Commentary on Galatians, Chapter 1 · Verse extract 11-12 – Verse extract 14
Verſ. 11.12. Novv I certefie you brethern, that the goſpell vvhichwhich vvas preached of me,1 Cor. 15.1. Acts. 9.1. vvas not after man. For neither receaued I it of man, neither vvas I taught it but by the reuelation of Ieſus Chriſt.
The chiefe purpoſe of Paule in this diſputation.Here is the principal poynt of all this matter: which containeth a confutation of his aduerſaries, and a defence of his doctrine to the ende of the ſecond chapter. This he vrgeth, this he ſtandeth vponupon, & with an oth confirmeth it, yt he learned not his goſpel of any man, but receaued the ſame by the reuelation of Ieſus Chriſt. And in that he ſweareth, he is conſtrained ſo to do, yt the Galathians may beleue him, and alſo, that they ſhould geue no eare to yt falſe Apoſtles: whō he reproueth as liers, becauſe they had ſaid, yt he learned & receaued his goſpel of ye Apoſtles.
Where he ſayth that his goſpell is not after man, he meaneth not, that his goſpell is not earthly, (for that is manifeſt of it ſelfe: and the falſe apoſtles bragged alſo that their doctrine was not earthly but heauenly):Paules doctrine vvas not after man. but he meaneth that he learned not his goſpel by the miniſterie of men, or receiued it by any earthly meanes (as we all learne it either by the miniſtery of men, or els receaue it by ſome earthly meanes: ſome by hearing, ſome by reading, and ſome by writing): but he receaued the ſame onelyonly by the reuelation of Ieſus Chriſt. If any man liſt to make any other diſtinction, I am not againſt it.Chriſt both God and man The Apoſtle ſheweth here by the way, that Chriſt is not onelyonly man, but that he is both very God and very man, whan he ſayth: that he receaued not his goſpell by man.
Now, Paule receaued his goſpell in the way as he was going to Damaſcus, where Chriſt appeared vntounto him, and talked with him. Afterwardes alſo he talked with him in the temple at Ieruſalem: VVhere Paule receaued the Goſpell. Acts. 9.71.but he receaued his goſpel vponupon the way, as Luke reciteth the ſtorie in the .9. of the Actes. Ariſe (ſayth Chriſt) and goe into the Citie, and it shall be told thee vvhat thou muſt doe. He doth not bid him goe into the citie, that he might learne the goſpel of Ananias: but Ananias was bid to goe and baptiſe him, to lay his hands vponupon him, to commit the miniſterie of the word vntounto him, and to commend him vntounto the Church: and not to teach him the Goſpel, which he had receaued afore (as he glorieth in this place) by the onelyonly reuelation of Ieſus Chriſt. And this Ananias himſelfe confeſſeth, ſaying: Brother Saule, Verſe. 1….the Lord vvhichwhich appeared to thee in the vvay hath ſent me, that thou mighteſt receaue thy ſight. Therfore he receaued not his doctrine of Ananias, but being already called, lightned, and taught of Chriſt in the way, he was ſent to Ananias, that he might alſo hauehave the teſtimonie of men, that he was called of God to preach the goſpell of Chriſt.
This Paule was conſtrained to recite, to put away the ſclaunder of the falſe Apoſtles, who laboured to bring him into hatred among the Galathians, ſaying that Paule was inferiour to the reſt of the Apoſtles ſchollers: who had receaued of the Apoſtles that which they taught and kept: whoſe conuerſation alſo they had ſeene a long time: and that Paule him ſelfe had alſo receaued the ſame things of them, although he did now deny it. Why then would they rather obey an inferiour, and deſpiſe the authoritie of the Apoſtles themſelues, who were not onelyonly the fore elders and teachers of the Galathians, but alſo of al the Churches through out the whole world.
