Commentary on Galatians

Verse 4. That he might deliver us from this present evil world.

In these words also Paul handleth yet more effectually the argument of this epistle. He calleth this whole world, which hath been, is, and shall be, the present world, to put a difference between this and the everlasting world to come. Moreover he calleth it evil, because that whatsoever is in this world, is subject to the malice of the devil reigning over the whole Avorld. For this causr the world is the kingdom of the devil. For there is in it no thing but ignorance, contempt, blasphemy, hatred of God, and disobedience against all the words and works of God. In and under this kingdom of the world are we.

Here again you see that no man is able, by his own works or his own power, to put away sin, because this present world is evil, and (as St. John saith) " is set upon mischief." As many therefore as are in the world are the bondslaves of the dev^'. constrained to serve him, and do all things at his pleasiu*ft What availed it then, to set up so many orders of rehgion, for the abolishing of sin; to devise so many great and most painful works, as to wear shirts of hair, to beat the body with whips till the blood followed, to go on pilgrimage to St. James in harness, and such other like? Be it so that thou doest all these things, yet notAvithstanding this is true, that thou art in this nresent evil world, and not in the kingdom of Christ. And if thou bo not in the kingdom of Christ, it is certain that thou belongest to the kingdom of Satan, which is this evil world. Therefore all the gifts, either of the body or of the mind, which thou enjoyest, as wisdom, righteousness, holiness, eloquence, power, beauty, and riches, are but the slavish instrmnents of the devil, and with all these thou art compelled to serve him, and to advance his kingdom.

First, with thy wisdom thou darkenest the wisdom and knowledge of Christ, and, by thy wicked doctrine, leadest them out of the way, that they cannot come to the grace and knowledge of Christ. Thou settest out and praisest thine own righteousness and holiness: but the righteousness of Christ, by which only we are justified and quickened, thou dost hate and condemn as wicked and devihsh. To be brief, by thy power thou destroyest the kingdom of Christ, and abusest the same to root out the gospel, to persecute and kill the ministers of Christ, and 80 many as hear them. Wherefore, if thou be without Christ, this thy wisdom is double foolishness, thy righteousness double sin and impiety, because it knoweth not the wisdom and righteousness of Ciu-ist: moreover, it darkeneth, hindereth, blasphemeth and persecuteth the same. Therefore Paul doth rightly call it the evil or wicked world: for when it is at the best, then is it worst. In the religious, wise, and learned men, the world is at the best, and yet, in very deed, in them it is double evil. I overpass those gross vices which are against the second table, as disobedience to parents, to magistrates, adulteries, whoredoms, covetousness, thefts, murders, and maliciousness, wherein the world is altogether drowned, which notwithstanding are light faults, if ye compare them with the wisdom and righteousness of the wicked, whereby they fight against the first table. This white devil, which forceth men to commit spiritual sins that they may sell them for righteousness, is far more dangerous than the black devil, which only enforceth them to commit fleshly sins, which the world acknowledgeth to be sins.

By these words then, *' That he might deliver lis," &c. Paul sheweth what is the argument of this epistle; to wit, that we have need of grace and of Christ, and that no other creature, neither man nor angel, can deliver man out of this present evil world. For these works are only belonging to the divine majesty, and are not in the power of any, eitlier man or angel. That Christ hath put away sin, and hath delivered us from the tyranny and kingdom of the devil; that is to say, from this wicked world, which is an obedient servant, and a willing follower of the devil liis God. Whatsoever the murderer and father of lies either doth or speaketh, that the world, as his most loyal and obedient son, diligently foUoweth and performeth. And therefore it is fuU of the ignorance of God, of hatred, lying, errors, blasphemy, and of the contempt of God. Moreover, of gross sins, as murders, adulteries, fornications, thefts, robberies, and such like, because he knoweth his father the devil, who is a liar and a murderer. And the more wise, righteous, and holy that men are without Christ, so much the more hurt they do the gospel. So we also, that were religious men, were double wicked in the papacy, before God did lighten us with the knowledge of his gospel, and ye, notwithstanding under the colour of true piety and holiness.

Let these words then of Paul remain, as they are Indeed, true and effectual, not coloured or counterfeit, namely, " that this present world is evil." Let it nothing at all move thee, that, in a great number of men, there be many excellent virtues, and that there is so great a show of holiness in hypocrites. But mark thou rather what Paul saith: out of whose words thou mayest boldly and freely pronounce this sentence against the world, that the world with all his wisdom, power and righteousness, is the kingdom of the devil: out of the which God alone is able to deliver us by his only begotten Son.

Therefore let us praise God the Father, and give him hearty thanks for this his unmeasurable mercy, that hath delivered us out of the kingdom of the devil (in the which we were liolden captives) by his own Son, when it was impossible to be done by oiu" own strength. And let us acknowledge, together with Paul, " that all our works and righteousness," (with all which, we could not make the devil to stoop one hair's breadth) " are but loss and dung." Also let us cast under our feet, and utterly abhor all the power of free-will, all pharisaical wisdom and righteousness, all religious orders, all masses, ceremonies, vows, fastings, and such like, (Phil. iii. 8.) as a most filthy defiled cloth, ( Isa. Ixiv. 6.) and as the most dangerous poison of the devil. Contrariwise, let us extol and magnify the glory of Christ, who hath deUvered us by his death, not from this world only, but from this evil world.

Paul then by this word, evil, sheweth that the kingdom of the world, or the devil's kingdom, is the kingdom of iniquity, ignorance, error, sin, death, blasphemy, desperation, and everlasting damnation. On the other side, the kingdom of Christ is the kingdom of equity, light, grace, remission of sins, peace, consolation, saving health, and everlasting life, into the. which we are translated (Col. xiii.) by our Lord Jesus Christ, to whom be glory, world without end. So be it.

Here Paid so placeth and ordereth every word, that there is not one of them but it fighteth against those false apostles for the article of justification. Christ (saith he) hath delivered us from this wicked kingdom of the devil, and the world. And this hath he done, " according to the will, good pleasure, and commandment of the Father." Wherefore we be not delivered by our own will, or cunning, nor by our own wisdom or policy, but for that God hath taken mercy upon us, and hath loved us: Hke as it is written also in another place, " Herein hath appeared the great love of God towards us, not that we have loved God, but that he hath loved us, and hath sent his only begotten Son to be a reconciliation for om* sins." (1 John iv. 10.) That we are then delivered from this present evil world, it is of mere grace, and no desert of ours. Paul is so plentifid, and so vehement in amplifying and extolling the grace of God, that he sharpeneth, and directeth every word against the false apostles.

There is also another cause why Paul here maketh mention of the Father's will, which also in many places of St. John's gospel is declared, where Christ, commending his office, calleth us back to his Father's will, that in his words and works we should not so much look upon him, as upon the Father. For Christ came into this world, and took man's nature upon him, that he might be made a sacrifice for the sins of the whole world, and so to reconcile us to God the Father; that he alone might declare unto us how that this was done through the good pleasure of his Father, that we, by fastening our eyes upon Christ, might be drawn and carried straight unto the Father.

For we must not think (as before we have warned you) that by the curious searching of the majesty of God, any thing concerning God can be known to our salvation, but by taking hold of Christ, who, according to the will of the Father, hath given himself to death for our sins. When thou shalt acknowledge this to be the will of God through Christ, then wrath ceaseth, fear and trembling vanisheth away, neither doth God appear any other than merciful, who by his determinate counsel would that his Son shoidd die for us, that we might live through him. This knowledge maketh the heart cheerful, so that it stedfastiy believeth that God is not angry, but he so loveth us poor and wretched sinners, that he gave his only hegotten Son for us. It is not for nought, therefore, that Paul doth so often repeat, and beat into our minds, that Christ was given for our sins, and that by the good will of the Father. On the contrary part, the curious searching of the majesty of God, and his dreadful judgments, namely, how he destroyed the whole world with the flood, how he destroyed Sodom, and such other things, are very dangerous, for they bring men to desperation, and cast them down headlong into utter destruction, as I have shewed before.

This word our, must be referred to both, that the meaning may be this, "of our God, and of our Father." Then is Christ's Father, and our Father all one. So in the twentieth of John, Christ saith to Mary Magdalen: " Go to my brethren, and say unto them, I ascend unto my Father, and your Father, to my God, and to your God." Therefore God is our Father, and our God, but through Christ. And this is an apostolic manner of speech, and even Paul's own phrase, who, indeed, speaketh not with such picked and gay words, but yet very fit and to the purpose, and fiill of burning zeal.

The Hebrews are wont in their writings to intermingle praise and giving of thanks. This custom the Hebrews and the apostles themselves do observe. Which thing may be very often seen in Paul. For the name of the Lord ought to be had in great reverence, and never to be named without praise and thanksgiving. And thus to do, is a certain kind of worship and service to God. So in worldly matters, when we mention the names of kings or princes, we are wont to do it with some comely gesture, reverence, and bowing of the knee: much more ought we when we speak of God, to bow the knee of our heart, and to name the name of God with thankfulness and great reverence.

