Wherefore, when the law accuseth and sin terrifieth thee, and thou feelest nothing but the wrath and judgment of God, despair not for all that, but take unto thee the armour of God, the shield of faith, the helmet of hope, and the sword of the spirit, and try how good and how valiant a warrior thou art. Lay hold of Christ by faith, who is the Lord of the law and sin, and of all things else which accompany them. Believing in him thou art justified: which thing reason and the feeling of thine own heart, when thou art tempted, do not tell thee, but the word of God. Moreover, in the midst of these conflicts and terrors, which often return and exercise thee, wait thou patiently through hope for righteousness, which thou hast now by faith, although it be yet but begun and imperfect, until it be revealed and made perfect in the kingdom of heaven.
But thou wilt say, I feel not myself to have any righteousness, or, at the least, I feel but very little. Thou must not feel, but beheve that thou hast righteousness. And except thou believe that thou art righteous, thou dost great injury unto Christ, who hath cleansed thee by the washing of water through the word, (Eph. V. 26,) who also died upon the cross, condemned sin and killed death, that through him thou mightest obtain righteousness and everlasting life, (1 Cor. xv. 3.) These things thou canst not deny (except thou wilt openly shew thyself to be wicked and blasphemous against God, and utterly to despise God and all his promises, Jesus Christ with all his benefits,) and so consequently thou canst not deny but that thou art righteous.
Let us learn, therefore, in great and horrible terrors, when our conscience feeleth nothing but sin, and judgeth that God is angry with us, and that Christ hath turned his face from us, not to follow the sense and feeling of our own heart, but to stick to the word of God, which saith, that God is not angry, but looketh to the afflicted, and to such as are troubled in spirit and tremble at his word, (Isa. Ixvi. 2.) and that Christ turneth not himself away from such as labour and are heavy laden, but refresheth and comforteth them, (Matt. vi. 28.) This place, therefore, teacheth plainly, that the law and works bring unto us no righteousness or comfort at all; but this doth the Holy Ghost only in the faith of Christ, who raiseth up hope in terrors and tribulations, which endureth and overcometh all adversities. Very few there be that know how weak and feeble faith and hope are under the cress, and in the conflict. For it seemeth that they are but as smoking flax, which is ready by-and-by to be put out with a vehement wind, (Isa. xlii. 3.) But the faithful, who believe in the midst of these assaults and terrors, hoping against hope, that is to say, fighting through faith in the promise, as touching Christ, against the feeling of sin and of the wi'ath of God, do afterwards find, by experience, that this spark of faith, being very little (as it appeareth to natural reason, for reason can scarcely feel it) is as a mighty fire, and swalloweth up all our sins and all terrors.
There is nothing more dear or precious in all the world, to the true children of God, than this doctrine. For they that understand this doctrine, do know that whereof all the world is ignorant; namely, that sin, death, and all other miseries, afflictions and calamities, as well coi'poreal as spiritual, do turn to the benefit and profit of the elect. Moreover, they know that God is then most near unto them, when he seemeth to be farthest off; and that he is then a most merciful and loving Sar viour, when he seemeth to be most angry, to afflict, and to destroy. Also they know that they have an everlasting righteousness, which they wait for through hope, as a certain and sure possession laid up for them in heaven; even when they feel the horrible terrors of sin and death. Moreover, that they are then lords of all things, when they are most destitute of all things, according to that saying, " having nothing, and yet possessing all things." This, saith the scripture, is to conceive comfort through hope; but this cunning is not learned, without great and often temptations.
Verse 6, For in Jesus Christ neither circumcision availeth any thing, neither uncircumcision, but faith which worketh by love.
That is to say, faith which is not feigned nor hypocritical, but true and lively. This is that faith which exerciseth and requireth good works through love. It is as much as to say, he that will be a true Christian indeed, or one of Christ's kingdom, must be a true believer. Now he believeth not truly, if works of charity follow not his faith. So on both hands, as well on the right hand as on the left, he shutteth hypocrites out of Christ's kingdom. On the left hand, he shutteth out the Jews, and all such as will work their own salvation, saying, " In Christ neither circumcision," that is to say, no works, no service, no worshipping, no kind of life in the world, but faith, without any trust in works or merits, availeth before God. On the right hand, he shutteth out all slothful and idle persons, which say, if faith justify without works, then let us work nothing, but let us only believe and do what we list. Not so, ye enemies of grace; Paul saith otherwise. And although it be true, that only faith justifieth, yet he speaketh here of faith in another respect; that is to say, that, after it hath justified, it is not idle, but occupied and exercised in working through love. Paid therefore, in this place, setteth forth the whole life of a Christian man, namely, that inwardly it consisteth in faith towards God, and outwardly in charity and ffood works toward our neighbour. So that a man is a perfect Christian inwardly through faith before God, who hath no need of our works; and outwardly before men, whom our faith protiteth nothing, but our charity or our works. Therefore, when we have heard or understood of this form of Christian hfe, to wit, that it is faith and charity (as I have said) it is not yet declared what faith or what charity is; for this is another question. For as touching faith, or the inward nature, force, and use of faith, he hath spoken before, where he shewed that it is our righteousness, or rather our justification before God. Here he joineth it with charity and works, that is to say, he speaketh of the external office thereof, which is to stir us up to do good works, and to bring forth in us the fruits of charity, to the profit of our neighbour.
Verse 7. Ye did run well: who did let you, that ye did not obey the truth?
These are plain words. Paul affirmeth that he teach eth them the truth, and the self-same thing that he taught them before, and that they ran well so long as they obeyed the truth, that is, they believed and lived rightly: but now they did not so, since they were misled by the false apostles. Moreover, he useth here a new kind of speech in calling the Christian life a course, or a race. For, among the Hebrews, to run or to walk signifieth as much as to live, or to be conversant. The teachers do rim when they teach purely, and the hearers or learners do run when they receive the word with joy, and when the fruits of the Spirit do follow; which thing was done as long as Paul was present, as he witnessed before, in the third and fourth chapters. And here he saith, " Ye did run well," that is to say, all things went forward well and happily among you; ye lived very well, ye went on the right way to everlasting life, which the word of God promised you, &c.
These words, " Ye did run well," contain in them a singular comfort. This temptation oftentimes exerciseth the godly, that their life seemeth unto them to be rather a certain slow creeping than a running. But if they abide in sound doctrine, and walk in the spirit, let this nothing trouble them, though their doings seem to go slowly forward, or rather creep. God judge th far otherwise; for that which seemeth unto us to be very slow and scarcely to creep, runneth swiftly in God's sight. Again, that which is to us nothing else but sorrow, mourning, and death, is before God joy, mirth, and true happiness. Therefore Christ saith, " Blessed are ye that mourn and weep, for ye shall receive comfort," (Matt. v. 4;) "ye shall laugh," &c. (Luke vi. 21.) All things shall turn to the best, to them which believe in the Son of God, be it sorrow, or be it death itself. Therefore they be true runners indeed, and whatsoever they do, it runneth well and goeth happily forward, by the furtherance of God'a spirit, which cannot skill of slow proceedings.
Verse 7. Who did let you, that you did not obey the truth? They are hindered in this course which fall away from faith and grace, to the law and works; as it happened to the Galatians, being misled and seduced by the false apostles, which covertly he reprehendeth with these words: " Who did let you, that you did not obey the truth?" In like manner he said before, in the third chapter, " Who hath bewitched you, that you should not obey the truth?" And here Paul sheweth, by the way, that men are so strongly bewitched with false doctrine, that they embrace lies and heresies, in the stead of the truth and spiritual doctrine. And on the other side, they say and swear that the sound doctrine, which before they loved, is erroneous; and that their error is sound doctrine, maintaining and defending the same with all their power. Even so the false apostles brought the Galatians (which ran well at the beginning) into this opinion, to believe that they erred, and went very slowly forward when Paul was their teacher. But afterwards, they being seduced by the false apostles, and falling clean away from the truth, were so strongly bewitched with their false persuasion, that they thought themselves to be in a happy state, and that they ran very well. The same happeneth at this day to such as are seduced by the sectaries and fantastical spirits. Therefore I am wont to say, that falling in doctrine cometh not of man, but of the devil, and is most perilous, to wit, even from the high heaven to the bottom of hell. For they that continue in error, are so far otf from acknowledging their sin, that they maintain the same to be high righteousness. Wherefore it is impossible for them to obtain pardon.
This is a great consolation, and a singular doctrine, whereby Paul sheweth how the false persuasion of such as are deceived by wicked teachers, may be rooted out of their hearts. The false apostles were jolly fellows, and in outward appearance far passing Paul, both in learning and godliness. The Galatians, being deceived with, this goodly shew, supposed that when they heard them, they heard Christ himself, and therefore they judged their persuasion to be of Christ. Contrariwise, Paid sheweth that this persuasion and doctrine was not of Christ, who had called them in grace, but of the devil; and by this means he won many of them from this false persuasion. Likewise we at this day revoke many from error that were seduced, when we shew that then- opinions are fantastical, wicked, and full of blasphemies.
Again, this consolation pertaineth to all those that are afflicted, nrhich, through temptation, conceive a false opinion of Christ. For the devil is a marvellous persuader, and knoweth how to amplify the least sin, yea, a very trifle, in such sort, that he which is tempted shall think it to be a most heinous and horrible crime, and worthy of eternal damnation. Here the troubled conscience must be comforted and raised up in such sort as Paul raised up the Galatians, to wit, that this cogitation or persuasion Cometh not of Christ, forasmuch as it fighteth against the word of the gospel, which painteth out Christ, not as an accuser, a cruel exactor, &c. but as a meek, humble-hearted, and merciful Saviour and comforter.