The argument of the falſe Apoſtles takē from the authoritie of the Apoſtles.This argument, which the falſe Apoſtles grounded vponupon the authority of the Apoſtles, was ſtrong & mighty, wherby the Galathians were ſodenly ouerthrowne, eſpecially in this matter. I would neuer hauehave beleued, had I not ben taught bp theſe exāples of the Churches of Galatia, of the Corinthians & others, that they which had receaued the word of God in the beginning with ſuch ioy (among whom were many notable men) could ſo quickly be ouerthrowne. Oh good God, what horrible and infinite miſcheefes may one onelyonly argument eaſily bring: which ſo pearceth a mans conſcience when God withdraweth his grace, that in one moment he loſeth altogether. By this craftie pretence then the falſe Apoſtles deceaued the Galathians, being not fully ſtabliſhed and grounded, but as yet weake in the Faith.
Moreouer, the matter of iuſtification is brickle: not of it ſelfe (for of it ſelfe it is moſt ſure and certaine) but in reſpect of vsus. Whereof I my ſelfe hauehave good experience. For I know in what houres of darknes I ſometimes wraſtle. I know how often ſodenly I loſe the beames of the goſpell and grace, as being ſhadowed from me with thicke and darke cloudes.So great is the vveaknes euē of the godly, that they are hardli dravvn to Gods promiſes, though they be moſt certaine. Briefly I know in what a ſlippery place euen ſuch alſo do ſtand, as are well exerciſed, and ſeeme to hauehave ſure footing in matters of faith. We hauehave good experience of this matter: For we are able to teach it vntounto others, and this is a ſure token that we vnderſtand it. But when in the very conflict we ſhould vſe the goſpell, which is the word of grace, conſolation and life, there doth the law, the worde of wrath, heauines and death preuent the goſpell, and beginneth to rage: and the terrours which it raiſeth vp in the conſcience,The office of the lavv. are no leſſe then was that horrible ſhew in the mount Synai. Exod. 19.18.So that euen one place out of the ſcripture containing ſome threatning of the law,He alludeth to the geuing of the lavv in mount Synai. drowneth and beareth downe all conſolations beſides, and ſo ſhaketh all our inward powers, that it maketh vsus to forget Iuſtification, Grace, Chriſt, the goſpell, and altogether.
The conflictes of the godly.Therfore in reſpect of vsus, it is a very brickle matter, becauſe we are brickle. Againe, we hauehave againſt vsus euē the one halfe of our ſelues: that is to ſay, reaſon, & all ye powers therof. Beſides all this, ye fleſh reſiſteth the ſpirite,Galat. 5.17. which can not beleeue aſſuredly yt the promiſes of God are true. It fighteth therfore againſt the ſpirite, and (as Paule ſayth) it holdeth the ſpirite captiue: Rom. 7.23.ſo that it can not beleeue ſo ſtedfaſtly as it would. Wherefore we teach continually that the knowledge of Chriſt and of Faith, is no worke of man, but ſimplie the gift of God,Faith is the gift of God. who as he createth Faith, ſo doth he kepe it in vsus. And euen as he firſt geueth Faith vntounto vsus through the word, ſo afterwardes he exerciſeth, encreaſeth, ſtrengtheneth & maketh perfect the ſame in vsus by the word. Therfore the greateſt ſeruice that a man can doe vntounto God,The cheefe ſeruice of God. VVhat inconueniences follovv the lothing of Gods vvord. & the very Sabboth of Sabboths is to exerciſe him ſelfe in true godlines, diligently to read and to heare the word. Contrariwiſe there is nothing more daū gerous then to be wery of the word. He therfore that is ſo cold that he thinketh him ſelfe to know enough, and beginneth by litle and litle to lothe the word, that mā hath loſt Chriſt and the goſpel, and that which he thinketh him ſelf to know, he attaineth onelyonly by bare‖Speculatiō is a naked knovvledge vvithout practiſe. Iam. 1.23.24. ſpeculation: And he is like vntounto a man (as S. Iames ſayth): VVho beholding his face in a glaſſe, goeth his vvay, and by and by forgetteth vvhat his countenaunce vvas.
