He much marvelleth, therefore, that, seeing they knew God truly by the gospel, they retm-ned so suddenly to weak and beggarly rudiments, by the persuasion of the false apostles. As I myself also should greatly marvel, if our church (which by the grace of God is godly reformed in pure doctrine and faith) should be seduced and perverted by some fond and frantic head, through the preaching of one or two sermons, that they would not acknowledge me for their pastor any more. Which thing, notwithstanding, shall one day come to pass, if not whilst we live, yet when we are dead and gone. For many shall then rise up, which will be masters and teachers, who, under a colour of true religion, shall teach false and perverse doctrine, and shall quickly overthrow all that we in so long time and with so great travail have builded. We are not better than the apostles, who. whilst they yet lived, saw (not without their great grief and sorrow) the subversion of those churches which they themselves had planted through their ministry. Therefore it is no great marvel if we be constrained to behold the like evil at this day, in those churches where sectaries do reign, who hereafter, when we are dead, shall possess those churches which we have won and planted by our ministry, and with their poison infect and subvert the same. And yet, notwithstanding, Christ shall remain and reign to the end of the world, and that marvellously, as he did under the papacy.
Paul seemeth to speak very spitefully of the law, when he calleth it the rudiments (as he did also before, in the beginning of this chapter) and not only rudiments, but weak and beggarly rudiments, and ceremonies. Is it not blasphemy to give such odious names to the law of God? The law being in his true use, ought to serve the promises, and to stand Avith the promises and grace. But, if it fight against them, it is no more the holy law of God, but a false and devilish doctrine, and doth nothing else but drive men to desperation, and therefore must be rejected.
Wherefore, when he calleth the law weak and beggarly rudiments, he speaketh of the law in respect of proud and presumptuous hypocrites, which would be justified by it, and not of the law being spiritually understood, which engendereth wrath, (Rom. iv. 15.) For the law (as I have often said) being in his own proper use, accuseth and condemneth a man: and in this respect it is not only a strong and a rich rudiment, but also most mighty and most rich, yea, rather, an invincible poAver and riches; and if here the conscience be compared with the law, then is it most weak and beggarly. For it is so tender a thing, that for a small sin it is so troubled and terrified, that it utterly despaireth, unless it be raised up again. Wherefore, the law, in his proper use, hath more strength and riches than heaven and earth is able to contain; insomuch that one letter or one tittle of the law is able to kill all mankind, as the history of the law given by Moses doth witness. (Exod. xix. 20.) This is the true and divine use of the law, of which Paul speaketh not in this place.
Paul therefore entreateth here of hypocrites, which are fallen from grace, or which have not yet attained to grace. These, abusing the law, seek to be justified by it. They exercise and tire themselves day and night in the works thereof, as Paul witnesseth of the Jews — "For I bear them record," saith he, "that they have the zeal of God, but not according to knowledge; for they being ignorant of the righteousness of God,"&c. (Rom. x.) Such do hope so to be strengthened and enriched by the law, that they may be able to set their power and riches, which they have gotten by the righteousness thereof, against the wrath and judgment of God, and so to appease God, and to be saved thereby. In this respect, then, we may well say, that the law is a weak and a beggarly rudiment; that is to say, which can give neither help nor counsel.
And whoso listeth to amplify this matter, may further say, that the law is a weak and a beggarly rudiment, because it maketh men more weak and beggarly: again, because that of itself it hath no power, or riches, whereby it is able to give or to bring righteousness: and moreover, that it is not only weak and beggarly, but even weakness and beggary itself. How, then, shall it enrich or strengthen those, Avhich were before both weak and beggarly? Therefore to seek to be justified by the law, is as much as if a man, being weak and feeble already, would seek some otber greater evil, whereby he might overcome his weakness and poverty, which notwithstanding would bring him unto utter destruction. As if he which hath the falling sickness, would seek to join unto it the pestilence for a remedy; or if a leper should come to a leper, or a beggar to a beggar, the one to help and to enrich the other.
Paul therefore sheweth, that they which seek to be justified by the law, have this commodity thereby, that daily they become lucre and more weak and beggarly. For they be weak and beggarly of themselves; that is to say, they are by nature the children of wrath, subject to death and everlasting damnation, and yet they lay hold upon that which is nothing else but mere weakness and beggary, seeking to be strengthened and enriched thereby. Therefore, every one that falleth fi'om the promise to the law, from faith to works, doth nothing else but lay upon himself such a burden, being weak and feeble already, as he is not able to bear; (Acts xv.) and in bearing thereof is made ten times more weak, so that at length he is driven to despair, unless Christ come and deliver him.
This thing the gospel also witnesscth, speaking of the woman which was grieved twelve years with a bloody issue, and suffered many things of many physicians, upon whom she had spent all her sulsstance, and yet could not be cured: but the longer she was under their hands, the worse she was. (Mark v. 25.) As many, therefore, as do the works of the law, to be justified thereby, are not only not made righteous, b\it twice more unrighteous than they were before; that is, (as I have said) more weak and beggarly, and more unapt to do any good work. This have I proved to be true, both in myself and in many others. I have knoAvn many monks in the papacy, which with great zeal have done many great works, for the attaining of righteousness and salvation, and yet Avere they more impatient, more weak, more miserable, more faitliless, more fearful, and more ready to despair than any other. The civil magistrates, who were ever occupied in great and weighty aifairs, were not so impatient, so fearful, so faint-hearted, so superstitious, and so faithless, as these justiciaries and merit-mongers were.
Whosoever, then, seeketh righteousness by the law, what can he imagine else, but that God, being angry, must needs be pacified with works.'' Now, when he hath once conceived tliis fantasy, he beginneth to work. But he can never find so many good works as are able to quiet his conscience, but still he desireth more; yea, he findeth sin in those works he hath done already. Therefore, his conscience can never be certified, but must needs be always in doubt, and thus think with itself: Thou hast not sacrificed as thou shouldst do; thou hast not prayed aright; this thou hast left undone; this or tliat sin thou hast committed. Here the heart trembleth, and feeleth itself oppressed with innumerable sins, which still increase without end, so that he swerveth from righteousness more and more, until at length he fall to desperation. Hereof it cometh, that many, being at the point of death, have uttered these desperate words: O wretch that I am! I have not kept mine order. Whither shall I flee from tlie wrath of Christ, that angry judge? Would to God I had been mad^ a swineherd, or the vilest wretch in the whole world.
Thus the monk, in the end of his life, is more weak, more beggarly, more faithless and fearful than he was at the beginning, when he first entered into his order. The reason is, because he would strengthen himself through weakness, and enrich himself through poverty. The law, or men's traditions, or the rule of his order, should have healed him when he was sick, and enriched him when he was poor; but he is become more feeble and more poor than the publicans and harlots. The publicans and harlots have not a heap of good works to trust unto, as the monks have: but, although they feel their sins never so much, yet they can say with the publican, " O Lord, be merciful unto me a sinner!" (Luke xviii. 13.) But, contrariwise, the monk, which hath spent all his time in weak and beggarly elements, is confirmed in this opinion: if thou keep thy rule, thou shalt be saved, &c. With this false persuasion he is so deluded and bewitched, that he cannot apprehend grace, no, nor once remember grace. Thus, notAvithstanding all the works which either he doth, or hath done, be they never so many and so great, he thinketh that he hath never done enough, but hath still an eye to more works; and so, by heaping up of works, he goeth about to appease the wrath of God and to justify himself, until he be driven to utter desperation. Wherefore, whosoever falleth from faith, and followeth the law, is like to -/Esop's dog, which foregoeth the flesh, and snatcheth at the shadow. Wherefore, it is impossible that such as seek righteousness and salvation by the law, (whereunto men are naturally inclined) should ever find quietness and peace of conscience: yea, they do nothing else but heap laws upon laws, whereby they torment both themselves and others, and afflict men's consciences so miserably, that through extreme anguish of heart, many die before their time. For one law always bringeth forth ten more, and so they increase, without number and without end.
Now, who would have thought that the Galatians, which had learned so sound and so pure a doctrine, of such an excellent apostle and teacher, could be so suddenly led away from the same, and utterly perverted by the false apostles? It is not without cause that I repeat this so often, that to fall away from the truth of the gospel is an easy matter. The reason is, because men do not sufficiently consider, no, not the very faithful, what an excellent and precious treasure the true knowledge of Christ is. Therefore they do not labour so diligently and so carefully as they should do, to obtain and to retain the same. Moreover, the greater part of those that hear the word, are exercised with no cross or afliiction; they wrestle not against sin, death, and the devil, but live in security, without any conflict. Such men, because they are not proved and tried with temptations, and therefore are not armed with the word of God against the subtleties of the devil, never feel the use and power of the word. Indeed, whilst they are among faithful ministers and preachers, they can follow their words, and say as they say.
persuading themselves that they perfectly understand the matter of justification; but when they are gone, and wolves in sheep's clothing are come in their place, it happeneth unto them as it did to the Galatians; that is to say, they are suddenly seduced, and easily turned back to weak and beggarly rudiments.
Paul hath here his peculiar manner of speech, which the other apostles did not use. For there was none of them besides Paul, that gave such names to the law; to wit, that it is a weak and a beggarly rudiment, that is to say, utterly unprofitable to righteousness. And, surely, I durst not have given such terms unto the law, but should have thought it great blasphemy against God, if Paul had not done so before. But of this 1 have entreated more lai'gely before, where I shewed when the law is weak and beggarly, and when it is most strong and rich, &c. Now, if the law of God be Aveak and unprofitable to justification, much more are the laws and decrees of the Pope, weak and unprofitable to justification. Therefore we five sentence against the ordinances, laws, and decrees of the 'ope, with such boldness and assurance as Paul did against the law of God, that they are not only weak and beggarly rudiments, and utterly unprofitable to righteousness, but also execrable, accursed, devilish, and damnable: for they blaspheme grace, they overthrow the gospel, abolish faith, take away Christ, &c.
Forasmuch, then, as the Pope requireth that we should keep his laws as necessary to salvation, he is very Antichrist, and the vicar of Satan; and as many as cleave unto him, and confirm his abominations and blasphemies, or keep them to this end, that thereby they may merit the forgiveness of their sins, are the servants of Antichrist and of the devil. Now, such hath the doctrine of the papistical church been of a long time, that these laws ought to be kept as necessary to salvation. Thus the Pope sitteth in the temple of God, vamiting himself a? God: he setteth himself against God, and exalteth himself above all that is called God, or worshipped, &c.; and men's consciences more feared and reverenced the laws and ordinances of the Pope, than the word of God and his ordinances. By this means he was made the Lord of heaven, of earth, and of hell, and bare a triple crown upon his head. The cardinals also and bishops, his creatures, were made kings and princes of the world: and therefore, if he did not burden men's consciences with his laws, he could not long maintain his terrible power, his dignity, and his riches; but his whole kingdom would quickly fall.
