Commentary on Galatians, Commentary · Chapter 6
The ſyxt Chapter.
1 Bretheren, although a man be preuented in any fall, you which be ſpiritual, rayſe vp ſuch a man with the ſpirite of gentleneſſe, conſidering thee ſelfe, leaſt thou alſo be tempted.
2 Beare ye one anothers burthen: and fulfill ye ſo the law of Chriſt.
3 For if any man thinke himſelfe to be any thing, when as he is nothing, he deceiueth himſelfe.
4 Let eueryevery man trie his owne worke: and then hee ſhall hauehave glory in himſelfe, and not in another.
5 For eueryevery one ſhall cary his own burthen.
ALthough a man be preuented.) As ambition is a very hurtfull euill: ſo alſo doth importunate and ouermuch rigour hurt greatlye and that not ſieldome whiche is couered in deede with an honeſt colour of zeale, but it ariſeth oft time of pryde, and of diſdayne and contempte of our bretheren. For many, as though by their brothers faulte they had gotten occaſion to triumpe (ouer them) doe vexe and greeue thē contumeliouſly & cruellie. and this they do, becauſe they bend themſelues more to taunt than to amend them. They are in deede to bee reprehended that hauehave offended: and manye times ſeueritie and ſharpeneſſe is needefull. It is conuenient than to perſiſt in reprehending, euen vntil a man come to importunitie: but yet you muſt mingle your Vineger with oyle.That is, vſe gentle perſwaſiōs as well as ſharpe reprehenſyons. And hervpon he teacheth in this place that lenitie muſt be vſed in the correcting of our brothers faults: and that thoſe are Godly and Chriſtian chidinges, which ſauour of gentleneſſe. That he may the eaſilier obtain that, he ſheweth to what end godly reprehenſions are vſed: namely to rayſe vp him which is fallen, that is, to reſtore him new. And that wil neuer be wrought with violence, nor with an accuſing ſpirite, nor yet with ſterneneſſe eyther of countenaunce or wordes. it remaineth (then), to bring with vsus a quiet and gentle ſpirite, if we minde to heale our brother. and, leaſt any man ſhould ſhew forth gentleneſſe in geſture only, he requireth the ſpirite. whereby he declareth, that they are meete to chaſten their bretheren, who hauehave hartes addicted to lenitie. Hee commendeth gentleneſſe aboute correcting our bretheren, with another argument, when he ſaith, Preuented, for they that are fallen vnaware, or circumuēted by deceite, to deale too hardly with ſuch, were ſmal humanitie or gentleneſſe. But we know that the Deuill is alwaye readye to deceaue: and that wee are beguiled of him a thouſande maner of wayes. when as therefore wee ſee any of our bretheren fallen let vsus thinke that hee is fallen into the ſnares of Sathan: and let vsus be touched with compaſſion, and withall be the more readye to forgiue. But there is no doubt but he maketh a difference betweene faults or falles, and inward wickedneſſe, which is ioyned with a deliberate and obſtinate contempte of God. Such a wickedneſſe and malitious conſpiring againſt God is to be taken vp more ſeuerelye. for what ſhall gentleneſſe preuayle there? yet the word, although which he putteth in, meaneth as much as if he ſhould bid to bee forgiuen, not only the weake which were tempted, but them alſo which being tempted continued ſtill therein. You that are ſpirituall.) Hee doth not ſpeake ieſtinglye or in mockage: but howſoeuer they were ſpirituall, although they were not vtterly filled with the ſpirite, yet it is the duetie of ſuche, to rayſe vp them that are fallen. for to what purpoſe are they better than other, but for the ſafetie of their bretheren? for certainely, looke how much more grace anye man is endued with, ſo muche the more is he bounde to them that hauehave leſſe, to ſpende himſelfe aboute edifying them. but becauſe we are ſo backwarde, that we doe amiſſe euen in the beſt duties: therefore hee warneth that they mingle withall no iote of the fleſh. Conſidering theeſelf.) Not without cauſe hath he altered the number. for it is an effectuall admonition. while he appealeth to eueryevery one of them, and biddeth them looke into themſelues. Thou whoſoeuer thou art, ſayth he, which playeſt the correctour towarde other, looke vponupon theeſelfe alſo for nothing is more harde (to be done), than to bring vsus to the recounting or examining of our owne▪ infirmitie. Whereas we are more than well ſighted in marking other mens faults: as touching our owne faultes, as Catullus ſayth, We ſee not that ende of the Wallet that hangeth on our backe. therefore to the ende hee maye ſting them the more ſharpelye, he vſeth the ſinguler number. The ſence may be two wayes conſidered. for when wee acknowledge our ſelues to bee ſinfull, the pardon of forgiueneſſe which we would hauehave to be giuen to vsus, wee doe willinglye in like manner giuegive vntounto other. Therefore ſome take the wordes of Paule thus, Shewe not thy ſelfe vnmercifull, or vnintreatable vntounto other, who arte theeſelfe a ſinner, and haſte neede of thy brothers mercye. Yet the other Expoſition doeth no leſſe like mee: whereas Paule commaundeth vsus to beware, leſt while we correcte other, wee our ſelues offende. For it is a daunger that principallye wee muſt beware of, and yet verye hardelye can wee beware of it: becauſe nothing is more readye then to paſſe meaſure. You may take, tempted, for the preſent matter, or if you will, you maye extende it to the preſent matter, or if you will, you maye extende it to the whole life. We muſt be mindfull than to begin at our ſelues, as oft as we mynd to correcte vices: that remembring our own infirmitie, we may beare the more with others.