Ye see here how Paul handleth his Galatians, which were fallen away and seduced by the false apostles. He doth not at the first set upon them with vehement and rigorous words, but after a very fatherly sort, not only patiently bearing their fall, but also in a manner excusing the same. Furthermore, he sheweth towards them a motherly affection, and speaketh them very fair, and yet in such sort, that he reproveth them notwithstanding: howbeit Avith very tit words, and wisely fi-amed to the purpose. Contrariwise he is very hot and full of indignation against those false apostles their seducers, upon whom he layeth the whole fault; and therefore forthwith, even in the entrance of hia epistle, he bursteth out into plain thunderings and lightnings against them. " If any man" (saith he) " preach any other gospel than that ye have received, let him be accursed." And afterwards, in the fifth chapter, he threateneth damnation unto them: " Whoso troubleth you shall bear his condemnation, whatsoever he be." (Gal. v. 10.) Moreover, he curseth them with horrible words, saying, " Would to God they were cut off Avhich trouble you." These are dreadful thunderclaps against the righteousness of the flesh or the law.

He might have handled the Galatians more uncourtcously, and have inveighed against them more roughly after this manner: " Out upon this backsliding, 1 am ashamed of you; your unthankfulness grieveth me; I am angry with you:" or else thus tragically have cried out against them: " O ungracious world, O wicked dealings," &c. But forasmuch as his purpose is to raise up them that were fallen, and with a fatherly care to call them back again from their error to the purity of the gospel, he leaveth those rough and sharp words, especially in the first entrance, and most gently and mildly he speaketh unto them. For, seeing he went about to heal them that were wounded, it was not meet that he should now further vex their gi'een wound, by laying to it a sharp and a fretting plaister, and so rather hm't the woimds than heal them. Therefore, of all the sweetest and mildest words, he could not have chosen any one more fit than this, " I marvel:" whereby he signifieth both that it gi'ieved him, and also displeased him, that they had fallen away from him.

And here Pavd is mindful of his own rule, which he giveth hereafter in the sixth chapter, where he saith: " Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself also tempted." This example must we also follow, that we shew ourselves to bear like affection toward such as are misled, as parents bear towards their children, that they may perceive our fatherly and motherly affection towards them, and may see that we seek not their destruction, but their welfai^e. But as for the devdl and his ministers, the authors of false doctrine and sects, against them we ought, by the example of the apostle, to be impatient, proud, sharp, and bitter, detesting and condemning theii* false jugglings and deceits with as much rigor and severity as may be. So parents, when their child is hurt with the biting of a dog, are wont to pursue the dog only, but the weeping child tKey bemoan and speak fair unto it, comforting it with the most sweet words. The spirit therefore that is in Paul is wonderful cunning in handhng the afflicted consciences of such as are fallen. Contrariwise, the Pope (because he is led with a wicked spirit) breaketh out violently Mke a tyrant, and rappeth out his thunder-cracks and cursings against the miserable and terrified in consciences; which things may be seen in his bulls, and especially in that bull touching the Lord's Supper. The bishops also do their duty never a whit better. They teach not the gospel, they are not careful for the saving of men's souls, but only they seek lordship and sovereignty over them, and therefore their speakings and doings are altogether to maintain and support the same. In like manner are all the vain-glorious doctors and teachers affected.

Ye see how Paul complaineth, that to fall in faith is an easy matter. In respect whereof, he warneth the faithful in another place, " That he which standeth, should take heed that he fall not," (1 Cor. X. 12.) We also do daily prove by experience, hoAv hardly the mind conceiveth and retaineth a sound and stedfast faith. Also with what great difficulty a perfect people is gotten to the Lord. A man may labour half a score years ere he shall get some little church to be rightly and religiously ordered; and, when it is so ordered, there creepeth in some madbrain, yea and a very unlearned idiot, which can do nothing else but speak slanderously and spitefully against sincere preachers of the word, and he in one moment ovfirthroweth all. Wliom would not this wicked and outrageous dealing move?

We, by the grace of God, have gotten here at Wittenberg the form of a Christian church. The word among us is purely taught, the sacraments are rightly used, exhortations and prayers are made also for all estates; and, to be brief, all things go forward prosperously. This most happy course of the gospel some mad head would soon stop, and, in one moment, would overturn all that we, in many years, with great labour, have builded. Even so it befel to Paul, the elect vessel of Christ. He had won the churches of Galatia with great care and travail, which the false apostles, in a short tune after his departure, overthrew, as this and divers other of his epistles do Avitness. So great is the weakness and wretchednes of this present life; and we so walk in the midst of Satan's snares, that one fantastical head may destroy and utterly overthrow, in a short space, all that which many true ministers, labouring night and day, have builded up many years before. This we learn at this day by experience to great grief, and yet we cannot remedy this enormity.

Seeing then that the church is so soft and so tender a thing, and is so soon overthrown, men must watch cheerfully against these fantastical spirits; who, when they have heard two sermons, or have read a few leaves in the holy scriptures, by-and-by they make themselves masters and controllers of all learners and teachers, contrary to the authority of all men. Many such also thou mayest find at this day amongst handicrafts men, bold and malapert fellows, who, because they have been tried by no temptations, did never learn to fear God, nor had any taste or feeling of grace. These, for that they are void of the Holy Ghost, teacE f)leasant to the common people. Then the unskilful multitude, onging to hear news, do by-and-by join themselves unto them Yea, and many also, which think themselves well seen in the doctrine of faith, and after a sort have been tried with temptations, are seduced by them.

Since that Paid therefore, by his own experience, may teach us that congregations, which are won by great labour, are easily and soon overthrown, we ought with singular care to watch against the devil ranging everywhere, lest he come while Ave sleep, and sow tares among the whea> For though the shepherds be never so watchful and diligent, yet is the Christian flock in danger of Satan. For Paul, (as I said) with singular study and diligence, had planted chm-ches in Galatia, and yet he had scarcely set his foot (as they say) out of the door, but by-and-by the false apostles overthrew some, whose fall afterward was the cause of great ruin in the chm-ches of Galatia. This so sudden, and so great a loss, no doubt, was more bitter unto the apostle than death itself. Therefore let us watch dihgently; first, every one for himself; secondly, all teachers, not only for themselves, but also for the whole church, that we enter not into temptation.

Here once again he useth not a sharp, but a most gentle word. He saith not: I marvel that ye so suddenly faU away, that ye are so disobedient, light, inconstant, unthankful; but that ye are so soon removed. As if he should say, ye are altogether patients or sufferers; for ye have done no harm, but ye have suffered and received harm. Tjo the intent therefore, that he might call back again those backsHders, he rather accuseth those that did remove, than those that were removed, and yet very modestly he blameth them also, when he complaineth that they were removed. As if he should say: Albeit I embrace you with a fatherly affection, and know that ye are deceived, not by your own default but by the default of the false apostles: yet notwithstanding I would have wished, that ye had been grown up a little more in the strength of sound doctrine. Ye took not hold enough upon the word, ye rooted not yourselves deep enough in it, and that is the cause that with so light a blast of wind, ye are carried and removed. Jerom thinketh, that Paul meant to interpret this word [Galatians] by alluding to the Hebrew word Galath, which is as much as to say, as fallen or carried away. As though he would say: ye are right Galatians, both in name and in deed; that is to say, fallen or removed away. Some think that the Germans are descended of the Galatians. Neither is this divination perhaps untrue. For the Germans are not much unlike to them in natm-e. And I myself also am constrained to wish to my countrymen more steadfastness and constancy; fcr in all things we do, at the first brunt we be very hot; but when the heat of our affections is allayed, anon we become more slack, and look, with what rashness we begin things, with the same we give them over, and utterly reject them.

At the first, when the light of the gospel, after so great darkness of men's traditions, began to appear, many were zealously turned to godliness; they heard sermons greedily, and had the ministers of God's word in reverence. But now, when religion is happily reformed with so great increase of God's word, many which before seemed to be earnest disciples, are become contemners and very enemies thereof. Who not only cast off the study and zeal of God's word, and despise the ministers thereof, but also hate all good learning, and become plain hogs, and bellygods, worthy (doubtless) to be compared unto the foolish and inconstant Galatians.

Verse 6. From hiin that bath called you in the grace of Christ.

This place is somewhat doubtful, and therefore it hath a double understanding. The first is: " From that Clarist that hath called you in grace." The other is: " From him;" that is to say, from God which hath called you in the grace of Christ. I embrace the former. For it liketh me, that even as Paul, a little before, made Christ the Redeemer, who by his death delivereth us from this present evil world; also the giver of grace and peace equally with God the Father; so he should make him here also the caller in grace; for Paul's Special purpose is, to beat into our minds the benefit of Christ, by whom we come unto the Father.

There is also in these words — ^fi*om him that hath called us in grace, a great vehemency; wherein is contained withal a contrary relation, as if he should say, alas! how lightly do you suffer yourselves to be withdrawn and removed from Christ, which hath called you, not as Moses did, to the law, works, sins, wrath, and damnation, but altogether to grace! So we also complain at this day with Paul, that the blindness and perverseness of men is horrible, in that none will receive the doctrine of grace and salvation. Or if there be any that receive it, yet they quickly shde back again, and fall fi'om it; whereas, notwithstanding, it bringeth with it all good things, as well ghostly as bodily, namely, forgiveness of sins, true righteousness, peace of conscience, and everlasting life. Moreover, it bringeth light and sound judgment of all kinds of doctrine and trades of life; itapproveth and estabhsheth civil government, household government, and all kinds of life that are ordained and appointed of God; it rooteth out all doctrines of error, sedition, confusion, and such like; and it putteth away the fear of sin and death; and to be short, it discovereth all the subtile slights and works of the devil, and openf»th the benefits and love of God toward.