But if Satan (who is a cunning workman, and wiU leave no way unassayed) overthrow this, and lay against thee the word and example of Christ, in this wise: True it is, that Christ is meek, gentle, and merciful, but to those which are holy and righteous: contrariwise, to the sinners he threateneth wrath and destruction, (Luke xiii.) Also he pronounce th that the unbelievers are damned akeady, (John iii.) Moreover, Christ wrought many good works; he suffered also many evils, and commandeth us to follow his example. But thy life is neither according to Christ's word, nor his example; for thou art a sinner, and there is no faith in thee: yea, thou hast done no good at all, and therefore those sentences which set forth Christ as a severe judge, do belong to thee, and not those comfortable sentences which shew him to be a loving and a merciful Saviour, &c. Here let him that is tempted, comfort himself after this manner:
The scripture setteth out Christ unto us two manner of ways: First, as a gift. If I take hold of him in this sort, I can want nothing. "For in Christ are hid all the treasures of wisdom and knowledge," (Col. ii. 3.) He, with all that is in him, *' is made unto me of God, wisdom, righteousness, sanctification, and redemption," (1 Cor. i. 30.) Therefore, although I have committed both many and grievous sins, yet notwithstanding, if I believe in him, they shall all be swallowed up by his righteousness. Secondly, the scripture setteth him forth as an example to be followed. Notwithstanding, I will not suffer this Christ (I mean, as he is an example) to be set before me, but only in the time of joy and gladness, when I am out of temptation (where I can scarcely follow the thousandth part of his example), that I ro.ay have him as a mirror to behold and view how much is yet wanting in me, that I become not secure and careless. But in the time of tribulation I will not hear nor admit Christ, but as a gift, who, dying for my sins, hath bestowed upon me his righteousness, and hath done and accompHshed that for me, which was wanting in my life: " For he is the end and fulfilling of the law unto righteousness to every one that believeth," (Rom. x. 4.)
It is good to know these things, not only to the end that every one of us may have a sure and a certain remedy in the time of temptation, whereby we may eschew that venom of desperation, wherewith Satan thinketh to poison us: but also to the end we may be able to resist the furious sectaries and schismatics of our time. For the Anabaptists count nothing more glorious in their whole doctrine, than that they so severely urge the example of Christ and the cross; especially seeing the sentences are maiuifest wherein Christ commendeth the cross to his disciples. We must learn, therefore, how we may withstand this Satan, transforming himself into the likeness of an angel; which we shall do, if we make a difference between Christ set forth unto us sometimes as a gift, and sometimes as an example. The preaching of him both ways hath his convenient time, which if it be not observed, the preaching of salvation may so le turned into poison. Christ, therefore, must be set forth unto those which are already cast down and bruised through the heavy burden and weight of their sins, as a Saviour and a gift, and not as an example or a lawgiver. But to those that are secure and obstinate, he must be set forth as an example. Also the hard sentences of the scripture, and the horrible examples of the wrath of God, must be laid before them; as of the drowning of the whole world, of the destruction of Sodom and Gomorrah, and such other like, that they may repent. Let every Christian, therefore, when he is terrified and afflicted, learn to cast away the false persuasion which he hath conceived of Christ, and let him say: O cursed Satan, why dost thou now dispute with me of doing and working, seeing I am terrified and afflicted for my sins already? Nay, rather, seeing I now labour and am heavy laden, (Matt. xi. 28.) I will not hearken to thee, which art an accuser and a destroyer, but to Christ, the Saviour of mankind, which saith that he came into the world to save sinners, to comfort such as are in terror, anguish, and desperation, and to preach deliverance to the captives, &c. This is the true Christ, and there is none other but he. I can seek examples of holy life in Abraham, Isaiah, John Baptist, Paul, and other saints; but they cannot forgive my sins, they cannot deliver me from the power of the devil and from death, they cannot save me and give me everlasting life. For these things belong to Christ alone, whom God the Father hath sealed, (John vi. 27,) therefore I wiU not hear thee, nor acknowledge thee for my teacher, O Satan, but Christ, of whom the Father hath said, " This is my beloved Son, in whom I am well pleased; hear him." Let us learn in this wise to comfort ourselves through faith in temptation, and in the persuasion of false doctrhie; else the devil will either seduce us by his ministers, or kill us with his fiery darts.
Verse 9. A little leaven doth leaven the whole lump. This whole epistle sufficiently witnesseth how Paul was grieved with the fall of the Galatians, and how often he beat into their heads (sometimes chiding and sometimes entreating them) the exceeding great and horrible enormities that should ensue upon this their fall, unless they repented. This fatherly and apostolical care and admonition of Paul moved some of them nothing at all: for many of them acknowledged Paul no more for their teacher, but preferred the false apostles far above him: of whom they thoug^ht themselves to have received the true doctrine, and not of Paul. Moreover, the false apostles, no doubt, slandered Paul among the Galatians, saying that he was an obstinate and a contentious fellow, which for a light matter would break the unity of the churches, and for no other cause but that he alone would be counted wise, and be maguitied of them. Through this false accusation they made Paul very odious unto many.
Some others which had not yet utterly forsaken his doctrine, thought that there was-no danger in dissenting a little from him in the doctrine of justification and faith; wherefore, when they heard that Paul made so heinous a matter of that which seemed unto them to be but light, and of small importance, they marvelled, and thus they thought with themselves: Be it so that we have swerved something from the doctrine of Paul, and that there hath been some fault in us; yet that being but a small matter, he ought to wink thereat, or at least not so vehemently to amplify it, lest by the occasion thereof the concord of the churches should be broken. Whereunto he answereth with this sentence: "A little leaven leaveneth [or maketh sour] the whole lump of dough." And this is a caveat or an admonition which Paul standeth much upon. And we also ought greatly to esteem the same at this day. For our adversaries in like manner object against us that we are contentious, obstinate, and intractable in defending our doctrine, and even in matters of no great importance. But these are the crafty fetches of the devil, whereby he goeth about utterly to overthrow our doctrine. To this we answer, therefore, with Paul, that " a little leaven soureth the whole lump."
In philosophy, a small fault in the beginning, is a great and a foul f^ult in the end. So in divinity, one little error overthroweth the whole doctrine; wherefore we must separate life and doctrine far asunder. The doctrine is not ours, but God's, whose ministers only we are called; therefore we may not change or diminish one tittle thereof. The life is ours: therefore, as touching that, we are ready to do, to suffer, to forgive, &c. whatsoever our adversaries shall require of us, so that faith and doctrine may remain sound and uncorrupt; of the which we say always with Paul, " a little leaven leaveneth," &c.
A small mote in the eye hurteth the eye. And our Saviour Christ saith: "The light of the body is the eye: therefore, when thine eye is single, then is thy whole body light: but if thine eye be evil, then thy body is dark." Again, " If thy body shall have no part dark, then shall all be light," (Luke xi. 34, 36.) By this allegory Christ signifieth that the eye, that is to say, the doctrine, ought to be most simple, clear, and sincere, naving in it no darkness, no cloud, &c. And James the apostle Kiith, " He that faileth in one point, is guilty of all." This
{>lace, therefore, maketh very much for us against these cavilers, which say that we break charity, to the great hurt and damage of the churches. But we protest that we desire nothing more than to be at unity with all men: so that they leave unto us the doctrine of faith, entire and uncorrupt; to the which all things ought to give place, be it charity, an apostle, or an ang'el from heaven.
Let us suffer them, therefore, to extol charity and concord as much as they list; but, on the other side, let us magnify the majesty of the word and faith. Charity may be neglected in time and place without any danger; but so cannot the word and faith be. Charity suffereth all things, giveth place to all men. Contrariwise, faith suffereth nothing, giveth place to no man. Charity, in giving place, in believing, in giving and forgiving, is oftentimes deceived; and yet, notwithstanding being so deceived, it suffereth no loss which is to be called true loss indeed; that is to say, it loseth not Christ: therefore it is not offended, but continueth still constant in well-doing, yea even towards the unthankful and unworthy. Contrariwise, in the matter of faith and salvation, when men teach lies and errors under the colour of the truth, and seduce many, here hath charity no place: for here we lose not any benefit bestowed upon the unthankful, but we lose the word, faith, Christ, and everlasting life. Let it not move us, therefore, that they urge so much the keeping of charity and concord; for whoso loveth not God and his word, it is no matter what or how much he loveth.
Paul, therefore, by this sentence admonisheth as well teachers as hearers, to take heed that they esteem not the doctrine of faith as a light matter, whercAvith they may dally at their pleasure. It is as a bright sun-beam coming down from heaven, which lighteneth, directeth, and guideth us. Now, like as the world, with all the Avisdom and power thereof, is not able to stop or turn away the beams of the sun coming down from heaven unto the earth: even so can there be nothing added to the doctrine of faith, or taken from it; for that is an utter defacing and overthrowing of the whole.
Verse 10. I have trust in you through the Lord. As if he would say, I have taught, admonished, and reproved you enough, so that ye would hearken unto me; notwithstanding, I hope well of you in the Lord. Here riseth a question, whether Paul doth well, when he saith he hath a good hope or trust of the Galatians, seeing the holy scripture forbiddeth any trust to be put in men? Both faith and charity have their trust and belief, but after divers sorts, by reason of the diversity ot their objects. Faith trusteth in God, and therefore it cannot be deceived: Charity believeth man, and therefore it is often deceived. Now, this faith that springeth of charity is so necessary to this present life, that without it life cannot continue m the world; for if one man should not believe and trust another, wliat life should we live upon earth? The true Christians do sooner believe and give credit through charity, than the children of this world do. For faith towards men is a fruit of the spirit, or of Christian faith in the godly. Hereupon Paul had a trust in the Galatians, yea, though they were fallen from his doctrine: but yet in the Lord. As if he should say, I have a trust in you so far forth as the Lord is in you, and ye in him, that is to say, so far forth as ye abide in the truth. From which if you fall away, seduced by the ministers of Satan, I Avill not trust unto you any more. Tlius it is lawful for the godly to trust and believe men.
To wit, concerning doctrine and faith, than I have taught you, and ye have learned of me; that is to say, I have a good hope of you, that ye will not receive any other doctrine which shall be contrary to mine.
Verse 10, But lie that troubleth you shall bear his condemnation, whosoever
By this sentence Paul, as it were a judge sitting upon the judgment-seat, condemneth the false apostles, calling them by a very odious name, troublers of the Galatians; whom they esteemed to be very godly men, and far better teachers than Paul. And withal he goeth about to terrify the Galatians with this horrible sentence, whereby he so boldly condemneth the false apostles, to the end that they should fly their false doctrine, as a most dangerous plague. As if he should say. What mean ye, to give ear to those pestilent fellows which teach you not, but only trouble you? The doctrine that they deliver unto you is nothing else but a trouble unto your consciences. Wherefore, how great soever they be, they shall bear their condemnation.