This place which Paul here handleth, is weighty and of great importance, and therefore the more diligently to be marked: to wit, that they which fall fi'om grace to the law, do utterly lose the knowledge of the truth: they see not their own sins: they udther know God, nor tbe devil, nor themselves; and, moreover, they understand not the force and use of the law, although they brag never so much that they keep and observe the same. For without the knowledge of grace, that is to say, without the gospel of Christ, it is impossible for a man to give this definition of the law, that it is a weak and a beggarly rudiment, and unprofitable to righteousness; but he rather judgeth quite contrary of the law: to wit, that it is not only necessary to salvation, but also that it strengtheneth such as are weak, and enricheth such as are poor and beggarly: that is to say, that such as obey and observe the same, shall be able to merit righteousness and everlasting salvation. If this opinion remain, the promise of God is denied, Christ is taken away, lying, impiety, and idolatry is established. Now, the Pope, with all his bishops, his schools and whole synagogue, taught that his laws are necessary to salvation: therefore, he was a teacher of weak and beggarly elements, wherewith he made the church of Christ, throughout the whole world, most weak and beggarly; that is to say, he burdened and miserably tormented the church with his wicked laws, defacing Christ, and burying his gospel.
This he addeth, to declare that he speaketh of prot d and presumptuous hypocrites, which seek to be justified by the law, as I have shewn before. For otherwise he calleth the law holy and good. As, "we know that the law is good, if a man use it rightly," (1 Tim. i. 8.) that is to say, civilly to bridle evil-doers, and spiritually to increase transgressions. (Gal. iii. 19.) But whosoever observeth the law, to obtain righteousness before God, maketh the law, which is good, damnable and hurtful unto himself. He reproveth the Galatians, therefore, because they would be in bondage to the law again, which doth not take away sin, but increaseth sin; for whilst a sinner, being weak and poor himself, seeketh to be justified by the law, he findeth nothing in it but weakness and poverty itself. And here two sick and feeble beggars meet together, of whom the one is not able to help and heal the other, but rather molesteth and troubleth the other.
We, as being strong in Christ, will gladly serve the law; not the weak and beggarly, but the mighty and rich law; that is to say, so far forth as it hath power and dominion over the body: for then we serve the law, but only in our body and outward members, and not in our conscience. But the Pope requireth that we should obey his laws with this opinion, that if we do this or that, we are righteous: if we do it not, we are damned. Here the law is no more than a ireak and beggarly element. For whilst this bondage of the r^int cience continueth under the law, there can be nothing but M^-'e weakness and poverty. — Wherefore all the weight of th.< matter lieth in this word " to serve." The jonasBoing, therefore oc Paul is this: that he would not have the conscience to serve under the law as a captive, but to be free, and to have dominion over the law. For the conscience is dead to the law through Christ, and the law again unto the conscience. Whereof we have more largely entreated afore in the second chapter.
By these words he plainly declareth what the false apostles taught, namely, the observation of days, months, times and years. The Jews were commanded to keep holy the sabbath day, the new moons, the first and the seventh month, the three appointed times or feasts, namely, the paschal or passover, the feast of weeks, of the tabernacles, and the year of jubilee. These ceremonies the Galatians were constrained by the false apostles to keep, as necessary to righteousness. Therefore he saith, that they, losing the grace and liberty which they had in Christ, were turned back to the serving of Aveak and beggarly elements. For they were persuaded by the false apostles, that these laws must needs be kept, and, by keeping of them, they should obtain righteousness; but if they kept them not, they should be damned. Contrariwise, Paul can in no wise suffer that men's consciences should be bound to the law of Moses, but always delivered them from the law. "Behold I, Paul," (saith he, a little after, in the fifth chapter) "do write unto you, that if ye be circumcised, Christ shall profit you nothing." And, "let no man judge you in meat or drink, or in a piece of a holiday, or of a new moon or sabbath day," &c. (Col. ii.) So saith our Saviour Christ: " the kingdom of God cometh not with observation of the law," (Luke xvii. 20.) Much less, then, are men's consciences to be burthened and snared with human traditions.
Verse 11. I am in fear of you, lest I have bestowed on you labour in vain. Here Paul sheweth himself to be greatly troubled through the fall of the Galatians; whom he would more bitterly reprove, but that he feareth, lest, if he should deal with them more sharply, he should not only not make them better, but more ofi'end them, and so utterly alienate their minds from him. Therefore, in writing, he changeth and mitigateth his words: and, as though all the harm redounded unto himself, he saith, "I am in fear of you, lest I have bestowed my labour on you in vain:" that is to say, it grieveth me that I have preached the gospel with so great diligence and faithfulness amongst you, and see no fruit to come thereof. Notwithstanding, although he shew a very loving and a fatherly affection towards them, yet withal he chideththem somewhat sharply, but yet covertly. For when he saith, that he had laboured in vain; that is to say, that he had preached the gospel among them without any fruit; he sheweth covertly that either they were obstinate imbelievers, or else ivere fallen from the doctrine of faith. Now both these, as well unbelievers as backsliders from the doctrine of faith, are sinners, wicked, unrighteous, and damned. Such, therefore, do obey the law in vain; they observe days, months, and years in vain. And in these words, "I am in fear of you, lest I have bestowed on you labour in vain," is contained a certain secret excommunication. For the apostle meaneth hereby that the Galatians were secluded and separate from Christ, unless they speedily returned to sound and sincere doctrine again: yet he pi'onounced no open sentence against them; for he perceived that he could do no good with over-sharp dealing; wherefore he changeth his style, and speaketh them fair, saying,
Hitherto Paul hath been occupied wholly in teaching; and being moved with this great enormity and wicked revolting of the Galatians, he was vehemently incensed against them, and chid them bitterly, calling them fools, bewitched, not believing the truth, crucifiers of Christ, &c. Now, the greater part of his epistle being finished, he beginneth to perceive that he had handled them too sharply. Therefore, being careful lest he should do more hurt than good through his severity, he sheweth that this his sharp chiding proceeded of a fatherly affection and a true apostolical heart; and so he qualifieth the matter with sweet and gentle words, to the end that, if he had offended any, (as no doubt there were many offended,) by these sweet and loving words, he might win them again.
And here, by his own example, he admonisheth all pastors and ministers, that they ought to bear a fatherly and motherly affection, not towards ravening wolves, but towards the poor sheep, miserably seduced, and going astray, patiently bearing with their faults and infirmities, instructing and restoritig them with the spirit of meekness: for they cannot be brought in the right way by any other means; and by over-sharp reproving and rebuking they are provoked to anger, or else to desperation, but not to repentance. And here is to be noted, by the way, that such is the nature and fruit of true and sound doctrine, that when it is well taught and well understood, it joineth men's hearts together with a singular concord: but when men reject godly and sincere doctrine, and embrace errors, this unity and concord is soon broken. Therefore, as soon as thou seest thy brethren seduced by vain and fantastical spirits, to fall from the article of justification, thou shalt perceive that by-and-by they will pursue the faithful with bitter hatred, whom before they most tenderly loved.
Tliis we find to be true at this day, in our false brethren and other sectaries, who, at the beginning of the reformation of the gospel, were glad to hear us, and read our books with great zeal and affection; they acknowledged the grace of the Holy Ghost in us, and reverenced us for the same, as the ministers of God.
Some of them also lived familiarly with us for a time, and behaved themselves very modestly and soberly; but when they were departed from us, and perverted by the wicked doctrine of the sectaries, they shewed themselves more bitter enemies to our doctrine and our name than any other. I do much and often marvel whereupon they should conceive such a deadly hatred against us, whom they before so dearly and so tenderly loved; for we offended them not in any thing, nor gave them any occasion to hate us. Yea, they are constrained to confess that we desire nothing more, than that the glory of God may be advanced, the benefit of Christ truly known, and the truth of the gospel purely taught, which God hath now again in these latter days revealed by us unto this unthankful world; which should rather provoke them to love us, than to hate us. I marvel, therefore, not without cause, whereof this change cometh. Verily, there is no other cause, but that they have gotten unto themselves new masters, and hearkened to new teachers, whose poison hath so infected them, that now of very fi-iends they are become our mortal enemies. And I see the condition of the apostles and all other faithftd ministers to be such, that their disciples and hearers being once infected with the errors of the false apostles and heretics, have and do set themselves against them, and become their enemies. There were very few amongst the Galatians which continued in the sound doctrine of the apostles. All the rest, being seduced by the false apostles, did not acknowledge Paid for their pastor and teacher any more; yea, there was nothing more odious unto them than the name and doctrine of Paul. And I fear me, that this epistle brought very few of them back again from their error.
If the like case should happen unto us; that is to say, if, in our absence, our church should be seduced by fantastical heads, and we should ^vrite hither, not one or two, but many epistles, we should prevail little or nothing at all. Our men (a few only excepted of the stronger sort) would use themselves no otherwise towards us, than they do at this day which are seduced by the sectaries; who would sooner worship the Pope, than they would obey our admonitions, or approve our doctrine. No man shall persuade them that they, rejecting Christ, do return again to weak and beggarly elements, and to those which by nature are no gods. They can abide nothing less, than to hear that their teachers, by whom they are seduced, are overthrowers of the gospel of Christ, and troublers of men's conscience. The Lutherans (say they) are not the only wise; they alone do not preach Christ, they alone have not the Holy Ghost, the gift of prophecy, and the true understanding of the scriptures; our teachers are in nothing inferior unto them; yea, in many things they excel them, because they follow the spirit, and teach spiritual things. Contrariwise, they never yet tasted what true divinity meant, but stick in the letter, and therefore they teach nothing but the catechism, faith, and charity, &c. Wherefore, (as I am wont to say,) like as to fall in faith is an easy matter; so is it most perilous: to wit, even from hig-h heaven into the deep pit of hell. It is not such as properly followeth the nature of man, as murder, adultery, and such-like; but devilish, and the proper work of the devil. For they which so fall, cannot be easily recovered, but most commonly they continue perverse and obstinate in their error. Therefore the latter end of those men is worse than the beginning-, as our Saviour Christ witnesseth, when he saith, " the unclean spirit being cast out of his house, when he returneth, he entereth in again, not alone, but taketh unto him seven spirits worse than himself, and there tlwelleth," &c. (Matt. xii. 43. 45.)