2 Beare you one anothers burthen.) A verye apt ſpeeche to commend humanitie, when he calleth thoſe infirmities or faults wherewith we are diſeaſed, Burdens. For nature doeth not teache vsus to helpe thoſe that are ouerloded. He biddeth vsus beare their burthens, not that we ſhould by fauouring or diſſembling nouriſh thoſe euils wherewith our bretheren are wayed downe, but rather that we ſhould vnburden them. and that is done with friendly and gentle correccions or rebukinges. For there are many adulterers, whiche willinglye woulde make Chriſt their baude: manye Theeues which willinglye would make Chriſte their Receiuer: to conclude, there are manye wicked naughtye packes of all ſortes, whiche willinglye woulde make him their patrone: and all (they) woulde laye their burthens vppon the ſhoulders of the faythfull that they ſhoulde beare them. But whereas hee putteth Bearing after rayſing vp or repayring, there is no man but hee maye ſee what Bearing it is that hee requireth of Chriſtians. Fulfill the Lawe of Chriſte.) This word Law while it is fitted to Chriſte, ſerueth to the circumſtaunce of the reaſon. For there is a contrarietie betweene the law of Chriſt and that of Moſes: as if he ſhould ſaye, If it bee a pleaſure to you to obſerue the Law: loe, Chriſt doth preſcribe vntounto you a Lawe, which it becommeth you to preferre before all lawes and that worthilye: namely that wee ſhoulde holde mutuall humanitie among our ſelues. For hee that hath not this, hath nothing. on the contrarye ſide hee ſayth the Lawe of Chriſt is fulfilled, whereas eueryevery one eaſeth his brother with mercye. whereby hee ſheweth that all thinges are ſuperfluous which belong not to charitie: for the compoſition of the Greeke worde expreſſeth a ſounde and firme fulfilling. But becauſe no man perfourmeth in all reſpects that which Paule requireth, therefore we are farre off all of vsus from perfection: and he that is leaſt of all off in compariſon of others, yet in reſpect of God is very farre off.
3 For if any man thinke. The conſtruction of the wordes is doubtfull, but the meaning of Paule is certaine. For this peece, when as he is nothing, at the firſt ſhowe ſoundeth thus, If any man, who otherwiſe is nothing, (as many men there are of no account, and yet puffed vp with a fooliſhe perſwaſion of themſelues) attributeth any thing to himſelfe. but the ſentence is more generall: and therefore maye thus bee reſolued, Becauſe all men be nothing: hee that will ſeeme to be any thing, and perſwadeth himſelfe that he is ſomebodye, hee deceaueth himſelfe. Firſte therefore hee pronounceth vsus to bee nothing: whereby he meaneth, that we hauehave nothing our owne of which wee maye boaſt: but to be voyde of all goodneſſe, that all our boaſting may be meere vanitie. Secondely he gathereth therof, that they deceaue themſelues who challenge any thing vntounto themſelues. and it is a very abſurde thing, wheras we take nothing more in dogen, than to be mocked of others, that willingly we our ſelues will mock our ſelues. The thinking vponupon this will make vsus much more fauourable vntounto others. for whereof commeth fierce triumphing ouer other, whereof commeth ſtately ſeueritie: but of this that eueryevery man extolleth himſelfe and diſdainefully deſpiſeth others? take arrogancie out of the way, and we ſhall all be very modeſt one to another.