Now, a man may understand by these words, " whosoever he be," that the false apostles, in outward appearance, were very good and holy men; and peradventure there was amongst them some notable disciple of the apostles, of great name and authority. For it is not without cause that he useth such vehement and pithy words. He speaketh after the same manner, also, in the first chapter, saying: " If we or an angel from heaven preach unto you otherwise than we have preached unto you, let him be accursed." And it is not to be doubted, but that many were offended with this vehemency of the apostle, thinking thus with themselves: Wherefore doth Paul break charity? Why is he obstinate in so small a matter? Why doth he so rashly pronounce sentence of eternal damnation against those that are ministers as well as he? He passeth nothing of all this; but procecdeth on still, and boldly eurseth and condemneth all those that pervert the doctrine of faith, be they never so highly esteemed, seem they never so holy and learned.
Wherefore (as I give often warning-) we must diligently discern between doctrine and life. Doctrine is heaven, life is the earth. In life is sin, error, uncleanness, and misery, mingled with vinegar, as the proverb saith. There let charity wink, forbear, be beguiled, believe, hope, and suffer all things; there let forgiveness of sins prevail as much as may be, so that sin and error be not defended and maintained. But in doctrine, like as there is no error, so it hath no need of pardon; wherefore there is no comparison between doctrine and life. One little point of doctrine is of more value than heaven and earth; and therefore we cannot abide to have the least jot thereof to be corrupted; but we can very well wink at the offences and errors of life, for we also do daily err in Hfe and conversation, yea, all the saints err, and this do they earnestly confess in the Lord's Prayer, and in the articles of our faith. But our doctrine, blessed' be God, is pure; we have all the articles of our faith ground e^ upon the holy scripture: those the devil would gladly corrupt and overthrow; therefore he assaileth us so craftily with thi goodly argument, that we ought not to break charity and the unity of the churches.
Verse 11. And brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the slander of the cross abolished. '
Paul, labouring by aU means possible to call the Galatians back again, reasoneth now by his own example. I have procured to myself (saith he) the hatred and persecution of the priests and elders, (Acts xiii. 50.) and of my whole nation, because I take away righteousness from circumcision; which if I would attribute unto it, the Jews would not only cease to persecute me, but also would love and highly commend me. But now, because I preach the gospel of Christ and the righteousness of faith, abolishing the law and circumcision, therefore 1 suffer persecution. Contrariwise, the false apostles, to avoid the cross and this deadly hatred of the Jewish nation, do preach circumcision; and by this means they obtain and retain the favour of the Jews, as he saith in the sixth chapter following: " They compel you to be circumcised," &c. Moreover, they would gladly bring to pass that there should be no dissension, but peace and concord between the Gentiles and the Jews. But that is impossible to be done without the loss of the doctrine of faith, which is the doctrine of the cross, and full of offences. Wlierefore, when he saith, "If I yet preach circumcision, why do I yet suffer persecution? Then is the slander of the cross abolished:" he meaneth that it Avere a great absurdity and inconveniency, if the offence of the cross should cease. After the same manner he speaketh, " Christ sent me to preach the gospel, not vnth wisdom of words, lest the cross of Christ should be made of none effect," (1 Cor. i. IT.) As if he said, I would not that the offence and cross of Christ should be abolished.
Here may some man say, the Christians, then, are madmen, to cast themselves into danger of their own accord; for what do they else by preaching and confessing the truth, but procure unto themselves the hatred and enmity of the whole world, and raise offences? This, saith Paul, doth nothing at all offend or trouble me, but maketh me more bold, and causeth me to hope well of the happy success and increase of the church, which nourisheth and groweth under the cross; for it behoveth that Christ, the head and spouse of the church, should reign in the midst of all his enemies, (Psalm ex.) On the contrary part, when the cross is abolished, and the rage of tyrants and heretics ceaseth on the one side, and offences on the other side, and all things are in peace, the devil keeping the entry of the house, this is a sure token that the pure doctrine of God's word is taken away.
Bernard, considering this thing, saith, that the church is then in best state, when Satan assailetli it on every side, as well by subtle sleights as by violence; and contrariwise, that it is then in worst case when it is most at ease, and he allegeth very well, and to the purpose, that sentence of Hezekiah in his song, " Behold, for felicity I had bitter grief," (Isa. xxxviii. 17.) applying it to the church living in ease and quietness. Wherefore, Paul taketh it for a most certain sign that it is not the gospel, if it be preached in peace. Contrariwise, the world taketh it for a most certain sign that the gospel is heretical and seditious doctrine, because it seeth great uproars, tumults, offences and sects, and such-like, to follow the preaching thereof. Thus God sometimes sheweth himself in the similitude of the devil, and the devil likewise sheweth himself in the likeness of God: and God will be known under the similitude of the devil, and will have the devil known under the likeness of God.
The cross immediately followeth the doctrine of the word, according to that saying, " I believed, and therefore have I spoken, and I was sore troubled," (Ps. cxvi.) Now, the cross of Christians is persecution, with reproach and ignominy, and without any compassion, and therefore it is very offensive. First, they suffer as the vilest people in the world; and so did the prophet Isaiah foreshew even of Christ himself — " He was reputed amongst the wicked," (Isaiah liii.) Moreover, mm*- derers and thieves have their punishments qualified, and men have compassion on them. Here is no offence or slander joined with the punishment. Contrariwise, like as the world judgeth the Christians to be of all other men the most pestilent and pernicious, so doth it think that no torments are sufficient to punish them for their heinous offences. Neither is it moved with any compassion towards them, but putteth them to the most opprobrious and shameful kinds of death that can be; and it thinketh that it g-aineth hereby a double commodity. For, first, it ima* gineth that it doth high service unto God in kilHng of them, (John xvi. 23.) Secondly, that the common peace and tranquillity is restored and established by taking away such noisome plagues. Therefore the death and cross of the faithful is full ot offences. But let not this reproacliful dealing (saith Pavd) and the continuance of Christ's cross and offence thereof move you, but rather let it confirm you. For as long as the cross endureth, it shall go Avell with the gospel.
In like manner Christ also comforteth his disciples in the fifth of Matthew, " Blessed are ye (saith he) when men revile you, and persecute you, and shall falsely say all manner of evil against yovi, for my name's sake. Rejoice and be glad, for great is your reward in heaven; for so persecuted they the prophets which were before you." The church cannot suffer this rejoicing to be wrested from her; Avherefore I would not wish to be at concord with the pope, the bishops, the princes, and the sectaries, vmless they would consent unto our doctrine; for such concord were a certain token that we had lost the true doctrine. To be short, as long as the church teacheth the gospel it must suffer persecution. For the gospel setteth forth the mercy and glory of God; it discloseth the malice and sleights of the devil, painteth him out in his right colours, and plucketh from him the counterfeit visor of God's majesty, whereby he deceiveth the whole world; that is to say, it sheweth that all worshippings, religious orders invented by men, and traditions concerning single life, meats, and such other things, whereby men think to deserve forgiveness of sins and everlasting life, are wicked things and devilish doctrine. There is nothing, then, that more stirreth up the devil, than the preaching of the gospel; for that plucketh from him the dissembled visor of God, and bewrayeth him to be as he is indeed, that is to say, the devil, and not God. Wherefore it cannot be but that, as long as the gospel ffourisheth, the cross and the off'ence thereof must needs follow it, or else truly the devil is not rightly touched, but slenderly tickled. But if he be rightly hit indeed, he resteth not, but beginneth horribly to rage, and to raise up troubles every where.
If Christians, then, will hold the word of life, let them not be afraid or off*ended, when they see that the devil is broken loose, and rageth everywhere; that all the world is in an uproar; that tyrants exercise their cruelty, and heresies spring up; but let them assure themselves that these are signs, not of terror, but of joy, as Christ himself expoundeth them, saying, " Rejoice and be glad," &c. God forbid, therefore, that the offence of the cross should be taken aAvay; which thing should come to pass, if we should preach that which the prince of this world and his members should gladly hear, that is to say, the righteousness of works. Then should we have a gentle devil, a favourable Avorld, a gracious Pope, and merciful princes. But, because we seft forth the benefits and glory of Christ, they persecute and spoil us both of our goods and lives.
Is this the part of an apostle, not only to denounce the false apostles to be troublers of the church, to condemn them, and to deliver them to Satan, but also to wish that they might be utterly rooted out and perish? And what is this else but plain cursing? Paul (as I suppose) alludcth here to circumcision As if he would say, they compel you to cut off the foreskin of your flesh; but I would that they themselves might utterly be out off by the root.
Here riseth a question, whether it be lawful for Christians to curse? Why not? Howbeit not ahvays, nor for every cause •■ but when the matter is come to this point, that God's word must be evil spoken of, and his doctrine blasphemed, and so consequently God himself, then must we turn this sentence, and say, Blessed be God and his word, and whatsoever is Avithout God and his word, accursed be it; yea, though it be an apostle, or an angel from heaven. So he said before, in the fifth chapter. " Although we or an angel from heaven preach otherwise unto you than that which we have preached, let him be accursed," (Gal. i. 8, 9.)
Hereby it may appear how great a matter Paul made of a little leaven, which for the same durst cm'se the false apostles, who, in outward appearance, were men of great authority and holiness. Let not us, therefore, make little account of the leaven of doctrine; for although it be never so little, yet if it be neglected, it will be the cause that by little and little the truth and our salvation shall be lost, and God himself be denied. For when the word is corrupted, and God denied and blasphemed (which must needs follow, if the word be corrupted) there remaineth no hope of salvation. But for our parts, if we be cursed, railed upon, and slain, there is yet one than can raise us up again, and deliver us from the curse, death, and hell.
Wherefore let us learn to advance and extol the majesty and authority of God's word. For it is no small trifle, (as brainsick heads surmise at this day); but every tittle thereof is greater than heaven and earth. Wherefore, in this respect, we have no regard of Christian charity or concord, but we sit, as it were, on the judgment-seat; that is to say, we curse and condemn all men which in the least point do deface or corrupt the majesty of God's word: "for a little leaven maketh soui* the whole lump." But if they leave us God's word entire and sound, we are not only ready to keep charity and peace with them; but also we offer ourselves to be their servants, and to do for them whatsoever we are able: if not, let them perish and be cast down into hell; and not only they, but even the whole world also, so that God and his true word do remain.
For as long- as he remaineth, life, salvation, and the faithful shall also remain.