Paul therefore perceiving, through the revelation of the Holy Ghost, that it was to be feared lest the minds of the Galatians, whom of a godly zeal he had called foolish and bewitched, &c. by this sharp chiding should rather be stirred up against him, than amended, (especially since he now knew that the false apostles were among them, who would expound this sharp chiding, which proceeded from a fatherly affection, imto the worst, crying out, Now Paul, which some of you so greatly praise, sheweth what he is, and with what spirit he is led; who, when he was with you, would seem to be unto you a father, but his letters shew, in his absence, that he is a tyrant, &c.) Therefore he is so troubled, through a godly care and fatherly affection, that he cannot well tell how and Avhat to write to them; for it is a dangerous thing for a man to defend his cause against those which are absent, and have now begun to hate him, and are persuaded by others that his cause is not good. Therefore, being in great perplexity, he saith, a little after, " I am troubled, and at my wit's end for your cause;" that is, I know not what to do, or how to deal with you.
These words are to be understood, not of doctrine, but of affections. Therefore the meaning is not, " Be ye as I am:'* that is to say, think of doctrine as I do; but bear such an affection towards me, as I do towards you. As though he would say, Perhaps I have too sharply chidden you, but pardon this my sharpness, and judge not my heart by my words, but my words by the affection of my heart. My words seem rough, and my chastisement sharp, but my heart is loving and fatherly. Therefore, O my Galatians! take this my chiding with such a mind as I bear towards you; for the matter required that I should shew myself so sharp and severe towards you.
Even so may we also say of ourselves. Our correction is severe, and our manner of writing sharp and vehement; but, certainly, there is no bitterness in our heart, no envy, no desire of revenge against our adversaries; but there is in us a godly carefulness and sorrow of spirit. We do not so hate the Pope, and other erroneous spirits, that we wish any evil unto them, or desire their destruction; but rather we desire that they may return again to the rig-ht way, and be saved together with us. The schoolmaster chastiseth the scholar, not to hurt him, but to reform him. The rod is sharp, but correction is necessary for the child, and the heart of him that correcteth, loving and friendly. So the father chastiseth his son, not to destroy him, but to reform and amend him. Stripes are sharp and grievous to the child, but the father's heart is loving and kind; and unless he loved his child, he would not chastise him, but cast liim off, despair of his welfare, and suffer him to perish. This correction, therefore, which he giveth to his child, is a token of fatherly affection, and is profitable for the child. Even so, O my Galatians! think ye likewise of my dealing towards you: then ye will not judge my chiding to be sharp and bitter, but profit able for you. " Chastisement for the present time seemeth not to be joyous, but grievous: but afterwards it bringeth the quiet fruit of righteousness unto them which are exercised thereby," (Heb. xii. 11.) Let the same affection, therefore, be in you towards me, which I have towards you. I bear a loving heart towards you: the same I desire again of you.
Thus he speaketh them fair, and with this fair speech he still continueth, that he might pacify their minds which were stirred up against him by his sharp chiding. Notwithstanding he revoketh not his severe words. Indeed, he confesseth that they were sharp and bitter: but necessity (saith he) compelled me to reprehend you somewhat sharply and severely; but that which I did, proceeded of a sincere and loving heart towards you. The physician giveth a bitter potion to his patient, not to hurt him, but to cure him. If, then, the bitterness of the medicine, which is given to the sick body, is not to be imputed to the physician, but to the medicine and the malady, judge ye also in like manner of my severe and sharp reprehension.
Verse 12. Brethren, I beseech you: ye have not hurt me at all. Is this to beseech the Galatians, when he calleth them bewitched, disobedient to the truth, and crucifiers of Christ? It seemeth rather to be a gi-eat rebuke. But, contrariwise, Paul saith that it is no rebuke, but an earnest beseeching, and indeed so it is. And it is as much as if he said: I confess that I have chidden you somewhat bitterly, but take it in good part, and then shall ye find this my chiding to be no chiding, but a praying and a beseeching. If a father, likewise, do sharply correct his son, it is as much as if he said. My son, I pray thee to be a good child, &;c. It seemeth indeed to be a correction; but if ye respect the father's heart, it is a gentle and earnest beseeching.
As if he said, Why should I be angry with you, or of a malicious mind speak evil of you, seeing ye have nothing offended me? Why, then, sayest thou that we are perverted, that we have forsaken thy doctrine, that we are foolish, bewitched, &c.? These things do witness that we have offended thee. He answereth: Ye have not offended me, but yourselves; and therefore I am thus troubled, not for mine own cause, but for the love I bear unto you. Think not, therefore, that my chiding did proceed of malice, or any evil affection; for I take God to witness, ye have done me no wrong, but, contrariwise, ye have bestowed great benefits upon me.
Thus speaking them fair, he prepareth their minds to suffer his fatherly chastisement with a child-hke affection. And this is to temper wormwood or a bitter potion with honey and sugar, to make it sweet again. So parents speak their children fair when they have well beaten them, giving them apples, pears, and other like things, whereby the children know that their parents love them, and seek to do them good, how sharp soever their correction doth appear.
Verse 13, 14. And ye knotv how, through the infirmity of the flesh, I preached the gospel unto you at the first. And the trial of me which was in my flesh, ye despised not, neither abhorred, but ye received me as an angel of God, yea, as Christ Jesus.
Now he declareth what pleasures he had received of the Galatians. The first benefit, (saith he,) which I esteem as the greatest of all, was this: When I began first to preach the gospel amongst you, and that tlu'ough the infirmity of the flesh and great temptations, my cross did nothing at all offend you; but ye shewed yourselves so loving, so kind, and so friendly towards me, that not only ye were not offended with this my infirmity of the flesh, with my temptations and afilictions, wherewith I was almost overwhelmed; but also ye loved me dearly, and received me as an angel of God, yea, rather, as Christ Jesus himself. This is, indeed, a great commendation of the Galatians, that they received the gospel of a man so contemptible and afflicted on every side as Paul was. For where he preached the gospel amongst them, both the Jews and Gentiles murmured and raged against him. For all the mighty, wise, religious, and learned men, hated, persecuted, and blasphemed Paul. With all this, the Galatians were no whit offended, but, turning their eyes from the beholding of this in firmity, these temptations and dangers, they did not only hear that poor, despised, wretched, and afflicted Paul, and acknowledged themselves to be his disciples, but also they received and heard hiisa as an angel of God, yea, as Jesus Christ himself. This is a worthy commendation, and a singular virtue of the Galatians, and indeed such a commendation as he giveth to none of all those to whom he wrote, besides these Galatians
Jerome, and certain other of the ancient fathers, expound this infirmity of the flesh in Paul, to he some disease of the hody, or some temptation of lust. These men lived when the church was outwardly in a peaceahle and prosperous state, without any cross or persecution; for then the bishops began to increase in riches, estimation, and glory in the world; and many also exercised tyranny over the people which were committed to their charge, as the ecclesiastical history witnesseth. Few did their duty, and they that would seem to do it, forsaking the doctrine of the gospel, set forth their own decrees to the people. Now, when the pastors and bishops are not exercised in the word of God, but neglect the pure and sincere preaching thereof, they must needs fall into security; for they are not exercised with temptations, with the cross and persecutions, which are wont always, undoubtedly, to follow the pure preaching of the word; therefore it was impossible that they should understand Paul. But we, by the grace of God, have sound and sincere doctrine, which also we preach and teach freely, and therefore are compelled to suffer the bitter hatred, afflictions, and persecutions of the devil and the world. And if we were not exercised outwardly by tyrants and sectaries with force and subtil ty, and inwardly with terrors and fiery darts of the devil, Paul should be as obscure and unknown unto us, as he was in times past to the whole world, and yet is to the Papists, the Anabaptists, and other our adversaries. Therefore, the gift of knowledge, and interpretation of the scriptures, and our study, together Avith our inward and outward temptations, open unto us the meaning of Paul, and the sense of the holy scriptures.
Paul, therefore, calleth the infirmity of the flesh, no disease of the body, or temptation of lust, but his suffering and affliction, which he sustained in his body; which he setteth against the virtue and power of the spirit. But, lest we should seem to wrest and pervert Paul's words, let us hear himself speaking in 2 Cor. xii. " Very gladly will I rejoice rather in mine infirmities, that the power of Christ may dwell in me. Therefore, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish, for Christ's sake: P'or when I am weak, then am I strong." And in the eleventh chapter: " In labours more abundant, in stripes above measure, in prisons more plenteous, in death oft. Of the Jews five times received I forty stripes save one; I was thrice beaten with rods; I was once stoned, I suffered thrice shipwreck," &c. These afliictions, Tyvhich he suffered in his body, he calleth the infirmity of the flesh, and not any corporeal disease. As though he would say. When I preached the gospel amongst you, I was oppressed with sundry temptations and afflictions; I was always in danger, both of the Jews, of the Gentiles, and also of false brethren. I suffered hunger, and wanted all things. I was the very filth and ofF-scouring of the world. He maketh mention of this his infirmity in many places, as in 1 Cor. iv. 12. 2 Cor. iv. 9, 11, 12, and in many other.
We see then that Paul calleth afllictions the infirmities of the flesli, which he suffered in the flesh, like as the other apostles, the prophets, and all godly men did: notwithstanding he was mighty in spirit. For the power of Christ was in him, which always reigned and triumphed through him. Which thing he testifieth in 2 Cor. xii. in these words: " For when I am weak, then am I strong." Also, " 1 will gladly rejoice in my infirmities, that the power of Christ may dwell in me." And in the second chapter, " Thanks be to God, who always maketb us to triumph in Christ." As though he would say. Indeed the devil, the Jews, and the Gentiles rage cruelly against us: notwithstanding we continue constant and invincible against all their assaults, and will they, nil they, our doctrine prevaileth and triumpheth. This was the strength and power of spirit in Paul, against which he setteth here the infirmity and bondage of the flesh.
