thy praisers shall nothing help thee. For whtn we die, these praises shall cease. And in that day, when the Lord shall judj^-e the secrets of all hearts, the witness of thine own conscience shall stand either with thee or against thee, (Rom. ii. 15.) Against thee, if thou glory in other men; with thee, if thou have it in thyself, that is to say, if thy conscience bear thee witness that thou hast done thy duty in the ministry of the word, or otherwise according to thy calling, sincerely and i'aithfuUy, having respect to the glory of God only, and the salvation of souls. And these words, " Everyman shall bear his own judgment," are very vehement, and ought so to terrify us, that we should not be desirous of vain-glory.
And this moreover is to be noted, that we are not here in the matter of justification, where nothing availeth but mere grace and forgiveness of sins, which is received by faith alone; where all our works also, yea, even our best works, and such as are done according to God's calling, have need of forgiveness of sins; but this is another case. He treateth not here of the remission of sins, but compareth true works and hypocritical works together. These things, therefore, ought thus to be taken, that although the work or ministry of a godly pastor is not so perfect but that he have need of forgiveness of sins, yet in itself it is good and perfect, in comparison of the ministry of the vain-glorious man.
So our ministry is good and sound, because we seek thereby the glory of God, and the salvation of souls. But the ministry of the fantastical heads is not so, for they seek their own praise. Albeit, therefore, that no works can quiet the conscience before God; yet is it necessary that we should persuade ourselves that we have done our work uprightly, truly, and according to God's calling; that is, that we have not corrupted the word of God, but have taught it purely and faitlifuUy. This testimony of conscience we have need of, that we have done our duty uprightly in our function and calling, and led our life accordingly. So far ought we then to glory, as touching our works, as we know them tobe commanded of God, and that they please him; for every one in the last judgment shall bear his own burden, and therefore other men's praises shall there nothing help or profit him.
Hitherto he hath spoken against that most pestilent vice, vain-glory; for the suppressing whereof, no man is so strong, but that he hath need of continual prayer. For Avhat man, almost even among the godly, is not delighted with his own praises? Only the Holy Ghost can preserve us, that w© be not infected with this vice.
Verse 6. Let him that is (aught in the word, make him that teacheth him partaker of all his goods.
Here he preacheth to the disciples or hearers of the word, commanding them to bestow all good thi ags upon those whicJi have taught and instructed them in the word. I have sometimes marvelled why the apostles commanded the churches so diligently to nourish their teachers. For, in popery, I saw that all men gave abundantly to the building and maintaining of goodly temples, to the increasing of the revenues and livings of those which were appointed to their idolatrous service. Hereof it came that the estimation and riches of the bishops and the rest of the clergy did so increase, that everywhere they had in possession the best and most fruitful grounds. Therefore thought I that Paul had commanded this in vain, seeing that all manner of good things were not only abundantly given to the clergy, but also they overflowed in wealth and riches. Wherefore, I thought that men ought rather to be exhorted to withhold their hands from giving, than encouraged to give any more; for I saw, that, by this excessive liberality of men, the covetousness of the clergy did increase. But now I know the cause why they had such abundance of good things heretofore, and now the pastors and ministers of the word do want.
Before time, when nothing else was taught but errors and wicked doctrine, they had such plenty of all things, that of Peter's patrimony, (which denied that he had either silver or gold) and of spiritual goods, (as they called them,) the Pope was become an emperor, the cardinals and bishops were made kings and princes of the world. But now, since the gospel hath been preached and published, the professors thereof be as rich as sometime Christ and his apostles were. We tind, then, by experience, how well this commandment of nourishing and maintaining the pastors and ministers of God's word is observed, which Paul here and in other places so diligently repeateth and beateth into the heads of his hearers. There is now no city which is known to us, that nourisheth and maintaineth her pastors and preachers; but they are all entertained with those goods which Avere given, not unto Christ, to whom no man giveth any thing, (for when he was born he was laid in a manger instead of a bed, because there was no room for him in the inn, Luke ii. 7; afterwards, being conversant among men, he had not whereon to lay his head. Matt. viii. 20; and briefly, behig spoiled of his garments and hanging naked upon the cross between two thieves, he died most miserably, Matt, xxvii. 38,) but to the Pope, for the maintenance of liis abominations, and because he, oppressing the gospel, taught the doctrines and traditions of men, and set up idolatry.
And as oft as I read the exhortations of Paul, whereby he persuadeth the churches that they should either nourish their pastors, or give somewhat to the relief of the poor saints iu Jewry, I do greatly marvel and am ashamed that so great an apostle should be constrained to use so many words, for the obtaining of this benefit of the congregations. Writing to the Corinthians, he treateth of this matter in two whole chapters,
(2 Cor. vlii. and Ix.) I would be loth to defame Wittenberg, which, indeed, is nothing to Corinth, as he defamed the Corinthians, in begging so carefully for the relief and succour of the poor. But this is the lot of the gospel when it is preached, that not only no man is willing to give any thing for the finding of ministers and maintaining of scholars, but men begin to spoil, to rob, and to steal, and with divers crafty means one to beguile another. To be brief, men seem suddenly to grow out of kind, and to be transformed into cruel beasts. Contrariwise, when the doctrine of devils was preached, then men were prodigal, and offered all things willingly to those that deceived them, (1 Tim. iv. 2.) The prophets do reprove the same sin in the Jews, which were loth to give any thing to the godly priests and Levites, but gave all things plentifully to the wicked.
