Martin Luther on Galatians 3:1

The third Chapter.

Verſe. 1. O foolish Galathians. PAVLE here ſheweth his Apoſtolicall care and feruent zeale which he beareth to the church: ſo that in diſputing and confuting he intermixeth ſometimes gentle exhortations, and ſometimes he ſharply chideth, according to his owne rule geuē to Timothy. Preach (ſaith he) the vvord: be inſtant in ſeaſon and out of ſeaſon: 2. Timot. 4.5. Improue, rebuke, exhort. 2. Timot. 4. Here the ſimple reader haply may be deceaued, if he be not circumſpect,Paules order in teaching. to thinke that Paule in teaching keepeth no order at all. And ſurely after the maner of the Rhetoricians he obſerueth none: but as concerning the ſpirite he vſeth a goodly order. Now, after that he hath ſufficiently proued, and with two ſtrong arguments confirmed this article, that Chriſtian righteouſnes cometh not by keeping of the law, but by faith in Chriſt, and withall hath confuted the doctrine of the falſe Apoſtles: in the middes of this diſcourſe he turneth his talke to the Galathians, O ye foolish Galathians. and reproueth them, ſaying: O ye foolish Galathians. &c. As if he ſhould ſay: Alas, from whence are ye falne, O ye miſerable Galathians? I haue moſt carefully and diligently taught you the truth of the Goſpell, and ye alſo haue receaued the ſame of me with feruent zeale and greate diligence. How then cometh it to paſſe, that ye are ſo ſuddainly falne away from it? who hath bewitched you? Paule offendeth not in chiding the Galathians ſo sharply.He rebuketh the Galathians very ſharply (as it ſeemeth) when he calleth them fooles, bewitched, and diſobedient to the truth. Now, whether he did this of zeale or compaſſion, I will not here contend: both may be true. A carnall man would interprete this to be a reuiling rather then a godly reprehenſion. Did Paule then geue an euill example, or was he ſpitefull againſt the churches of Galatia becauſe he called them fooliſh and bewitched? No, not ſo. For with a Chriſtian zeale it is lawfull for an Apoſtle, paſtour, or preacher ſharply to reproue the people committed to his charge:The chiding of parents tovvards their children. and ſuch reprouings are both fatherly & godly. So parents, of a fatherly and motherly affection, do ſharply reproue and rebuke their children: which they would not beare if an other ſhould doe it. The Scholemaſter ſometimes is angry with his ſcholler: he rebuketh him and beateth him with roddes: all which he taketh in good parte and would not beare it at the handes of his equall. The magiſtrate likewiſe is angry: he reproueth and puniſheth ſuch as are vnder his charge. And this diſcipline is not onely good, but alſo very neceſſary:Anger ſometimes a neceſſary vertue. without the which nothing can be well done. Wherfore vnleſſe the magiſtrate, the miniſter, the father and mother be angry and vſe to reproue or rebuke when caſe requireth, he is vnprofitable, and neuer ſhall diſcharge his office rightly. Wherfore ſharpe chidings & bitter words are as neceſſary in euery kind of life, as any other vertue els. Yet notwithſtanding this anger muſt be ſo tempered, that it procede not of any enuy or malice, but onely of a fatherly affection and Chriſtian zeale: that is to ſay, it ought not to be childiſh or womanlike, ſeking reuenge: but onely for the correcting of the faulte: As the father correcteth not his childe with deſire to reuenge, but only that the childe therby may be the better.Iuſt anger is called in the ſcripture zeale or ielouſie. And theſe kindes of anger are good, and are called in the ſcripture ielouſies or zeales. For in chaſtiſing my brother, my child, my ſcholler or ſubiect in this ſort, I ſeeke not his deſtruction, but his profite and welfare. It may be then that Paule here rebuketh the Galathians, either of a very zeale (not to deſtroy them, but by this meanes to reduce them into the way againe and to amend them): or els of pitie and compaſſion, as it were by way of complaint, for that it greueth him that the Galathians ſhould be ſo miſerably ſeduced. As if he ſhould ſay: I am ſory and aſhamed to heare of this your miſerable caſe, your wretched doings, &c. In like maner doe we alſo reproue the miſerable: not that we treade them downe, or vpbraide them with their miſery, but as hauing compaſſion on them and ſeeking their amendment. This I ſay, leſt any man ſhould cauill that Paule railed vpon the churches, contrary to the rule of the Goſpell. In like maner Chriſt rebuketh the phariſeis, calling them ſerpents, Math. 13 33. The sharp rebukings of the holy Ghoſt. the generation of vipers, the children of the deuil. But theſe are the rebukings of the holy Ghoſt. They are fatherly and motherly, and as the chidings of a faithfull frend: As it is ſaid alſo in the prouerbes: Better are the vvoundes of a frend then the kiſſes of an enemy. Prouerb. 