Now, this infirmity of the flesh in the godly doth wonderfully offend reason. Therefore, Paul so highly commendeth the Galatians, because they were not offended with this great infirmity, and with this vile and contemptible form of the cross which they saw in him: but received him as an angel, yea, as Christ Jesus. And Christ himself also armeth the faithful against this base and contemptible form of the cross in which he appeared, when he saith, " Blessed is he that is not offended in me," (Matt. xi. 6.) And surely it is a great matter that they which believe in him, do acknowledge him to be Lord of all, and Saviour of the world; whom notwithstanding they hear to have been the most miserable of all others, the least of men, yea, a very scorn of men, and a contempt of the world, (Ps. xxii. 7.) Briefly, despised and hated of all men, and condemned to the death of the cross, and even of his own people, and especially of those that were esteemed the best, the wisest, and holiest of all other. This is a great matter, I say, not to be moved with these great offences, and to be able, not only to contemn them, but also to esteem this poor Christ, so spitefully scorned, spit upon, whipped and crucified, more than the riches of all the richest, the strength of all the strongest, the wisdom of all the wisest, the holiness of all the holiest men, with all the crowns and sceptres of all the kings and princes of the whole world. They therefore are worthily called blessed of Christ, which are not offended in him.
Now Paul had not only outward temptations, (whereof I have spoken already, but also inward and spiritual temptations, as Christ had in the garden: such, as that was whereof he complaineth in 2 Cor. xii. " That he felt the prick or sting of the flesh, and the angel of Satan which buff*eted him." This I say by the way, because the Papists expound this to be a motion of fleshly lust; but it was a spiritual temptation. And herein is no repugnance, that he addeth this word flesh, saying, " A prick was given me in the flesh." Yea, he calleth it of purpose a prick (or thorn) in the flesh. For the Galatians, and others Avhich were conversant with Paul, had seen him oftentimes in great heaviness, anguish, and terror. Wherefore the apostles had not only bodily, but also spiritual temptations; which also he confesseth in 2 Cor. vii. with these words: "Fightings without, and terrors within." And Luke saith, in the last of the Acts, that Paid, when he had long striven in the tempests of the sea, even unto the heaviness of his spirit, was again refreshed, and waxed bold, when he saw the brethren that came from Rome to meet him at the market of Appius and Three Taverns. Also, in Phil. ii. he confesseth, that God had mercy upon him, in that he restored Epaphroditus, so weak and near to death, unto health again, lest he should have sorrow upon sorrow. Therefore, besides outward temptations, the apostles also suflered great anguish, heaviness, and terrors.
But why saith Paul that he was not despised of the Galatians? It seemeth that they despised him, when they fell away from his gospel. Paul expoundeth himself. When I first preached to you the gospel, (saith he,) ye did not as other people have done, who being greatly offended through this my infirmity and temptation of the flesh, have despised and rejected me. For man's reason is soon offended with this vile and contemptible form of the cross, and judgeth those to be stark mad, which, being so afflicted, will go about to comfort, to help, and to succour others. Also, those that boast of their gi'eat riches, that is to say, of righteousness, strength, victory over sin, death, and all evils; of joy, salvation, and everlasting life, and yet, notwithstanding, are needy, weak, heavy-hearted, and despised, evil-entreated, and slain, as very noisome poisons both of commonweals and of religion; and they which kill them, think they do high service unto God, (John xvi. 2.) Therefore, when they promise unto others eternal treasures, and they themselves perish so wretchedly before the world, they are laughed to scorn, and compelled to hear, " Physician, cure thyself," (Luke iv. 23.) And hereof come these complaints which are every where in the Psalms: " I am a worm, and no man," &c. Again, " Depart not from me, for tribulation is at hand, and there is none to help," (Psalm xxii. 6, 11.)
This is, therefore, a great commendation of the Galatians, that they were not offended with this infirmity and temptation of Paul, but received him as an angel of God, yea, as Jesus Christ. It is, indeed, a great virtue, and worthy or great praise, to hear the apostles; but it is a greater, and a true Christian virtue, to give ear unto one so miserable, weak, and contemptible, as Paul was among the Galatians, (as here he witnesseth of himself,) and to receive him as an angel from heaven, and to give him such honour as if he had been Christ Jesus himself; and not to be offended with his afflictions, being so great and so many. Wherefore, by these words, he highly commendeth the virtue of the Galatians, which he saith he will keep in perpetual remembrance; and so greatly esteemeth the same, that he desircth it may be known unto all men. Notwithstanding, in setting forth so highly their benefits and praises, he sheweth covertly how entirely they loved him before the coming of the false apostles, and therewithal he moveth them to continue as they began, and to embrace him with no less love and reverence than they did before. And hereby it may also appear, that the false apostles had greater authority among the Galatians than Paul himself had; for the Galatians, being moved with their authorit)^, preferred them far above Paul, whom before they so dearly loved, and received as an angel of God, &c.
Verse 12. Ye have not hurt me at all.
Verse 15. What was then your felicity? As if he would say: How happy were ye counted? How much were ye then praised and commended? The like manner of speech we have in the song of the Virgin Mary — "All generations shall call me blessed." (Luke i. 48.) And these words, " What was then your felicity?" contain in them a certain vehemency. As if he should say, Ye were not only blessed, but in all things most blessed and highly commended. Thus he goeth about to qualify and mitigate his bitter potion, that is to say, his sharp chiding; fearing lest the Galatians should be offended therewith, especially seeing he knew that the false apos-: ties would slander him, and most spitefully interpret his words; for this is the quality and nature of these vipers, that they will slander, and maliciously pervert those words which proceed from a simple and sincere heart, and wrest them clean contrary to the true sense and meaning thereof. They are marvellous cunning workmen in this matter, far passing all the wit and eloquence of all the rhetoricians in the world. For they are led with a wicked spirit, which so bewitcheth them, that they, being inflamed with a devilish rage against the faithful, can no otherwise do, but maliciously interpret, and wickedly pervert their words and writings. Therefore they are like unto the spider, that aucketh venom out of sweet and pleasant flowers; and this proceedeth not of the flowers, but of their own venemous nature, which turneth that into poison that of itself is good and wholesome. Paul, therefore, by these mild and sweet words, f^oeth about to prevent the false apostles, to the end they should lave no occasion to slander and pervert his words after this manner: Paul handleth you very ungently; he caUeth you foolish, bewitched, and disobedient to the truth, which is a sure token that he seeketh not your salvation, but accounteth you as damned and rejected of Christ.
Verse 13. For I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
He praiseth the Galatians above measure. Ye did not only entreat me (saith he) most courteously, and with all reverence, receiving me as an angel of God, &c. but also, if necessity had required, ye would have plucked out your own eyes, and given them to me; yea, you would have bestowed your lives for me. And, indeed, the Galatians bestowed their lives for him: for in that they received and maintained Paul, (whom the world accounted most execrable and accursed,) they turned upon their own heads, as receivers and mamtainers of Paul, the cruel hatred and indignation of all the J ews and Gentiles.
So also at this day the name of Luther is most odious to the world. He that praiseth me, sinneth worse than any idolater, blasphemer, perjurer, Avhoremonger, adulterer, murderer, or thief. It must needs be, therefore, that the Galatians were well-established in the doctrine and faith of Christ, seeing that they with so great danger of their lives received and maintained Paul, which was hated throughout all the world; for else they would never have sustained that cruel hatred of the whole world.
Here he sheweth the reason why he speaketh the Galatians 80 fair; for he suspecteth that they take him for their enemy, because he had reproved them so sharply. I pray you (saith he) set apart these rebukes, and separate them from doctrine, and ye shall find that my pm-pose was not to rebuke you, but to teach you the truth. Indeed, I confess that my epistle is sharp and severe; but by this severity I go about to call you back again to the truth of the gospel, fi'om the which ye are fallen, and to keep you in the same; therefore, apply this sharpness and this bitter potion, not to your persons, but to your disease; and judge me not to be your enemy in rebuking you so sharply, but rather think that I am your father: for unless I loved you dearly, as my children, and knew also that I am beloved of you, I would not have reproved you so sharply.
It is the part of a friend, freely to admonish his friend, if he do amiss; and when he is so admonished, if he be wise, he is not angry with the other, which hath so friendly admonished him and told him the truth, but giveth him thanks. It is commonly seen in the world that truth bringeth hatred, and that he is accounted an enemy which speaketh the truth. But amongst friends it is not so, much less amongst Christians. Seeing, therefore, I have reprehended you of mere love, to the end ye might abide in the truth, ye ought not to be offended with me, nor lose the truth, or think me your enemy because of my friendly and fatherly reprehension. All these things aio spoken of Paul, to confirm that which he said before: " Be Ye as I am; ye have not hurt me," &c.
Hereproveth here the flattery of the false apostles; for Satan is wont, by his mhiisters, through wonderful subtilty and crafty sleights, to beguile the simple: As Paul saith, " With fair speech and flattery they deceive the hearts of the simple," (Rom. xvi.) For, first of all, they make great protestations that they seek nothing else but the advancement of God's glory; and moreover, that they are moved by the spirit, (because the miselable people are neglected, or else because the truth is not purely taught of others,) to teach the infallible truth, that by this means the elect may be delivered from error, and may come to the true light and knowledge of the truth. Moreover, they promise undoubted salvation to those that receive their doctrine. If vigilant and faithful pastors do not withstand these ravening wolves, they Avill do great harm to the church, under this pretence of godliness, and under this sheep's clothing. For the Galatians might say, Why dost thou inveigh so bitterly against our teachers, for that they be jealous over us? for that which they do, they do of zeal and mere love; this ought not to oflfend thee, &c. Indeed (saith he) they are jealous over you, but their jealousy is not good.
Here note, that zeal or jealousy properly signifieth angry love, or, as ye would say, a godly envy. Elijah saith: " I have oeen very jealous for the Lord of Hosts," (2 Kings xix. 10.) After this manner the husband is jealous towards his wife, the father towards his son, the brother towards his brother, that is to say, they love them entirely; yet so, that they hate their vices, and go about to mend them. Such a zeal the false apostles pretended to bear towards the Galatians. Paul, indeed, confesseth that they were very zealous towards the Galatians, but their zeal (saith he) was not good. Now, by this colour and subtle pretence the simple are deceived, when these seducers do make them to believe that they bear a great zeal and affection towards them, and that they are very careful for them; Paul therefore warneth us here to put a difference between a good zeal and an evil zeal. Indeed, a good zeal is to be commended, but not an evil zeal. I am as zealous over you (saith Paul) as they: now judge ye which of our zeals is better, mine or theirs; which is good and godly; which is evil and carnal: therefore let not their zeal so easily seduce you. For,
Verse 16. Am I therefore becom* /our enemy, because I tell you the truth.