US in Clirist. Wliat (with a mischief) means the world to hale this word, tliis glad tidings of everlasting comfort, grace, salvation, and eternal life, so bitterly, and to persecute it with such hellish outrage?

Paul before called this present world evil and wicked, that is to say, the doil's kingdom; for else it would acknowledge the benefit and mercy of God. Forasmuch as it is under the power of the devil, therefore doth it most spitefully hate and persecute the same, loving darkness, errors, and the kingdom of the devil, more than the light, the truth and the kingdom of Christ, (John iii. 19.) And this it doth, not through ignorance or error, but throiio-h the malice of the devil; which tiling hereby may sufficiently appear, in that Christ, the Son of God, by gi^'ing himself to death for the sins of all men, hath thereby gained nothing else of this perverse and damnable world, but that for this liis uiestimable benefit, it blasphemcth him, and persecuteth his most healtliful word, and fain would yet stiU nail him to the cross if it could: therefore not only the world dwelleth in darkness, but it is darkness itself, as it is written in the first of John.

Paul therefore standeth much upon these words: " From Chi-ist who hath called you;" as thoughhe would say, My preaching was not of the hard laws of Moses, neither taught I that ye shoidd be bond-slaves under the yoke; but I preached the only doctrine of grace and freedom from the law, sin, wrath, and damnation, that is to say, that Christ hath mercifiUly called you in grace, that ye should be freemen under Christ, and not bondmen under Moses, whose disciples ye are now become again by the means of your false apostles, who, by the law of Moses, called you not unto grace, but unto wrath, to the hating of God, to sin, and death. But Christ's calling bringeth grace and saving health; for they that be called by him, instead of the law that worketh sorroAv, do gain the glad tidings of the gospel, and ai'e translated out of God's wrath into his favour, out of sin into righteousness, and out of death into life. And will you suffer yourselves to be carried, yea, and that so soon, and so easily, another way, from such a living fountain, fiill of grace and life? Now, if Moses call men to God's wrath, and to sin by the law of God, whither shall the Pope call men by his own traditions? Tlie other sense, that the Father calleth in the grace of Christ, is also good; but the former sense concerning Christ, serveth more fitly for the comforting of afflicted consciences.

Here we may learn to espy the crafty slights and subtleties of the devil. No heretic cometh under the title of errors and of tlie devil, neither doth the devil himself come as a devil in his own likeness, especially that white devil which we spake of before. Yea, even the black devil, which forceth men to manifest wickedness, maketh a cloak for them to cover that sin which they commit, or purpose to commit. The murderer, in his rage, seeth not that murder is so great and horrible a sin as it is indeed, for that he hath a cloak to cover the same. Whoremongers, thieves, covetous persons, drunkards, and such other, have wherewith to flatter themselves, and cover their sins. So the black devil also cometh out disguised and counterfeit in all his works and devices. But in spiritual matter, where Satan cometh forth not black, but white, in this likeness of an angel, or of God himself, there he passeth himself Avith most crafty dissimulation, and wonderful slights, and is wont to set forth to sale his most deadly poison for the doctrine of grace, for the word of God, for the gospel of Christ. For this cause, Paul calleth the doctrine of the false apostles, Satan's ministers, a gospel also, saying, "Unto another gospel;" but in derision; as though he woidd say. Ye Galatians have now other evangelists, and another gospel; my gospel is now despised of you; it is now no more in estimation among you.

Hereby it may be easily gathered, that these false apostles had condemned the gospel of Paul among the Galatians, saying, Paul indeed hath begun well, but to have jjegun it Avell is not enough, for there remains yet many higher matters; like as tliey say in the fifteenth chapter of the Acts, " It is not enough for you to believe in Christ, or to be baptized, but it behovetli also that ye be circumcised; for except ye be circumcised after the law of Moses, ye cannot be saved." This is as much as to say, as Christ is a good workman, which hath indeed begun a building, but he hath not finished it: for this must Moses do.

So at this day, when the fantastical Anabaptists and others cannot manifestly condemn us, they say, these Lutherans have the spirit of fearfulness, they dare not frankly and freely profess the truth, and go through with it. Indeed, they have laid a foundation, that is to say, they have well taught faith in Christ, but the beguming, the middle, and the end, must be joined together. To bring this to pass, God hath not given it unto them, but hath left it unto us. So these perverse and devilish spirits extol and magnify their cursed doctrine, calling it the word of God, and so, under the colour of God's name, they deceive many. For the devil will not be ugly and black in his ministers, but fair and white; and to the end he may appear to be such a one, he setteth forth and decketh all his words and works with the colom* of truth, and with the name of God. Hereof is sprunothat common proverb among f he Germans, " In God's name beginneth all mischief!"

Wherefore let us learn, that this is a special point of the devil's cunning, that if he cannot hurt by persecuting and destroying, he doth it under a colour of correcting and building up. So now-a-{la)'s he persecuteth us with power and sword, that when we are once taken away and dispatched, he may not only deface the g-Qspel, but utterly overthrow it. But hitherto he hath prevailed nothing-, for he hath slain many Avho have constantly confessed this our doctrine to be holy and heavenly, tlu'ongli whose!^ -blood the church is not destroyed, but watered. Forasmuch, t^jierefore, as he could prevail nothing- that Avay, he stirreth up wjfked spirits and ungodly teachers, Avhich, at the first, alloAV our doctrine, and teach the same with a common consent together Avith us; but afterwards they say, that it is our vocation to teach the first principles of Christian doctrine, and that the mysteries of the scriptiu'es are revealed unto them from above, by God himself; and that they are called for this pm'pose, that they should open them to the world. After this maimer doth the devil hinder the course of the gospel, both on the right-hand and on the left, but more on the right-hand (as I said before) by building and correcting, than on the left by persecuting and destroying; wherefore it behoveth us to pray without ceasing, to read the holy scriptures, to cleave fast unto Christ and his holy word, that we may overcome the devil's subtleties, with the which he assaileth us both on the right-hand and on the left. ** For Ave wrestle not against flesh and blood, but against rule, against poAver, against the Avorldly governors, the princes of the darkness of this world, against the spiritual Avickednesses in heavenly things."

Verse 7. Which is not another Gospel, but that there be some which trouble

Here again he excuseth the Galatians, and most bitterly reproveth the false apostles; as though he Avould say. Ye Galatians are borne in hand, that the gospel, which ye have received of me, is not the true and sincere gospel, and therefore ye think ye do AA'ell to receive that ncAv gospel, Avhich the false apostles teach, and seemeth to be l)etter than mine. I do not so much charge you with this fault, as those disturbers Avhich troul)le your consciences, and pull you out of my hand. Here you see again hoAv vehement and hot he is against those deceivers, and Avith what rough and sharp words he painteth them out, calling them troublers of the churches, which do nothing else but seduce and deceive innumerable poor consciences, giAdng occasions of horrible mischiefs and calamities in the congregations. This great enormity Ave also at this day are constrained to see, to the great grief of our hearts, and yet are Ave no more able to remedy it, than Paul Avas at that time.

This place Avitnesseth, that those false apostles had reported Paid to be an unperfect apostle, and also a Aveak and erroneous preacher; therefore he again here calleth them the troublers of the church, and overthroAvers of the gospel of Christ. Thus ihey condeitui each other. The false apostles condemned Paul.

and Paul again the false apostles. The like contending and condemning is always in the chui-ch; especially when the doctrine of the gospel flourisheth; to wit, that wicked teachers do prosecute, condemn, and oppress the godly; and on the other side, that the godly do reprove and condemn the ungodly.

The papists, and the fantastical spirits, do at this day hate us deadly, and condemn oui' doctrine as wicked and erroneous; y^ea, moreover, they lie in wait for our goods and lives; and we again do, Avith a perfect hatred, detest and condemn their cursed and blasphemous doctrine. In the mean time, the miserable people are at no stay, wavering hither and thither, as uncertain and doubtful to which part they may lean, or Avhom they may safely follow; for it is not given to every one to judge christianly of such weighty matters: but the end will shew which part teacheth truly, and justly condemn the other. Sm-e it is, that we persecute no man, oppress no man, put no man to death, neither doth our doctrine trouble men's consciences, but dehvereth them out of innmnerable errors and snares of the devil. For the truth hereof, we have the testimony of many good men who give tlianks unto God, for that, by our doctrine, they have received certain and sure consolation to their consciences. Wherefore, like as Paul at that time was not to be blamed that the churches were troubled, but the false apostles, so at this day it is not our fault, but the fault of the Anabaptists, and such frantic spirits, that many and great troubles are in the church.

Mark here diligently, that every teacher of works, and of the righteousness of the law, is a troubler of the church, and of the consciences of men. And who would ever have believed that the Pope, carduials, bishops, monks, and that whole synagogue of Satan, specially, the founders of those religious orders (of which number, nevertheless, God might save some by mu^acle) were troublers of men's consciences? Yea, verily, they be yet far worse than were those false apostles; for the false apostles taught, that, besides faith in Christ, the works of the law of God were also necessary to salvation; but the papists, omitting faith, have taught men's traditions and works not commanded of God, but devised by themselves without and against the word of God: and these have they not only made equal with the Avord of God, but also exalted them far above it. But the more holy the heretics seem to be in outward shew, so much the more mischief they do; for if the false apostles had not been endued with notable gifts, with great authority, and a shew of holiness, and had not vaunted themselves to be Christ's ministei's, the apostles' disciples, and sincere preachers of the gospel, they could not so easily have defaced Paul's authority, and led the Galatians out of the way.