27.6. Thus one and the ſelfe ſame rebuke, if it come out of the mouth of a father, may be a great benefite: but if it procede out of the mouth of our equall or enemy, it is a ſpitefull reproch. When two men doe both one thing, in the one it is commendable, and in the other it is cleane contrary. When Chriſt and Paule doe reproue, it is done with ſingular vertue and commendation: but when a priuate man ſhall doe the like, in him it is a greate vice. Therfore one and the ſelfe ſame word in the mouth of Paule is a great vertue and a ſingular benefite: but in the mouth of an other it is a ſhamefull reproch. Here is a great vehemencie to be noted in this word Galathians. For he calleth them not brethren, as els where he is wont to doe:The naturall vice of the Galathians. but he calleth them by the name of their coūtrey. And it ſhould ſeeme that it was the naturall vice of that nation to be fooliſh: like as it was the fault of the Cretenſes to be liars. As if he ſhould ſay: As ye are called, euen ſo are ye in deed and ſo ye continue, that is to ſay, fooliſh Galathians: and this ye proue euen now in this buſines of the Goſpell (wherin notwithſtāding ye ought to haue ſhewed your ſelues moſt wiſe), but ye continue ſtill in your old nature and ſhew your ſelues no changelings. Thus Paule by way of correction putteth them in mind of their corrupt nature. Moreouer, we are here admoniſhed, that according to the fleſh there are yet certaine naturall vices remaining euen in Chriſtian churches.The remnants of naturall vices remaine in the Godly. Grace maketh not ſuch a chaung in the faithfull, that by and by they become altogether new creatures and perfect in all things: but there remaine yet certaine dregges of their old and naturall corruption. As if a man that is naturally enclined to anger be conuerted to Chriſt, although he be mollified by grace (the holy Ghoſt ſo framing his heart, yt he is now become more meeke and gentile) yet this naturall vice is not vtterly quenched in his fleſh. Likewiſe, ſuch as are by nature ſtubborne and ſtout harted men,Ebr. 12. although they be conuerted to the faith, yet notwithſtanding they can not vtterly forſake this ſtubbernes. Hereof it cometh that the holy ſcriptures, which doe containe all one truth, of diuers ſpirites are diuerſly handled.The ſcripture being one and the ſelfe ſame truth, is diuerſly handled of ſundry men One in teaching is mild and gentle: an other more rough and rigorous. Thus the ſpirite of god being powred into diuers veſſels, doth not quench at once the vices of nature: but by litle & litle during this life, he purgeth that ſinne which is rooted, not onely in the Galathians, but alſo in all men of all nations. Albeit then that the Galathians were lightned and did beleue, and had now receaued the holy Ghoſt by the preaching of faith, notwithſtanding this remnant of vice (this fooliſhnes I meane) and the originall corruption which afterward did eaſily burſt out in to the flame of falſe doctrine,Grace by litle and litle clenſeth thoſe that be godly, from their old ſinnes. remained in them ſtill. Wherfore let no man truſt ſo much in himſelfe, to thinke that when he hath receaued grace, he is thorowly purged from his old vices. In deede many things are purged in vs, and principally the head of the Serpent, that is to ſay, infidelitie & ignorance of God is cutte of and bruſed, but the ſlime and the relikes of ſinne remaine ſtill in vs. Let no man therfore preſume ſo much of himſelfe, that when he hath once receaued faith, he can by and by be thorowly chaunged into a new man: Nay, he ſhall keepe ſomewhat of his old vices ſtill hanging vpon him, though he be neuer ſo good and perfect a Chriſtiā. For we are not yet dead, but we ſtil liue in the fleſh: which,Galat. 5.17. Rom. 7.13.14. becauſe it is not yet pure, continually luſteth againſt the ſpirite. Gal. 1. Rom. 7. I am fleshly (ſayth Paule) ſould vnder ſinne. I ſee an other lavv in my members rebelling againſt the lavv of my minde. Wherfore the naturall vices that were in vs before we receaued faith, doe ſtill remaine in vs after that we haue receaued faith:There is none ſo pure & vnſpotted, that he may be called a Puritane but Chriſt. 1. Pet. 2.22. Eſay. 53.9. 1. Iohn. 3.2. ſauing that nowe they are ſubdued to the ſpirite, which hath the vpper hande, to keepe them vnder that they rule not: and yet not without great conflict. This glory is due to Chriſt alone, and this title he beareth, that he is pure and without blemiſh. 1. Pet. 2. VVho did no ſinne, neither vvas there any guile found in his mouth.