Paul therefore doth well, in cursing those troublers of the Galatians, and in pronouncing- sentence ag'ainst them, to wit, that they are accursed, with all that they teach and do, and in wishing that they might be cut off, especially that they might be rooted out of the church of God, that is, that God should not govern nor prosper their doctrine nor their doings. And this cursing proceedeth from the Holy Ghost: as Peter also, in the eighth of the Acts, curseth Simon the sorcerer, " thy money and thou perish together." And the holy scripture oftentimes useth cursing against such troublers of men's consciences, and chiefly in the Psalms, as, " Let death come upon them; let them go quick into the pit of corruption," (Ps. Iv. 15.) Also, " Let sinners be turned down into hell, and all they that forget God."
Hitherto Paul hath fortified the place of justification with strong and mighty arguments; moreover, to the end he might omit nothing, here and there he hath intermingled chidings, praisings, exhortations, threatenings, and such-like. In the end, he addeth also his own example, namely, that he suifereth persecution for this doctrine, thereby admonishing all the faithful, not to be offended nor dismayed when they shall see such uproars, sects and offences raised up in the time of the gospel, but rather to rejoice and be glad; for the more the world rageth against the gospel, the more the gospel prospereth and goeth happily forwards.
This consolation ought at this day to encourage us: for it is certain that the world hateth and persecuteth us for none other cause, but for that we profess the truth of the gospel. It doth not accuse us for theft, murder, whoredom, and such-like; but it detesteth and abhorreth us, because we teach Christ faithfully and purely, and give not over the defence of the truth. Therefore, we may be out of all doubt, that this om' doctrine is holy and of God, because the world hateth it so bitterly: for otherwise there is no doctrine so wicked, so foolish, and pernicious, which the world doth not gladly admit, embrace, and defend: and moreover it reverently enter taineth, cherisheth, and flattereth the professors thereof, and doth all that may be done for them. Only the true doctrine of the gospel, life^ and salvation, and the ministers thereof, it utterly abhorreth, and worketh all the spite that may be devised against them. It is an evident token, therefore, that the world is so cruelly bent against us for no other thing, but because it hateth the word. Wherefore, when our adversaries charge us, that there riseth nothing of this doctrine but wars, seditions, offences, sects, and other such infinite enormities, let us answer. Blessed be the day wherein we may see these things. But the whole world is in an uproar. And well done: for if the world were not so troubled; if the devil did not rage and stir up such broils, we should not have the pure doctrine of the gospel, which cannot be preached but these broils and turmoils must needs follow. Therefore that which ye count to be a great evil, we take to be a special happiness.
Now follow exhortations, and precepts of life and good works. For it is the custom of the apostles, after they have taught faith and instructed men's consciences, to add precepts of good works, whereby they exhort the faithful to exercise the duties of charity towards one another. And reason itself, after a sort, teacheth and miderstandeth this part of doctrine; but as touching the doctrine of faith, it knoweth nothing at all. To the end, therefore, that it might appear that Christian doctrine doth not destroy good works, or fight against civil ordinances, the apostle also exhorteth us to exercise ourselves in good works, and in an honest and outward conversation, and to keep charity and concord one with another. Tlie world cannot, therefore, justly accuse the Christians that they destroy good works, that they are troublers of the public peace, civil honesty, &c. For they teach good works and all other virtues better than all the philosophers and magistrates of the world, because they adjoin faith with their doings.
Verse 13, For, brethren, ye have been called unto liberty; only use not your liberty as an occasion unto the tiesh,but by love serve one another.
As if he would say: Ye have now obtained liberty through Christ, that is to say, ye be far above all laws, as touching conscience and before God: ye be blessed and saved; Christ is your life. Therefore, although the laAV, sin, and death trouble and terrify you, yet can they not hurt you, nor drive you to despair; and this is your excellent and inestimable liberty. Now standeth it you in hand to take good heed that ye use not that liberty as an occasion to the flesh.
This evil is common, and the most pernicious of all others that Satan stirreth up in the doctrine of faith; namely, that in very many he turneth this liberty, wherewith Christ hath made us free, into the liberty of the flesh. Of this the apostle Jude also complaineth in his epistle — " There are crept in certain wicked men (saith he) which turn the grace of our God into wantonness," (Jude 4.) For the flesh is utterly ignorant of the doctrine of grace, that is to say, it knoweth not that we are made righteous, not by works, but by faith only, and that the law hath no authority over us. Therefore, when it heareth the doctrine of faith, it abuseth and turneth it into wantonness, and by-and-by thus it gathereth: If we be without law, let us then jve as we list; let us do no good, let us give nothing to the needy, and let us not suffer any evil, for there is no law to constrain us, or bind us so to do.
Wherefore there is no danger on either side, albeit the one is more tolerable than the other. If grace or faith be not preached, no man can be saved; for it is faith alone that justifieth and saveth. On the other side, if faith be preached, (as of necessity it must be,) the more part of men understand the doctrine of faith carnally, and draw the liberty of the spirit into the liberty of the flesh; this may we see in all kinds of life, as well of the high as the low. All boast themselves to be professors of the gospel, and all brag of Christian liberty; and yet, serving their own lusts, they give themselves to covetousness, pleasures, pride, envy, and such other vices. No man doth his duty faithfully, no man charitably serveth the necessity of his brother. The grief hereof maketh me sometimes so impatient, that many times I wish such swine, which tread precious pearls under their feet, were yet still remaining under the tyranny of the Pope; for it is impossible that this people of Gomorrah should be governed by the gospel of peace.
Moreover, even we which teach the word, do not know our duty with so great zeal and diligence in the light of the gospel, as we did afore in the dai'kness of ignorance; for the more certain we be of the freedom purchased unto us by Christ, so much the more cold and negligent we be in handling the word, in prayer, in well-doing, and in suffermg adversities. And if Satan did not vex us inwardly with spiritual temptations, and outwardly with the persecutions of our adversaries, and moreover with the contempt and ingratitude of our own fellows, we should become utterly careless, negligent, and untoward to all good works; and so in time we should lose the knowledge and faith of Christ, forsake the ministry of the word, and seek an easier kind of life for the flesh; which thing many of our men begin to do, for that they, travailing in the ministry of the word, cannot only not live of their labour, but also are most miserably entreated even of those whom they delivered from the servile bondage of the Pope by the preaching of the gospel. These men, forsaking poor and offensive Christ, entangle themselves with the affairs of this present life, serving their own bellies, and not Christ; but with what fruit, that shall they find by experience in time to come.
Forasmuch, then, as we know that the devil layetli wait most of all for us that hate the world, (for the rest he holdeth in captivity and slavery at his pleasure,) and laboureth, with might and main, to take from us the liberty of the spirit, or at least wise to turn the same into the liberty of the flesh; we teach and exhort our brethren with singular care and diligence, by the example of Paul, that they think not this liberty of the spirit, purchased by the death of Christ, to be given unto them, that they should make it an occasion of carnal liberty, or, (as Peter salth, 1 Pet. ii. 16.) should \ise the same as a cloak for their wickedness, but that they should serve one another through love.
To the end, therefore, that Christians should not abuse this liberty, as I have said, the apostle layeth a yoke and bondage upon their flesh, by the law of mutual love. Wherefore let the godly remember, that in conscience, before God, they be free from the curse of the law, from sin, and from death, for Christ's sake: but, as touching the body, they are servants, and must serve one another through charity, according to this commandment of Paul. Let every man, therefore, endeavour to do his duty diligently in his calling, and to help his neighbour to the uttermost of his power. This is it which Paul here requireth of us, "serve ye one another through love;" which words do not set the Christians at liberty, but shut them under bondage as touching the flesh.
Moreover, this doctrine concerning mutual love, which we must maintain and exercise one towards another, cannot be beaten into the heads of carnal men, nor sink into their hearts. The Christians do gladly receive and obey this doctrine. Others, as soon as liberty is preached, by-and-by do thus infer: If I be free, then may I do what I list; this thing is mine own, why, then, should I not sell it for as much as I may get? Moreover, seeing we obtain not salvation by our good works, why should we give any thing to the poor? Thus do they most carelessly shake off" the yoke and bondage of the flesh, and turn the liberty Vf the spirit into wantonness and fleshly liberty. But we will tell «uch careless contemners, (although they believe us not, but laugh us to scorn,) that if they use their bodies and their goods after their own lust, (as indeed they do, for they neither help the poor, nor lend to the needy, but beguile their brethren in bargaining, snatching and scraping unto themselves, by hook or by crook, whatsoever they can get,) we tell them (I say) that they be not free, brag they never so much of their liberty, but have lost Christ and Christian liberty, are become bond-slaves of the devil, and are seven times worse under the name of Christian liberty, than they were before under the tyranny of the Pope. For the devil which was driven out of them, hath taken unto him seven other fiends worse than himself, and is returned unto them again; therefore, the end of these men is worse than the beginning.
As touching us, we have a commandment of God to preach the gospel, which offereth to all men liberty from the law, sin, death, and God's wrath, freely for Christ's sake, if they believe. It is not in our power to conceal or revoke this liberty now published by the gospel; for Christ hath given it unto us freely, and pui*- chased it by his death. Neither can we constrain those swine which run headlong into all licentiousness and dissoluteness of the flesh, to help other men with their bodies or goods: therefore we do Avhat we can, that is to say, we diligently admonish them that they ought so to do. If we nothing prevail by these admonitions, we commit the matter to God, and he will recompence these scorners with just punishment in his good time. In the meanwhile, this is our comfort: that, as touching the godly, our labour is not lost; of whom many, no doubt, by our ministry are delivered out of the bondage of the devil, and translated into the liberty of the spirit. These (which, notwithstanding, are but few) which acknowledge the glory of this liberty of the spirit, and on the other side are ready through charity to serve other men, and know themselves to be debtors to their brethren as touching the flesh, do more rejoice us, than the innimierable multitude of those that abuse this liberty, are able to discourage us. Paul useth here very apt and plain words, when he saith, " Brethren, ye are called into liberty." And because no man should dream that he speaketh of the liberty of the flesh, he expoundeth himself what manner of liberty he meaneth, saying, " only use not your liberty as an occasion to the flesh, but serve ye one another through love." Wherefore let every Christian know, that, as touching the conscience, Christ hath made him lord over the law, sin, and death, so that they have no power over him. ContrariAvise, let him know that this outward bondage is laid upon his body, that he should serve his neighbour through love. They that understand Christian liberty other- Avise, enjoy the commodities of the gospel to their OAvn destruction, and are worse idolaters under the name of Christ, than they were before under the Pope. Noav Paul goeth about to declare, out of the ten commandments, what it is to serve one another through love.