Now, the causewhyhesetteth himself so sharply against them, Ck. *Ang them the troublers of the churches, is for that besides faith in Christ, they taught that circumcision, and the keeping of the law, was necessary to salvation. The which thing Paul himself witnesseth in the fifth chapter following; and Luke, in the fifteenth of the Acts, declareth the same thing in these words, " That certain men coming down from Judea, taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved," (Actsxv. 1.) Wherefore, the false apostles most earnestly and obstinately contended that the law ought to be observed; unto whom the stiff"-necked Jews forthwith joined themselves, and so afterwards easily persuaded such as were not established in the faith, that Paul was not a sincere teacher, because he regarded not the law, but preached such a doctrine as did abolish and overthrow the law. For it seemed unto them a very strange thing, that the law of God should utterly be taken away, and the Jews, which had always until that time been counted the people of God, to Avhom also the promises were made, shoidd now be rejected: yea, it seemed yet a more strange thing unto them, that the Gentiles, being wicked idolaters, shoidd attain to this glory and dignity, to be the people of God without circumcision, and without the works of the law, by grace only, and faith in Christ.

These things had the false apostles amplified and set forth to the uttermost, that they might bring Paul into more hatred among the Galatians. And to the end that they might set them the more sharply against him, they said, that he preached unto the Gentiles freedom from the law, to bring into contempt, yea, and utterly to abolish the law of God and the kingdom of the Jews, contrary to the law of God, contrary to the custom of the Jewish nation, contrary to the example of the apostles, and to be short, contrary to his own example; whereof, he was to be shunned as an open blasphemer against God, and a rebel against the whole commonweal of the Jews, saying, that they themselves ought rather to be heard, who, besides that they preached the gospel rightly, were also the very disciples of the apostles, with whom Paul was never conversant. By this policy, they defamed and defaced Paul among the Galatians, so that by this their perverse dealing, of very necessity, Paul was compelled with all his might to set himself against these false apostles, whom he boldly reproveth and condemneth, saying, that they are the troublers of the churches, and overthrowers of Christ's gospel, as foUoweth.

Verse 7. And intend {o pervert the gospel of Christ. That is to say, they do not only go about to trouble you, but also utterly to abolish and overthrow Christ's gospel. For these two things the devil practiseth most busily: first, he is not contented to trouble and deceive many by his false apostles, but moreover he laboureth by them utterly to overthrow the gospel, and never resteth till he hath brought it to pass. Yet such perverters of the gospel can abide nothing less than to hear that they are the apostles of the devil; nay, rather they glory above others in the name of Christ, and boast themselves to be the most sincere preachers of the gospel. But because they mingle the law with the gospel, they must needs be perverters of the gospel. For either Christ must remain, and the law perish, or the law must remain, and Christ perish; for Christ and the law can by no means agree and reign together in the conscience. ■ — Where the righteousness of the law ruleth, there caimot the righteousness of grace rule; and again, where the righteousness of grace reigneth, there cannot the righteousness of the law reign; for one of them must needs give place unto the other. And if thou canst not believe that God will forgive thy sins for Christ's sake, whom he sent into the world to be our high priest: how then, I pray thee, wilt thou believe that he will forgive the same for the works of the law, which thou couldst never perform; or for thine own works, Avhich (as thou must be constrained to confess) be such as it is impossible for them to coun tervail the judgment of God?

Wherefore, the doctrine of gi'ace can by no means stand with the doctrine of the law. The one must simply be refused and abolished, and the other confirmed and established. For as Paul saith here, to mingle the one with the other, is to overthrow the gospel of Christ. And yet, if it come to debating, the greater part overcometh the better; for Christ, with his side is weak, and the gospel is but a foolish preaching; contrariwise, the kingdom of the world, and the devil, the prince thereof, are strong. Besides that, the wisdom and righteousness of the flesh carry a goodly shew; and by this means the righteousness of grace and faith is lost, and the other righteousness of the law and works advanced and maintained. But this is oui* comfort, that the devil, with all his limbs, cannot do what he would. He may trouble many, but he cannot overthrow Christ's gospel. The truth may be assailed, but vanquished it cannot be; for the word of the Lord endiu"eth for ever.

It seemeth to.be a light matter to mingle the law and the gospel, faith and works, together; but it doth more mischief than a man's reason can conceive; for it doth not only blemish and darken the knowledge of grace, but also it taketh away Christ, with all his benefits, and it utterly overthi OAveth the gospel, as Paul saith in this place. The cause of this great evil is our flesh, which, being plunged in sins, seeth no way how to get out, but by works, and therefore it would live in the righteousness of the law, and rest in the trust and confidence of her own ^■ <•» ks. WTierefore, it is utterly ignorant of the doctrine of faith and grace, without the which, notwithstanding, it is impossible tor the conscience to find rest and q\uetness.

It appeareth also by these words of Paul: " And intend to pervert the gospel of Christ," that the false apostles were exceeding bold and shameless, which with all their might set themselves against Paul; wherefore he again, using his spirit of zeal and fervency, and being fully persuaded of the certainty of his calling, setteth himself strongly against them, and wonderfully magnifietli his ministry, saying,

Verse 8. But though that we, or an angel from heaven, preach unto you otherwise than that we have preached unto you, let him be accursed.

Here Paul casteth out very flames of fire, and his zeal is so fervent, that he beginneth also almost to curse the angels. Although, saith he, that we ourselves, even I and my brethren Timothy and Titus, and as many as teach Christ purely with me (I speak not now of those seducers of consciences;) " yea, or if an angel from heaven preach unto you," &c. notwithstanding I would rather, that I myself, my brethren, yea, and the very angels from heaven also, should be holden accursed, than that my gospel should be overtlu-own. This is indeed a vehement zeal, that he dare so boldly curse, not only liimself, and his brethren, but also even an angel from heaven.

The Greek word anathema, in Hebrew herem, signifieth a thing accursed, execrable, and detestable, which hath nothing to do, no participation, or communion with God. So saith Joshua: " Cursed be the man before the Lord, that raiseth up and buildeth this city Jericho," (Josh. vi. 26.) And in the last of Leviticus it is written: " Notliing separate from the common use, which shall be separate from man, shall be redeemed, but die the death, whether it be man or beast." So God had appointed Amaleck, and certain other cities, accursed by God's own sentence, should be utterly rased and destroyed. This is then the mind of Paul: " I had rather that myself, and other my brethren, yea, and an angel from heaven, should be accursed, than that we or others should preach any other gospel than that we have preached already." So Paul first curseth himself; for cunning artificers are wont first to find fault with themselves, that they may the more freely and sharply afterwards reprove others.

Paul therefore concludeth, that there is no other gospel besides that which he himself had preached. But he preached not a gospel which he had himself devised, but the same which God promised before by his prophets in the holy scriptures, (Rom. i.) therefore he pronounceth himself and others, yea, even an angel from heaven, to be midoubtedly accm*sed, if they teach any tniaig contrary to the former gospel: for the voice of the gospel once sent forth, shall not be called back again till the day of judgment.

Verse 9. As we said before, so say we now again, if any man preach unto you otherwise than that you have received, let him be accursed.

Before he cursed himself, his brethren, and an angel from heaven^ here if there be any (saith he) besides us, which preach unto you any other gospel than that ye have received of us, let them also be accursed. Therefore, he plainly excommunicateth and curseth all teachers in general, himself, his brethren, an angel, and moreover aU others whatsoever, namely, all those false teachers his adversaries. Here appeareth an exceeding great fervency of spu-it in the apostle, that he dare curse all teachers throughout the whole world and in heaven, which pervert his gospel and teach any other: for aU men must either believe that gospel that Paul preached, or else they must be accursed and condemned. Would to God this terrible sentence of the apostle might strike a fear into their hearts that seek to pervert the gospel of Paul; of which sort, at this day, (the more it is to be lamented) the world is full.

This changing of persons is here to be marked. For Paul speaketh otherwise in his fii'st cursing, than he doth in the second. In the first he saith: "If we, or an angel from heaven, preach unto you any other gospel than that we have preached unto you;" in the second, "Than that ye have received." And this he doth of purpose, lest the Galatians should say, We, O Paul, do not pervert the gospel that thou hast preached unto us: we understood thee not rightly, but the teachers that came after thee have declared unto us the true meaning thereof. This (saith he) will I in no case admit. They ought to add nothing, neither to correct it; but that which ye heard of me is the sincere word of God: let this only remain. Neither do I desire myself to be another manner of teacher than I was, nor you other disciples. Wlierefore, if ye hear any man bringing any other gospel than that ye have heard of me, or bragging that he will deliver better things than ye have received of me, let him and his disciples be both accursed.