Verse 17. They would exclude us, that you should altog^ether love them.
As if he said: True it is, that they are very zealous towards you, but by this means they seek that ye again should be zealous towards them, and reject me. If their zeal were sincere and godly, then surely they would be content that I should be beloved of you, as well as they. But they hate our doctrine, and therefore their desire is, that it may be utterly abolished, and tl:eir own preached amongst you. Now, to the end they might bring- this to pass, they go about by this jealousy to pluck your hearts from me, and to make me odious unto you; that when ye have received an hatred ag-ainst me and my doctrine, and turned your affection and zeal towards them, ye should love them only, ana rpceive no other doctrine but theirs. Thus he bringeth the false apostles into suspicion among the Galatians, shewing that by this goodly pretence they go about to deceive them. So our Saviour Christ also warneth us, saying, " Take heed of false prophets, which come to you in sheep's clothing," (Matt. vii. 15.)
Paul suffered the same temptation which we suffer at this day. He was marvellously troubled with this enormity, that after the preaching of his doctrine, which was divine and holy, he saw so many sects, commotions, dissipations of commonweals, changes of kingdoms, and other like things, to ensue, which were the cause of infinite evils and offences. He was accused by the Jews to be a pernicious fellow, a mover of sedition in his whole nation, and to be an author of the sect of the Nazarites, (Acts xxiv. 5.) As if they had said: This is a seditious and a blasphemous fellow; for he preacheth such things whereby he not only overthroweth the Jewish commonwealth, excellently well ordered and established by the laws of God, but also abolisheth even the ten commandments, the religion and service of God, and our priesthood, and publisheth throughout the world the gospel, (as he calleth it); whereof are sprung infinite evils, seditions, offences, and sects. He was compelled to hear of the Gentiles also, which cried out against him in Philippi, that he was a troubler of the city, and preached ordinances which were not lawful for them to receive, (Actsxvi.)
Such troubles of commonweals, and other calamities, as famine, wars, dissensions, and sects, the Jews and Gentiles imputed to the doctrine of Paul, and of the other apostles; and therefore they persecuted them as common plagues, and enemies of the public peace and of religion. The apostles, notAvithstanding all this, did not cease to do their office, but most constantly preached and confessed Christ; for they knew that they should rather obey God than men, (Acts v. 29.) and that it was better that the whole world should be troubled and in an uproar, than that Christ should not be preached, or that one soul should be neglected and perish.
In the mean time it was (no doubt) a heavy cross to the apostles to see these offences; for they were not made of iron. It was a wonderful grief unto them, that that people, for whose sakes Paul wished to be separate from Christ, should perish with all their ornaments, (Rom. ix.) They saw that great tumults and changes of kingdoms should follow their doctrine; and (which "vas more bitter unto them than death itself, but especially unto Paul,) they saw that, even amongst them, there sprang up many sects. It was heavy news to Paul, when he heard that the Corinthians denied the resurrection of the dead; when he heard that the churches which were planted by his ministry were troubled; that the gospel was overthrown by the false apostles, *nd that all Asia was revolted from his doctrine, and certain great personages besides.
But he knew that his doctrine was not the cause of these offences and sects, and therefore he was not discouraged; he forsook not his vocation, but went forward, knowing that the gospel which he preached, was the power of God to salvation to all that believe, howsoever it seemed to the Jews and Gentiles to be a foolish and offensive doctrine, (Rom. i. 16.) He knew that they are blessed which are not offended by this word of the cross, whether they be teachers or hearers, as Christ himself saith: " Blessed is he which is not offended in me." Contrariwise, he knew that they were condemned, which judged this doctrine to be foolish and heretical. Therefore he saith, as Christ did of the Jews and Gentiles which were offended with his doctrine: " Let them alone, they are blind, and leaders of the blind," (Matt. xv. 14.)
We also are constrained at this day to hear tlie same spoken of us, which Avas said of Paul and the other apostles; to wit, that the doctrine of the gospel, which we profess, is the cause of many and great enormities, as of seditions, wars, sects, and innumerable offences. Yea, they impute unto us all the troubles which are at this day. Surely, we teach no heresies or wicked doctrine, but we preach the glad tidings concerning Christ, that he is our high priest and oiu" redeemer. Moreover, our adversaries are constrained (if they will confess the truth) to grant us this, that we have given no occasion through our doctrine, of seditions, wars, or tumults; but always have taught that honour and reverence must be given to the magistrates, because God hath so commanded. Neither are we the authors of offences: but in that the wicked are offended, the fault is in themselves, and not in us. God hath commanded us to preach the doctrine of the gospel, without any respect of offence. But because this doctrine condemneth the wicked doctrine and idolatry of our adversaries, they, being provoked thereby, raise offences of themselves, which the schoolmen called offences taken, which, they said, ought not to be avoided, nor can be avoided.
Christ taught the gospel, having no regard to the offence of the Jews. " Suffer them," (saith he,) " they are blind, and leadr ers of the blind," (Matt. xv. 14.) The more the priests forbade the apostles to preach in the name of Christ, the more the apostles gave Avitness that the same Jesus, whom they had crucified, is both Lord and Christ, and whosoever should call upon him should be saved, and that there is no other name given unto men under heaven, whereby they must be saved, &c. (Acts ii. 21, 36. iv. 12.) Even so we preach Christ at this day, not regarding the clamours of the wicked Papists and all our adversaries, which cry out that our doctrine is seditious and full of blasphemy, that it trouhleth commonweals, overthrowetli religion, and teacheth heresies, and briefly, that it is the cause of all evils. When Christ and his apostles preached, the same was said likewise of them. Not long after, the Romans came, and, according to their own prophecy, destroyed both the place and the nation. Wherefore let the enemies of the gospel at this day, take heed that they be not overwhelmed with these evils, which they prophesy unto themselves.
These they make grievous and heinous oifences, that monks and priests do marry wives, that we eat flesh upon the Fridays, and such-like. But this is no offence to them at all, that by their wicked doctrine they seduce and daily destroy immmerable souls; that by their evil example they offend the weak; that they blaspheme and condemn the glorious gospel of the mighty God; and that they persecute and kill those that love the sincerity of doctrine and the word of life: this (I say) is to them no oflfence, but an obedience, a service, and an acceptable sacrifice unto God. Let us suffer them, therefore: " For they are blind, and leaders of the blind," (Matt. xv. 14.) " He that hurteth, let him hurt still; and he that is filthy, let him be more filthy," ( Apoc. xxii.) But we, because we believe, will speak and set forth the wonderful works of the Lord, so long as Ave have breath, and will endure the persecutions of our adversaries until the time that Christ, our high bishop and king, shall come from heaven, who, we hope, will come shortly, as a just judge, to take vengeance of all those that obey not his gospel. So be it.
With these offences which the wicked allege, the godly are nothing moved; for they know that the devil hateth nothing more than the pure doctrine of the gospel, and therefore he goeth about to deface it with innumerable offences, that by this means he might root it out of men's hearts for ever. Before, Avhen nothing else was taught in the church but man's traditions, the devil did not so rage. For whilst the strong man kept the house, all that he possessed was in peace; but now, when a stronger cometh, which vanquisheth and bindeth that strong one and spoileth his house, then he beginneth to rage indeed, (Luke xi. 21, 22.) And this is an infallible token, that the doctrine which Ave profess is of God; for else, (as it is said in the fortieth of Job) that " Behemoth Avould lie hid under the trees, in the covert of the reed and fens." But noAv, that he rangeth about like a roaring lion, and stirreth up such hurlyburlies, it is a manifest token that he feeleth the poAver of our preaching, (1 Pet. v. 8.)
When Paul saith, " They are jealous over you, but amiss," he sheweth, by the way, Avho are the authors of sects; to wit, those jealous spirits which in all times overthrow the true doctrine,'and trouble the public peace. For these being stirred up with a perverse zeal, imagine that they have a certain singular holiness, modesty, patience, and doctrine above others, and therefore tliey think tJiat they are able to provide for the salvation of all men; that they can teach more profound and profitable things, ordain better service and ceremonies than all other teachers besides, whom they despise as nothing in comparison of themselves, and abase their authority, and corrupt those things which they have purely taught. The false apostles had such a wicked and perverse zeal, stirring up sects, not only in Galatia, but also in all the places wheresoever Paul and the other apostles had preached; after the which sects followed innumerable offences and marvellous troubles. " For the devil" (as Christ saith) *'is a liar and a murderer," (John viii. 44.) and therefoie he is wont, not only to trouble mesi's consciences by false doctrine, but also to stir up tumults, seditious, wars, and all mischief.
There are very many at this day which are possessed with this kind of jealousy; which pretend great religion, modesty, doctrine, and patience, and yet, iu very deed, they are ravening wolves, who with their hypocrisy seek nothing else but to discredit us, that the people might esteem, love, and reverence them only, and receive no other doctrine but theirs. Now, because these men have a great opinion of themselves and despise others, it cannot be, but that there must needs follow horrible dissensions, sects, divisions, and seditions. But what should we do? We cannot remedy this matter; as Paul could not do it in his time. Notwithstanding, he gained some, which obeyed his admonitions; so I hope, also, that we have called some back from the errors of the sectaries.
Vbrse 18. But it is a good thing to love earnestly always in a good thing and not only when I am present with you.
As if he should say: I commend you for this, that ye loved me so entirely when I preached the gospel amongst you in the infirmity of the flesh. Ye ought to bear the same affection towards me now, when I am a])sent, even as if I had never departed from you; for, although I be absent in the body, yet have ye my doctrine, which ye ought to retain and maintain, seeing ye received the Holy Ghost through it; thinking with yourselves, that Paul is always present with you, as long as ye have his doctrine. I do not, therefore, reprehend your zeal, but I praise it, and so far forth I praise it, as it is the zeal of God or of the Spirit, and not of the flesh. Now, the zeal of the Spirit is always good; for it is an earnest affection and motion of the heart to a good thing, and so is not the zeal of the flesh. He commendeth, therefore, the zeal of the Galatians, that thereby he may pacify their minds, and that they may patient'y suffer his correction. As if he would say: Take my correction in good part; for it proceedeth of no displeasure, but of a sorrowful heart and careful for your salvation. This is a lively example to teach all ministers how to be careful for their sheep, and to assay e> ery way, that by chiding, fair speaking, or entreating, they may keep them in sound doctrine, and turn them from subtle seducers and false teachers.