4 Let eueryevery man trie.) Paule hath alreadye bruſed mans pride with a very ſore blow: but becauſe it falleth out for the moſt parte thereby that while we conferre our ſelues with others, we make valuation of our ſelues according to their baſe eſtimation: he ſayth here there is no place for ſuch compariſon. Let no man, ſayeth he, meaſure himſelfe by another mans freedome, nor like of himſelfe therefore, becauſe hee more miſliketh other than himſelf. but leauing the view of other, let him ſearch his owne conſcience: and conſider what his owne worke is. That is true prayſe, not which we get vsus by backbiting others: but which we hauehave without compariſon. Some thinke it is an Ironia as though Paule ſhould ſay, Thou flattereſt thy ſelfe becauſe of other mens faultes: but if thou looke vponupon thy ſelfe who thou art, than ſhall thou hauehave the prayſe that longes to thee, that is none at all: becauſe there is no man that deſerueth a drop of prayſe. Afterwarde they expounde that whiche followeth EueryEvery man ſhall carrie his owne burthen, as thus, Is accuſtomed to beare. &c. But the ſence hangeth together better without any figure. for the wordes ſounde thus, As concerning thee ſelfe alone, thou ſhalt hauehave prayſe, not by comparing thee ſelf by others. I know why the Ironia liketh them, namely becauſe the Apoſtle in the next ſentence hath broughte to nothing all the glory of men. But Paule in this place ſpeaketh of the boaſting of a good conſcience, which the Lord graunteth vntounto his, and whereof Paule reioyceth Acts. 23.1. and that is nothing elſe but a recknowledging of the grace of God, whiche in no wiſe doth make a man proude, but ſtirreth him to glorifie God. Such an occaſion of prayſe doe the Godlye finde in themſelues, which they aſcribe, not to their merites, but to the goodneſſe of God. This is our boaſting, ſayth he, 2. Corin. 1.12. the teſtimonie of a good conſcience, that wee hauehave faythfully bene conuerſaunt. &c. And Chriſt ſayeth, Enter into thy Chamber, doe well before thy father in ſecrete, and thy Father whiche is in ſecrete ſhall reward thee, Math. 6.7. Although to ſpeake properly he affirmeth nothing, but teacheth that this ſhall be a legitimate and firme prayſe, if euerye one bee valued acording to that which he is himſelfe, and not as another man is. It is then a conditionall ſpeeche: as if he ſhould ſay that none elſe ſhall be accounted good, but that they ſeuerally are found to be ſuch.
5 EueryEvery one ſhall beare.) To the end he maye ſhake off from vsus ſlouth and diſdaine, he ſetteth before vsus the iudgemente of GOD: where eueryevery one ſeuerallye ſhall giuegive an accounte of his life without comparing. For this is it that deceiueth vsus: for that a poore blinde man among blinde men ſeemeth to himſelfe to bee well ſighted, and he that is browne among blacke men thinketh himſelfe white. He denyeth that theſe imaginations ſhall hauehave any place in the iudgement of God: becauſe euerye one ſhall there beare his owne burthen, and ſhal not acquite one another from their ſinnes. this is the verye righte meaning of Paule.
6 Let him which is taught in the word, miniſter vntounto him which teacheth, in all good thinges.
7 Be yee not deceiued, God is not mocked. for that which a man ſoweth, that alſo ſhall he reape.
8 For he that ſoweth for fleſh, ſhall of the fleſhe reape corruption: but he that ſoweth for the Spirite, of the Spirite ſhall reape life euerlaſting.
9 But let vsus not be weary with doing that which is good. for if we ſhrinke not, we ſhall reape in due time.
10 Therefore where as we hauehave time, let vsus do well towards all▪ but ſpecially toward them who are of the houſhold of faith.
6 Let him miniſter.) It is verye likelye that euen than the Teachers and Miniſters of the worde were not ſeene too. and yet for all that it is a verye foule vnkyndeneſſe. For howe heynous a thing is it to holde backe from them bodilye foode, by whome our ſoules are fedde? or not to vouchſafe them an earthly recompence, of whome we receyue heauenlye riches? But this is and hath bene alſo in former tymes the manner of the Worlde to paumper largelye the miniſters of Sathan, but to godlye Paſtors to miniſter foode hard and ſcante. And albeit it is not meete for vsus, neyther too muche to complayne, nor to be too handfaſt of our righte: yet oughte Paule to exhorte the Galathians to perfourme their duetie. wherein he was the more liberall and bolde: becauſe he pleaded not his owne cauſe priuately, but prouided for the common vtilitie of the Churche, hauing no regarde of his owne commoditie. He ſawe that the Miniſters of the Worde were therefore neglected, becauſe the Worde it ſelfe was contemned. for it cannot bee, if the Worde he had in eſtimation, but that the Miniſters are alſo honeſtly and liberalie handled. Moreouer this is the wilineſſe of Sathan, to defraud Godly miniſters of their liuing, that the Churche maye bee deſtitute of ſuche. Paule for that hee was carefull as touching the preſeruation of the Miniſterie, commaundeth a care and regarde to be had of good and faythfull Paſtors. Take Woorde foreign for the Doctrine of godlyneſſe. He moniſheth that they are to be nouriſhed, by whome we are taught in the Worde. by what righte than are nouriſhed in the Papacie eyther the ydle bellyes of dumme men, or elſe mad beaſtes, who hauehave no fellowſhip with the doctrine of Chriſt?