Now, therefore, we begin to understand how necessary this commandment of Paul is, as touching the maintenance of the ministers of the church; for Satan can abide nothing less than the light of the gospel. Therefore, when he seeth that it beginneth to shine, then doth he rage, and goeth about with all main and might to quench it. And this he attempteth two manner of ways. First, by lying spirits and force of tyrants j and then by poverty and famine. But, because he could not hitherto oppress the gospel in this country (praised be God) by heretics and tyrants, therefore he attempteth to bring it to pass the other way, that is, by withdrawing the livings of the ministers of the word, to the end that they, being oppressed with poverty and necessity, should forsake the ministry, and so the miserable people, being destitute of the word of God, should become in time as savage as wild beasts. And Satan helpeth forward this horrible enormity by ungodly magistrates in the cities, and also by noblemen and gentlemen in the country, who take away the church goods, whereby the ministers of the gospel should live, and turn them to wicked uses, "These goods," saith the prophet Micah, (chap. i. 7.) "were gathered of the hire of a harlot, and therefore to a harlot's hire shall they return."
Moreover, Satan turneth men particularly also from the gospel, by overmuch fulness; for when the gospel is diligently and daily preached, many being glutted therewith, begin to loathe it, and by little and little become negligent and untoward to all godly exercises. Again, there is no man that will now bring up his children in good learning, and much less in the study of the holy scripture, but they employ them wholly to gainful arts or occupations. All these are Satan's practices, to no other end but that he may oppress the gospel in this our country without any devices of tyrants, or subtle devices of heretics.
It is not Avithout cause, therefore, that Paul warneth the hearers of the gospel to make their pastors and teachers partakers with them in all good things. " If Ave (saith he to the Corinthians) have sown to you spiritual things, is it a great matter if we reap your worldly things?" (1 Cor. ix. 11.) The hearers, therefore, ought to minister carnal things to them of whom they have received spiritual things. But both husbandmen, citizens and gentlemen do at this day abuse our doctrine, that under the colour thereof they may enrich themselves. Heretofore, when the Pope reigned, there was no man which paid not somewhat yearly to the priests for masses, dirges, trentals, and such trash. The begging friars had also their part. The merchandizes of Rome likewise, and daily offerings, carried away somewhat. From these, and from an infinite number of such exactions, our countrymen are now delivered by the gospel; but so far off" is it that they are thankful unto God for this liberty, that of prodigal givers they are now become stark thieves and robbers, and will not bestow one farthing upon the gospel or the ministers thereof, nor give any thing for the relief and succour of the poor saints; which is a certain token that they have lost both the word and faith, and that they have no spiritual goodness in them. For it is impossible that such as are godly indeed, should suffer their pastors to live in necessity and penury. But forasmuch as they laugh and rejoice when their pastors suffer any adversity, and withhold their living, or give it not with such faithfulness as they ought, it is a plain token that they are worse than the heathen.
But they shall feel, ere it be long, what calamities will follow this unthankfulness: for they shall lose both temporal and spiritual things. For this sin must needs be grievously punished; and certainly I think that the churches in Galatia, Corinth, and other places, were so troubled by the false apostles for no other cause, but for that they little regarded their true pastors and preachers. For it is good reason that he which refuseth to give a penny to God, who offereth unto him all good things and life everlasting, should give a piece of gold to the devil, the author of all evils, and death everlasting. Whoso will not serve God in a little, and that to his own inestimahle benefit, let him serve the devil in much, to his extreme and utter confusion. Now, therefore, since the light of the gospel beginneth to shine, we see what the devil is, and what the world is.
In that he saith, " in all his goods," it is not so to be taken that all men are bound to give all that they have to their ministers, but that they should maintain them liberally, and give them that whereby they may be well able to live.
The apostle prosecuteth this place of the nourishing and maintaining of ministers so earnestly, that to his former reprehension and exhortation he addeth now also a threatening, saying, " God is not mocked." And here he toucheth to the quick the perverseness of our countrymen, which proudly despise our ministry. For they think it to be but a sport and a game; and therefore they go about (especially the gentlemen) to make their pastors subject unto them, like servants and slaves. And if we had not so godly a prince, and one that so loveth the truth, they had, ere this time, driven us out of the country. When the pastors ask their duty, or complain that they suffer penury, they cry out, " The priests be covetous; they would have plenty; no man is able to satisfy their insatiable covetousness: if they were true gospellers, they should have nothing of their own, but as poor men, ought to follow poor Christ, and to suffer all adversities, &c."
Paul horribly threateneth here such tyrants, and such mockers of God, who so carelessly and proudly do scorn the miserable preachers, and yet will seem to be gospellers, and not to be mockers of God, but to worship him very devoutly. " Be not deceived," saith he, " God is not mocked;" that is to say, he doth not suffer himself to be mocked in his ministers. For he saith, " He that despiseth you, despiseth me," (Luke x. 16.) Also he saith unto Samuel, " They have not cast thee away, but me," (1 Sam. viii. 7.) Therefore, O ye mockers, although God defer his punishment for a season, yet, when he seeth time, he will find you out, and will punish this contempt of his word and bitter hatred which ye bear against his ministers. Therefore ye deceive not God, but yourselves, and ye shall not laugh at God, but he will laugh at you, (Ps. ii.) But our proud gentlemen, citizens, and common people, are nothing at all moved with this dreadful threatening. Nevertheless they shall feel, when death approacheth, whether they have mocked themselves or usj nay rather not us, but God himself, as Paul saith here. In the meantime, because they proudly despise our admonitions with an intolerable pride, we speak these things to our comfort, to the end we may know that it is better to suffer wrong, than to do wrong; for patience is ever innocent and harmless, (Ps. xxxiv. 10.) Moreover, God will not suffer his ministers to starve for hunger, but even when the rich men suffer scarcity and hunger, he will feed them, and in the days of famine they shall have enough, (Ps. xxxvii. 19.)