Veuse 14. For the whole law is fulfilled in one word, which is this: Thou shalt love thy neighbour as thyself.
Paul, after that he hath laid the foundation of Christian doctrine, is wont to build gold, silver, and precious stones upon it. Now, there is no other foundation, as he himself saith to the Corinthians, than Jesus Christ, or the righteousness of Christ, (1 Cor. iii. 11.) Upon this foundation he buildeth noAV good works, yea, good works indeed; all which he comprehendeth in one precept, " Thou shalt love thy neighbour as thyself," As if he should say, Avhen I say that ye must serve one another through love, I mean the same thing that the law saith in another place, "Thou shalt love thy neighbour as thyself," (Lev. xix. 18.) And this is truly to interpret the scripture and God's commandments.
NoAv, in giving precepts of love, he covertly toucheth by the way the false teachers; against whom he setteth himself mightily; that he may defend and establish his doctrine of good works against them. As if he said, O ye Galatians, I have hitherto taught you the true and spiritual life, and noAv also I will teach you what be good Avorks indeed. And this Avill I do, to the end ye may knoAv that the vain and foolish woi'ks of ceremonies, which the false apostles do only urge, are far inferior to the works of charity. For such is the foolishr ess and madness of all wicked teachers and fantastical spirits, that not only they leave the true foundation and pure doctrine, but also, continuing always in their superstitions, they never attain to good works. Therefore (as Paul saith, 1 Cor. iii. 12, 13.) they build nothing but wood, hay and stubble upon the foundation. 4 So the false apostles, which were the most earnest defenders of works, did not teach or require the works of charity, as that Christians should love one another, that they should be ready to help their neighbours in all necessities, not only with their goods, but also with their) body, that is to say, with tongue, hand, heart, and with theii>/ whole strength; but only they required that circumcision should be kept, that days, months, years and times should be observed, (Gal. iv. 10.) and other good works they could teach none. For after they had destroyed the foundation, which is Christ, and darkened the doctrine of faith, it was impossible that there could remain any true use, exercise, or opinion of good works. \ Take away the tree, and the fruit must needs perish. '^
The apostle, therefore, diligently exhorteth the Christians to exercise themselves in good works, after that they have heard and received the pure doctrine of faith. For the remnants of sin do yet still remain, even in those that be justified; which, as they are contrary to faith, and hinder it, so do they hinder us from doing good works. Moreover, man's reason and the flesh, which in the saints themselves resisteth the spirit, and in the wicked doth mightily reign, is naturally delighted with pharisaical superstition; that is to say, it taketh more pleasui'e in measuring God by her own imagination, than by his word; and doth the works that she herself hath chosen, with far greater zeal than those which God hath commanded. Wherefore it is necessary that the godly preachers should as diligently teach and urge the doctrine of good works as the doctrine of faith, for Satan is a deadly enemy to both. Notwithstanding, faith must first be planted; for without faith it is impossible to understand what a good work is, or what pleaseth God.
Let no man think, therefore, that he thoroughly knoweth this commandment: " Thou shalt love thy neighbour as thyself." Indeed, it is very short and easy, as touching the words; but shew me the teachers and hearers that, in teaching, learning, and living, do exercise and accomplish it rightly. Therefore these words, " Serve ye one another through love;" and these also, " Thou shalt love thy neighbour as thyself," are full or spirit, and none of the faithful do sufficiently consider, urg'e, and exercise the same. And (which is wonderful) the faithful have this temptation, that if they omit never so light a matter which they ought to do, by-and-by their conscience is wounded • but they are not so troubled if they neglect the duties of charity, (as daily they do,) or bear not a sincere and brotherly love and afiection towards their neighbour. For they do not so much regard the commandment ol' charity, as their own superstitions, from the which they be not altogether free during this Hfe.
Paul therefore reprehendeth the Galatians in these words, ♦' For the whole law is fulfilled in one word." As if he said: Ye are drowned in your superstitions and ceremonies concerning places and times, which profit neither yourselves nor others; and in the meanwhile ye neglect charity, which ye ought only to have kept. What madness is this? So saith Jerome: We wear and consume our bodies with watching, fasting, and labour; but we neglect charitj^, which is the only lady and mistress of works. And this may be well seen in the monks, who straitly observe their traditions concerning their ceremonies, fasting, watching, apparel, and such-like. In this case, if they omit any thing, be it never so little, they sin deadly: but when they do not only neglect charity, but also hate one another to the death, they sm not, nor offend God at all.
Therefore, by this commandment Paul not only teacheth good works, but also condemneth fantastical and superstitious woi'ks. He not only buildeth gold, silver, and precious stones upon the foundation, but also throweth down the wood, and burneth up the hay and stubble. God witnesseth, by examples in the Old Testament, hoAv much he did always esteem of charity: whereunto he would have the very law itself, and the ceremonies thereof, to give place. At such time as David and they that were with liim were hungry, and had not what to eat, they did eat the holy shew-bread, which by the law the laypeople might not eat, but only the priests, (1 Sam. xxi. 6.) Christ's disciples brake the Sabbath, in plucking the ears of corn; yea, and Christ himself brake the Sabbath, (as said the Jews,) in healing the sick on the Sabbath-day, (Matt. xii. 1, 10.) All these things shew that charity or love ought to be preferred before all laws and ceremonies, and that God requireth nothing so much at our hands as love towards our neighbour. The same thing Christ also witnesseth, when he saith, " And the second is like unto this," (Matt. xxii. 39.)
Verse 14. J'or all the law is fulfilled in one word. As if he said. Why do ye bm'then yourselves with the law.^ Why do ye so toil and turmoil yourselves about the ceremonies of the law, about meats, days, places, and such other things; as how ye ought to eat, drink, keep your feasts, sacrifices, &c.? Leave off these follies, and hearken Avhat I say: All the law is fully comprehended in this one saying, " Thou shalt love thy neighbour as thyself." God delighteth not in the observation of the ceremonies of the law, neither hath he any need of them. The only thing that he requireth at your hands is this, that ye believe in Christ whom he hath sent; in whom ye are made perfect, and have all things. But if unto faith, which is the most acceptable service of God, ye will also add laws, then assure yourselves that all laws are comprehended in this short commandment, " Thou shalt love thy neighbour as thyself." Endeavour yourselves to keep this commandment, which being kept, ye have fulfilled all laws.
Paul is a very good expounder of God's commandments; for he draweth all Moses into a brief sum, shewing that nothing else is contained in all his laws (which are in a manner infinite) but this short sentence: " Thou shalt love thy neighbour as thyself." Natural reason is offended with this baseness and shortness of words; for it is soon said, "believe in Chi-ist;" and again, " love thy neighbour as thyself." Therefore it despiseth both the doctrine of faith and true good works. Notwithstanding, this base and vile word of faith, (as reason taketh it,) "believe in Christ," is the power of God to the faithful, whereby they overcome sin, death, the devil, &c. whereby also they attain salvation and eternal life. Thus, to serve one another through love, that is, to instruct him that goeth astray, to comfort him that is afflicted, to raise up him that is weak, to help thy neighbour by all means possible, to bear with his infirmities, to endure troubles, labours, ingratitude and contempt in the church, and in civil life and conversation to obey the magistrate, to give due honour to thy parents, to be patient at home with a froward wife and an unruly family, &c.; these (1 say) are works which reason judgeth to be of no value. But, indeed, they are such works, that the whole world is not able to comprehend the excellency and worthiness thereof, (for it doth not measure works or any other thing by the word of God, but by the judgment of Avicked, blind, and foolish reason:) yea, it knoweth not the value of any one of the least good works that can be, which are true good works indeed.
Therefore, when men dream that they know well enough the commandment of charity, they are utterly deceived. Indeed, they have it written in their heart; for they naturally judge that a man ought to do unto another, as he would another should do unto him. But it followeth not, therefore, that they understand it; for if they did, they would also perform it indeed, and would prefer love and charity before all their works. They would not so highly esteem their own superstitious toys, as to go with a heavy countenance, hanging down the head, to live unmarried, to live with bread and water, to dwell in the wilderness, to be poorly appareled, &c. These monstrous and superstitious works, which they have devised and chosen unto themselves, God neither commanding nor approving the same, they esteem to be so holy and so excellent, that they surmount and darken charity, which is, as it were, the sun of all good works. So great and incomprehensible is the blindness of man's reason, that it is un. able, not only to judge rightly of the doctrine of faith, but alsa of external conversation and works. Wherefore, we must fight strongly, as well against the opinions of our own heart, (to the which we are naturally more inclined m the matter of salvation than to the word of God), as also against the counterfeit visor and holy shew of our own will-works; that so we may learn to mag-nify the works which every man doth in his vocation, although they seem outAvardly never so base and contemptible, if they have the warrant of God's word; and contrariwise, to despise those works which reason chooseth without the commandment of God, seem they never so excellent and holy.
Of this commandment I have largely entreated in another place, and therefore I will now but lightly over-run it. Indeed, this is briefly spoken, " Love thy neighbour as thyself;" but yet very aptly, and to the purpose. No man can give a more certain, a better, or a nearer example than a man's own self. Therefore, if thou wouldst know how thy neighbour ought to be loved, and wouldst have a plain example thereof, consider well how thou lovest thyself. If thou shouldst be in necessity or danger, thou wouldst be glad to have the love and friendship of all men, to be holpen with the counsel, the goods, and the strength of all men, and of all creatures. Wherefore thou hast no need of any book to instruct and to admonish thee how thou oughtest to love thy neighbom'; for thou hast an excellent book of all laws, even in thy heart. Tliou needest no schoolmaster in this matter; ask counsel only of thine own heart, and that shall teach thee sufficiently that thou oughtest to love thy neighboiu" as thyself. Moreover, love or charity is an excellent virtue, which not only maketh a man willing and ready to serve his neighbour with tongue, with hand, with money and worldly goods, but with his body, and even with liis life also. And thus to do, it is not provoked by good deserts or any thing else, neither is it hindered th)-ough evil deserts or ingratitude. The mother doth, therefore, nourish;ind cherish her child, because she loveth it.