Verse 19. My little chUdren, of whom I travail in birth again, until Christ be formed in you.
All his words are weighty, and fitly framed to the purpose, that they may move the hearts of the Galatians, and win their favour again; and these are sweet and loving words, when he calleth them his children. When he saith, " Of whom I travail in birth," it is an allegory. For the apostles are in the stead of parents, as schoolmasters also are in their place and calling. For as parents beget the bodily form, so they beget the form of the mind. Now, the form of a Christian mind is faith, or the confidence of the heart, that layeth hold upon Christ, and cleaveth to him alone, and to nothing else. The heart being furnished with this confidence or assurance, to wit, tliat for Christ's sake we are righteous, hath the true form of Christ. Now, this form is given by the ministry of the word, as it is said, 1 Cor. iv. " I have begotten you through the gospel," that is to say, in spirit, that ye might know Christ and believe in him. Also 2 Cor. iii. " Ye are the epistle of Christ, ministered by us and written, not with ink, but with the Spirit of the living God." For the word cometh from the mouth of the apostle or of the minister, and enter eth into the heart of him that heareth it. There the Holy Ghost is present, and imprinteth the word in the heart, so that it consenteth unto it. Thus, every godly teacher is a father, which engendereth and formeth the true shape of a Christian heart, and that by the ministry of the word.
Moreover by these words, "Of whom I travail in birth," he toucheth the false apostles. As though he would say: I did beget you rightly, through the gospel; but these corrupters have formed a new shape in your heart, not of Christ, but of Moses: BO that noAV your affiance is not grounded any more upon Christ, but upon the works of the law. This is not the true form of Christ, but it is another form, and altogether devilish. And he saith not: of whom I travail in birth until my form be fashioned in you, but until Christ be formed in you; that is to say, I travail that ye may receive again the form and similitude of Christ, and not of Paul. In which words he again reproveth the false apostles; for they had abolished the form of Christ in the hearts of the believers, and had devised another form, that is to say, their own; as he saith in chap. vi. " They would have you circumcised, that they might rejoice in your flesh."
Of this form of Christ he speaketh also in the third to the Colossians: " Put ye on the new man, which is renewed in knowledge after the image of him that created him." Paul, therefore, goeth about to repair the form of Christ in the Galatians, that was disfigured and corrupted by the false apostles: which is, that they should think, speak, and will, as God doth, whosu thought and will is, that we should oh tain remission of our sins and everlasting life, hy Jesus Christ his only Son, whom he sent into the world, to the end he might he the propitiation for our sins, and that we should know that through this his Son he is appeased and become our loving Father. They that believe this, are like unto God: that is to say, all their tlioughts are of God, as the affection of their heart is; they have the same form in their mind which is in God, or in Christ. This is to be renewed in the spirit of our mind, and to put on the new man, which, after God, is created in righteousness and true holiness, as Paul saith, (Eph. iv.)
He saith then, that he travaileth again of the Galatians in birth; and yet so, notwithstanding, that the form of the children should not be the form of the apostle, so that the children should not resemble the form of Paul, or of Cephas, &c. but of another father, that is to say, of Christ. I Avill fashion him (saith he) in you, that the same mind may be in you, which Avas in Christ himself, (Phil. ii. 5.) To be brief: " I travail of you:" that is to say, I labour carefidly to call you back to your former faith, the which ye have lost (being deceived by the craft and subtilty of the false apostles) and are returned to the law and works. Therefore, I must now again carefully travail, to bring you back from the law to the faith of Christ. This he calleth to travail in birth, &c.
Ver. 20. And I would I were with you now, that I might change my voice, &c.
These are the true cares of an apostle. It is a common saying, that a letter is a dead messenger; for it can give no more than it hath. And no epistle or letter is written so exactly, wherein there is not somewhat lacking. For the circumstances are divers; there is a diversity of times, places, persons, manners and affections; all which no epistle can express: therefore it moveth the reader diversely, making him now sad, now merry, as he himself is disposed. But if any thing be spoken sharply, or out of time, the lively voice of a man may expound, mitigate, or correct the same. Therefore the apostle wisheth that he were with them, to the end he might temper and change his voice, as he should see it needful, by the qualities of their affections. As, if he should see any of them very much troubled, he might so temper his words, that they should not be oppressed thereby with more heaviness: contrariwise, if he should see others high-minded, he might sharply reprehend them, lest they should be too secure and careless, and so at length become contemners of God.
Wherefore he could not devise how he, being absent, should deal with them by letters. As if he should say: If my epistle be too sharp, I fear I shall more offend than amend some of you. Again: if it be too gentle, it will not profit those which are perverse and obstinate: for dead letters and words give no more than they have. Contrariwise, the lively voice of a man, compared to an epistle, is a queen; for it can add and diminish, it can change itself into all manner of affections, times, places, and persons. To be brief, I would gladly convert you by letters, that is to say, call you back from the law to the faith of Jesus Christ; but I fear that I shall not do so by my dead letters. But if I were with you, I could change my voice; I could reprove them bitterly that are obstinate, and comfort the weak with sweet and loving words, as occasion should require.
That is to say, I am so troubled in my spirit, that I know not how by letters to behave myself towards you. Here is a lively description of the true affection of an apostle; he omitteth nothing: he chideth the Galatians, he entreateth them, he speaketh them fair, he higlily commendeth their faith, labouring by all means to bring them back again to the truth of the gospel, and to deliver them out of the snares of the false apostles. These are vehement words, proceeding from a heart stirred up and inflamed with a hot burning zeal, and therefore ought diligently to be considered.
Here would Paul have closed up his epistle: for he desired not to write any more, but rather to be present with the Galatians, and to speak unto them himself. But he, being in great perplexity, and very careful for this matter, taketh by the way this allegory, which then came into his mind; for the people are greatly delighted with allegories and similitudes, and therefore Christ himself oftentimes useth them. For they are, as it were, certain pictures, which set forth things as if they were painted before the eyes of the simple, and therefore they move and persuade very much, especially the simple and ignorant. First, therefore, he stirreth up the Galatians with words and Avritings. Secondly, he painteth out the matter itself before their eyes with this goodly allegory..
Now, Paul was a marvellous cunning workman in handling of allegories; for he is wont to apply them to the doctrine of faith, to grace, and to Christ, and not to the law and works thereof, as Origen and Hierome do, who are worthily reprehended for that they turned the plain sentences of the scripture, where allegories have no place, into unfit and foolish allegories. Therefore to use allegories it is oftentimes a very dangerous thing. For unless a man have the perfect knowledge of Christian doctrine, he cannot use allegories rightly and as he should do.
But wby doth Paul call the book of Genesis, out of the which he allegeth the history of Ishmael and of Isaac, the law, seeing that book containeth nothing at all concerning the law; and especially that place, which he allegeth, speaketh not of any law, but only containeth a plain history of Abraham's two children? Paul is wont to call the first book of Moses the law, after the:?anner of the Jews; which, although it contain no law besides the law of circumcision, but principally teacheth faith, and witnesseth that the patriarchs pleased God because of their faith, yet the Jews notwithstanding, because of the law of circumcision therein contained, called the book of Genesis, with the rest of the books of Moses, the law. So did Paul, himself also being a Jew. And Christ under the name of the law comprehendeth not only the books of Moses, but also the Psalms — " But it is, that the word might be fulfilled which is written in their law: they hated mo without a cause," (John xv. 25. Psalm xxxv. 19.)
Verse 22, 23. For it is written, that Abraham had two sons, one by a servant, and one by a free-woman. But he which was of the servant, was born after the flesh; and he which was of the free-woman was born after the promise.
As if he said: Ye forsake grace, faith, arid Christ, and turn back again to the law; ye will be under the law, and become wise through it; therefore I will talk with you of the law. I
Eray you consider the law diligently. Ye shall find that Abraam had two sons: Ishmael by Hagar, and Isaac by Sarah. They were both the true sons of Abraham. Ishmael was as well the true son of Abraham as Isaac was, for both came of one father, of one flesh, and of one seed. What was then the difference? This maketh not the difference (saith Paul) that the mother of the one was free and the other bond, (albeit it pertaineth to the allegory:) but that Ishmael, which was born of the bond- woman, was born after the flesh, that is to say, without the promise and the word of God; but Isaac was not only born of the free-woman, but also according to the promise. What then? Yet was Isaac, notwithstanding, as well born of the seed of Abraham as Ishmael was. I grant that they were both the children of one father, and yet notwithstanding there is a difference; for although Isaac was born of the flesh, yet the promise went before. None observed this difference but only Paul, which he gathered out of the text of Genesis, after this manner. In that Hagar conceived and brought forth Ishmael, there was no word of God that foreshewed that this should come to pass; but, by the permission of Sarah, Abraham went in to his servant Hagar, whom Sarah, being barren, had given to wife to Abraham, as is said in the book of Genesis. For Sarah had heard that Abraham, by the promise of God, should have seed of his body, and she hoped that she should be the mother of this seed. But when she had waited now for the promise many years, with great anguish of spirit, and saw that the matter was so long deferred, she was out of hope. This holy woman, therefore, giveth place for the honour of her husband, and resigneth her right to another, that is to say, to her maid. Notwithstanding she suft'ereth not her husband to marry another w ife out of his house, but she giveth unto him in marriage her servant, to the end that she might be builded by her. For so saith the history: " Now Sarah, Abraham's wife, bare him no children; ai-d she had a maid, an Egyptian, Hagar by name. And Sarah said unto Abraham, Behold now the Lord hath restrained me from childbearing. I pray thee go in to my maid; it may be that I shall be builded by her," ( Gen. xvi.) This was a great humility of Sarah, who so abased herself, and took in good part this temptation and trial of her faith. For thus she thought: God is no liar; that which he hath promised to my husband, he will sm-ely perform. But peradventure God will not that I should be the mother of that seed. It shall not grieve me that Hagar should have this honour, imto whom let my lord enter, for I may peradventure be builded by her.
Ishmael therefore is born without the word and promise, at the only request of Sarah. For there is no word of God which commanded Abraham thus to do, or promised unto him a son, but all this is done at adventure. Which also the words of Sarah do declare — " It may be" (saith she) " that I shall be builded by her." Seeing, therefore, there was no word of God spoken to Abraham before, as there was when Sarah should bring forth Isaac, but only the word of Sarah, it is evident enough that Ishmael was the son of Abraham after the flesh only, without the word of God; therefore he was born at adventure, and unlooked-for, as another child is. This Paul observed, and diligently considered.