All these things tend to this purpose, that ministers should be nourished and maintained. For my part, I do not gladly interpret such sentences; for they seem to commend us, and so they do indeed. Moreover, if a man stand much in repeating such things to his hearers, it hath some shew of covetousness. Notwithstanding, men must be admonished hereof, that they may know that they ought to yield unto their pastors both reverence and a necessary living. Our Saviom' Christ teacheth the same thing in the tenth of Luke. " Eating and drinking such things as they have; for the labourer is worthy of his reward." And Paul saith, in another place, " Do ye not know that they which sacrifice in the temple, live of the sacrifices; and that they wbich serve at the altar, are partakers of the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel," (1 Cor. ix. 13, 14.)
It is good that we also which are in the ministry should know these things, lest for our labour we might with evil conscience receive the stipend which is given unto us of the Pope's goods. And although such goods were heaped together by mere fraud and deceit; notwithstanding God spoiling the Egyptians, (Exod. iii. 22.) that is to say, the Papists, of their goods, turneth them here amongst us, to a good and holy use: not when noblemen and gentlemen spoil them and abuse them, but when they which set forth God's glory, and bring up youth virtuously, are maintained therewith. Let us know, then, that we may with good conscience (since God hath ordained and commanded that they which preach the gospel should live of the gospel) use those things which are given us of the church goods for the necessarv sustentation of our life, to the end we may attend upon our ofiice the better. Let no man therefore make any scruple kereot, as though it were not lawful for him to use suxjh p'oods.
Verse 8, For he that 3oweth in the flesh, shall of the flesn reap corruption; but he that soweth in the spirit, shall of the spirit reap everlasting life.
He addeth a similitude and an allegory. And this general sentence of sowing he applieth to the particular matter of nourishing and maintaining the ministers of the word, saying, "He that soweth in the spirit," that is to say, he that cherisheth the teachers of God's word, doth a spiritual work, and shall reap everlasting life. Here riseth a question, whether we deserve eternal life by good works? For so Paul seemeth to avouch in this place. As touching such sentences which speak of works and the reward of them, we have treated very largely before in the fifth chapter. And very necessary it is, after the example of Paul, to exhort the faithful to do good works, that is to say, to exercise their faith by good works; for if they follow not faith, it is a manifest token that their faith is no true faith. Therefore the apostle saith, " He that soweth in the flesh," (some understand it in his own flesh,) that is to say, he that giveth nothing to the ministers of God's word, but only feedeth and careth for himself, (which is the counsel of the flesh,) that man shall of the flesh reap corruption, not only in this present life, but also in the life to come. For the goods of the wicked shall waste away, and they themselves also at length shall shamefully perish. Tlie apostle would fain stir up his hearers to be liberal and beneficial towards their pastors and preachers. But what a misery is it, that the perverseness and ingratitude of men should be so great, that the churches should need this admonition.
The Encratites abused this place, for the confirmation of their iricked opinion against marriage, expounding it after this manner: *' He that soweth in the flesh, shall reap corruption, that is to say, he that marrieth a wife, shall be damned; ergo, a wife is a damnable thing, and marriage is evil, forasmuch as there is in it a sowing in the flesh. These beasts were so destitute of all judgment, that they perceived not whereabout the apostle went. I speak this to the end ye may see how easily the devil, by his ministers, can turn away the hearts of the simple from the truth. Germany shall shortly have an infinite number of such beasts, yea, and already hath very many; for, on the one side, it persecuteth and killeth the godly ministers; and on the other side it neglecteth and despiseth them, and sufi'ereth them to live in great penury. Let us arm ourselves against these and such-like errors, and let us learn to know the true meaning of the scriptures. For Paul speaketh not here of matrimony, but of nourishing the ministers of the church, which every man, that is endued but with the common judgment of reason, may perceive. And although this nom"ishment is but a corporeal thing, yet notwithstanding he calleth it, a sowing in the spirit. Contrariwise, when men greedily scrape together what they can, and seek only their own gain, he calleth it a sowing in the flesh. He pronounceth those which sow in the spirit, to be blessed both in this life and the life to come; and the other which sow m the flesh, to be accursed both in this life and in the life to come.
Verse 9. And let us not be weary in doing good, for in due time we shall reap without weariness.
The apostle, intending to close up his epistle, passeth from the particular to the general, and exhorteth generally to all good works. As if he should say: Let us be liberal and bountiful, not only towards the ministers of the word, but also towards all other men, and that without weariness; for it is an easy matter for a man to do good once or twice, but to continue, and not to be discouraged through the ingratitude and perverseness of those to whom he hath done good, that is very hard. Therefore he doth not only exhort us to do good, but also not to be weary in doing good; and to persuade us the more easily thereunto, he addeth, " For in due time we shall reap without weariness." As if he said: Wait and look for the perpetual harvest that is to come, and then shall no ingratitude or perverse dealing of men be able to pluck you away from well-doing; for in the harvest-time ye shall receive most plentiful increase and fruit of your seed. Thus, with most sweet words, he exhorteth the faithful to the doing of good works.
Verse 10. Therefore, while we have time, let us do good unto all men, but especially to those that be of the household of faith.
This is the knitting-up of his exhortation for the liberal maintaining and nourishing of the ministers of the word, and giving of alms to allsuch as have need. As if lie had said, Let us do good while it is day; for when night cometh, we can no longer work, (John ix. 4.) Indeed, men work many things when the light of truth is taken away, but all in vain; for they walk in darkness, and wot not whither they go, and therefore all their life, works, sufferings, and death are in vain, (John xii. 35.) And by these Avords he toucheth the Galatians. As if he should say, Except ye continue in the sound doctrine which ye have received of me, yom' working of much good, your suffering of many troubles, and such other things, profit you nothing; as he said before, in the third chapter, " Have ye suffered so many things in vain?" And by a new kind of speech he terraeth those the household of faith, which are joined with us in the fellowship of faith, among whom the ministers of the word are the chiefest, and then all the rest of the faitliful.