Verſ. 1. Vvho hath bevvitched you, that ye should not beleue the truth? Here haue we an other commendation of this goodly righteouſnes of the lawe and of our ſelues, namely,A goodly cō mendation of the righteouſnes of the lavve. that it maketh vs to deſpiſe the truth: that it bewitcheth vs in ſuch ſort, that we obey not the truth, but rebell againſt it. Of the bodily and ſpirituall witchcraft. Paule calleth the Galathians fooliſh and bewitched, comparing them to children, to whom witchcraft dothe much harme. As though he ſhould ſay: It hapneth to you as it doth to children, whom witches, ſorcerers, & inchaunters are wont to charme by their enchauntments, and by the illuſion of the deuill. Afterwardes in the .5. chapter he reherſeth ſorcerie among the workes of the fleſh, which is a kinde of witchcraft, whereby he plainly teſtifieth that ſuch witchcrafte and ſorcerie there is, and that it may be done. Moreouer,That vvitchcraft and ſorcerie are the vvorkes of the deuill. it can not be denied but that the deuill liueth, yea and raigneth throughout ye whole world. Witchcraft and ſorcerie therfore are the works of ye deuil: wherby he doth not onely hurt men, but alſo, by the permiſſion of God, he ſometimes deſtroyeth them. Furthermore, we are all ſubiect to the Deuill both in body and goodes: and we be ſtraungers in this world, wherof he is the Prince & God. Therfore the bread which we eate, the drinke which we drinke, the garments which we weare, yea the aire & whatſoeuer we liue by in this fleſh, is vnder his dominion. But he doth not onely bewitch men after this groſſe maner,Sathan bevvitcheth men ſpiritually. but alſo after a more ſubtile ſort and much more daungerous: wherein he is a maruelous cunning workeman. And hereof it cometh that Paule applieth the charming and bewitching of the ſenſes to the bewitching of the ſpirite.The blindnes of thoſe that are bevvitched. For by this ſpirituall witchcraft that olde ſerpent bewitcheth not mens ſenſes, but their mindes with falſe & wicked opinions: which opinions they that are ſo bewitched do take to be true and right godly. Briefly ſo great is the malice of this ſorcerer the deuil, & deſire to hurt, that not onely he deceaueth thoſe ſecure and proud ſpirits with his inchauntments, but euen thoſe alſo which are profeſſors of true Chriſtianitie, and well affected in religion: yea, as touching my ſelfe, to ſay the truth,Luthers confl[illegible: 1 letter]ctes vvith Satan. he ſometimes aſſaileth me ſo mightely, and oppreſſeth me with ſuch heauie cogitations, yt he vtterly ſhadoweth my Sauiour Chriſt from me, and in a manner taketh him cleane out of my ſight. To be briefe, there is none of vs al which is not oftentimes bewitched with falſe perſwaſions: that is to ſay, which doth not feare, truſt, or reioyce where he ought not, or doth not ſometimes thinke otherwiſe of God, of Chriſt, of faith, of his vocation, of the Chriſtian ſtate &c. then he ſhould doe. Let vs therfore learne to know ye ſubtile ſleights of this Sorcerer, leſt if he finde vs ſleping in ſecuritie, he deceaue vs by his enchauntments. True it is, that by his ſorcerie he can doe no hurt to our miniſterie:1. Peter. 5.8. yet is he with vs in ſpirite. Day and night he raungeth vp and downe, and ſeeketh how he may deuoure euery one of vs alone, and vnleſſe he finde vs ſobre and armed with ſpirituall weapons, that is to ſay, with the word of God and faith, he will deuoure vs. This is the cauſe yt he oftentimes ſtirreth vp new battails againſt vs.The profite that commeth to the godly by the tentation of Satan. And in deede it is very profitable for vs yt he thus aſſaileth vs, & by his ſubtil traines exerciſeth vs: For by this meanes he confirmeth our doctrine, he ſtirreth vp & encreaſeth faith in vs. In deede we haue bene many times caſt downe, & yet ſtil are caſt downe in this cōflict, but we periſh not: for Chriſt hath alwayes triumphed and doth triumph thorough vs. Wherfore we conceaue aſſured hope, yt by Ieſus Chriſt we ſhall obtaine the victorie againſt ye deuil. And this hope bringeth forth in vs ſure conſolation, ſo yt in the mids of our tentations we take courage & ſay: Behold, Satan hath heretofore tempted vs, & by his falſe illuſiōs hath prouoked vs to vnbeleefe, to ye contempt of God, deſpaire &c: yet hath not he preuailed, neither ſhall he preuaile hereafter. He is greater that is in vs, 1. Iohn. 4.4. then he that is in the vvorld. Chriſt is ſtronger: who hath, & doth ouercome that ſtrong one in vs, & ſhall ouercome him for euer. Notwithſtanding, the deuill ſometimes ouercometh vs in the fleſh, that we may haue experience of the power of a ſtronger againſt that ſtrong one,2. Cor. 12.9. and may ſay with Paule: When I am weake, then am I ſtrong. Sathan continually bevvitcheth mē.Let no man thinke then that the Galathians onely were bewitched of the Deuill: but let euery man thinke that he himſelfe might haue bene, and yet may be bewitched by him. There is none of vs ſo ſtronge that he is able to reſiſt him, and ſpecially if he attempt to doe it by his owne ſtrength.Iob. 1.[illegible: 1 letter]. Iob vvas an vpright and a iuſte man, fearing God, and there vvas none like vnto him vpon the earth. But what power had he againſt the deuill when God withdrewe his hand? Did not this holy man horribly fall? Therfore this enchaunter was not onely mightie in the Galathians: but he goeth about buſily alwaies to deceaue, if not all men,Io. [illegible: 1 letter].44. yet as many as he can with his illuſions and falſe perſwaſions: For he is a liar, and the father of lies. And by this his ſubtill practiſe he hath bewitched (as I haue ſaide) theſe frantike ſpirites, reigning in them and making them ſo obſtinate and hard harted, that no Anuil can be ſo hard.