In the ninth to the Romans he prosecuteth the same argument which here he repeateth and setteth forth in an allegory, and concludeth strongly, that all the sons of Abraham are not the sons of God. Abraham (saith he) hath two sorts of children. Some are born of his flesh and blood, but the word and promise of God goeth before, as Isaac. Other are born without the promise, as Ishmael. Therefore, the children of the flesh (saith he) are not the children of God, but the children of the promise, &c. And by this argument he mightily stoppeth the mouths of the proud Jews, which gloried that they were the seed and children of Abraham: as also Christ doth, in the third of Matthew, and in the eighth of John. As if he said: It followeth not, I am the carnal seed of Abraham, therefore I am the child of God; Esau is the natural son, therefore the heir. Niiy, rather, (saith he) they that will be the children of Abraham, besides their carnal birth, must be also the sons of the promise, and must beheve. And they are the true children of Abraham and, consequently, of God, who have the promise and believe.
But Ishmael, because he was not promised of God to Abraham, is a son after the flesh only, and not after the promise, and therefore he was born at adventure, as other children be. For no mother knoweth whether she shall have a child or no, or if she perceive herself to be with child, yet she cannot toll whether it shall be a son or a daughter. But Isaac was expressly named, (Gen. xvii.) " Sarah, thy wife" (saith the angel to Abraham) "shall bear the? a son, and thou shalt call his name Isaac." Here the son and the mother are expressly named. Thus, for this humility of Sarah, because she gave up her right, and suffered the contempt of Hagar, (Gen. xvi.) God requited her Avith this honour, that she should be the mother of the pro mised son, &c.
Allegories do not strongly persuade in divinity, but, as certain pictures, they beautify and set out the matter. For if Paul had not proved the righteousness of faith against the righteousness of works by strong and pithy arguments, he should have little prevailed by this allegory. But, because he had fortified his cause before with invincible arguments, taken of experience, of the example of Abraham, the testimonies of the scripture and similitudes; now, in the end of his disputations, he addeth an allegory, to give a beauty to all the rest. For it is a seemly thing sometimes to add an allegory, when the foundation is well laid, and the matter thoroughly proved; for as painting is an ornament to set forth and garnish a house already builded, 80 is an allegory the light of a matter which is already otherwise proved and confirmed.
Veri^e 24, 25. For these mothers are the two Testaments; the one, which is Hagar of mount Sinai, wliich gendereth unto bondage. (For Agar or Sinai is a mountain in Arabia.)
Abraham is a figure of God, which hath two sons; that is to say, two sorts of people are represented by Ishmael and Isaac. These two are born unto him by Hagar and Sarah, the which signify the two Testaments, the Old and the New. The Old is of mount Sinai, begetting unto bondage, which js Hagar. For the Arabians in their language call Agar the same mountain which the Jews call Sinai, (which seemeth to have that name of brambles and thorns,) which also Ptolemaeus and the Greek commentators do witness. After the same manner divers names are given to many mountains, according to the diversity of nations. So the mount which Moses calleth Hermon, of the Sidonians is called Sirion, and of the Amorites, Senir.
Now this serveth very well to the purpose, that mount Sinai, in the Arabian language signifieth as much as a handmaid; and I think the likeness of this name gave Paul light and occasion to seek out this allegory. Likewise, then, as Hagar the bond-maid brought forth to Abraham a son, and yet not an heir but a servant: so Sinai, the allegorical Agar, brought forth to God a son, that is to say, a carnal people. Again, as Ishmael was the true son of Abraham, so the people of Israel had the true God t*; be their Father, which gave them his law, his oracles, religion, and true service, and the temple: as it is said, in Psalm cxlvii. " He sheweth his word unto Jacob, his statutes and his judgment unto Israel." Notwithstanding this only was the difference: Ishmael was born of a bond-maid after the flesh, that is to say, without the promise, and could not therefore be the heir. So the mystical Agar, that is to say, mount Sinai, where the law was given, and the Old Testament ordained, brought forth to God, who is the great Abraham, a people, but without the promise; that is to say, a carnal and a servile people, and not the heir of God. For the promises, as touching Christ, the giver of all blessing, and as touching the deliverance from the curse of the law, from sin and death; also as touching the free remission of our sins, of righteousness and everlasting life, are not added to the law, but the law saith, " He that shall do these things shall Hve in them," (Lev. xviii. 5. Rom. x. 5.)
Therefore, the promises of the law are conditional,promising life, not freely, but to such as fulfil the law; and therefore they leave men's consciences in doubt: for no man fulfilleth the law. But the promises of the New Testament have no such condition joined unto them, nor require any thing of us, nor depend upon any condition of our worthiness, but brhig and give unto us freely, forgiveness of sins, grace, righteousness and life everlasting for Christ's sake, as I hare said more largely in another place.
Therefore the law, or the Old Testament, containeth only conditional promises; for it hath always such conditions as these are, joined to it: " If ye hearken to my voice, if ye keep my statutes, if ye walk in my ways, ye shall be my people,'' &c. The Jews, not considering this, laid hold of those conditional promises, as if they had been absolute and without all conditions: which they supposed that God could never revoke, but must needs keep them. Hereupon, when they heard the prophets foreshcAV the destruction of the city of Jerusalem, of the temple, of the kingdom and priesthood, (which could well discern betwixt the corporal promises of the law, and the spiritual promises concerning Christ and his kingdom,) they persecuted and killed them, as heretics and blasphemers of God; for they saw not this condition that was annexed: " If ye keep my comr raandments, it shall go well with you," &c.
Therefore Hagar, the bond-maid, bringeth forth but a bondservant. Ishmael, then, is not the heir, although he be the natural son of Abraham, but remaineth a bond-man. What is here lacking? The promise, and the blessing of the word. So the law given in mount Sinai, which the Arabians call Agar, begetteth none but servants. For the promise made, as concerning Christ, was not annexed to the law. \yherefore, O ye Galatians! if ye, forsaking the promise and faith, fall back to the law and works, ye shall always continue servants; that is, ye shall never be delivered from sin and death, but ye shall always abide under the curse of the law. For Hagar gendereth not the seed of the promise and heirs; that is to say, the law just'fieth not, it bringeth not the adoption and inheritance* but rather hindereth the inheritance, and worketh wrath.
Verse 25. And it answerelh to Jerusalem which now is, and she if in bondage with her children.
Tliis is a wonderfid allegory. As Paul, a little before, made Hagar of Sinai, so now of.Jerusalem he would gladly make Sarah, but he dareth not, neither can he so do; but is compelled to join Jerusalem with mount Sinai: for he saith, "The same belongeth to Hagar, seeing mount Agar reacheth even to Jerusalem." And it is true, that there be continual moimtains reaching from Arabia Petrea unto Cades Bernea of Jury. He saith, then, that this Jerusalem which now is, that is to say, this earthly and temporal Jerusalem is not Sarah, but pertaineth to Hagar, for there Hagar reigneth. For in it is the law begetting unto bondage; in it is the worship and ceremonies, the temple, the kingdom, the priesthood; and whatsoever was ordained in Sinai by the mother, which is the law, the same is done in Jerusalem. Therefore I join her Avith Sinai, and I comprehend both in one word, to wit, Sinai or Hagar.
I durst not have been so bold to handle this allegory after this manner, but would rather have called Jerusalem Sarah, or the New Testament, especially seeing the preaching of the gospel began in it, the Holy Ghost was there given, and the people of the New Testament were there born; and I would have thought that I had found out a very fit allegory. Wherefore it is not for every man to use allegories at his pleasure; for a goodly outward shew may soon deceive a man, and cause him to err. Who would not think it a very fit thing to call Sinai Hagar, and Jerusalem Sarah? Indeed, Paul maketh Jerusalem Sarah, but not this corporeal Jerusalem which he simply joineth unto Agar; but that spiritu-al and heavenly Jerusalem, in which the law reigneth not, nor the carnal people, as in that Jerusalem which is in bondage with her children, but wherein the promise reigneth, wherein is also a spiritual and a free people.
And to the end that the laAv should be quite abolished, and that whole kingdom which was established in Hagar, the earthly Jerusalem was horribly destroyed, with all her ornaments, the temple, the ceremonies, &c. Now, although the New Testament began in it, and so was spread throughout the whole world, yet notwithstanding it appertaineth to Agar, that is to say, it is the city of the law, of the ceremonies, and of the priesthood, instituted by Moses. Briefly, it is gendered of Hagar the bond-woman, and therefore is in bondage with her children; that is to say, it walketh hi the works of the law, and never attaineth to the liberty of the spirit, but abideth continually under the law, ■in, an evil conscience, the wrath and judgment of God, and under the giiilt of death and hell. Indeed it hath the liberty of the flesh, it hath a corporeal kingdom, it hath magistrates, riches, and possessions, and such-like things: but we speak of the liberty of the spirit, whereby we are deadlo the law, to sin, and death, and we live and reign in grace, forgiveness of sins, righteousness and everlasting life. This cannot the earthly Jerusalem perform, and therefore it abideth with Hagar.
That earthly Jerusalem (saith he) which is beneath, having the policy and ordinances of the laAv, is Hagar, and is in bondage with her children; that is to say, she is not delivered from the law, sin, and death. But Jerusalem, which is above, that is to say, the spiritual Jerusalem, is Sarah, (albfit Paul addeth not the proper name of Sarah, but giveth her another name, calling her the free- woman,) that is to say, tbat true lady and free- woman which is the mother of us all, gendering us unto liberty, and not unto bondage, as Hagar doth. Now this heavenly Jerusalem Avhich is above, is the church, that is to say, the faithful dispersed throughout the whole world, which have one and the same gospel, one and the same faith in Christ, the same Holy Ghost, and the same sacraments.
Therefore understand not this word " above" of the triumphant church (as the schoolmen call it) in heaven; but of the militant church on earth. For the godly are said to have their conversation in heaven — "Our conversation is in heaven," (Phil, iii.) not locally, but in that a Christian believeth, in that he layeth hold of those inestimable, those heavenly and eternal gifts, he is in heaven — " Which hath blessed us with all spiritual blessings in heavenly things in Christ," (Eph. i.) We must therefore distinguish the heavenly and spiritual blessing from the earthly. For the earthly blessing is to have a good civil government, both in commonweals and families: to have children, peace, riches, fruits of the earth, and other corporeal commodities. But the heavenly blessing is to be delivered from the law, sin, and death: to be justified and quickened to life; to have peace with God; to have a faithful heart, a joyful conscience, and a spiritual consolation; to have the knowledge of Jesus Christ; to have the gift of prophecy, and the revelation of the scriptures; to have the gift of the Holy Ghost, and to rejoice in God. These are the heavenly blessings which Christ giveth to the church.