The first two chapters, in a manner, contain nothing else but defences of his doctrine, and confutations of errors; so that, until he cometh to the end of the second chapter, he toucheth not the chiefest matter which he handleth in this epistle, namely, the article of justification. Notwithstanding, this sentence of Paul ought to admonish us, that so many as think the Pope to be the 'utlge of the scripture, are accm'sed: which thing the popish schoolmen have wickedly taught, standing upon this groimd: The church hath allowed four gospels only, therefore there are but four; for if it had allowed more, there had been more. Now, seeing the chm'ch might receive and allow such and so many gospels as it would, therefore the church is above the gospel. A goodly argmnent, forsooth. — I approve the scripture, ergo, I am above the scripture! John Baptist acknowledgeth and confesseth Christ, and pointeth to liira with his finger, therefore he is above Christ! The chm'ch approvetli the Christian faith and doctrine, therefore the cliurchis ahove them! For the overthrowing of this their wicKed and blasphemous doctrine, thou hast here a plain text like a thunderbolt, Avherein Paul subjected both himself and an angel from heaven, and doctors upon eai'th, and aU others teachers and masters whatsoever, imder the authority of the scripture; for they ought not to be masters, jndges, or arbiters, but only witnesses, disciples, and confessors, of the church, whether it be the Pope, Luther, Augustine, Paul, or an angel from heaven. Neither ought any doctrine to be taught or heard in the church besides the pure word of God, that is to say, the holy scripture; otherwise accursed be both the teachers and hearers together with, their doctrine.

These words are spoken Avith the same vehemency of spirit that the former were; as if he would say. Am I, Paul, so unknown amongst you, which have preached so openly in your churches? Are my bitter conflicts, and so many sharp battles against the Jews, yet unknown unto you? It appeareth (I think) sufficiently unto you by my preaching and by so many and so great afflictions which I have sidFered, whether I serve men or God; for all men see that by this my preaching, I have not only stirred up persecution against me in every place, but have also procured the cruel hatred both of mine own nation, and of all other men. I shew, therefore, plainly enough, that I seek not by my preaching the favour or praise of men, but to set forth the benefit and glory of God.

Neither do we seek the favour of men by our doctrine: for we teach that all men are wicked by nature, and the children of wrath. We condemn man's free-will, his strength, wisdom, and righteousness, and all religion of man's own devising; and to be short, we say that there is nothing in us that is able to deserve grace, and the forgiveness of sins; but we preach, that we obtain this grace by the free mercy of God only, for Christ's sake: for so the heavens shew forth the glory of God, and his works, condemning all men generally with their works, (Eph. ii. 3.) This is not to preach for the favour of men, and of the world; for the world can abide nothing less than to hear his wisdom, righteousness, religion, and power, condemned; and to speak against those mighty and glorious gifts of the world, is not to flatter the world, but rather to procure hatred and indignation of the world, (Ps. xix. 1.) for if we speak against men, or any thing else that pertaineth to their glory, it cannot be but that cruel hatred, persecutions, excommunications, murders, and condemnations, must needs foUow.

If then (saith Paul) they see other matters, why see they not this also, that I teach the things that are of God, and not of nen? that is to say, that I seek no ms!^''* favom' by my doctrine, but I set out God's mercy, offered unto us in Christ; for if I sought the favour of men I would not condemn their works. Now, forasmuch as I condemn men's works, that is to say, because I shew God's judgment out of his word (whereof I am a minister) against all men,"how that they are sinners, unrighteous, wicked, children of wrath, bond-slaves of the devil, and damned, and that they are not made righteous by works or by circumcision, but by grace only, and faith in Christ; therefore I procure unto myself the deadly hate of men; for they can abide nothing less than to hear that they are such; nay, rather, they woidd be praised for wise, righteous and holy. Wherefore this witnesseth sufficiently, that I teach not man's doctrine. After the same manner Christ speaketh also in the seventh of John; " The world cannot hate you, but me it hateth, because I testify of it that the works thereof are evil," (John vii. 7.) And in the third of John, " This is condemnation, that light is come into the woi'ld, and men loved darkness more than light because their works are evil," (John iii. 19.)

Now, that I teach the things which are of God, saith the apostle, hereby it may sufficiently appear, that I preach the only grace,, the mercy, the goodness and the glory of God. Moreover, he that speaketh, as Christ saith, those things which his Lord and Master hath commanded him, and glorilieth not himself, but him whose messenger he is, bringeth and teacheth the true word of God. But I teach those things only which are commanded me from above: neither glorify I myself, but him that sent me. Besides that, I stir up against myself the wrath and indignation of both the Jews and Gentiles: therefore my doctrine is true, sincere, certain, and of God, neither can there be any other, much less any better, than this my doctrine is. Wherefore, whatsoever doctrine else teacheth not as mine doth, that all men are siimers, and are justified by faith only in Christ, must needs be false, wicked, blasphemous, accm'sed and devilish; and even such also are they which either teach it or receive it.

So we with Paul do boldly pronounce all such doctrine to be accursed as agreeth not with ours. For neither do we speak by our preaching the praise of men, or the favour of princes or bishops, but the favour of God alone, whose only grace and mercy wc'preach, despising and treading under foot whatsoever is of ourselves. Whosoever he be then which shall teach any other gospel, or that which is contrary to ours, let us be bold to say, that he is sent of the devil, and hold him accursed.

Versb 10. Or go I about to please men? That is, do I serve men or God? he hath always a glance at the false apostles. These, saith he, must needs seek to please and to flatter men; for by this means they seek, that they again may glory in their flesh. — Moreover, because they will not bear the hatred and persecution of" men, they teach circumcision, only to avoid the persecution of the cross, as foUoweth in the fifth chapter.

So at this day, ye may find many which seek to please men, and to the end they may live in peace and security of the flesh, they teach the things which are of men, that is to say, Avicked things, or else they allow the blasphemies and wicked judgments of the adversaries, contrary to the word of God, against their own conscience, that they may keep still the favour of princes and bishops, and enjoy their goods. But we, because we endeavour to please God and not men, do stir up against us the malice of the devil, and hell itself; we suffer the reproaches and slanders of the world, death, and all the mischiefs that can be devised against us.

So saith Paul here: " I seek not to please men," that they may praise my doctrine, and report me to be an excellent teacher, but I desire only that my doctrine may please God: and by this means I make men my mortal enemies. Which thing I find by experience to be most true: for they requite me with infamy, slander, imprisonment, and the sword. Contrariwise the false apostles teach the things that are of men, that is to say, such things as be pleasant and plausible to man's reason, and that to the end they may live in ease, and pm-chase the favour, goodwill, and praise of the people. And such men find that they seek for: for they are praised and magnified of men. So saith Christ also, (Matt, vi.) " That hypocrites do all things to be praised of men." And in the fifth of John he sharply reproveth such; " How can ye believe," saith he, "which receive honour one of another, and seek not the honovu- that cometh of God alone?" The things which Paul hath hitherto taught, are in a maimer examples only. In the mean time, notwithstanding, he is very earnest every where in proving his doctrine to be sincere and sound. — Therefore he exhorteth the Galatians that they forsake it not for any other doctrine. '

Verse 10. For if 1 should yet please men, I were not the servant of God.

These things are to be referred to the whole office and ministry of Paul, to show what a contrariety there was between his conversation before in the Jewish law, and his conversation now under the gospel. As if he would say, do ye think that I go about still to please men, as I did in times past? So he speaketh afterwards in the fifth chapter: " If I yet preach circumcision, why do I sufter persecution? As though he woidd say, do ye not see and hear of my daily conflicts, great persecutions, and afflictions? After I was converted and called to the office of apostleship, I never taught man's doctrine, neither sought I to please men, but God alone. That is to say, I seek not by my ministry and doctrine the praise and favour of men, but of God.

Here again is to be marked, how maliciously and craftily the false apostles went about to bring Paul into hatred among the Galatians. They picked out of his preachings and writings certain contradictions (as our adversaries at this day do out of om* books) and by this means they would have convinced him that lie had taught contrary things. Wlierefore they said, that there was no credit to be given imto him: but that circumcision and the law ought to be kept: which thing he himself also by his example had allowed, because he had circumcised Timothy according to the law, had purified himself with other four men in the temple at Jerusalem, and had shaven his head at Cenchrea, (Acts xvi. 3. xviii. 18.) These things they craftily sui'mised that Paul by the commandment and authority of the apostles was constrained to do: which notAvithstanding he had kept as indiiferent, bearhig with the infirmity of the weak brethren (which yet understood not the Christian liberty) lest they should be offended. To whose cavillations thus he answereth: how true it is which the false apostles forge against me for the overthrowing of my gospel, and setting up of the law and circumcision again, the matter itself sufficiently declareth. For if I would preach the law and circumcision, and commend the strength, the power, and the will of man, I should not be so odious unto them, but should please them.

Verse 11, 12. Now I certify you brethren, that the gospel which was preached of me, was not after man. For neither received I it of man, neither was I taught it but by the revelation of Jesus Christ.

Here is the principal point of this matter: which containeth a confutation of his adversaries, and a defence of his doctrine, to the end of the second chapter. Upon this he standeth, this he urgeth and with an oath confirmeth, that he learned not his gospel of a man, but received it by the revelation of Jesus Christ. And in that he sweareth, he is constrained so to do, that the Galatians may believe him, and also, that they should give no ear to the false apostles: Avhom he reproveth as liars, because they had said, that he ledrned and received his gospel of the apostles.

