu, neither circumciſion auaileth any thing, nor vncircumciſion, but a nevv creature.

This is a wonderfull kinde of ſpeech which Paule here vſeth when he ſayth: neither circūciſion nor vncircūciſion preuaileth any thing. It may ſeeme that he ſhould rather hauehave ſayd: either circumciſion or vncircumciſion auaileth ſomwhat, ſeeing theſe are two contrary things. But now he denieth that either the one or y^e other do any thing auaile. As if he ſhuld hauehave ſaid: Ye muſt mount vp higher: for circūciſion and vncircūciſion are things of no ſuch importāce that they are able to obtaine righteouſnes before God. True it is y^t they are cōtrary y^e one to y^e other:Chriſtiā righteouſnes. but this is nothing as touching chriſtian righteouſnes, which is not earthly but heauēly, & therfore it cōſiſteth not in corporal thīgs. Therfore, whether thou be circūciſed or vncircūciſed, it is al one thīg: for in Chriſt Ieſu neither y^e one nor the other auaileth any thing at all.

The Iewes were greatly offended when they heard that circumciſion auailed nothing. They eaſily graunted y^e vncircūciſion auailed nothing. But they could not abide to heare y^t ſo much ſhuld be ſaid of circūciſion: for they fought euen vntounto bloud for y^e defence of the law & circūciſion. The Papiſtes alſo at this day do vehemently contend for the maintenāce of their traditiōs as touching y^e eating of fleſh, ſingle life, holy daies & ſuch other: and they excōmunicate & curſe vsus which teach y^t in Chriſt Ieſu theſe things do nothing auaile. But Paule ſayth that we muſt hauehave an other thing which is much more excellēt & precious, whereby we may obtaine righteouſnes before God. In Chriſte Ieſu (ſayth he) neither circūciſion nor vncircūciſion,1. Cor. 1.…. neither ſingle life nor mariage, neither meate nor faſting do any whit auaile. Meate maketh vsus not acceptable before God. We are neither y^t better by abſtaining, nor the worſe by eating. All theſe things, yea the whole world with all the lawes and righteouſnes therof, auaile nothing to Iuſtification.

Reaſon and the wiſedom of the fleſh doth not vnderſtand this: for it perceiueth not thoſe things vvhichwhich are of the ſpirit of God. 1. Cor. 2.14.Therefore it will needes hauehave righteouſnes to ſtand in outward things. But we are taught out of the word of God, that there is nothing vnderunder the ſonne which auaileth vntounto righteouſnes before God, but Chriſt only,VVithout Chriſt there is no ſaluation. or (as Paule ſayeth here) a new creature. Politike lawes, mens traditions, ceremonies of the church, yea and the law of Moiſes are ſuch things as are without Chriſte: therefore they auaile not vntounto righteouſnes before God. We may vſe them as things both good and neceſſary, but in their place and time. But if we talke of the matter of iuſtification, they auaile nothing, but hurt very much.

And by theſe two things: Circumciſion & vncircumciſion, Paule reiecteth al other things what ſo euer, and denieth that they auaile any thing in Chriſt Ieſu, that is, in the cauſe of faith and ſaluation. For he taketh here a part for the whole, that is,Vncircumciſion ſignifieth all the Gentiles, Circumciſion all the Ievves. by vncircumciſion he vnderſtandeth all the Gentiles, by circumciſion all the Iewes with all their force and all their glory. As if he ſayd: whatſoeuer the Gentiles can doe with all their wiſedom, righteouſnes, lawes, power, kingdomes, Empires, it auaileth nothing in Chriſte Ieſus. Alſo, whatſoeuer the Iewes are able to do, with their Moiſes, their law, their circumciſion, their worſhippings, their temple, their kingdom and prieſthoode, it nothing auaileth. Wherefore in Chriſt Ieſu or in the matter of Iuſtification we muſt not diſpute of the lawes either of the Gentiles or of the Iewes, but we muſt ſimply pronounce that neither circumciſion nor vncircumciſion auaileth any thing.