Verse 11. Behold what a letter 1 have written unto you with mine own hanU.
He closeth up his epistle with an exhortation to the faithful, and with a sharp rebuke or invective against the false apostles — " Behold," saith he, " what a letter I have written unto you with mine own hand?" This he saith to move them, and to shew his motherly affection towards them. As if he should say: I never wrote so long an epistle with mine own hand to any other church, as I liave done unto you. For as for his other epistles, as he spake, others wrote them, and afterwards he subscribed his salutation and name with his own hand, as it is to be seen in the end of his epistles. And in these words (as I suppose) he hath respect to the length of the epistle. Other some take it otherwise.
Vek. 12. As many as desire to please in the flesh, compel you to be circumcised, only because they would not suffer the persecution of the cross of Christ.
Before he cursed the false apostles. Now, as it were, repeating the same thing again, but with other words, he accuseth them very sharply, to the end he may fear and turn away the Galatians from their doctrine, notwithstanding the great authority which they seemed to have. The teachers which ye have (saith he) are such as, first, regard not the glory of Christ, and the salvation of your souls, but only seek their own glory; secondly, they fly the cross; thirdly, they understand not those things which they teach.
These false teachers, being accused of the apostle for three such execrable enormities, were worthy to be avoided of all men. But yet all the Galatians obeyed not this warning of Paul; and Paul doth the false apostles no wrong, when he so vehemently inveigheth against them; but he justly condemneth them py his apostolic authority. In like manner, when we call the Pope Antichrist, his bishops and his shavelings, a cursed generation, we slander them not; but by God's authority we judge lAem to be accursed, according to that which is said in the firit ch?.pter — " If we, or an angel from heaven, preach otherwise than we have preached unto y)u, accursed be he:" for they hate, persecute, and overthrow the doctrine of Christ.
Your teachers (saith he) are vain heads, and, not regardingthe g'ory of Christ and your salvation, they seek only their own glorV' Again, because they are afraid of the cross, they preach circumcision, and the righteousness of the flesh, lest they should provoke the Jews to hate and persecute them. Wherefore, although ye hear them never so gladly, and never so long, yet shall ye hear but such as make their belly their God, seek their own glory, and shun the cross. And here is to be noted a certain vehemency in the word compel. For circxuncision is nothing of itself; but to be compelled to circumcision, and when a man hath received it, to put righteousness and holiness therein: and if it be not received, to make it a sin; that is an injury unto Christ. Of this matter I have spoken largely enough heretofore.
Verse 13. For they themselves that arc circumcised, do not keep the law; but they would have you circumcised, that they-might glory in your flesh.
Is not Paul here worthy to be called an heretic? For he saith, that not only the false apostles, but all the nation of the Jews which were circumcised, keep not the law, but rather that they which were circumcised, in fulfilling the law, fulfil it not. This is against Moses, who saith, that to be circumcised is to keep the law; and not to be circumcised is to make the covenant void, (Gen. xvii. 10, 14.) And the Jews were circumcised for none other cause but to keep the law, which commandeth that every male child should be circumcised the eighth day, (Gen. xvii. 12.) Hereof we have before entreated at large, and therefore we need not now to repeat the same again. Now, these things serve to the condemning of the false apostles, that the Galatians may be feared from hearing of them. As if he should say, Behold, I set before your eyes what manner of teachers you have. Fii'st, they are vain-glorious men, which seek nothing but their own profit, (Phil. ii. 21.) and care for nothing but their own belly; secondly, they fly the cross; and finally, they teach no truth or certainty, but all their sayings and doings are counterfeit and full of hypocrisy. Wherefore, although they keep the law outwardly, yet, in keeping it, they keep it not; for without the Holy Ghost the law cannot be kept. But the Holy Ghost cannot be received without Christ; and where the Holy Ghost dwelleth not, there dwelleth an unclean spirit, that is to say, despising God, and seeking his own gain and glory. Therefore, all that he doth, as touching the law, is mere hypocrisy and double sin; for an imclean heart doth not fulfil the law, but only maketh an outward shew thereof, and so is it more confirmed in his wickedness and hypocrisy.
And this sentence is diligently to be marked, that they wVi"h are circumcised keep not the law; that is to say, that they wnicn are circumcised, are not circumcised. It may alsc be applied unto other works. He that worketh, prayeth, or suffereth without Christ, worketh, prayeth, and suffereth in vain; for all that is not of faith is sin, (Rom. xiv. 23.) It profiteth a man, therefore, nothing at all to be outwardly circumcised, to fast, to pray, or to do any other work, if he be within a despiser of grace, of forgiveness of sins, of faith, of Christ, &c. and be puffed up with the opinion and presumption of his own righteousness, which are horrible sins against the first table: and afterward there follow also other sins against the second table, as disobedience, whoredom, furiousness, wrath, hatred, and such otlier. Therefore he saith very well, that they which be circumcised, keep not the law, but only pretend that they keep it. But this counterfeiting, or rather hypocrisy, is double wickedness afore God.
Wliat mean the false apostles, when they Would have you to be circumcised? Not that ye might become righteous, although they so bear you in hand, but that they may glory in your flesh. Now, who would not detest this most pestilent Aice of ambition and desire of glory, which is sought with so great peril of men's souls? There are (saith he) deceitful, shameless, and vain spirits, which serve their own Ijelly and hate the cross. Again, (which is worst of all,) they compel you to be circumcised according to the law, that they may thereby abuse your flesh to their own glory, and in the mean season they bring your souls into danger of everlasting destruction. For what gain ye else before God, but damnation? And Avhat else before men, but that the false apostles may glory that they are your teachers, and ye their disciples? And yet they teach you that which they themselves do not. Thus doth he sharply reprove the false apostles.