Where he saith that his gospel is not after man, he meaneth not that his gospel is not earthly, for that is manifest of itself: and the false apostles bragged also that their doctrine was not earthly but heavenly: but he meaneth, that he learned not his gospel by the ministry of men, or received it by any earthly means, as we all learn it either by the ministry of men, or else receive it by some earthly means; some by hearing, some by readmg, and some by writing: but he received the same only by the revelation of Jesus Christ. If any man list to make any other distinction, I am not against it. Here tlie apostle sheweth by the way, that Christ is not only man, hut that he is both God and very man, when he saith, that he received not his gospel by man.

Now, Paul received his gospel in the way as he was going to Damascus, where Christ appeared unto him and talked with him. Afterwards also he talked with him in the temple at Jerusalem. But he received his gospel in the way, as Luke reciteth the story in the ninth of the Acts. "Arise," saith Christ, "and go into the city, and it shall be told thee what thou must do." He doth not bid him go into the city, that he might learn the gospel of Ananias: but Ananias was bid to go and baptize him, to lay his hands upon him, to commit the ministry of the word unto him, and to commend him unto the church, and not to teach him the gospel, which he had received afore, as he glorieth in the same place, by the only revelation of Jesus Christ. And this Ananias himself confesseth, saying, " Brother Saul, the Lord which appeared to thee in the way, hath sent me, that thou mightest receive thy sight." Therefore he received not his doctrine of Ananias, but being already called, lightened and taught of Christ in the way, he was sent to Ananias, that he might also have the testimony of men, that he was called of God to preach the gospel of Christ.

This Paul was constrained to recite, to put away the slander of the false apostles, who laboured to bring him into hatred with the Galatians, saying that Paul was inferior to the rest of the apostles' scholars, who had received of the apostles that which they taught and kept; whose conversation also they had seen a long time, and that Paul himself had also received the same things of them, although he did now deny it. Why, then, would they rather obey an inferior, and despise the authority of the apostles themselves, who were not only the fore-elders and teachers of the Galatians, but also of all the churches throughout the whole world?

This argument, which the same apostles grounded upon the authority of the apostles, was strong and mighty, whereby the Galatians were suddenly overthrown, especially in this matter. I would never have believed, had I not been taught by these examples of the chm"ches of Galatia, of the Corinthians and others, that they which had received the word of God in the beginning with such joy, among whom Avere many notable men, could so quickly be overthrown. O good Lord, what horrible and infinite mischiefs may one only argument easily bring! which so pierceth a man's conscience, when God withdraweth his grace, that in one moment he loseth all together. By this subtilty then the false apostles did easily deceive the Galatians, being not filly established and grounded, but as yet weak in the faith.

Moreover, the matter of justification is brittle: not of itself, for of itself it is most sure and certain, but in respect of us. Wliereof I myself have good experience. For I know in what hours of darkness I sometimes wrestle. I know how orten I suddenly lose the beams of the gospel and grace, as being shadowed from me with thick and dark clouds. Briefly I know in what a slippery place even such also do stand, as are Avell exercised and seem to have sure footing in matters of faith. We have good experience of this matter: for we are able to teach it unto others, and this is a sure token that we understand it. But when in the very conflict we should use the gospel, which is the word of grace, consolation, and life, there doth the law, the word of wrath, heaviness and death prevent the gospel, and beginneth to rage, and the terrors which it raiseth up in the conscience, are no less than was that horrible shew in the mount Sinai. So that even one place of the Scripture containing some threatening of the law (Exod. xix. 18.) overwhelmeth and drowneth all consolations besides, and so shaketh all our inward powers, that it maketh us to forget justification, grace, Christ, the gospel, and all together.

Therefore, in respect of us, it is a very brittle matter, because we are brittle. Again, we have against us even the one half of ourselves: that is to say, reason, and all the powers thereof. Besides all this, the flesh resisteth the spirit, which cannot believe assuredly that the promises of God are true. It flghteth therefore against the spirit, and as Paul saith, " it holdeth the spirit captive." (Gal. v. 17. Rom. vii. 23.) so that it cannot believe so stedfastly as it would. Wherefore, we teach continually, that the knowledge of Christ, and of faith, is no work of man, but simply the gift of God, who as he createth faith, so doth he keep it in us. And even as he flrst giveth faith unto us through the word, so afterAvards he exerciseth, increaseth, strengtheneth and maketh perfect the same in us by the Avord. Therefore the greatest service that a man can do unto God, and the very sabbath of sabbaths, is, to exercise himself in true godliness, diligently to hear and to read the word. Contrariwise, >^ there is nothing more dangerous than to be weary of the word. He therefore that is so cold, that he thinketh himself to knoAV enough, and beginneth by little and little to loathe the word, that man hath lost Christ and the gospel, and that which he " thinketh himself to know," he attaineth only by bare speculation: and he is like unto a man, as St. James saith, " who beholding his face in a glass, goeth liis way, and by-and-by forgetteth what his countenance Avas," (James i. 23, 24.)

Wherefore let every faithful man labour and strive Avith all diligence to learn and to keep this doctrine: and to that end, let him use humble and hearty prayer, Avith continual study and meditation of the word. — And Avhen Ave have done never so much, yet shall we have enough to keep us occupied. For we have to do with no small enemies, but strong and mighty, and such as are in continual war against us, namely, our o^vn flesh, all the dangers of the world, the law, sin, death, the wrath and judgment of God, and the devil himself, who never ceaseth to tempt us inwardly by his fiery darts, and outwardly by his false apostles, to the end that he may overthrow, if not all, yet the most part of us.

This argiunent therefore of the false apostles had a goodly shew, and seemed to be very strong. Which also at this day prevaileth with many, namely, that the apostles, the holy fathers and their successors have so taught: that the church so thinketh and believeth. Moreover that it is impossible that Christ should suffer his church so long a time to err. Art thou alone, say they, wiser than so many holy men? wiser than the Avhole chm'ch? After this manner, the devil being changed into an angel of light, setteth upon us craftily at this day, by certain pestiferous hj'pocrites, who say, we pass not for the Pope, we abhor the hypocrisy of monks, and such like; but we Avould have the authority of the holy church to remain untouched. The church hath thus believed, and taught, this long time. So have all the doctors of the primitive chm'ch, holy men, more ancient and better learned than thou. Who art thou, that darest dissent from all these, and bring unto us a contrary doctrine? When Satan reasoneth thus, conspiring with the flesh and reason, then is thy conscience terrified and utterly despaireth, unless thou constantly return to thyself again, and say, Avhether it be Cj'prian, Ambrose, Augustine, either St. Peter, Paul, or John, yea, or an angel from heaven, that teacheth otherwise, yet this I know assm^edly, that I teach not the things of men, but of God: that is to say, I attribute all things to God alone, and nothing to man.

When I first took upon me the defence of the gospel, I remember that Doctor Staupitius, a worthy man, said thus unto me: "This liketh me well, that this doctrine which thou preachest, yieldeth glory, and all things else unto God alone, and nothing unto man; for unto God there cannot be attributed too much glory, goodness, mercy," &c. This saying did then greatly comfort and confirm me. And true it is, that the doctrine of the gospel taketh from men all glory, wisdom, righteousness, &c. and giveth the same to the Creator alone, wJio made all things of nothing, (Matt. vi. 12.) We may also more safely attribute too much unto God, than unto man: for in this case I may say boldly: be it so, that the church, Augustine and other doctors, also Peter and Apollo, yea, even an angel from heaven, teach a contrary doctrine, ye-t my doctrine is such, that it setteth forth and preacheth the grace and glory of God alone, and in the matter of salvation, it condemneth the righteousness and wisdom of all men. In tliis I cannot offend, because I give

But thou wilt say, the church is holy, the fathers are holy. It is true, notwithstanding, albeit the church be holy, yet is it compelled to pray: "forgive us our trespasses." So, though the fathers be holy, yet are they saved through the forgiveness of eins. Therefore neither am I to be believed, nor the church, nor the fathers, nor the apostles, no, nor an angel from heaven, it we teach any thing against the word of God; but let the word of God abide for ever; for else this argument of the false apostles had mightily prevailed against Paul's doctrine. For indeed it was a great matter, a great matter, I say, to set before the Galatians the Avhole church, with all the company of the apostles, against Paul alone, but lately sprung up, and of small authority. This was therefore a strong argument, and concluded mightily. For no man saith willingly, that the church erreth, and yet it is necessary to say that it erreth, if it teach any thing besides or against God's Avord.

Peter, the chief of the apostles, taught, both in life and doctrine, besides God's word, therefore he erred, and was deceived. Neither did Paul dissemble that error, although it seemed to be but a light fault, because he saw it would turn to the hurt of the whole chiu-ch, but "withstood him even to his face, because he walked not after the truth of the gospel," (Gal. ii. 11.) Therefore neither is the church, nor Peter, nor the apostles, nor angels from heaven, to be 1.eard, unless they bring and teach the pure word of God.