In all good thinges. Not becauſe he woulde hauehave ſuperfluous aboundance heaped vp without meaſure. but that nothing ſhould be wanting to the neceſſarie helpes of life. For Miniſters both ought to be content with a ſpare liuing, and alſo the daunger of riot and pompe is alwayes to bee preuented. as much than as neede doth require, let the faythfull hauehave all that is theirs readye for Godlye and holye Teachers to ſerue their turne. for with what rewarde ſhall they recompence the ineſtimable treaſure of euerlaſting life, which they obtayne by their preaching.
7 God is not ſcorned.) Hee didde put this too, to doe awaye excerciſes wherewith many are wont to be turned away. one he laies that he muſt bring vp his houſhold, another he ſaith he hath nothing lefte to beſtowe or giuegive away. ſo it falleth out that but few doe their duetie, and they for the moſte parte are not enow, where ſo many beſide are ſlacke. Paule ſheweth that theſe excuſes are but vayne, becauſe the matter toucheth or concearneth GOD: whiche the world thinkes not. neyther is here touched only the liuing of man, but how muche Chriſt and his Goſpell is eſteemed of vsus. This place is a teſtimonye that the faſhion of deſpiſing faithfull Paſtors began not firſt in theſe our dayes. but ſuch deſpiſinges ſhall not fall out ſcotfree to the wicked. For what a man ſoweth. That is to ſaye, that which holdeth vsus back from liberalitie, becauſe wee thinke that that is quite gone from vsus that paſſeth into another bodyes keeping: beſides that becauſe we be alwayes afraide for our ſelues in this life, Paule on the contrarye ſide doeth compare this lyfe to the tyme of ſowing, and ſayth, while we doe well we make a ſeede ſeaſon. whereof is ſpoken in the ſeconde to the Corinthians: where he did vſe the ſame ſimilitude. I woulde this were throughly perſwaded vsus, how willingly we ſhould beſtowe our ſelues and our goods vponupon our neighboures, bent alwayes vponupon the hope of Harueſt: as huſbandmen who doe nothing with better will then ſow (their Corne). But whereas they abide nyne moneths with a patient mynde, to gather in a corruptible Harueſt: we in the wayting for bleſſed immortalitie doe fainte and ſhrinke.
8 For he that ſoweth to his fleſh,) This is a diſtribution of the partes after the generall ſentence. To ſow to the fleſh, is to prouide and care for the neceſſities of this preſent life, without any regarde of the life to come. They which doe ſo, ſhall gather ſuch Corne as their ſowing deſerueth: for they ſhal heape vp that, that ill ſhal periſh. Others doe expounde, To ſowe in the fleſhe, for to cheriſhe the concupiſcences of the fleſhe: and Corruption for deſtruction. but the former expoſition doth better agree with the text In that I hauehave tranſlated (it) otherwiſe than the old interpreter and Eraſmus, I hauehave not done it without cauſe. The wordes of Paule in greeke ſounde thus, ſowe into the fleſhe, and what other thing is that but ſo to bee addicted to the fleſh, that thou directeſt all thy ſtudye to the commoditie and regarde thereof? But he that ſoweth for the ſpirite.) I take Spirite for a ſpirituall life, to whiche they are ſayde to be ſowne who more reſpecte heauen than the earth: and doe ſo order their life, that they aſpire to the kingdome of God. they therefore ſhall reape the vncorruptible fruite of ſpirituall ſtudies in heauen. Furthermore he calleth them ſpirituall ſtudies, or excerciſes of their end: howſoeuer otherwiſe they are outwarde and pertayne to the body. of which ſort is this very ſame whereof now he treateth, namely to Nouriſh the Paſtors. If the Papiſtes after their maner go about out of theſe wordes to builde vp the righteouſneſſe of workes, I hauehave ſayde elſe where how eaſie a matter it is to confute their follies. For it doth not follow hereof, if eternall life be a rewarde, eyther that wee are iuſtified by workes, or elſe that workes deſerue ſaluation. for that this ſame verye thing alſo is freelye giuen, becauſe GOD vouchſafeth ſuch workes, which hee hath giuen vntounto vsus, worthye ſuche honour that hee promiſeth vntounto them a rewarde whiche they deſerue not. If anye man require a fuller reſolution, firſte I denie that wee hauehave any good workes which God ſhould rewarde, but (thoſe) which we hauehave of his grace, ſecondly I ſay that the good workes which we doe by the guiding and directing of the holy Ghoſt, are the fruites of the free adoption: thirdly I ſay, that they are not onelyonly vnworthy of ſo much as a very ſmall trif…ling rewarde: but that they are vtterly worthy of damnation: becauſe they are blemiſhed and ſpotted alwayes with many blots. and what hauehave blots to doe with the ſight of God? fourthly I ſay, that although a thouſande tymes rewarde is promiſed to workes, that yet there is no reward due of couenaunt, except the whole law bee perfourmed. but good Lorde how farre off be wee from that performaunce: Lette the Papiſtes now goe, and aſſay to breake into Heauen by the merites of workes: but we doe willingly confeſſe with Paule and the whole Scripture, that thoſe thinges which otherwiſe wee cannot obtayne, but by the meere gift of God, yet that the ſame are repayed to our workes▪ in the name of a reward.