Are the lawes then of no effect? Not ſo. They be good and profitable:Lavves be good. albeit in their place and time, that is, in corporall and ciuill things, which without lawes cannot be guided. Moreouer we vſe alſo in the churches certaine ceremonies and lawes:The vſe of ceremonies and lavves. 1. Cor. 14.40. not that the keping of them auaileth vntounto righteouſnes, but for good order, example, quietnes & concord, according to that ſaying: Let all things be done comely and orderly. But if lawes be ſo ſet forth and vrged as though y^e keping of them did iuſtifie a man, or the breaking thereof did condemne him, they ought to be taken away and to be aboliſhed: for then Chriſt loſeth his office and his glory,Gal. 3.5. who onelyonly iuſtifieth vsus, and geueth vntounto vsus the holy Ghoſt. The Apoſtle therfore by theſe words plainly affirmeth that neither circumciſion nor vncircumciſion auaileth any thing, but the new creature, &c. Now, ſince that neither the lawes of y^e Gentiles nor of the Iewes auaile any thing, the Pope hath done moſt wickedly, in that he hath conſtrained men to keepe his lawes with the opinion of righteouſnes.

Eph. 4.24. A nevv creature.Now, a new creature whereby the image of God is renewed, is not made by any colour or coūterfaiting of good works (for in Chriſt Ieſu neither circumciſion auaileth any thing, nor vncircumciſion) but by Chriſt, by whom it is created after y^e image of God in righteouſnes and true holines. When workes are done, they bring in deede a newe ſhew and outward appearance wherwith the world & the fleſh are delited, but not a new creature: for the heart remaineth wicked as it was before, full of the contempt of God & infidelitie. Therfore a new creature is the worke of the holy Ghoſt,Actes. 15.9. which clenſeth our heart by faith, & worketh the feare of God, louelove, chaſtity and other chriſtian vertues, and geueth power to bridle the fleſh & to reiect the righteouſnes and wiſedom of the world. Here is no colouring or new outward ſhew, but a thing done in deede. Here is created an other ſenſe and an other iudgement, that is to ſay, altogether ſpirituall, which abhorreth thoſe things that before it greatly eſtemed. The Mōkiſh life and Order did ſo bewitch vsus in time paſt, that we thought there was no other way to ſaluation. But now we iudge of it farre otherwiſe. We are now aſhamed of thoſe things which we adored as moſt heauēly and holy, before we were regenerate into this new creature.

The renevving of the members of the body folovv the renevving of the minde.Wherfore the chaunging of garments & other outward things is not a new creature (as the Monkes dreame): but it is the renewing of the minde by the holy Ghoſt: after the which foloweth a chaunge of the members and ſenſes of the whole body. For when the heart hath conceaued a new light, a new iudgement and new motions through y^e Goſpell, it commeth to paſſe that the inward ſenſes are alſo renewed: for the eares deſire to heare the word of God, and not the traditiōs and dreames of men. The mouth and tounge doe not vaunt of their owne works, righteouſnes and Rules: but they ſet forth the mercy of God onelyonly offered vntounto vsus in Chriſt. Theſe chaunges conſiſt not in words, but are effectuall, and bring a new ſpirit, a new will, new ſenſes & new operations of the fleſh, ſo that the eyes, eares, mouth and tounge doe not onelyonly ſee, heare and ſpeake otherwiſe than they did before, but the minde alſo approueth, loueth and foloweth an other thing than it did before. For before being blinded with popiſh errours and darknes, it imagined God to be a marchaūt,The Papiſts imagined God to be a marchaunt, and to ſell his grace for vvorkes and merites. who would ſell vntounto vsus his grace for our works and merites. But now in the light of the Goſpell it aſſureth vsus that we are counted righteous by faith onelyonly in Chriſt. Therfore it now reiecteth all wilworkes and accomliſheth the workes of charitie & of our vocation cōmaunded by God. It praiſeth & magnifieth God: it reioyceth and glorieth in the only truſt and confidence of Gods mercy through Ieſus Chriſt. If it muſt ſuffer any trouble or affliction, it endureth the ſame cherefully and gladly, although the fleſh repine and grudge thereat. This Paule calleth a new creature.