This argument, even at this day, is not a little prejudicial to our cause. For if we may neither believe the Pope, nor the fathers, nor Luther, nor any other, except they teach us the pure word of God, whom shall we then believe? who, in the meanwhile, shall certify our adversaries? for they brag that they also have the pure word of God, and teach it. Again, we believe not the Papists, because they teach not the word of God, neither can they teach it. Contrariwise, they hate us most bitterly, and persecute us as most pestilent heretics and seducers of the people. What is to be done in this case? Shall it be lawful for every fantastical spirit to teach what himself listeth, seeing the world can neither hear or abide our doctrine? For although we glory with Paul, that we teach the pure gospel of Christ, yet we profit nothing, but are compelled to hear, that this our glorying is not only vain, rash, and arrogant, but also devilish and full of blasphemy. But if Ave abase ourselves, and give place to the rage of our adversaries, then both the Papists and Anabaptists Avax proud. The Anabaptists will vaunt that they bring and teach some strange thing Avhich the world never heard of before. The Papists Avill set up again, and establisli their old abominations. Let every man therefore take heed, that he he more sure of his calling and doctrine, that he may boldly say with Paul: " Although we, or an angel from heaven, preach unto you otherwise than that we have preached unto you, let him be accursed," (Gal. i. 8.)

Veivse 13. For ye have heard of my conversation in times past, in Jewish religion, how that I persecuted the church of God extremely, and wasted it; and profited in the Jewish religion, above many of my companions of mine own nation.

This place hath m it no singular doctrine. Notwithstanding, Paul allegeth here his own example, saying, I have defended the traditions of the Pharisees, and the Jewish religion, more constantly than ye, and all your false teachers. Wherefore, if the righteousness of the law had been any thing worth, I had not turned back from it: in the keeping whereof, notwithstanding, before I knew Christ, I did so exercise myself, and so profit therein, that I excelled many of my companions of mine own nation. Moreover, I was so zealous in defence of the same, that I persecuted the church of God extremely, and wasted it. For having received authority of the high priests, I put many in prison, (Acts xxvi. 10.) and when they should be put to death, I pronounced the sentence, and punished them throughout all the synagogues. I compelled them to blaspheme, and was so exceeding mad upon them, that I persecuted them even unto strange cities.

He calleth not here the traditions of the fathers, pharisaical or human traditions: for in this place he treateth not of the pharisaical traditions, but of a far higher matter, and therefore he calleth even that holy law of Moses, the fathers' traditions: that is to say, received and left as an inheritance from the fathers. For these, said he, " when I was in the Jewish religion, I was very zealous." He speaketh after the same manner to the Philippians, (chap. iii. 6.) "As concerning the law," saith he, "I was a Pharisee, concerning zeal, I persecuted the church, and as con cerning the righteousness of the law, I was unrebukeable." As though he would say; Here I may glory, and may compare with the whole nation of the Jews, yea, even with the best and holiest of all those who are of the circumcision: let them shew me, if they can, a more zealous and earnest defender of Moses' law, than I have been. This thing (O ye Galatians) ought to ha,ve persuaded you not to believe these deceivers, which magnify the righteousness of the law, as a matter of great importance: whereas, if there were any cause to glory in the righteousness of the law, I have more cause to glory than any other.

In like manner say I of myself, that before 1 was lightened with the knowledge of the gospel, I was as zealous for the papistical laws and traditions of the fathers, as ever any was, most earnestly maintaining and defending them as holy and necessary to salvation. Moreover, I endeavoured to observe and keep them mvself, as much as was possible for me to do; punishing ray poor body with fasting, watching, praying, and other exercises, more than all they Avhich at this day do so bitterly hate and persecute me, because now I take from them the glory of justifying by works and merits. For I was so diligent and superstitious in the observation hereof, that I laid more upon my body, than, without danger of health, it was able to bear. I honoured the Pope of mere conscience, and mifeignedly, not seeking after prebends, promotions, and livings: but whatsoever I did, I did it with a single heart, of a good zeal, and for the glory of God. But those things which then were gainful unto me, now with Paul, I count to be but loss for the excellency of the knowledge of Jesus Christ my Lord. But oui* adversaries, as idle bellies, and tried with no temptations, believe not that I and many others have endured such things: I speak of such, as Avith great desire sought for peace and quietness of conscience, which notwithstanding in so great darkness it was not possible for them to find.

Verse 15, 16, 17. But when it had pleased God (which had separated me from my mother's womb, and called ine by his grace) to reveal his Son in me, that 1 should preach him among the Gentiles, immediately I communicated not with tlesh and blood. Neither came I again to Jerusalem, to them which were apostles before me, but I went unto Arabia, and turned again unto Damascus.

This is the first journey of Paid. And here he Avitnesseth, that straightway, after he was called by the grace of God, to preach Christ among the Gentiles, he went unto Arabia, without the advice of any man, to that work Avhereunto he was called. And this place witnesseth by whom he was taught, and by what means he came to the knowledge of the gospel, and to his apostleship. "When it had pleased God," saith he. As if he would say: I have not deserved it, because I was zealous of the law of God without judgment, nay rather, this foolish and wicked zeal stirred me up, that, God so permitting, I fell headlong into more abominable and outrageous sins; I persecuted the church of God, I was an enemy to Christ, I blasphemed his gospel, and to conclude, I was the author of shedding much innocent blood. This was my desert. In the midst of this cruel rage, I was called to such inestimable grace. What! was it because of this outrageous cruelty? No, forsooth. But the abundant grace of God, who calleth, and sheweth mercy to whom he Avill, pardoned and forgave me all those blasphemies: and for these my horrible sins, which then I thought to be pei-fect righteousness, and an acceptable service unto God, he gave unto me his gi-ace, the knowledge of his truth, and called me to be an apostle.

We also are come at this day, to the knowledge of grace by the self-same merits. I crucified Christ daily in my monkish life, and blasphemed God through my false faith, Avherein I then continually lived. Outwardly I was not as ether men, extortioners, unjust, whoremongers: but I kept chastity, poverty, and obedience. Moreover, I was free from the cares of this present life. I was only given to fasting, watching, praying, saying of masses, and such like. Notwithstanding, in the mean time, I fostered under this cloaked holiness, and trust in mine own righteousness, continual mistrust, doubtfulness, fear, hatred, and blasphemy against God. And this my righteousness was nothing else but a filthy puddle, and the very kingdom of the devil. For Satan loveth such saints, and accounteth them for his deai' darlings, who destroy their own bodies and souls, and deprive themselves of all the blessings of God's gifts. In the mean time, notwithstanding, wickedness, blindness, contempt of God, ignorance of tlie gospel, profanation of the sacraments, blaspheming and treading of Christ under foot, and the abuse of all the benefits and gifts of God, do reign in them at the full. To con- 'iude, such saints are the bond-slaves of Satan, and therefore are driven to speak, think, and do whatsoever he Avill, although Outwardly they seem to excel all others in good works, in holiness and strictness of life.

Such we were under the popedom: verily no less, if not more contumelious and blasphemous against Christ and his gospe?, than Paul himself, and specially I: for I did so highly esteem the Pope's authority, that to dissent from him, even in the least point, I thought it a sin worthy of everlasting death. And that wicked opinion caused me to think that John Huss was a cursed heretic, yea, and I accounted it a heinous offence, but once to think of him, and I would myself, in defence of the Pope's authority, have ministered fire and sword, for the burning and destroying of that heretic, and thought it a high service mito God so to do. Wherefore if you compare publicans and harlots with these holy hypocrites, they are not evil. For they, when they offend, have remorse of conscience, and do not justify their wicked doings; but these men are so far from acknowledging their abominations, idolatries, wicked will- worshippings and ceremonies, to be sins, that they afiirm the same to be righteousness, and a most acceptable sacrifice imto God, yea, they adore them as matters of singular holiness, and tlu-ough them, do promise salvation unto others, and also sell them for money, as things available to salvation.

This is then our goodly righteousness, this is our high merit, which bringeth unto us the knowledge of grace; to wit, that we have so deadly and so devilishly persecuted, blasphemed, trodden under foot, and condemned God, Chi'ist, the gospel, faith, the sacraments, all godly men, the true worship of God, and have ta\ight and stablished quite contrary things. And the more holy we were, the more were we blinded, and the more did we worship the devil. There was not one of us, but he was a bloodsucker, if not in deed, yet in heart.

As though he would say: It is the alone and inestimable favour of God, that not only he hath spared me, so wicked and so cursed a wretch, such a blasphemer, a persecutor, and a rebel against God, but besides that, hath also given unto me the knowledge of salvation, his Spirit, Christ his Son, the office of an apostle, and everlasting iue. So God beholding us guilty in the like sins, hath not only pardoned our impieties and blasphemies of his mere mercy for Christ's sake, but hath also overwhelmed us with great benefits and spiritual gifts. But many of us are not only unthankful unto God for this his inestimable grace, and, as it is written, (2 Pet. i.) do forget the cleansing of their old sins, but also opening again a window to the devil, they begin to loathe his word, and many also do pervert and corrupt it, and so become authors of new errors. " The ends of these men are worse than the beginnings," (Matt, xii, 45.)

This is a Hebrew phrase. As if he said: which had sanctified, ordained, and prepared me. That is, God had appointed, when I was yet in my mother's womb, that I should so rage against his church, and that afterwards he would mercifully call me back again from the midst of my cruelty and blasphemy, by his mere grace into the way of truth and salvation. To be short, when I was not yet born, I was an apostle in the sight of God, and when the time was come, I was declared an apostle before the whole world.