Wherefore let eueryevery faithfull man laboure and ſtriue with all diligence to learne and to keepe this doctrine:The doctrine of true godlines is kept by prayer and earneſt ſtudie of the vvorde. And to that ende let him vſe humble and hearty prayer, with continuall ſtudie and meditation of the worde. And when we hauehave ſtriuen neuer ſo much, yet ſhall we hauehave enough to keepe vsus occupied. For we hauehave to doe with no ſmall enemies, but ſtrong and mighty, and ſuch as are in continuall warre againſt vsus, namely our owne fleſh, all the daungers of the world,The enemies of the godly. the law, ſinne, death, the wrath and iudgement of God, and the Deuill himſelfe: who neuer ceaſeth to tempt vsus inwardly by his fierie darts, & outwardly by his falſe Apoſtles, to the ende that he may ouerthrow, if not all, yet the moſt part of vsus.
This argument therefore of the falſe apoſtles had a goodly ſhew,The reaſon vvhichwhich at this day is vſed againſt vsus, and preuaileth vvith many. and ſeemed to be very ſtrong. Which alſo at this day moueth many, namely that the Apoſtles, the holy fathers and their ſucceſſours hauehave ſo taught: that the Church ſo thinketh and beleeueth: Moreouer that it is impoſſible that Chriſt ſhould ſuffer his Church ſo long time to erre. Art thou alone (ſay they) wiſer then ſo many holy men? wiſer then ye whole church? After this maner the deuil being chaunged into an Angell of light, ſetteth vponupon vsus craftely at this day by certaine peſtiferous hypocrites, who ſay: We paſſe not for the Pope, nor for the Biſhops thoſe great perſecutors and contemners of Gods word: we abhorre alſo ye hypocriſie & deceitfulnes of Monkes & ſuch like: but we would hauehave the aucthoritie of holy Church to remaine vntouched. The Church hath thus beleeued and taught this long time. So hauehave all the Doctours of the primatiue Church,The Deuils argument. holy men, more auncient and better learned then thou. Who art thou, that dareſt diſſent from all theſe, and bring vntounto vsus a contrary doctrine? When Satan reaſoneth thus, conſpiring with the fleſh and reaſon, then is thy conſcience terrified and vtterly deſpaireth, vnleſſe thou conſtantly retourne to thy ſelfe againe, and ſay: Whether it be Cyprian, Ambroſe, Auguſtine, either S. Peter, Paule or Iohn, yea or an Angell from heauen that teacheth otherwiſe, yet this I know aſſuredly, that I teach not the things of men, but of God: that is to ſay, I attribute all things to God alone, and nothing to man.
When I firſt tooke vponupon me the defence of the Goſpell, I remember that Doctor Staupitius a worthy man,Doctour Staupitius a fauourer of Luthers doctrine, vvhē he began to preach. ſayd thus vntounto me. This liketh me well that this doctrine which thou preacheſt, yeldeth glory and all things elſe vntounto God alone, and nothing vntounto man: for vntounto God there can not be attributed too much glory, goodnes, merciemercy. &c. This ſaying did then greatly comfort and confirme me. And true it is that the doctrine of the Goſpell taketh from men all glory,The doctrine of the goſpell attributeth all things vntounto God, and nothing to man. wiſedom, righteouſnes. &c. and geueth them to the creatour alone, who made all things of nothing. We may alſo more ſafely attribute too much vntounto God then to man. For in this caſe I may ſay boldly: Be it ſo that the Church, Auguſtine and other Doctours, alſo Peter and Apollo: yea euen an Angell from heauen, teach a contrary doctrine, yet my doctrine is ſuch, that it ſetteth forth and preacheth the grace and glory of God alone, and in the matter of ſaluation, it condemneth the righteouſnes and wiſedom of all men. In this caſe I can not offend, becauſe I geue both to God and man, that which properly and truely belongeth vntounto them both.