Verſe. 16. And to as many as vvalke according to this rule, peace be vponupon them and mercy.

This he addeth as a concluſion.A right rule. This is the onelyonly and true rule wherin we ought to walke, namely the new creature, which is neither circumciſion nor vncircumciſion,Eph. 4.24. but the new man created vntounto the image of God in righteouſnes & true holines, which inwardly is righteous in the ſpirite, and outwardly is holy and cleane in the fleſh. The Monkes hauehave a righteouſnes and holines,The righteouſnes of Monkes. but it is hypocriticall and wicked, becauſe they hope not to be iuſtified by onelyonly faith in Chriſte, but by the keping of their Rule. Moreouer, although outwardly they counterfet an holines, and refraine their eyes, handes, tounge & other members from euill: yet they hauehave an vncleane heart, ful of filthy luſt, enuie, wrath, lecherie, idolatrie, contempt and hatred of God, blaſphemie againſt Chriſte, &c. for they are moſt ſpitefull and cruell enemies of the truth. Wherefore the Rule and religion of the Monkes is moſt wicked, and accurſed of God.

But this rule whereof Paule ſpeaketh in this place, is bleſſed, by the which we liue in the Faith of Chriſte, and are made newe creatures, that is to ſay, righteous and holy in deede by the holy ghoſt, w^tout any colouring or coūterfetting. To them which walke after this rule belongeth peace,Peace. Mercy. that is, the fauour of God, forgeuenes of ſinnes, quietnes of conſcience, and mercy: that is to ſay, helpe in afflictions and pardon of the remnantes of ſinne which remaine in our fleſh. Yea although they which walke after this rule be ouertaken with any ſinne, yet for that they are the children of grace and peace, mercy vpholdeth them, ſo that their ſinne and fall ſhall not be layd vntounto their charge.

Verſe. 16. And vponupon the Iſrael of God.

Here he toucheth the falſe apoſtles and Iewes, which gloried of their fathers,Rom. 9.4.5. bragged that they were the people of God, that they had the lawe, &c. As if he ſayd: They are the Iſrael of God, which w^t faithfull Abraham beleue the promiſes of God offered already in Chriſt,Rom. 9.7 8. whether they be Iewes or Gentiles, and not they which are begotten of Abraham, Iſaac, and Iacob after the fleſh. This matter is largely handled before in the third Chapter.

Verſe. 17. From hence forth let no man put me to buſines.

He concludeth his Epiſtle with a certaine indignation. As if he ſayd: I hauehave faithfully taught the Goſpel as I hauehave receaued it by the reuelation of Ieſus Chriſt: Who ſo will not folow it, let him folowe what he will, ſo that hereafter he trouble me no more. At a word, this is my cenſure, that Chriſte which I hauehave preached is the onelyonly high Prieſt and Sauiour of the world. Therefore either lette the world walke according to this rule, of which I hauehave ſpoken here & thorough out all this Epiſtle, or elſe let it periſh for euer.

Verſe. 17. For I beare in my body the markes of the Lord Ieſus.

This is the true meaning of this place: The markes that be in my body doe ſhew well enough whoſe ſeruaunt I am. If I ſought to pleaſe men, requiring circumciſion & the keeping the law as neceſſary to ſaluation, and reioyſing in your fleſh as the falſe apoſtles doe, I needed not to beare theſe markes in my body. But becauſe I am the ſeruaunt of Ieſus Chriſte, and walke after a true rule: that is, I openly teach and confeſſe that no man can obtaine the fauour of God, righteouſnes and ſaluation but by Chriſte alone, therfore it behoueth me to beare the badges of Chriſte my Lord: which be not markes of mine owne procuring, but are laid vppon me againſt my will by the world and the Deuill, for none other cauſe but for that I preach Ieſus to be Chriſte.