Thus Paul cutteth off all deserts, and giveth glory to God alone, but to himself all shame and confusion. As though he would say: all the gifts both small and gi'eat, as well spiritual as corporal, which God purposed to give unto me, and all the good things which at any time in all my life I should do, God himself had before appointed when I was yet in my mother's womb, where I could neither wish, think, nor do any good thing. Therefore this gift also came unto me by the mere predestmation and free mercy of God before I was yet born. Moreover, after I was born, he supported me, being loaded with innumerable and most horrible iniquities. And that he might the more manifestly declare the unspeakable and inestimable greatness of his mercy towards me, he of his mere grace forgave my abominable and infinite sins, and moreover replenished me with such plenty of his grace, that I did not only know what things are given unto us in Christ, but preached the same also unto others. Such are the deserts and merits of ail men, and especially of those old dotards, who exercise themselves wholly in the stinking puddles of man's own righteousness.

Mark the diligence of the apostle. " He called me," saith he, How? Was it for my pharisaical religion, or for my blameless and holy life? For my prayers, fastings, and works? No. Much less then for my blasphemies, persecutions, oppressions. How then? By his mere grace alone.

You hear in this place, what manner of doctrine is given and committed to Paul: to wit, the doctrine of the gospel, which is the revelation of the Son of God. This is a doctrine quite contrary to the laAv, which revealeth not the Son of God, but it sheAveth forth sin, it terrifietli the conscience, it revealeth death, the wrath and judg-ment of God, and hell. The gospel therefore is such a doctrine, as admitted no laAv: yea it must be separate as far from the law, as there is distance between heaven and earth. This diiference in itself is easy and plain, but unto us it is hard and ftdl of difficulty. For it is an easy matter to say, that the gospel is nothing else but the revealing of the Son of God, or the knowledge of Jesus Christ, and not the revealing of the law. But in the agony and conflict of conscience, to hold this fast, and to practise it in deed, it is a hard matter, yea, and to them also that be most exercised therein.

Now, if the gospel be the revealing of the Son of God, as Paul defineth it in this place, then surely it accuseth not, it feareth not the consequence, it threateneth not death, it bringeth not to despair, as the law doth: but it is a doctrine concerning Christ, Avhich is neither law nor work, but om- righteousness, wisdom, sanctification, and redemption, (1 Cor. i. 30.) Although this thing be more clear than the sun-light, yet notwithstanding the madness and blindness of the Papists hath been so great, that of the gospel they have made a law of charity, and of Christ a lawmaker, giving more strait and heavy commandments than Moses himself. But the gospel teacheth, that Christ came not to set forth a new law, and to give commandments as touching manners: but that he came to this end, that he might be made an oblation for the sins of the whole world, and that our sins might be forgiven, and everlasting life given unto us for his sake, and not for the works of the law, or for our own righteousness. Of this inestimable treasure freely bestowed upon us, the gospel properly preacheth unto us. Wherefore it is a kind of docirine that is not learned or gotten by any study, diligence, or wisdom of man, nor yet by the law of God, but it is revealed by God himself, as Paul saith in this pla(.e; first by the external word; then by the working cf God's spirit inwardly. The gospel therefore is a divine word that came down from heaven, and is revealed by the Holy Ghost, who was also sent tor the same purpose: yet in such sort notwithstanding, that the outward word must go before. For Paul himself had no inward revelation, until he had heard the outward word from heaven, which was this, " Saul, Saul, why persecutest thou me?" (Acts ix. 4.) First, therefore, he heard the outward word, then afterwards followed revelations, the knoAvledge of the word faith, and the gifts of the Holy Ghost.

It pleased God, said he, " to reveal himself in me." To what purpose? Not only that I myself should believe in the Son of God, but also that I should preach him among the Gentiles. And why not among the Jews? Lo, here we see that Paul is properly the apostle of the Gentiles, albeit he preached Christ among the Jews also.

Paul comprehendeth here in few words, as is his wont, his whole divinity, which is, to preach Christ among the Gentiles. As if he would say, I wiU not burden the Gentiles with the law, because I am the apostle and evangelist of the Gentiles, and not their lawgiver. Thus he directeth all his words against the false apostles. As though he would say: O ye Galatians, ye have not heard the righteousness of the law, or of works, to be taught by me: for this belongeth to Moses, and not to me Paul, being the apostle of Ih-: Gentiles. For my office and ministry is to bring the gospel unto you, and to shew unto you the same revelation which I myself have had. Therefore ought you to hear no teacher that teaclieth the law. For among the Gentiles, the law ought not to be preached, but the gospel; not Moses, but the Son of God; net the righteousness of works, but the righteousness of faith. This is the preaching that properly belongeth to the Gentiles.

Vekse 17. Immediately I communicated not with flesh and blood. Paul here making mention of flesh and blood, speaketh not of the apostles. For by-and-by he addeth: " Neither came I again to Jerusalem, to them which were apostles before me." But this is Paul's meaning, that after he had once received the revelation of the gospel from Christ, he consulted not with any man in Damascus, much less did he desire any man to teach him the gospel: again, that he went not to Jerusalem, to Peter and the other apostles, to learn the gospel of them, but that forthwith he preached Jesus Christ in Damascus, where he received baptism of Ananias, and imposition of hands: for it was necessary for him to have the outward sign and testimony of his calling. The same ako writeth Luke, Acts ix.

Yerbe 17. Neither came I to Jeiusalem, to them that were apostles before me, but went into Arabia, and turned again into Damascus.

That is, I went into Arabia before I saw the apostles, or consulted with them, and forthwith I took upon me the office of preaching among the Gentiles: for thereunto I was called, and had also received a revelation from God. He did not then receive his gospel of any man, or of the apostles themselves, but was content with his heavenly calling, and with the revelation of Jesus Christ alone. ^Vherefore this whole place is a confutation of the false apostles' argiunent, which they used against Paul, saying that he was but a scholar, and a hearer of the apostles, who lived after the law: and moreover, that Paul himself also had lived according to the law, and therefore it was necessary that the Gentiles themselves should keep the law, and be circumcised. To the end therefore that he might stop the mouths of these cavillers, he rehearseth this long history: before my conversion, saith he, I learned not my gospel of the apostles, nor of any other of the brethren that believed (for I persecuted extremely, not only this doctrine, but also the church of God, and wasted it): neither after my conversion; for forthwith I preached, not Moses with his law, but Jesus Christ at Damascus, consulting with no man, neither as yet having seen any of the apostles.

Verse 18, 19. Then after three years, I came again to Jerusaiem, to visit Peter, and abode with him fifteen days. And none other of the apostles saw I, save James, the Lord's brother.

Paul granteth that he was with the apostles, but not with all the apostles. Howbeit he declareth, that he went up to Jerusalem to them, not commanded, but of his OAvn accord, not to learn any thing of them, but to see Peter. The same thing Luke also writeth in the ninth chapter of the Acts, that Barnabas led Paul to the apostles, and declared to them, how that he had seen the Lord in the way, and that he spake unto him: also that he had preached boldly at Damascus, in the name of Jesus. This witness beareth Barnabas of him. All his words are so framed, that they prove his gospel not to be of man. Indeed he granteth that he had seen Peter, and James the brother of our Lord, but none other of the apostles besides these two, and that he learned nothing of them.

He granteth therefore that he was at Jerusalem with the apostles; and this did the false apostles only report. He grants eth moreover, that he had lived after the manner of the Jews, but yet only among the Jews. And this is it which he saith in the ninth chapter of hislirst epistle to the Corinthians: "when I was free from all men, I made myself servant to all men, that I might win the more. To the Jews I became as a Jew, that I might win the Jews, and I was made s\\ things to ft!l men, that

I might by all means save some. He granteth therefore, that he was at Jerusalem with the apostles, but he denieth that he had learned his gospel of them. Also he denieth that he was constrained to teach the gospel as the apostles had prescribed. The whole effect then of this matter lieth in this word, "to see;" " I went," saith he, "to see Peter, and not to learn of him. Therefore neither is Peter my master, nor yet James." And as for the other apostles, he utterly denieth that he saw any of them.

But why doth Paul repeat this so often, that he learned not his gospel of men, nor of the apostles themselves? His purpose is tms, to persuade the churches of Galatia, which were now led away by the false apostles, and to put them out of all doubt that his gospel was the true word of God, and for this cause he repeateth it so often. And if he had not prevailed herein, he never could have stopped the mouths of the false apostles. For thus they would have objected against him: We are as good as Paul, we are disciples of the apostles as Avell as he; moreover, he is but one alone, and we are many; therefore we excel liim, both in authority and in number also.

Here Paul was constrained to glory, to affirm and swear, that he learned not his gospel of any man, neither received it of the apostles themselves. For his ministry was here in great danger, and all the churches likewise, which had used him as their chief pastor and teacher. The necessity therefore of his ministry, and of all the churches required, that Avith a holy pride he should vaunt of his vocation, and of the knowledge of the gospel revealed unto him by Christ, that their consciences might be thoroughly persuaded that his doctrine was the true Avord or God. Here had Paul a weighty matter in hand: namely, that all the churches in Galatia might be kept in sound doctrine: yea, the controversy was in deed, as touching life and death everlasting. For if the pure word of God be once taken away, there remaineth no consolation, no life, no salvation. The cause therefore why he reciteth these things, is to retain the churches in true and sovmd doctrine. His purpose is therefore to shew by this history, that he receiveth his gospel of no man. Again, that he preached for a certain time, namely, the space of three or four years, both in Damascus and Arabia, by revelation from God, before he had seen any of the apostles, even the self-same gospel that the apostles had preached.

Verse 20. And now the things which I write unto you, behold I witness before God I lie not.