These words, " That they may glory in your flesh," are very effectual. As if he should say: They have not the word of the spirit; therefore it is impossible for you to receive the spirit by their preaching. They do but only exercise your flesh, making you fleshly justiciaries, or justifiers of yom-selves. Outwardly they observe days, times, sacrifices, and such other things, according to the law, which are altogether carnal, whereby ye reap nothing else but unprofitable labour and damnation. And on the otlier side, this they gain thereby, that they boast that they are your teachers, and have called you back from the doctrine of Paul the heretic, unto their mother the synagogue. So at this day the Papists brag, that they call back those to the bosom of their mother the holy church, whom they deceive and seduce. Contrariwise, we glory not in your flesh, but glory as toucliing your spirit, because ye have received the spirit by our preaching, (Gal. iii. 2.)
Verse 14. But God forbid that T should glory, but in the cross of our Lord
The apostle closeth up the matter with an indignation, ond with great vehemency of spirit he casteth out these words, "But God forbid," &c. As if he should say: This carnal glory and ambition of the false apostles is so dangerous a poison, that I wish it was buried in hell, for it is the cause of the destruction of many. But let them glory hi the flesh that list, and let them perish with their cursed glory; as for me, I desire no other glory, but that whereby I glory and rejoice in the cross of Christ. After the same manner speaketh he also, " We glory m our afflictions," (Rom. v.) Also in 2 Cor. xii. " I will glory in mine afflictions." Here Paul sheweth what is the glory and rejoicing of the Christians, namely, to glory and to be proud in tribulation, reproaches, infirmities, &c.
The world judgeth of the Christians, not only that they are wretched and miserable men, but also most cruelly, and yet, as it thinketh, with a true zeal hateth, persecuteth, condemneth and killeth them, as most pernicious plagues of the spiritual and worldly kingdom, that is to say, like heretics and rebels. But because they do not suffer these things for murder, theft, and such other wickedness, but for the love of Christ, whose benefit and glory they set forth, therefore they glory in tribulation and in the cross of Christ, and are glad with the apostles that they are counted worthy to suffer rebuke, for the name of Christ, (Actsv. 41.) So must we glory at this day, when the Pope and the whole world most cruelly persecute us, condemn us, and kill us; because we suffer these things, not for our evil deeds, as thieves, murderers, &c. but for Christ's sake, our Lord and Saviour, whose gospel we truly preach.
Now, our glory is increased and confirmed principally by these two things: First, because we are certain that our doctrine is sound and perfect; secondly, because our cross and suffering is the suffering of Christ. Therefore, when the world persecuteth and killeth us, we have no cause to complain or lament, but we ought rather to rejoice and be glad. Indeed, the world judgeth us to be unhappy and accursed: But on the other side, Christ, who is greater than the world, and for whom we suffer, pronounceth us to be blessed, and willeth us to rejoice. " Blessed are ye, (saith he) when men revile you, and persecute on, and falsely say all manner of evil against you for my sake, lejoice, and be glad," (Matt. v. 11, 12.) Our glory, then, is another manner of glory than the glory of the world is, which rejoiceth not in tribulation, reproach, persecution, and death, &c. but glorieth altogether in power, in riches, peace, honour, wisdom, and his own righteousness. But mourning and confusion 18 the end of this glory.
Moreover, the cross of Christ doth not signify that piece of {yn d which Christ did bear upon his shoidders, and to the which he was afterwards nailed; but generally it signifieth all the afflictions of the faithful, whose suiFerings are Christ's sufferings, (2Cor. i.) " The sufferings of Christ abound in us." Again, " Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which is the church," &c. (Col. i. 24.) The cross of Christ, therefore, generally signifieth. all the afflictions of the church which it suffereth for Christ; which he himself witnesseth when he saith, "Saul, Saul, why persecutest thou me?" (Acts ix. 4.) Saul did no violence to Christ, but to his church. But he that toucheth it, toucheth the apple of his eye, (Zech. ii. 8.) There is a more lively feeling in the head, than in the other members of the body. And this we know by experience; for the little toe or the least part of a man's body being hurt, the head forthwith sheweth itself, by the countenance, to feel the grief thereof. So Christ our head maketh all our afflictions his own, and suffereth also when we suffer, which are his body.
It is profitable for us to know these things, lest we should be swallowed up with sorrow, or fall to despair, when we see that our adversaries do cruelly persecute, excommunicate, and kill us. But let us think with ourselves, after the example of Paul, that we must glory in the cross which we bear, not for our own sins, but for Christ's sake. If we consider only in ourselves the sufferings which we endure, they are not only grievous but intolerable; but when we may say, " Thy sufferings, O Christ, aboimd in us;" (2 Cor. i. 5.) or, as it is said in the 44th Psalm, " For thy sake we are killed all the day," then these sufferings are not only easy, but also sweet, according to that saying, *' My burden is easy, and my yoke is sweet," (Matt. xi. 30.)
Now, it is well known that we, at this day, do suffer the hatred and persecution of our adversaries for none other cause, but for that we preach Christ faithfully and purely. If we would deny him, and approve their pernicious errors and wicked religion, they Avould not only cease to hate and persecute us, but would also offer us honour, riches, and many goodly things. Because, therefore, we suffer these things for Christ's sake, we may truly rejoice and glory with Paul in the cross of our Lord Jesus Christ, that is to say, not in riches, in power, in the favour of men, &c. but in afflictions, weakness, sorrow, fightings in the body, terrors in the spirit, persecutions, and all other evils, (2 Cor. vii. 5.) Wherefore, we trust it will shortly come to pass, that Christ will say the same to us that David said to Abiathar the priest, " I am the cause of all your deaths," ( 1 Sam. xxii. 22.) Again, " He that toucheth you, toucheth the apple of mine eye," (Zech. ii. 8.) As if he had said. He that hurteth you, hurteth me; for if ye did not preach my word and confess me, ye should not suffer these things. So saith he also, in John, " If ye were of the world, the world would love liis own: But because I have chosen you out of the world, therefore the world hateth you,*' (John xv. 19.) But these things are treated of afore.