He calleth therefore the ſtripes and ſufferings which he did beare in his body, markes: alſo the fierie dartes of the Deuill,Epheſ. 1.16. anguiſh and terrour of ſpirite, &c. Of theſe ſufferings he maketh mention eueryevery where in his Epiſtles: As Luke alſo doth in the Acts.1. Cor. 4.9. I thinke (ſayth he) that God hath ſette forth vsus the laſt Apoſtles as men appoynted to death: For vve are made a gaſing ſtocke vntounto the vvorld, and to the aungels, and to men. Againe:1. Cor. 4.11.12.13. VntoUnto this houre vve both hunger and thirſt, and are naked, and are buffeted, and hauehave no certaine dvvelling place, and labour vvorking vvith our ovvne handes: VVe are reuiled, vve are perſecuted, vve are euill ſpoken of, 2. Cor. 6.4.5.6.vve are made as the filth of the vvorld, the ofſcouring of all things. Alſo in an other place. In much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in priſonmentes, in tumultes, in labours, by vvatchings, by faſtings, &c. And againe:2. Cor. 11.2….24.25.…. In labours more aboundant, in ſtripes aboue meaſure, in priſon more plenteouſly, in death oft. Of the Ievves fiue times receiued I fortie ſtripes ſaue one. I vvas thriſe beaten vvith roddes, I vvas once ſtoned, I ſuffered thriſe ſhippevvracke, night and day hauehave I bene in the deepe ſea. In iourneyings I vvas often, in perilles of vvaters, in perilles of robbers, in perilles of mine ovvne nation, in perilles among the Gentiles, in perilles in the Citie, in perilles in the vvildernes, in perilles in the ſea, in perilles among falſe brethren, &c.

Theſe be the true markes and imprinted ſignes,The markes vvhichwhich vve beare at this day. of which the Apoſtle ſpeaketh in this place. The which we alſo at this day by the grace of God, beare in our bodies for Chriſtes cauſe. For the world perſecuteth & killeth vsus, falſe brethren deadly hate vsus, Sathā inwardly in our heart w^t his fiery dartes terrifieth vsus,Epheſ. 6.16. and for none other cauſe but for that we teach Chriſt to be our righteouſnes & life. Theſe markes we chooſe not of any deuotion, neither do we gladly ſuffer them: but becauſe the world and the Deuill do lay them vponupon vsus for Chriſtes cauſe we are compelled to ſuffer them, and we reioyce in ſpirite with Paule (which is alwayes willing,Math. 26.41. glorieth, and reioyceth) that we beare them in our body: for they are a ſeale and moſt ſure teſtimonie of true doctrine and faith. Theſe things Paule ſpake (as I ſhewed afore) with a certaine diſpleaſure and indignation.

Verſe. 18. Brethren, the grace of our Lord Ieſus Chriſte be vvith your ſpirite, Amen.

This is his laſt farewell. He endeth the Epiſtle with the ſame wordes wherewith he began. As if he ſayd: I hauehave taught you Chriſt purely: I hauehave entreated you: I hauehave chidden you, and I hauehave lette paſſe nothing which I thought profitable for you. I can ſay no more, but that I heartely pray, that our Lord Ieſus Chriſte would bleſſe and encreaſe my labour, and gouerne you with his holy ſpirite for euer.

Thus hauehave ye the expoſition of Paules Epiſtle to the Galathians. The Lord Ieſus Chriſt, our iuſtifier and Sauiour, who gaue vntounto me the grace and power to expound this Epiſtle and to you likewiſe to heare it, preſerue and ſtabliſh both you and me (which I moſt hartely deſire), that we daily growing more and more in the knowledge of his grace and Faith vnfained, may be found vnblameable and without fault in the day of our redemption. To whom with the father and the holy Ghoſt be glory world without end. AMEN.

1. TIMOT. 1.

VntoUnto the King euerlaſting, immortall, inuiſible, vntounto God onelyonly vviſe be honour and glory for euer and euer. AMEN.

FINIS.

End of the text · Martin Luther, Commentary on Galatians (1575)

Commentary on Galatians, Chapter 6

Chap. 6.1. Brethren if a man be ouertaken by any fault, ye vvhichwhich are ſpirituall reſtore ſuch one vvith the ſpirite of mekenes.