But thou wilt ſay: The Church is holy, The Fathers are holy. It is true: notwithſtanding, albeit the church be holy, yet is it compelled to pray:Mat. 1.1…. forgeue vsus our treſpaſſes. So, though the fathers be holy, yet are they ſaued through the forgeuenes of ſinnes. Therfore neither am I to be beleued,Neither Angels nor Apoſtles, or any other to be beleued: if they teach any thing againſt the vvord of God. nor the Church, nor the Fathers, nor the Apoſtles, no nor an Angell from heauen, if we teach any thing againſt the word of God, but let the vvord of God abide for euer: For elſe this argument of the falſe Apoſtles had mightely preuailed againſt Paules doctrine. For in deede it was a great matter, a great matter I ſay, to ſet before the Galathians the whole Church, with all the companie of the Apoſtles, againſt Paule alone, but lately ſprong vp and of ſmall authoritie. This was therefore a ſtrong argument, and concluded mightely. For no man ſayth willingly that the Church erreth, and yet it is neceſſary to ſay that it erreth, if it teache any thing beſides or againſt Gods worde.
Peter the cheefe of the Apoſtles taught both in life and doctrine beſides Gods word, therfore he erred and was deceaued.The errour of Peter. Neither did Paule diſſemble that errour (although it ſeemed to be but a light fault) becauſe he ſawe it would turne to the hurt of the whole Church, but vvithſtoode him euen to his face, Galat. 2.11.becauſe he vvalked not after the truth of the Goſpell. Therefore neither is the Church, nor Peter, A chefe argument againſt vsus.nor the Apoſtles, nor Angels from heauen to be heard, vnleſſe they bring and teach the pure word of God.
This argument euen at this day is not a little preiudiciall to our cauſe. For if we may neither beleeue the Pope, nor the Fathers, nor Luther, nor any other, except they teach vsus ye pure word of God, whom ſhall we then beleeue? Who in the meane while ſhall certefie our conſciences which part teacheth the pure word of God, we or our aduerſaries? For they bragge, that they alſo hauehave the pure worde of God and teach it. Againe, we beleue not the Papiſtes, becauſe they teach not the word of God, neither can they teach it. Contrariwiſe, they hate vsus moſt bitterly, and perſecute vsus, as moſt peſtilent heretikes and ſeducers of the people. What is to be done in this caſe? Shall it be lawfull for eueryevery fantaſticall ſpirite, to teach what him ſelfe liſteth, ſeeing the world can neither heare nor abide our doctrine? For although we glory with Paule, that we teach the pure Goſpell of Chriſt (vntounto which, not onelyonly the Emperour, Pope, and the whole world ought to geue credite, but alſo ought gladly and thankfully to receaue and embrace it, yea, and diligently to prouide, that it be taught in eueryevery place: and if any ſhould teach the contrary, were he the Pope, an Apoſtle, or an Angell from heauen, to holde him accurſſed together with his Goſpell), yet for all that, we profite nothing, but are compelled to heare, that this our glorying is not onelyonly vaine, raſh, and arrogant, but alſo Deuiliſh and full of blaſphemie. But if we abaſe our ſelues, and geue place to the rage of our aduerſaries, then both the Papiſts and Anabaptiſts waxe proud. The Anabaptiſts wil vaunt ye they bring and teach vsus ſome ſtraunge thing which the world neuer heard of before. The Papiſtes will ſet vp againe and ſtabliſhe their olde abhominations. Let eueryevery man therfore take hede,A preacher muſt be ſure of his calling and doctrine. Galat. 1.8. that he be moſt ſure of his calling and doctrine, that he may boldly ſay with Paule: Although vve or an Angell from heauen preach vntounto you othervviſe, then that vvhichwhich vve hauehave preached vntounto you, let him be accurſed.