NoWj niy neiglilxnir is e\'ery man, specially wliicli hath need of my help, as Christ expoundeth it in the tenth chapter of Luke; who, although he hath done me some wrong,^ or hurt me by any manner of way, yet notwithstanding he hath not put off" the nature of man, or ceased to be flesh and blood, and the creature of God most like unto myself; briefly, he ceaseth not to be my neighbour. As long, then, as the nature ot man remaineth in him, so long also remaineth the commandment of love, which requireth at my hand that I should not despise mine own flesh, nor render evil for evil; but overcome evil with good, or else shall love never be as Paul describeth it, (1 Cor. xiii.)
Paul therefore commendeth charity to the Galatians, and to all the faithful (for they only love indeed) and exhorteth them that, through charity, one of them should serve another. As if lie Avould say. Ye need not to burden yourselves with circumcision, and with the ceremonies of Moses' law: but, after all things, conthme in the doctrine of faith which ye have received of me. Afterwards, if ye will do good works, I wiU in one word sheAV you the chiefest and greatest works, and how ye shah fulfil all laws: " Serve ye one another, through love." Ye shall not lack them to whom ye may do good, for the world is full of such as need the help of others. This is a perfect and a sound doctrine of faith and love; and also the shortest and the longest divinity. The shortest, as touching the words and sentences; but, as touching the use and practice, it is more large, more long, more profound, and more high than the whole world.
Verse 15. If ye bite and devour one another, take heed lest ye be consumed one of another.
By these words Paul witnesseth, that if the foundation, that is to say, if faith in Christ be overthrown by wicked teachers, no peace or concord can remain in the church, either in doctrine or life; but there must needs be divers opinions and dissensions from time to time, both in doctrine and life, whereby it Cometh to pass that one biteth and devoureth another; that is to say, one judgeth and condemneth another, until at length they be consumed. Hereof not only the scripture, but also the examples of all times bear witness. After that Africa was perverted by the Manichees, by-and-by followed the Donatists, who also disagreeing among themselves, were divided into three sundry sects. And how many sects have we at this day springing up one after another? One sect bringeth forth another, and one condemneth another. Thus, when the unity of the spirit is broken, it is impossible that there should be any concord either in doctrine or life, but daily new errors must needs spring up, without measure and without end.
Paid, therefore, teacheth that such occasions of discord are to be avoided, and he sheweth how they may be avoided. This, (saith he) is the way to unity and concord: Let every man do his duty in that kind of life which God hath called him unto; let him not lift up himself above others, nor find fault with any other men's works, and commend his own, but let every one serve another through love. This is a true and simple doctrine, touching good works. This do they not teach which have made shipwreck of faith, and have conceived fantastical opinions concerning faith and good works: but, disagreeing among- themselves, as touching the doctrine of faith and works, they bite and devour, that is to say, they accuse and condemn one another, as Paul here saith of the Galatians: " If ye bite and devour one another, take heed lest ye be consumed one of another." As if he would say. Do not accuse and condemn one another for circumcision, for observing of holy days, or other ceremonies, but rather give yourselves to serve and help one another through charity; or else, if ye continue in biting and devouring one another, take heed that ye be not consumed, that is to say, that ye perish not utterly, yea, and that bodily, which commonly happeneth, especially to the authors of sects, as it did to Arias and others, and to certiihi also in our time. For he that hath laid his foundation on the sand, and build eth hay, stubble, and such" like, must needs fall and be consumed; for all those things ard ordained for the fire. I will not say, that, after such bitings and devourings, the ruin and destruction, not of one city, but of whole countries and kingdoms are wont to follow. Now the apostle sheweth what it is to serve one another through love.
It is a hard and a dangerous matter to teach that we are made righteous by faith without works, and yet to require works withal. Here, except the ministers of Christ be faithful, and wise disposers of the mysteries of God, rightly dividing the word of truth, faith and works are by-and-by confounded. Both these doctrines, as well of faith as of works, must be diligently taught and urged; and yet so that both may remain within their bounds. Otherwise, if they teach works only, (as they do in the Pope's kingdom,) then is faith lost. If faith only be taught, then carnal men by-and-by dream that works be not needful.
The apostle began, a little before, to exhort men to do good works, and to teach that the whole law was fulfilled in one word, namely, " Thou shalt love thy neighbour as thyself." Here will some man say: Paul thi-oughout his whole epistle taketh away righteousness from the law; for saith he, " By the works of the law shall no flesh be justified," (Gal. ii. 16.) Also, " As many as are under the works of the law, are under the curse," (Gal. iii. 10.) But now, when he saith that the whole law is fulfilled in one word, he seemeth to have forgotten tlie matter whereof he hath entreated in all this epistle, and to be of a quite contrary opinion: to wit, that they which do the works of charity, fidfil the law and be righteous. To this objection he answereth after this manner.
Verse 16. But I say, walk in the spirit, and ye shall not fulfil the works of
As if he should have said: I have not forgotten my former discourse concerning faith, neither do I now revoke the same, in that I exhort you to mutual love, saying, " that the whole law is fulfilled through love;" but I am still of the same mind and opinion that I was before. To the end, therefore, that ye may rightly understand me, I add this moreover, " Walk in the spirit, and ye shall not fulfil the lusts of the flesh."
A ccnifutabion of the argument of the schoolmen: Love is the fulfilling of the law; therefore the law justifieth.
Although Paul speaketh here expressly and plainly enough, yet hath he little prevailed; for the schoolmen, not understanding this place of Paul, " Love is the fulfilling of the law," have gathered out of it after this manner: If love be the fulfilling of the law, it folio weth then that love is righteousness; therefore, if we love, we be righteous. These profound clerks do argu^ from the word to the work, from doctrine or precepts, to life, after this sort: The law hath commanded love, therefore the work of love foUoweth out of hand. But this is a foolish consequence, to draw an argument from precepts, and to ground the conclusion upon works.
True it is that we ought to fulfil the law, and to he justified through the fulfilling thereof; hut sin hindereth us. Indeed, the law prescribeth and commandeth that we should love God with all our heart, &c. and that we should love our neighbour as ourselves: but it foUoweth not, this is written, therefore it is done: the law commandeth love, therefore we love. There is not one man to be found upon the whole earth, which so loveth God and his neighbour as the law requireth. But, in the life to come, where we shall be thoroughly cleansed from all vices and sins, and shall be made as pure and as clear as the sun, we shall love perfectly, and shall be righteous through perfect love. But in this life that purity is hindered by the flesh; for as long as we live, sin remaineth in the flesh; by reason whereof, the corrupt love of ourselves is so mighty, that it far surmounteth the love of God and of our neighbom'. In the mean time, notwithstanding that we may be righteous in this life also, we have Christ the mercy-seat and throne of grace, and because Ave believe in him sin is not imputed unto us. Faith, therefore, is our righteousness in this lire; but in the life to come, when we shall be thoroughly cleansed and delivered from all sins and concupiscence, we shall have no more need of faith and hope, but we shaU then love perfectly.
It is a great error, therefore, to attribute justification or righteousness to love, which is nothing; or if it be any thing*, yet it is not so great that it can pacify God; for love, even in the faithful, (as I have said,) is imperfect and impure. But no unclean thing shall enter into the kingdom of God, (Apoc. xxi. 27.) Notwithstanding, in the meanwhile, this trust and confidence sustaineth us: that Christ, who alone committed no sin, and in whose mouth was never found any guile, doth overshadow us with his righteousness, (Isa. liii. 9; 1 Pet. ii. 22.) We being covered with this cloud, and shrouded under this shadow, this heaven of remission of sins and throne of grace, do begin to love and to fulfil the law; yet for this fulfilling we are not justified, nor accepted of God, whilst we live here. But, when Christ hath delivered up the kingdom to God his Father, and abolished all principality, and God shall be all in all, then shall faith and hope cease, and love shall be perfect and everlasting, ( 1 Cor. xii.) This thing the popish schoolmen understand not; and therefore, when they hear that love is the sum of the whole law, by-andby they infer: ergo, the law justifieth. Or contrariwise, when they read in Paul that faith maketh a man righteous; yea, say they, faith formed and furnished with charity. But that is not the meaning of Paul, as I have largely declared before.
If we were pure from all sin, and were inflamed with perfect love both towards God and our neig-hbour, then should we indeed be righteous and holy through love, and God could require no more of us. This is not done in this present life, but is deferred until the life to come. Indeed we receive here the gift and fii'st fi'uits of the spirit, so that we begin to love, (Rom. viii. 23.) howbeit very slenderly. But, if we loved God truly and perfectly, as the law of God requireth, which saith, (Deut. vi. 5.) "Thoushalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength;" (Matt. xxii. 37.) then should we be as well contented with poverty as with wealth, with pain as with pleasure, and with death as with life, yea, he that coidd love God truly and perfectly indeed, should not long continue in this life, but should straightway be swallowed up by this charity.
But now man's nature is so corrupt and drowned in sin, that it cannot have any right sense or cogitation of God. It loveth not God, but hateth him deadly. Wherefore, as Jolm saith, (1 John iv. 10.) "We loved not God, but he loved us, and sent his Son to be a reconciliation for oiu' sins." And as Paul saith before, in the second chapter, " Christ hath loved me, and given hunself for me." And in the fourth chapter, " But when the fulness of time was come, God sent forth his Son made of a woman, and made under the law, that he might redeem them which were under the law." We, being redeemed and justified by the Son, begin to love; according to that saying of Paul in the eighth to the Romans, " That which was impossible to the law, (inasmuch as it was weak because of the flesh,) God sending his own Son in the similitude of siriful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us;" that is, might begin to be fulfilled. They are mere dreams, therefore, which the sophisters and schoolmen have taught, concerning the fulfilling of the law.
Wherefore Paul sheweth by these words: " Walk in the spirit, " how he would have that sentence to be understood, where he said, " Serve ye one another through love." And again, "Love is the fulfilling of the law," &c. As if he should say. When I bid you love one another, this is it that I require of you, that you walk in the spirit. For I know that ye shall not fulfil the law, because sin dweUeth in you as long as ye live, therefore it is impossible that ye should fulfil the law. Notwithstanding, in die meanwhile, endeavour yourselves diligently to walk in the spirit, that is, wrestle in spirit against the flesh, and follow spiritual motions, &c.