9 Let vsus not be wery with doing that which is good.) Good in this place ſignifieth not ye ſame which right is, but benignitie or kindneſſe: & is referred vntounto men▪ he moniſheth than that we be not wery in helping our neighbours, & in doing good turnes, and in vſing liberallitie. A precept that is very neceſſary. for whereas we are by nature more ſlowe then needeth to doe the duetyes of charitie, innumerable ſtombling blockes come often in the waye, whiche holde vsus backe when wee are well minded. We happen vponupon many that are vnworthy, vponupon many that are vnthankful: the great multitude of our owne neceſſities ouerwhelmeth vsus: Wee ſpend all that wee hauehave with geuing here and there: the colde deuotion of others quencheth our beate. laſt of all the whole worlde is full of impedimentes and lets, which turneth vsus away from a right courſe. Therefore Paule doth doth well, when he hartens vsus, leſt we be not weary and ſit downe. If we faint not. That is to ſaye, ſo at length ſhall we reape the fruite which God promiſeth, if wee continue till the ende. For they which perſeuere not, are like vntounto loytering huſbandmen, who after they hauehave plowed and ſowed, leaue their worke halfe done, whereas harrowing is needefull (too), leaſt eyther the Byrdes eate vp the ſeede, or the ſunne ſcortche it, or the colde conſume it, ſo in vayne doe we begin to doe well, except we proceede till we come to the end. He maketh mention of due time, leaſt that any deſire to gather aforehand the fruite in this life, ſhould be depriued of the ſpirituall Harueſt. Let the faythfull therefore by hope and patience keepe vnderunder and bridle their deſire.
10 When wee hauehave time. He followeth ſtill the ſimilitude. for in as muche as euerye ſeaſon is not meete for tylling and ſowing, paynefull and thriftie huſbandmen ſet vponupon eueryevery occaſion, and ſuffer it not like idle fellowes to ſlip awaye. Wheras therefore GOD hath appoynted all this preſent lyfe, to plowing and ſowing, let vsus vſe the time leaſt abilitie bee taken from vsus, if wee ſhall bee negligente. Notwithſtanding Paule hauing begon at liberalitie to be vſed towarde the Miniſters, doeth nowe extende his doctrine more largelye. for he biddeth vsus to doe well to all: but hee ſpecially requeſteth for thoſe that bee of the houſhold of faythe, that is to ſaye, the faythfull, ſeeing that they are of the ſame houſholde wee be. For therefore hath hee vſed this Metaphor, that the felowſhipe, which neceſſaryly muſte bee amonge the members of one houſholde, might the more prouoke vsus. Than common humanitie or kindeneſſe maketh vsus debters vntounto all: but to the faythfull, a more ſtraight bande of ſpirituall kindred, which the Lord hath hallowed betwene vsus. (maketh vsus bebters).
11 You ſee with what maner of letters I hauehave written vntounto you with myne own hande.
12 Whoſoeuer they be that will pleaſe outwardlye in the fleſh, they compell you to bee Circumciſed, leaſte they ſuffer perſecution through the Croſſe of Chriſt.
13 Neyther doe they whiche are circumciſed keepe the Lawe themſelues: but they would hauehave you circumciſed, that they might glory in your fleſh.