Verſe. 13. For you hauehave heard of my conuerſation in times paſt in the Ievvish religion, hovv thar I perſecuted the Church of God extremely and vvaſted it: And profited in the Ievvish religion, aboue many of my companions of mine ovvne nation.
This place hath in it no ſinguler doctrine. Notwithſtāding Paule alledgeth here his owne example, ſaying: I hauehave defended the obſeruations of the Phariſeis and the law more conſtantly then ye, and all your falſe teachers. Wherfore if the righteouſnes of the law had bene any thing worth,The zeale of Paule. I had not turned backe from it: in the keping wherof notwithſtanding before I knew Chriſt, I did ſo exerciſe my ſelfe, and ſo profite therin, that I excelled many of my companions of mine owne nation. Moreouer I was ſo zelous in defence of the ſame, yt I perſecuted the church of God extremely, & waſted it. For hauing receaued authoritie of the high prieſts,Actes. 8.1. Actes. 9.12. Actes. 16.4. Rom. 9.3. I put many in priſon, & whē they ſhould be put to death I pronounced the ſentēce, and puniſhing them thorow out all the Sinagoges I compelled them to blaſpheme, & was ſo exceding mad vponupon them, that I perſecuted them euen vntounto ſtraunge cities.
Verſe. 14. And vvas much more zelous of the traditiōs of my fathers.
He calleth not here the Phariſaicall or humane traditions: the traditions of his fathers, for here he treateth not of the Phariſaicall traditions, but of a farre higher matter, and therefore he calleth euen that holy law of Moiſes, VVhat Paule calleth the traditions of the fathers.his fathers traditions: that is to ſay, receaued and left as an inheritaunce from the fathers. For theſe (ſayth he) vvhē I vvas in the Ievvish religion, I vvas very zelous. He ſpeaketh after the ſame maner to the Philippians.Phil. 3.5. As concerning the lavv (ſayth he) I vvas a Phariſee, cōcerning zeale I perſecuted the church, and as concerning the righteouſnes of the lavv I vvas vnrebukeable. As though he would ſay: Here I may glory, and may cōpare with the whole nation of the Iewes, yea euen with the beſt and the holieſt of all thoſe which are of the Circumciſion: Let them ſhew me if they can, a more zelous and earneſt defender of Moiſes law, then I hauehave bene.
This thing (O ye Galathians) ought to hauehave perſwaded you, not to beleue theſe ſeducers & deceauers, which magnify the righteouſnes of the law, as a matter of great importaunce, when as, if there were any cauſe to glory in the righteouſnes of the law, I hauehave more cauſe to glory then any other.
In like maner ſay I of my ſelfe, that before I was lightned wt the knowledge of the goſpel, I was as zelous for the papiſtical lawes and traditions of the fathers, as euer any was, moſt earneſtly maintaining & defending them as holy and neceſſary to ſaluation. Moreouer, I did my endeuour to obſerue & kepe them my ſelfe as much as was poſſible for me to do, puniſhing my pore body with faſting, watching, praying & other exerciſes, more thē all they which at this day do ſo bitterly hate and perſecute me becauſe now I take frō them the glory of iuſtifying. For I was ſo diligent and ſuperſtitious in the obſeruation hereof, that I laid more vponupon my body, then without daunger of health it was able to beare. I honoured the Pope of mere conſcience & vnfainedly, not ſeking after prebēds, promotions & liuings: but whatſoeuer I did, I did it wt a ſingle hart, of a good zeale & for ye glory of god. But thoſe things which then were gainfull vntounto me,Phil. 3.…. now with Paule I count to be but loſſe for the excellencie of ye knowledge of Ieſus Chriſt my Lord. But our aduerſaries, as idle bellies & tried with no tentations, beleue not that I and many others hauehave endured ſuch things: I ſpeake of ſuch as with great deſire ſought for peace & quietnes of conſcience, which notwithſtanding in ſo great darknes it was not poſſible for them to finde.