Verse 14, By whom the world is crucified to me, and I unto the world.
This is Paul's manner of speaking-: " the world is crucified to me," that is, I judge the world to be damned. " And I am crucified to the world," that is, the world again judgeth me to be damned. Thus we crucify and condemn one another. I abhor all the doctrine, righteousness, and works of the world, as the poison of the devil. The world again detesteth my doctrine and deeds, and judgeth me to be a seditious, a pernicious, a pestilent fellow, and a heretic. So at this day the world is crucified to us, and we unto the world. We curse and condemn all man's traditions concerning mass, orders, vows, will-worshippings, works, and all the abominations of the Pope and other heretics, as the dirt of the devil. They again do persecute and kill us as destroyers of religion, and troublers of the public peace.
The monks dreamed that the world was crucified to them, when they entered into their monasteries; but by this means Christ is crucified, and not the world; yea, the world is delivered from crucifying, and is the more quickened by that opinion of holiness and trust, which they had in their own righteousness that entered into religion. Most foolislily and wickedly, therefore, was this sentence of the apostle wrested to the entering into monasteries. He speaketh here of a high matter and of great importance; that is to say, that every faithful man judgeth that to be the wisdom, righteousness, and power of God, which the world condemneth as the greatest folly, wickedness, and weakness. And contrariwise, that which the world judgeth to be the highest religion and service of God, the faithful do know to be nothing else but execrable and horrible blasphemy against God. So the godly condemn the world, and again, the world condemneth the godly. But the godly have the right judgment on their side; for the spiritual man judgeth all things, (1 Cor. ii. 15.)
Wherefore the judgment of the world, touching religion and righteousness before God, is as contrary to the judgment of the godly, as God and the devil are contrary the one to the other^i For as God is crucified to the devil, and the devil to God, that is to say, as God condemneth the doctrine and works of the devil, (for the Son of God appeared, as John saith, to destroy the works of the devil, 1 John iii. 8,) and contrariwise the devil condemneth and overthroweth the word and the works of God, for he is a murderer, and the father of lies; so the world condemneth the doctrine and life of the godly, calling them most pernicious heretics and troublers of the public peace. And again, the faithful call the world the son of the devil, which rightly followeth his father's steps, that is to say, which is as great a murderer and liar as his father is. This is Paul's meaning, when he saith, " Whereby the world is crucified to me.
and I unto the world." Now the world doth not only signify in the scriptures ungodly and wicked men, but the very best, the wisest, and holiest men that are of the world.
And here, by the way, he covertly toucheth the false apostles. As if he should say: I utterly hate and detest all glory which is without the cross of Christ, as a cursed thing; for the world, with all the glory thereof, is crucified to me, and I to the world. Wherefore, accursed be all they which glory in their flesh, and not in the cross of Christ. Paul therefore witnesseth by these words, that he hateth the world with a perfect hatred of the Holy Ghost; and again, the world hateth him with a perfect hatred of a wicked spirit. As if he should say, It is impossible that there should be any agreement between me and the world. What shall I then do? Shall I give place, and teach those things which please the world? No; but with a stout courage I wUl set myself against it, and will as well despise and crucify it, as it despiseth and crucifieth me.
To conclude. Paid here teacheth how we should fight against Satan, (which not only tormenteth our bodies with sundry afflictions, but also woundeth oiir hearts continually with his fiery darts, that, by this continuance, when he can no otherwise prevail, he may overthrow our faith, and bring us from the truth and from Christ,) namely, that like as we see Paul himself to have stoutly despised the world, so we also should despise the devil, the prince thereof, with all his forces, deceits, and hellish furies, and so trusting to the aid and help of Christ, should triumph against him after this manner: O Satan, the more thou hurtest and goest about to hurt me, the more proud and stout I am against thee, and laugh thee to scorn. The more thou terrifiest me, and seekest to bring me to desperation, so much the more confidence and boldness I take, and glory in the midst of thy furies and malice: not by mine own power, but by the power of my Lord and Saviour Christ, whose strength is made perfect in my weakness. Therefore, when I am weak, then ara I sti'ong, (2 Cor. xii. 9, 10.) On the contrary, when he seeth his threatenings and terrors to be feared, he rejoiceth, and then he terrifieth more and more such as are terrified already.
Verse 15. For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature.
This is a wonderful kind of speech which Paul here useth, when he saith, " Neither circumcision nor uncircumcision prevaileth any thing." It may seem that he should rather have said: " Either circumcision or uncircumcision availeth somewhat, seeing these are two contrary things. But now he denieth that either the one or the other do any thing avail. As if he should have said: Ye must mount up higher; for circumcision and uncircumcision are things of no such importance, that they are able to obtain righteousness before God. True it is, that they are contrary the one to the other; but this is nothing- as touching Christian rig-hteousness, which is not earthly, but heavenly; and therefore it consisteth not in corporeal things. Therefore, whether thou be circumcised or uncircumcised, it is all one thing, for in Christ Jesus neither the one nor the other availeth any thing at all.