11 Yee ſee.) The greeke Verbe hath a doubtful termination, which agreeth both to the imperatiue & the Indicatiue moode. but it maketh little or no matter, as touching the ſence. Paule to the ende he maye the more ſet forth his care and diligence to the Galathians, ſheweth that he hath written ſo long an Epiſtle with his owne hande. and alſo that hee maye make them the more attentiue to reade it, or heare it reade. For ſo much the more paynes as hee toke in theire behofe, ſo much the more ſhould they bee moued to reade it, not ſlightly, but very dilligently.
12 Whoſoeuer they be that meane to pleaſe.) Fyrſte, to meane to pleaſe in the fleſhe, is ambitiouſly to hunt after the prayſe of men, not for edifiing ſake. and he vſeth a compounded verbe, which ſignifieth to be fauoured through the allurements of a ſmothe and ſlattering countenaunce and wordes. He accuſeth than the falſe Apoſtles of ambition, as if hee ſhoulde ſay, Will yee knowe what maner of fellowes they bee, whiche laye vppon you the neceſſitie of Circumciſion? what they ſhoote at? what they hunt after? you are deceaued, if you thinke them to bee mooued with any Godly zeale: but their mynde is to get or elſe to mayntayne the fauoure of men by this recompence. For whereas they were Iewes, they meant by this meanes to keepe ſtill the good will of their Nation, or at the leaſte to eſcape theyr hatred. So for the moſte parte are the ambitious accuſtomed, by flattering like Slaues thoſe by whoſe fauoure they hope they maye eſcape: they creepe into theire hartes, to the ende that when they hauehave caſte downe better than themſelues, they may play rex alone. He diſcouereth this wicked purpoſe vntounto the Galathians, that they mighte take heed to thēſelues. Only leaſt they ſhold ſuffer perſecutiō. Agayne he calleth the Croſſe of Chriſte, the pure preaching of the Goſpell, but he alludeth to their daintineſſe, in that they would teache Chriſte without the Croſſe. For this was the cauſe why the Iewes were moued with ſo hatefull a rage agaynſte Paule, for that they coulde not abide his falling awaye from ceremonies. theſe therefore (I meane the falſe Apoſtles) did flatter the Iewes, to the ende they mighte eſcape perſecution. But if they had themſelues kept the Lawe, it hadde bene the more to be borne withall: but they troubled the whole Church for their owne quietneſſe ſake: they made no ſtoppe at it to laye a tyrannicall yoke vponupon conſciences, that they might ſcape ſcotfree from bodily vexation. Therefore for feare of the croſſe they corrupted the true preaching of the Croſſe.
13 Neither they that hauehave circumciſion.) The olde interpreter and Eraſmus hauehave thus, which are circumciſed,) but becauſe I ſuppoſe Paule to ſpeake of the teachers onelyonly, and not generally of all: to auoyde ambiguitie, I had rather to tranſlate it ſo. The meaning than is thus, They doe not this for the zeale of the Law, in that they binde you with the yoke of ceremonies. for with their Circumciſion they kepe not the Law. With pretending the Law they require you to be circumciſed: but wheras they themſelues are circumciſed, they performe not that which they inioyne to others. But there ariſeth a doubt, whereas he ſayth They keepe not the Law, whether hee meant it of the whole law, or elſe of ceremonies. for there are ſome that expounde it thus, They truely fulfill not the Law, becauſe it is a burdē not able to be born, but he rather accuſeth thē of falſhood, for yt they would quietly paſſe ouer ye law, as oft as enuie was awaye, which plague ſpreadeth it ſelfe abroad alſo in eueryevery place. for at this daye you ſhall finde many who defend the Popiſhe tyrannye through ambition rather than of conſcience. I ſpeake of the Court Apoſtles, and them that louelove their bellies. they will pronounce as it were out of an Oracle that the ſtatutes of the holy church of Rome are reuerently to be obſerued and kepte. And what doe they the whileſt? they ſet no more by all the holy decrees of Rome, than by the braying of an aſſe: but they will ſaue one. To be brefe, ſuch controuerſie had Paule with thoſe deceuers, as we hauehave at this day with the counterfeit profeſſors of the Goſpell, who mingling Chriſt with the Pope, doe frame vntounto vsus a monſter. Paule therefore pulleth the viſor from ye face of ſuch, when he teacheth that they doe nothing ſincerely: but commaunde Circumciſion, that they maye boaſt themſelues to the Iewes, becauſe they hauehave brought with them yong Scholers. for this is to glory in their fleſhe. They will make a Triumpe of you, ſayth he: and ſo they abuſe your body to hunte after fauour, when they hauehave ſhowed vntounto the falſe followers of the Law, in your mangled fleſh a marke of peace and and agreement.
14 God forbid that I ſhould glorye, but in the Croſſe of our Lorde Ieſus Chriſt, by which the world is crucified vntounto me, and I to the world.