It appeareth, then, that he had not forgotten the matter of justification; for when he biddeth them to walk in the spirit, he plainly denieth that works do justify. As if he should say. When I speak of the fulfilling of the law, I mean not that ye are justified by the law; but this I mean, that there be two con- trary captains in you, the spirit and the flesh. God hath stirred up in yoiu* bodies a strife and a battle; for the spirit wrestletb against the flesh, and the flesh against the spirit, (Gal. v. 17.) Here I require nothing else of you, but that ye follow the spirit as your captain and guide, and that ye resist that captain the flesh; for that is all that ye be able to do. Obey the spirit, and fight.Tgainst the flesh. Therefore, when I teach you to observe the law, and exhort you to love one another, tliink not that I go about to revoke that which I have taught concerning the doctrine of faith, and that I now attribute justification to the law or to charity; but my meaning is, that ye should walk in the spirit, and that ye should not fulfil the lusts of the flesh.
Paul useth very tit words and to the purpose. As if he would say. We come not yet to the fidtilling of the law; therefore we must walk in the spirit, and be exercised therein, that we may tliink, say, and do those things which are of the spirit, and resist those tilings which are of the flesh: therefore he addeth,
As if he would say, The desires or lusts of the flesh be not yet dead in us, but spring up again and fight against the spirit. The flesh of no faithful man is so good, which being ofi'ended would not bite and devour, or at the least omit somewhat of that commandment of love. Yet even at the first brunt he cannot refrain himself, but is angry with his neighbour, desireth to be revenged, and hateth him as an enemy, or at the least loveth him not so much as he should do, and as this commandment requireth; and this happeneth even to the faithful.
Therefore the apostle hath given this rale for the faithfid: that they should serve one another tlu-ough love; that they should bear the burthens and infinnities one of another; and that they should forgive one another. And without this bearing and forbearing, through love, it is impossible that love and concord should continue among Christians. For it cannot be, but that thou must needs often offend, and be offended. Thou seest many things in me which offend thee, and I again see many things in thee which mislike me. Here, if one bear not with another, through love, there shall be no end of dissension, discord, envy, hatred, and malice.
Wherefore Paul would have us to walk in the spirit, lest we fulfil the lusts of the flesh. As if he should say. Although ye be moved with wrath and displeasure against your brother, offending you, or doing any thing heinously against you, yet notwithstanding resist and repress these violent motions through the spirit. Bear with his weakness, and love him according to that commandment, "Tliou shalt love thy neighbour as thyself." For thy brother doth not therefore cease to be thy neighbour, because he slippeth, or offendeth thee; but then hath he most ueed that thou shouldst exercise and shew thy charity towards
. him. And this commandment, " Thon shalt love thy neighbour \ as thyself," requireth the self-same thing; to wit, that thou shouldst not obey the flesh, which, when it is offended, hateth, I biteth, and devonreth; but wrestle against it in spirit, and continue through the same in the love of thy neighbour, although thou find nothing in him worthy of love.
The schoolmen take the concupiscence of the flesh for carnal Just. Indeed it is true that even the godly, especially the younger sort, are tempted with fleshly lust. Yea, they also that be married (so corrupt and pestilent is flesh) ate not without such carnal lust. Here let every one (I speak now to the godly being married, both man and wife) diligently examine himself, and no doubt many shall find this in themselves, that the beauty and conditions of another man's wife pleaseth him better than of his own, and so contrariwise, his own lawful wife he loatheth or misliketh, and loveth her which is unlaAvful. And this commonly is wont to happen, not in marriage only, but in all other matters. Men set light by that which they have, and are in love with that which they have not, as the poet saith: ^'Nitiinur in vetitum semper, cupimusque negata." That is,
Of things most forbidden we always are fain: And things most denied we seek to obtain.
I do not deny, therefore, but that the concupiscence of the flesh comprehend eth carnal lust, but not that only. For concupiscence comprehendeth all other corrupt affections, wherewith the very faithful are infected, some more, some less: as pride, hatred, covetousness, impatiency, and such-like. Yea, Paul rehearseth afterwards among the works of the flesh, not only these gross vices, but also idolatry, heresies, and such other. It is plain, therefore, that he speaketh of the whole concupiscence of the flesh, and of the whole dominion of sin, which stirreth, even in the godly who have received the first fruits of the spirit, against the dominion of the spirit. He speaketh therefore not only of carnal lust, pride, covetousness, &:c. but also of incredulity, distrust, despair, hatred and contempt of God, idolatry, heresies, and such other, when he saith, "And ye shall not fulfil the lusts of the flesh." As if he should say, I write unto you that you should love one another. This ye do not, neither can
I ye do it, because of the flesh, which is infected and corrupted with concupiscence, and doth not only stir up sin in you, but also is sin itself. For if ye had perfect charity, no heaviness, no adversity could be so great, which should be able to hurt or hinder that charity; for it would be spread throughout the whole body. There should be no wife, were she never so hard favoured, whom her husband would not love entirely, loathing all other women, though they were never so fair and beautiful.
r^Eut this is not done, therefore it is impossible for us to be made righteous through love.
"Wherefore thiiik me not to revoke and unsay that which 1 have taug^ht concerning faith; for faith and hope must continue, that by tlie one we may be justified, and by the other we may be raised up in adversities, and endure unto the end. Moreover, we serve one another through charity, because faith is not idle: but charity is weak and little. Therefore, when I bid you walk in the spirit, I do sufficiently declare that ye are not justified through charity.
And when I exhort you to walk in the spirit, that ye fulfil not the concupiscence of the flesh, I do not require of you that ye should utterly put off the flesh, or kill it, but that ye should bridle and subdue it. For God will have mankind to endure even to the last day; and this cannot be done without parents, which do beget and bring up children. These means continuing, it must needs be that flesh also must continue, and consequently sin, for flesh is not without sin. Therefore, in respect of the flesh we are sinners; but in respect of the spirit, we are righteous. Notwithstanding, our righteousness is much more plentiful than our sin, because the holiness and righteousness of Christ our mediator doth far exceed the sin of the whole world; and the forgiveness of sins, which we have through him, is so great, so large, and so infinite, that it easily swalloweth up all sins, so that we walk according to the spirit, &c.
The Papists dreamed that this commandment belongeth only to their clergymen, and that the apostle exhorteth them to live chastely, by subduing the flesh with watching, fa^sting, labour, &c. and then they should not fulfil the concupiscence of the flesh, that is to say, carnal lust. As though the whole concupiscence of the flesh were overcome, when this fleshly lust is subdued; which, notwithstanding, they were never able to suppress and keep under, with any yoke that they could lay upon the flesh. Which thing Jerome, (I say nothing of others,) who was a marvellous lover and defender of chastity, doth plainly confess.
*'0 (saith he) how often have I thought myself to be in the midst of the vain delights and pleasures of Rome, even when I was in the wild wilderness, which, being burnt up with the heat of the sun, yieldeth an ouglesome habitation to the monks!" &c. Again, " I, who for fear of hell had condemned myself to such a prison, thought myself oftentimes to be dancing among young women, when I had no other company but scorpions and wild beasts. My face was pale with fasting, but my mind was enflamed with desires in my cold body; and although my flesh was half dead already, yet the flames of fleshly lust boiled within me," &c.
If Jerome felt in himself such flames of fleshly lust, who lived in the barren wilderness with bread and water, what do our holy belly-gods, the clergymen, feel, think ye, who so stuff %nd stretch themselves with all kinds of dainty fare, that it is' marvel their bellies burst not <* Wherefore these thinsfs are written, not to hermits and monks, (as the Papists dream,) nor to sinners in the world only, but to the universal church of Christ, and to all the faithful; whom Paul exhorteth to walk in the spirit, that they fulfil not the lusts of the flesh, that is to say, not only to bridle the gross motions of the flesh, as carnal lust, wrath, impatiency, and such-like; but also the spiritual motions, as doubting, blasphemy, idolatry, contempt and hatred of God, &c.
PaTil (as I have said) doth not require of the godly, that they should utterly put off" or destroy the flesh, but that they should so bridle it, that it might be subject to the spirit. In the tenth to the Romans, he biddeth us cherish the flesh. For, as we may not be cruel to other men's bodies, nor vex them with unreasonable labour, even so we may not be cruel to our own bodies, (Eph. v. 29.) Wherefore, according to Paul's precept, we must cherish our flesh, that it may be able to endure the labours both of the mind and of the body; but yet only for necessity's sake, and not to nourish the lusts thereof. Therefore, if the flesh begin to wax wanton, repress it and bridle it by the spirit. If it will not be, marry a wife, for it is better to marry than to burn. Thus doing, thou walkcst in the spirit; that is, thou followest God's word, and doest his will.
Yer. 17. Fur the flesh liisteth against the spirit, and the spirit against the flesh. When Paul saith that the flesh lusteth against the spirit, and the spirit against the flesh, he admonisheth us that we must feel the concupiscence of the flesh, that is to say, not only carnal lust, but also pride, wrath, heaviness, impatience, incredulity, and such-like. Notwithstanding, he would have us so to feel them, that we consent not unto them, nor accomplish them; that is, that we neither think, speak, nor do those things which the flesh provoketh us unto. As, if it move us to anger, yet we should be angry in such wise (as we are taught in the fourth Psalm,) that we sin not. As if Paul would thus say: I know that the flesh will provoke you unto Avrath, envy, doubting, incredulity, and such-like; but resist it by the spirit, that ye sin not. But if ye forsake the guiding of the spirit, and follow the flesh, ye shall fulfil the lusts of the flesh, and ye shall die, as Paul saith in the eighth to the Romans. So this saying of the apostle is to be understood, not of fleshly lusts only, but of the whole kingdom of sin.
Verse 17. And these are contrary one to the other, so that ye cannot do the same things that ye would.
These two captains or leaders, (saith he,) the flesh and the roirit, are one against another in your body, so that ye cannot do what ye would. And this place witnesseth plainly that Paul writeth these things to the faithful, that is, to the church believing in Christ, baptized, justified, renewed, and having full forgiveness of sins. Yet notwithstanding he saith that she hath flesh rebelling against the spirit. After the same manner he speaketh of himself, in the seventh to the Romans, " I (saith he) am carnal, and sold under sin." And again, " I see another law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin which is in my members." Also, " O wretched man that I am, who shall deliver me from the body of this death?" &c.