The Jews were greatly offended when they heard that circumcision availed nothing. They easily granted that uncircumcision availed nothing; but they could not abide to hear that so much should be said of circumcision, for they fought even unto blood for the defence of the law and cirrnimcision. The Papists also at this day do vehemently contend for the maintenance of their traditions, as touching the eating of flesh, single life, holy Jays, and such other; and they excommunicate and curse us, ivhich teach that in Christ Jesus these things do nothing avail. But Paul saith that we must have another thing, which is much more excellent and precious, whereby we may attain righteousness before God. In Christ Jesus, saith he, neither circumcision nor uncircumcision, neither single life nor marriage, neither meat nor fasting, do any whit avail. Meat maketh us not acceptable before God. We are neither the better by abstaining, nor the worse by eating. All these things, yea, the whole world, with all the laws and righteousness thereof, avail nothing to justification.
Reason and the wisdom of tht Pesh doth not understand this, **for it perceiveth not those things that are of the spirit of God," (1 Cor. ii. 14.) Tlierefore it wi'l needs hav^e righteousness to stand in outward things. But we are taught out of the word of God, that there is nothing under the sun which availeth unto righteousness before God, but Christ only, or as Paul saith here, a new creature. Politic laws, men's traditions, ceremonies of tl.e church, yea, and the law of Moses, are such things as are without Christ; therefore they avail not unto righteousness before God. We may use them as things both good and necessary, but in their place and time; but if we talk of the matter of justification, they avail nothing, but hurt very much.
And by these two things, circumcision and uncircumcision, Paul rejecteth all other things whatsoever, and denieth that they avail any thing in Christ Jesus, that is, in the cause of faith and salvation. For he taketh here a part for the whole, that is, by uncircumcision he understandeth all the Gentiles, by circumcision all the Jews, with all their force and all their glory. As if he said, Whatsoever the Gentiles can do, with all their wisdom, righteousness, laws, power, kingdoms, empires, it availeth nothing in Christ Jesus. Also, whatsoever the Jews are able to do, with their Moses, their law, their circumcision, their worshippings, their temple, their kingdom and priesthood, it nothing availeth. Wherefore in Christ Jesus, or in the matter of justifiication, we must not dispute of the laws either of the
Gentiles or of the Jews, but we must simply pronounce that neither circumcision nor uncircumcision availeth any thing.
Are the laws, then, of no effect? Not so: They be good and profitable, albeit in their place and time, that is, in corporeal and civil things, which without laws cannot be guided. Moreover, we use also in the churches certain ceremonies and laws; not that the keeping of them availeth unto righteousness, but for good order, example, quietness, and concord, according to that saying, "Let all things be done comely and orderly," (Cor. xiv. 40.) But if laws be so set forth and urged, as though the keeping of them did justify a man, or the breaking thereof did condemn him, they ought to be taken away and to be abolished; for then Christ loseth his office and his glory, who only justifieth us, and giveth unto us the Holy Ghost. The apostle therefore by these words plainly affirmeth, that neither circumcision nor uncircumcision availeth any thing, but the new creature, &c. Now, since that neither the laws of the Gentiles nor of the Jews avail any thing, the Pope hath done most wickedly, in that he hath constrained men to keep his laws with the opinion of righteousness.
Now, a new creature, whereby the image of God is renewed, is not made by any colour or counterfeiting of good works, (for in Christ Jesus neither circumcision availeth any thing, nor uncircumcision,) but by Christ, by whom it is created after the image of God in righteousness and true holiness. When works are done, they bring indeed a new shew and outward appearance, wherewith the world and the flesh are delighted, but not a new creature; for the heart remaineth wicked, as it was before, full of the contempt of God and infidelity. Therefore, a new creature is the work of the Holy Ghost, which cleanseth our heart by faith, (Acts xv. 9.) and worketh the fear of God, love, chastity, and other Christian virtues, and giveth power to bridle the flesh, and to reject the righteousness and wisdom of the world. Here is no colouring or new outward shew, but a thing done indeed. Here is created another sense and another judgment, that is to say, altogether spiritual, which abhorreth those things that before it greatly esteemed. The monkish life and order did so bewitch us in time past, that we thought there was no other way to salvation; but now we judge of it far otherwise. We are now ashamed of those things which we adored as most heavenly and holy, before we were regenerated into this new creature.
VVherefore the changing of garments, and other outward things, is not a new creature, (as the monks dream,) but it is the renewing of the mind by the Holy Ghost; after the which followeth a change of the members and senses of the whole body. For when the heart hath conceived a ncAV light, a new judgment, and new motions, through the gospel, it cometh to pass that) the inward senses are also renewed; for the ears desire to hear the word of God, and not the traditions and dreams of men. The mouth and tongue do not vaunt of their own works, rig-hteousness, and rules; but they set forth the mercy of God only offered to us in Christ. These changes consist not in words, but are eifectual, and bring a new spirit, a new will, new senses, and new operations of the flesh, so that the eyes, ears, mouth, and tongue, do not only see, hear, and speak otherwise than they did before, but the mind also appro veth, loveth and followeth another thing than it did before. For before, being blinded with popish errors and darkness, it imagined God to be a merchant, who would sell unto us his gi-ace for our works and merits; but now, in the hght of the gospel, it assureth us that we are counted righteous by faith only in Christ. Therefore it now rejecteth all will- works, and accomplisheth the works of charity and of our vocation commanded by God. It praiseth and magnifieth God; it rejoiceth and glorieth in the only trust and confidence of God's mercy through Jesus Christ. If it must suffer any trouble or affliction, it endureth the same cheerfully and gladly, although the flesh repine and grudge thereat. This Paul calleth anew creature.