15 For in Chriſt Ieſu neither Cirrumciſion auayleth anye thing, nor yet vncircmciſion, but a newe Creature.
16 And whoſoeuer ſhall walke by this rule, peace be vponupon them and mercye, and vppon the Iſraell of God.
17 In the reſt let no man worke me greefe. for I beare the markes of our Lorde Ieſus Chriſt in my body.
18 The grace of our Lorde Ieſus Chriſt be with your ſpirite, Bretheren. Amen.
It was ſent to the Galathians from Rome.
14 God forbid.) Nowe he ſetteth the ſinceritie of his harte againſt the counſayles of the falſe apoſtles: as if ſhould ſaye, They leaſte they ſhould beare any croſſe be compelled to beare anye croſſe or anye affection, denye the Croſſe of Chriſt, and buy the fauour of men by meanes of your fleſh: to be breefe they make a triumphe of you. But my triumphe and my glory is in the Croſſe of the Sonne of God. Except the Galathians hadde bene cleane without common ſence, oughte they not to hauehave deteſted thoſe, whom they ſaw ſo to reioice euen whileſt they were in haſarde? To boaſt in the Croſſe of Chriſt is as muche as if he had ſayde in Chriſt crucified, but that it ſheweth more. for it lignifieth that death that was full of ſlaunder and reproche, yea rather accurſed of GOD, that therefore whiche men abhorre, and whereof they are aſhamed, in that, he ſayth, he doth boaſt himſelfe, becauſe he hath a perfecte felicitie in the ſame. for whereas the chiefeſt felicitie is, there is the glorye. but why is it not elſe where? for although ſaluation bee declared in the croſſe of Chriſte: what ſhall wee ſaye of his reſurrection? I aunſwere, that in the Croſſe is contayned the whole redemption, and the partes thereof: but the reſurrection of Chriſte doeth not leade vsus awaye from the Croſſe. Note alſo that hee fleeth anye other boaſting no otherwiſe than a deadlye euill. This worde, Bee it awaye, ſignifieth as much euerye where in Paule, as thus, God turne awaye this miſchiefe, or, this monſtrous thing. By which the World.) Becauſe foreign is the Maſculyne Gender, the Relatiue in the Greeke agreeth with both Chriſte and Croſſe, yet more fitlye is it, in my iudgement, to referre it to Croſſe. for by it properlye doe wee dye to the worlde. And what doth World ſignifie? without doubte it is ſette oppoſite to a newe creature. Whatſoeuer than is contrarye to the ſpirituall kingdome of Chriſt, is the World: becauſe it belongeth to the Old man. or, that I maye vtter it at one worde the Worlde is as it were the obiecte and marke of the Olde man. Paule ſayeth the Worlde is crucified to him, in ſuch a meaning as he witneſſeth Phillippians, Chapt. 3. ver. 8. that hee accounted all thinges as dongu…. For the crucifiing of the Worlde, is the contempte and forſaking of the Worlde. Hee addeth in like manner, that hee is crucified to the Worlde: Whereby hee meaneth that hee muche indeauoureth that he ſhoulde bee nothing, and that hee ſhoulde bee broughte to noughte. becauſe nothing is that whiche belongeth to a dead man. or elſe truely he meaneth that by the mortificatiō of the Olde man he hath renounced ye world. For whereas ſome expounde it thus, If the world repute mee a curſe and an outcaſt, I in like manner condemne it and holde it accurſed: it ſeemeth to mee to bee ſomewhat farre off from the …de of Paule, notwithſtanding it ſhall lie in the Readers to …
15 For in Chriſte Ieſus neither circumciſion.) The reaſon why he is crucified to the world and the world to him, is: becauſe onelyonly a newe creature auaileth in Chriſte, into whome hee is grafted. All other things than muſte geue place, yea rather dye and peariſhe. I meane thoſe thinges which hinder the renuing of the Spirite. and this is that he ſpeaketh of alſo in the ſecond to the Corinthians cap. 5.17. If any be in Chriſte let him be a newe creature: that is to ſaye, if any man will be accounted in the kingdome of Chriſte, let him be refourmed or newe ſhaped by the Spirite of God: let him not liue any more to himſelfe nor to the worlde, but let him be rayſed vp into a newe life. But why he inferreth thereof that neither Circumciſion, nor yet vncircumciſion auaileth, is aforeſayde. becauſe in deede the truth of the Goſpell ſwalloweth vp and maketh voyde all the figures of the Lawe.