Here, not only the schoolmen, but also some of the old fathers are much troubled, seeking how they may excuse Paul. For it seemeth unto them absurd and unseemly to say, that that elect vessel of Christ should have sin. But we credit Paul's own words, wherein he plainly confesseth that he is sold under sin, that he is led captive of sin, that he hath a law in his members rebelling against him, and that in the flesh he serveth the law o^ sin. Here again they answer, that the apostle speaketh in the person of the wicked. But the wicked do not complain of the rebellion of their flesh, of any battle or conflict, or of the captivity and bondage of sin; for sin mightily reigneth in them. This is therefore the very complaint of Paul, and of all the faithful. Wherefore they have done very wickedly which have excused Paul and all the faithful to have no sin; for by this persuasion (which proceedeth of ignorance of the doctrine of faith) they have robbed the church of a singular consolation: they have abolished the forgiveness of sins, and made Christ of none effect.
Wherefore, when Paul saith, " I see another law in my members," &c. he denieth not that he hath flesh, and the vices of the flesh in him. It is likely, therefore, that he felt sometimes the motions of carnal lust; but yet (no doubt) these motions were well suppressed in him, by the great aad grievous afflictions and temptations, both of mind and body, wherewith he was in a manner continually exercised and vexed, as his epistles do declare. Or if he at any time, being merry and strong, felt the lust of the flesh, wrath, impatiency, and such-like, yet he resisted them by the spirit, and suffered not those motions to bear rule in him. Therefore, let us in no wise suffer such comfortable places (whereby Paul describeth the battle of the flesh against the spirit, in his own body) to be corrupted with such foolish glosses. The schoolmen, the monks, and such other, never felt any spiritual temptations, and therefore they fought only for the repressing and overcoming of fleshly lust and lechery; and being proud of that victory which they never yet obtained, they thought themselves far better and more holy than married men. I will not say, that, under this holy pretence, they nourished and maintained all kinds of horrible sins, as dissension, pride, hatred, disdain, and despising of their neighbours, trust in their own righteousness, presumption, contempt of all godliness and of the word of God, infldelitv, blasphemy, and such-like. Against these sins they never fought, nay, rather, they took them to be no sins at all: they put righteousness in the keeping of their foolish and wicked vows, and unrighteousness in the neglecting- and contemning of the same.
But this must be our ground and anchor-hold, that Christ is our only and perfect righteousness. If we have nothing whereunto we may trust, yet these three things, (as Paul saith,) faith, hope, and love, do remain. Therefore we mu?t always believe, and always hope; we must always take hold of Christ, as the head and foundation of our righteousness. He that believeth in him shall not be ashamed, (Rorn. ix. 33.) Moreover, we must labour to be outwardly righteous also: that is to say, not to consent to the flesh, which always enticeth us to some evil, but to resist it by the spirit. We must not be overcome with impatiency for the unthankfulness and contempt of the people, which abuseth the Christian liberty; but through the spirit, we must overcome this and all other temptations. Look, then, how much we strive against the flesh by the spirit, so much are we outwardly righteous; albeit this righteousness doth not commend us before God.
,' Let no man, therefore, despair, if he feel tfie flesh oftentimes ' to stir up new battle against the spirit, or if he cannot by-andby subdue the flesh, and make it obedient unto the spirit. I also do wish myself to have a more valiant and constant heart, which might be able, not only boldly to contemn the threatenings of tyrants, the heresies, offences and tumults which Satan and his soldiers the enemies of the gospel stir up; but also might by-and-by shake off" the vexations and anguish of spirit, and briefly, might not fear the sharpness of death, but receive and embrace it as a most friendly guest. But I find another law in my members, rebelling against the law of my mind, &c. Some other do wrestle with inferior temptations, as poverty, reproach, impatiency, and such-like.
Let no man marvel, therefore, or be dismayed, when he feeleth in his body this battle of the flesh against the spirit; but let him pluck up his heart, and comfort himself with these words of Paul: "the flesh lusteth against the spirit;" also, " these are contrary one to another, so that ye do not those things that ye would;" for by these sentences he comforteth them that be tempted. As if he should say. It is impossible for you to follow the guiding of the spirit in all things, without any feeling or hindrance of the flesh. Nay, the flesii will resist; and so resist and hinder you, that ye cannot do those things that gladly ye would. Here it shall be enough if ye resist the flesh, and fulfil not the lust thereof; that is to say, if ye follow the spirit and not the flesh, which easily is overthrown by impatiency, coveteth to revenge, biteth, grudgeth, hateth God, is angry with him, despaireth, &c. Therefore, when a man feeleth this battle of r the flesh, let him not be discouraged therewith, but let him re- I gist in spirit, and say, 1 am a sinner, and I feel sin in me; for I have not yet put off the flesh, m which shi dwelleth so long as
I will raise up myself^ and being so raised up, I will not fulfil the lust of the flesh.
It is very profitable for the godly to know this, and to bear it well in mind; for it wonderfully comforteth them when they are tempted. Wlien I was a monk, I thought by-and-by that I was utterly cast away, if at any time I felt the lust of the flesh; that is to say, if I felt any evil motion, fleshly lust, wrath, hatred, or envy against any brother. I assayed many ways to help and to quiet my conscience, but it would not be: for the concupiscence and lust of my flesh did always retiu'n, so that I could not rest, but was continually vexed with these thoughts: This or that sin thou hast committed, thou art infected with envy, with impatiency, and such other sins: therefore thou art entered into this holy order in vain, and all thy good works are unprofitable. If, then, I had rightly understood these sentences of Paid, " The flesh lusteth contrary to the spirit, and the spirit contrary to the flesh, and these two are one against another, so that ye cannot do the things that ye would do;" I should not have so miserably tormented myself, but should have thought and said to myself, as now commonly I do: " Martin, thou shalt not utterly be without sin, for thou hast flesh: thou shalt therefore feel the battle thereof, according to that saying of Paul: ' The flesh resisteth the spirit.' Despair not, therefore, but resist it strongly, and fulfil not the lust thereof. Thus doing, thou art not under the law."
I remember that Staupitius Avas Avont to say, " I have vowed unto God, above a thousand times, that I would become a better man; but I never performed that which I vowed. Hereafter I will make no such vow; for I have now learned by experience, that I am not able to perform it. Unless, therefore, God be favourable and merciful unto me for Christ's sake, and grant unto me a blessed and a happy hour, when I shall depart out of this miserable life, I shall not be able, with all my vows and all my good deeds, to stand before him." This was not only a true, but also a godly and a holy desperation; and this must all they confess, both with mouth and heart, which will be saved. For the godly trust not to their own righteousness, but say with ^ David, " Enter not into judgment with thy servant, for in thy sight shall none that liveth be justified," (Ps. cxliii. 2.) Again: " If thou, O Lord, should straitly mark iniquities, O Lord, who shall stand?" (Ps. cxxx. 3.) They look unto Christ their reconciler, who gave his life for their sins. Moreover, they know that the remnant of sin which is in their flesh, is not laid to their charge, but freely pardoned. NotAvithstanding in the mean while they fight in spirit against the flesh, lest they should fulfil the lusts thereof. And although they feel the flesh to rage and rebel against the spirit, and themselves also do fall sometimes into sin through infirmity, yet are they not discouraged, nor think therefore that their state and kind of life, and the works which are done according to their calling, displease God; but they raise up themselves by faith.
The faithful, therefore, receive great consolation by this doctrine of Paul, in that they know themselves to have part of the flesh, and part of the spirit, but yet so notwithstanding that the spirit ruleth, and the flesh is subdued and kept under awe, that righteousness reigneth, and sin serveth. He that knoweth not this doctrine, and thinketh that the faithful ought to be without all fault, and yet seeth the contrary in himself, must needs at the length be swallowed up by the spirit of heaviness, and fall into desperation. But whoso knoweth this doctrine well, and useth it rightly, to him the things that are evil turn unto good, (Rom. viii. 28.) For when the flesh provoketh him to sin, by occasion thereof he is stirred up and forced to seek forgiveness of sins by Christ, and to embrace the righteousness of faith, which else he would not so greatly esteem, nor seek for the same with so great desire. Therefore it profiteth us very much to feel sometimes the wickedness of om* natui'e and corruption of our flesh, that yet by this means we may be waked and stirred up to faith, and to call upon Christ. And by this occasion a Christian becometh a mighty workman and a wonderful creator, which of heaviness can make joy, of terror comfort, of sin righteousness, and of death life, Avhon he, by this means repressing and bridling the flesh, maketh it subject to the spirit.
Wherefore let not them which feel the lust of the flesh despair of their salvation. Let them feel it, and all the force thereof, so that they consent not to it; let the passions of lust, wrath, and such other vices shake them, so that they do not overthrow them; let sin assail them, so that they do not accomplish it; yea, the more godly a man is, the more doth he feel that battle. And hereof come those lamentable complaints of the faithful in the Psalms and in the whole scripture. Of this battle, the hermits, the monks, the schoolmen, and all that seek righteousness and salvation by woi'ks, know nothing at all.
But here may some man say, that it is a dangerous matter to teach that a man is not condemned, if by-and-by he overcome not the motions and passions of the flesh which he feeleth. For when this doctrine is taught amongst the common people, it maketh them careless, negligent, and slothful. This is it which I said a little before, that if we teach faith, then carnal men neglect and reject works: if works be required, then is faith and consolation of conscience lost. Here no man can be compelled, neither can there be any certain rule prescribed; but let every man diligently try himself to what passion of the flesh he 13 most subject, and when he findeth that, let him not be careless, nor flatter himself; but let him watch and wrestle in spirit against it, that if he cannot altogether bridle it, yet at the least he do not fulfil the lust thereof.
This battle of the flesh against the spirit, all the children of God have had and felt; and the self-same do we also feel and prove. He that searcheth his own conscience, if he be not a hypocrite, shall well perceive that to be true in himself which Paul here saith: that the flesh lusteth against the spirit. AU the faithful, therefore, do feel and confess that their flesh resisteth against the spirit, and that these two are so contrary, the one to the other in themselves, that, do Avhat they can, they are not able to perform that which they would do. Therefore the flesh hindereth us, that we cannot keep the commandments of God, that we cannot love our neighbours as ourselves, much less can we love God with all our heart; therefore it is impossible for us to become righteous by the works of the law. Indeed there is a good will in us, and so must there be, (for it is the spirit itself Avhich resisteth the flesh,) which would gladly do good, fulfil the law, love God and his neighbour, and such-like, but the flesh obeyeth not this good will, but resisteth it; and yet God imputeth not unto us this sin; for he is merciful to those that believe, for Christ's sake. ^