V BK«E 16. And to as many as walk according to this rule, peace be upon them
This he addeth as a conclusion. This is the only and true rule wherein we ought to walk, namely, the new creature, which is neither circumcision nor uncircumcision, but the new man created unto the image of God in righteousness and true holiness, (Eph. iv. 24.) which inwardly is righteous in the spirit, and outwardly is holy and clean in the flesh. The monks have a righteousness and holiness, but it is hypocritical and wicked, because they hope not to be justified by only faith in Christ, but by the keeping of the rule. Moreover, although outwardly they comiterfeit a holiness, and refrain their eyes, hands, tongue, and other members from evil, yet they have an unclean heart, full of filthy lust, envy, wrath, lechery, idolatry, contempt and hatred of God, blasphemy against Christ, &c. for they are most spiteful and cruel enemies of the truth. Wherefore the rule and religion of the monks is most wicked, and accursed of God.
But this rule, whereof Paul speaketh in this place, is blessed; by the which we live in the faith of Christ, and are made new creatures, that is to say, righteous and holy indeed by the Holy Ghost, without any colouring or counterfeiting. To them which walk after this rule belongeth peace, that is, the favour of God, forgiveness of sins, quietness of conscience, and mercy; that is to say, help in afflictions, and pardon of the remnants of sin which remain in our flesh. Yea, although they which walk after this rule, be overtaken with any sin, yet, for that they are the children of grace and peace, mercy upholdeth them, so that their sin and fall shall not be laid to their charge.
Verse 16. And upon (he Israel of God. Here he toucheth the false apostles and Jews, which gloried of their fathers, bragged that they were the people of God, that they had the law, &c. As if he said: They are the Israel of God, which, with faithful Abraham, believe the promises of God offered already in Christ, whether they be Jews or Gentiles, and not they which are begotten of Abraham, Isaac, and Jacob, after the flesh. This matter is largely handled before, in the third chapter.
Verse 7. For whatsoever a man soweth, that shall he reap.
Verse 17. For henceforth let no man put me to business. He concludeth his epistle with a certain indignation. As if he said: I have faithfully taught the gospel as I have received it by the revelation of Jesus Christ; whoso will not follow it, let him follow what he will, so that herealter he trouble me no more. At a word, this is my censure, that Christ, which I have preached, is the only high-priest and saviour of the world. Therefore, either let the world walk according to this rule, of which I have spoken here and throughout all this epistle, or else let it perish for ever.
Verse 17. For I bear in my body ihe marks of the Lord Jesus.
This is the true meaning of this place: the mai-ks that be in my body do shew well enough whose servant I am. If I sought to please men, requiring circumcision and the keeping of the law as necessary to salvation, and rejoicing in your flesh as the false apostles do, I needed not to bear these marks in my body. But because I am the servant of Jesus Christ, and walk after a true rule, that is, I openly teach and confess that no man can obtain the favour of God, righteousness, and salvation, but by Christ a?one, therefore it behoveth me to bear the ])adges of Christ my Lord; which be not marks of mine OAvn procuring, but are laid upon me against my will, by the world and the devil, for none other cause but for that I preach Jesus to be Christ.
The stripes and sufferings, therefore, which he did bear in his body, he calleth marks; as also the anguish and terror of spirit he calleth the fiery darts of the devil. Of these suffierings he maketh mention everywhere in his epistles, as Luke also dotli in the Acts. " I think," saith he, " that God hath set forth us, the last apostles, as men appointed to death: for we are made agazing-stock luito the world, and to the angels and to men," ( 1 Cor. iv. 9.) Again, "Unto this hour we both hunger and thirst, and are naked, and are buffieted, and have no certain dwellingplace, and labour working Avith our own hands: we are reviled, we are persecuted, we are evil-spoken of, we are made as the filth of the world, the off'-scouring of all things," (1 Cor. iv. 11 — 13.) Also in another place, " In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, by watchicgs, by fastings," &c. (2 Cor.
\\. 4 — 6.) And again, " In labours more abundant, in stripes above measure, in prison more plenteously, in death oft. Of 'he Jews five times received I forty stripes save one. I was thrice beaten Math rods, I was once stoned, I suffered thrice shipwreck, night and day have I been in the deep sea. In journeyings I was often, in perils of waters, in perils of robbers, in perils of mine own countrjTiien, in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren," &c. (2 Cor. xi. 23 — 26.)
These be the true marks and imprinted signs, of which the apostle speaketh in this place; the which we also at this day, by the gi'ace of God, bear in our bodies for Christ's cause. For the world persecuteth and killeth us, false brethi-en deadly hate us, Satan inwardly in our heart with his fiery darts terrifieth us, and for none other cause but for that we teach Christ to be our righteousness and life. These marks we choose not of any devotion, neither do we gladly suffer them; but because the world and the devil do lay them upon us for Christ's cause, we are compelled to suffer them, and we rejoice in spirit with Paul (which is always willing, glorieth, and rejoiceth,) that we bear them in our body; for they are a seal and most sure testimony of true doctrine and faith. These things Paul spake, (as I shewed afore,) with a certain displeasure and indignation.
Ver.18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
This is his last farewell. He endeth the epistle with the same words wherewith he began. As if he said: I have taught you Christ purely, I have entreated you, I have chidden you, and I have let pass nothing which I thought profitable for you. I can say no more, but that I heartily pray that our Lord Jesus Clu-ist would bless and increase my labour, and govern yon with his Holy Spirit for ever.
Thus have ye the exposition of Paul's Epistle to the Galatians. The Lord Jesus Christ, our Justitier and Saviour, who gave unto me the grace and power to expound this epistle, and to you likewise to hear it, preserve and establish both you and me, (which I most heartily desire,) that we, daily growing more and more in the knowledge of his grace and faith unfeigned, may be found unblameable and without fault in the day of our redemption. To whom, with the Father and the Holy Ghost, be glory world without end. Amen.
Now unto the King eternal, immortal, invisible, the only ivise God, he honour and glory, for ever and ever. Amen. (1 Tim. L 17.)