16 Whoſoeuer ſhall walke by this rule.) Whoſoeuer, ſayth he, keepe this rule, well and happye ſhall it be to them. this is an happy prayer, and it is a ſigne of approbation. Hee meaneth than that they are to be beloued and to be embraced with all fauour, who bring ſuche kynde of Doctrine: contrariwiſe thoſe that depart from that doctrine are not worthy to be hearde. Hee ſette downe this worde Rule, to expreſſe a certayne and perpetuall tenure, to which, all Godly Miniſters of the Goſpell ought to ſticke faſt. For as the Mayſter Carpenters which builde houſes, doe worke them by the rule, that all the parts may ioyne together with a iuſt proportion among themſelues and agreement: ſo he aſſigneth a rule to to the Miniſters of the Worde, whereby they maye rightlye and orderlye builde the Churche. This place oughte to cauſe wonderous cheerefulneſſe in both the faythfull and ſincere Teachers, and alſo to all thoſe that ſuffer themſelues to bee fourmed according to their rule, becauſe they heare by the mouth of Paule that they are bleſſed of GOD. there is no cauſe wherefore we ſhoulde ſo feare the Popes Thunderboltes, if GOD out of Heauen doe promiſe vsus peace and merciemercy. The worde Walke, maye belong as well to the Miniſter as to the people, although ſpeciallye it belongeth to the Miniſters. The future tence of the Verbe (namelye ſhall walke) is put to note vntounto vsus perſeuering.
VponUpon the Iſraell of God. Hee mocketh after a ſort the vayn boaſting of the falſe Apoſtles, who bragged that they were lineally deſcended from Abraham. He hath made therefore two Iſraels, one that is counterfeite whiche appeareth in the ſighte of man: and another of God. Circumciſion was a viſarde in the ſight of men: but regeneration, was the verye thing it ſelfe in the ſight of God. To conclude, he now calleth them the Iſraell of God, whom before he called the ſonnes of Abraham by faith: and ſo he comprehendeth the faythfull, which were growne together into one church, as well of the Gentils, as of the Iewes. On the contrary ſide Iſraell that is of the fleſh boaſteth his onlye kindred and name, of whiche he entreateth, Rom. Chapt. 9. ver. 17.
17 Let no man worke me greefe. Here he taketh vponupon him his authoritie to bridle the aduerſaries. for as in the title of ſuperioritie he pronounceth this, Let them leaue troubling me in the courſe of my preaching. He was ready to ſuffer troubles for eueryevery ones ſake: but he would not be troubled with contradictions. Therefore to worke greefe, is to gaineſet themſelues to trouble the proceedings of his labour. He ſayth, In the reſidue, namely except in a newe creature: in this ſence, That one thing is ynough to me: as for the reſidue, becauſe they belong not to the purpoſe, I regarde them not. let no man therefore mooue any queſtion vntounto me about theſe matters. And he extolleth himſelfe aboue all men, graunting no man to be ſo bolde, to gaynſay his miniſterie or office. Word for worde it is, the reſt, or the reſidue, which, Eraſmus in myne opinion hath ill tranſlated, henceforth.
For I beare the markes. He ſheweth with what confidence he taketh vppon him that authoritie, namelye becauſe hee beareth the badges of Chriſte in his bodie. What are thoſe? forſoothe priſons and bondes, whipping, blowes, ſtonings, finally all manner reproches, which he had ſuffered for the teſtimonie of the Goſpel. For as earthly warfares hauehave their badges, wherby Graund captaines doe ennoble the valiauncie of their ſouldioures: ſo our Captayne Chriſte beautifieth with his badges thoſe whoſe notable labour he hath vſed, that they may notably ſhine out among others. But theſe latter doe much differ from thoſe former. for they ſauour of the croſſe, and therefore are ignominious in the ſight of the worlde. which thing alſo the word ſtigma doth declare. For ſtigmata word for word ſoundeth prickinges: but ſo in time paſte were markes called which were burned in the fleſhe of ſtraunge borne ſlaues, or fugitiues and runawayes, or euill doers. Therefore Paule did ſpeake aptly, when hee boaſteth himſelfe to bee adorned with thoſe markes, wherewith Chriſte is accuſtomed to ſet forth his moſt valiaunt ſouldiours: that is to ſaye, ſuch as are filthy in the eyes of the worlde and ſhamefull, but in the ſight of God and his Angels doe paſſe all worldly honours.
18 The grace of Chriſte be with your ſpirite.) He doeth ſo wiſhe vntounto them grace, that not only he may power out himſelf towardes them largely, but that they maye take holde of grace alſo with a true feeling of the harte. For than we truely enioye it, when it is come euen vntounto our ſpirite. God therfore is to be prayed vntounto, that he will prepare a ſeate for his grace in our harts. Amen.
FINIS.