Wherefore Jerusalem which is above, that is to say, the heaveidy Jerusalem, is the church which is now in the world, and not the city of the life to come, or the church triumphant, as the idle and unlearned monks and the school-doctors dreamed, which taught that the scripture hath four senses; the literal sense, the figurative sense, the allegorical sense, and the moral sense; and according to these senses they have foolishly interpreted almost all the words of the scriptures. As this word Jerusalem literally signitied that city which was so named; figuratively, a pure conscience; allegorically, the church militant; morally, the celestial city, or the church triumphant. With these trifling and foolish fables they rent the scriptures into so many and diverse senses, that poor silly consciences could receive no certain doctrine of any thing. But Paul saith here that the old and earthly Jerusalem belongeth unto Hagar, and that it is in bondage with her children, and is utterly abolished. But the new and heavenly Jerusalem, which is a queen and a freewoman, is appointed of God in earth and not in heaven, to be the mother of us all, of whom we have been gendered, and yet daily are gendered. Therefore, it is necessary that this our mother should be in earth among men, as also her generation is. Notwithstanding she gendereth by the Holy Ghost, by the ministry of the word and sacraments, and not in the flesh.
This I say to the end that in this matter we should not be carried away with our cogitations into heaven, but that we should know that Paul setteth the Jerusalem Avhich is above, against the earthly Jerusalem, not locally but spiritually. For there is a distinction between those things which are spiritual, and those which are corporeal or earthly. The spiritual things are above, the earthly are beneath; so Jerusalem which is above, is distinguished from the carnal and temporal Jerusalem which is beneath, not locally (as I have said) but spiritually. For this spiritual Jerusalem, which took her beginning in the corporeal Jerusalem, hath not any certain place as hath the other in Judea; but it is dispersed throughout the whole world, and may be in Babylon, in Turkey, in Tartary, in Scythia, in Judea, in Italy, in Germany, in the isles of the Sea, in the mountains and valleys, and in all places of the world where men d^vell which have the gospel and believe in Jesus Christ.
Wherefore Sarah, or Jerusalem, our free mother, is the church itself, the spouse of Christ, of whom we all are gendered. This mother geudereth free children without ceasing, to the end of the world, as long as she preacheth and publisheth the gospel, for this is truly to gender. Now, she teacheth the gospel after this manner: to Avit, that we are delivered from the curse of the law, from sin, death, and all other evils, by Jesus Christ, and not by the law, neither by works. Therefore, Jerusalem which is above, that is to say, the church, is not subject to the law and works, but she is free and a mother without the law, sin, and death. Now, such a mother as she is, such children she gendereth.
This allegory teacheth very aptly that the church should do nothing else but preach and teach the gospel truly and sincerely, and by this means should gender children. So, we ai'e all fathers and children, on e to another; for we are begotten one of another. I, being begotten by other through the gospel, do now beget other, which shall also beget other hereafter, and so this begetting shall endure to the end of the world. Now, I speak of the generation, not of Hagar, the bond-maid, which gendereth her bond-servants by the law; but of Sarah, the free-Avoman, who gendereth heirs without the law, and without man's works or endeavours. For in that Isaac is heir, and not Ishmael, (albeit notwithstanding that both of them were the natural sons of Abraham,) Isaac had the inheritance by the word of promise, namely, " Sarah thy wife shall bring thee a son, and thou shalt call his name Isaac," (Gen. xvii. 19.) This did Sarah well understand, and therefore she saith, " Cast out the bond-woman and her son:" and Paul also allegeth these words afterwards. Wherefore, as Isaac hath the inheritance of his father only by the promise and by his birth, without the law and without works: even so we are boini through the gospel of that free-woman Sarah, that is to say, the church, true heirs of the promise. She iustructeth us, nourisheth us, and carrieth us in her womb, in her lap, and in her arms: she formeth and fashioneth us to the image of Christ, until we grow up to a perfect man, &c. So all things are done by the ministry of the word. Wherefore the office of the free-woman is to gender children to God her husband without ceasing and without end; that is to say, such children as know that they are justified by faith, and not by the law.
Verse 27. For it is written, Rejoice thou barren that bearest no children, break forth and cry thou that travailest not; for the desolate hath many more children than she which liath an husband, (Isa. liv. 1.)
Paul allegeth this place out of Isaiah the prophet, which is altogether allegorical. It is written (saith he) that the mother of many children, and she which hath a husband, must be sick and die; and contrariwise, that the barren, and she which hath no children, must have abundance of children. After the same manner Hannah singeth in her song, out of the which Isaiah the prophet took his prophecy, ( I Sam. ii.) " The bow and the mighty men are broken, and the weak have girded themselves with strength. They that were full are hired forth for bread, and the hungry are no more hired; so that the barren hath born sev 3.., and she that had many children is feeble." A marvellous matter (saith he): she that was fruitful shall be made barren, and she that was barren, fruitful. Moreover, such as before were strong, full, rich, glorious, righteous, and blessed, shall become feeble, hungry, poor, ignominious sinnei-s, subject to death and damnation; and contrariwise, the feeble and hungry, &c. shall be strong and satisfied, &c.
The apostle sheweth, by this allegory of the prophet Isaiah, the difference which is between Hagar and Sarah; that is to Bay, between the synagogue and the church, or between the law and the gospel. The law being the husband of the fruitful woman, that is to say, of the synagogue, begetteth very many children. For men of all ages, not only idiots, but also the wisest and best, (that is to say, all mankind, except the children of the free- woman,) do neither see nor know any other righteousness than the righteousness of tlie law, much less do they know any which is more excellent; wherefore they think themselves righteous if they follow the law, and outwardly perform the works thereof.
Now, although these be fruitful, have many disciples, and shine in the righteousness and glorious works of the law, yet notwithstanding they are not free, but bond-servants; for they are the children of Hagar, which gendereth to bondage. Now, if they be servants, they cannot be partakers of the inheritance, but shall be cast out of the house; for servants remain not in the house for ever, {John viii. 35.) Yea, they are already cast out of the kingdom of grace and liberty: "for he that belie veth not, is condemned already," ( John iii. 18.) They remain, therefore, under the malediction of the law, under sin and death, under the power of the devil, and under the wrath and judgment of God.
Now, if the moral law itself, or the ten commandments of God, can do nothing else but gender servants, that is to say, cannot justify, but only terrify, accuse, condemn, and drive men's consciences to desperation; how then, I pray you, shall the laws of men, or the laws of the Pope justify, which are the doctrines ot devils? They, therefore, that teach and set forth either the traditions of men, or the law of God, as necessary to obtain righteousness before God, do nothing else but gender servants. Notwithstanding, such teachers are counted the best men; they obtain the favour of the world, and are most fruitful mothers, for they have an infinite number of disciples. For man's reason understandeth not what faith and true godliness is, and therefore it neglecteth and despiseth it, and is naturally addicted to superstition and hypocrisy; that is to say, the righteousness of works. Now, because this righteousness shineth and flourisheth everywhere, therefore it is a mighty empress of the whole world. They, therefore, which teach righteousness of works by the law, beget many children, which outwardly seem to be free, and have a glorious shew of excellent virtues, but in conscience they are servants and bond-slaves of sin; therefore they are to be cast out of the house, and condemned.
Contrariwise, Sarah the free-woman, that is to say? the true church, seemeth to be barren. For the gospel, which is the word of the cross and affliction, which the church preacheth, shineth not so brightly as the doctrine of the law and works, and therefore she hath not so many disciples to cleave unto her; moreover, she beareth this title, that she forbiddeth good works, maketh men secure, idle, and negligent, raiseth up heresies and seditions, vnd is the cause of all mischief; and therefore she seemeth to bring no success or prosperity, but all things seem to be full of barrenness, desolation, and desperation. Therefore the wicked are certainly persuaded, that the church with her doctrine cannot long endure. The Jews assured themselves that the church Avhich was planted by the apostles should be overthrown; the which, by an odious name, they called a sect. For thus they speak to Paul, in the 28th chapter of the Acts: "As concerning this sect, we know that every where it is spoken against." In like manner, how often (I pray you) have our adversaries been deceived, Avhich some-whiles appointed one time, and some-whiles another, when we should be certainly destroyed? Christ and his apostles were oppressed: but after their death the doctrine of the gospel was farther spread abroad than it was during their life. In like manner our adversaries may oppress us at this day, but the word of God shall abide for ever. How much soever, then, the church seemeth to be barren and forsaken, weak and despised, and outwardly to suffer persecution, and moreover be compelled to hear tliis reproach, that her doctrine is heretical and seditious, notAvithstanding she alone is fruitful before God; she gendereth, by the ministry of the word, an infinite number of children, heirs of righteousness and everlasting Hfe; and although outwardly they suffer persecution, yet in spirit they are most tree: who not only are judges over all doctrines and works, but also are most victorious conquerors against the gates of hell.
The prophet therefore confesseth that the church is in heaviness; for else he would not exhort her to rejoice. He granteth that she is barren before the world: for else he would not call her barren and forsaken, having no children: but before God, saith he, she is fruitful, and therefore he biddeth her to rejoice. As though ha would say: Thou art, indeed, forsaken and barren, and hast not the law for thy husband, and therefore thou hast no children; but rejoice: for although thou hast not the law for thy husband, but art forsaken as a virgin that is ready to marry, (for he will not call her widoAv,) which should have a husband if she were not forsaken of him, or if he were not slain, thou (I say) which art solitary and forsaken of thy husband the law, and not subject to the marriage of the law, shalt be a mother of innumerable children. Wherefore the people, or the church of the New Testament is altogether without the law as touching the conscience, and therefore she seemeth to be forsaken in the sight of the world. But although she seem to be never so barren, without the law and without works, yet notwithstanding she is most fruitful before God, and bringeth forth an infinite number of children, not in bondage but in fi'eedom. By what means? Not by the law, but by the word and spirit of Christ, which is given by the gospel, through the which she conceiveth, bringeth forth, and nourisheth her children.