Verſe. 1. VVho hath bevvitched you? Here Paule excuſeth the Galathians, and laieth the faulte vpon the falſe Apoſtles. As though he ſhould ſay: I ſee that ye are not falne thorough wilfulnes or malice:The falſe Apoſtles bevvitchers of men. but the Deuill hath ſent the enchaunting falſe Apoſtles his children amongeſt you, and they do ſo bewitch you in teaching you that ye are iuſtified by the lawe, that now ye thinke otherwiſe of Chriſt then ye did afore when ye heard the Goſpell preached by me. But we labour both by preaching and writing vnto you, to vncharme that ſorcery wherwith the falſe Apoſtles haue bewitched you, and to ſet at libertie thoſe which are ſnared therwith. So we alſo at this day doe labour by the word of God againſt thoſe fantaſticall opinions of the Anabaptiſtes, that we may ſet at libertie thoſe that are entangled therewith, and reduce them to the pure doctrine of faith, and there hold them. And this our labour is not altogether in vaine. For we haue called backe many whom they had bewitched, and haue deliuered them out of their ſnares. Notwithſtanding ſuch there are as will not ſuffer themſelues to be taught, eſpecially the chiefe Sorcerers and authors of this witchery. They wil heare no reaſon, nor admit the ſcripture: yea they abuſe and corrupt the ſcripture, and auoide ſuch places as are alledged againſt them, wt their falſe gloſes and deuiliſh dreames cleane contrary to the ſcripture: which is a manifeſt ſigne that they are bewitched of the deuill. Wherefore they are nothing amended by our admonitions, but are much more hardened and more obſtinate then they were before. And ſurely I could neuer haue beleued, but that I haue good experience therof at this day, that the power of the deuill is ſo greate, that he is able to make falſhod ſo like to the truth. Moreouer (which is yet much more horrible) when he goeth about to ouerwhelme ſorrowfull conſciences with ouer much heauines, he can ſo cunningly and ſo liuely chaūge himſelfe into the likenes of Chriſt, that it is impoſſible for the poore tempted and afflicted ſoule to perceaue it, wherby many ſimple and ignoraunt perſons are deceaued and driuen downe to deſperation, and ſome alſo deſtroy themſelues. For they are ſo bewitched of the deuil that they beleue this to be a moſt certaine truth, that they are tempted and accuſed, not of the deuill, but of Chriſt himſelfe. The example of Doctor Kraus.Such a like thing of late happened to that miſerable man Doctor Kraus of Hal, which ſaid: I haue denied Chriſt, and therfore he ſtandeth: now before his father and accuſeth me. He being blinded with the illuſion of the deuil, had ſo ſtrongly conceaued in his minde this imagination, that by no exhortation, no conſolation, no promiſes of God he could be brought from it, wherupon he deſpaired and ſo miſerably deſtroied himſelfe.The deuils definition of a falſe Chriſt. This was a meere lie, a bewitching of the deuil, and a fantaſticall definition of a wrong Chriſt whom, the ſcripture knoweth not. For the ſcripture ſetteth forth Chriſt not as a Iudge, a temptour or accuſer: but a reconciler, a mediator, a comforter and a throne of grace. But the poore man deluded by the deuill, could not then ſee this, and therfore againſt al ſcripture he thinketh this to be an vndoubted truth: Chriſt accuſeth thee before his father: he ſtandeth not for thee, but againſt thee: therfore thou art damned. And this tentation is not of man, but of the deuill, which that enchaunter moſt ſtrongly imprinteth in the heart of the tempted. But vnto vs which are lead and taught by an other ſpirite, it is a manifeſt and a curſed lie, and a plaine bewitching of the deuill. But vnto thoſe that are thus bewitched, it is ſo certaine a truth, that none can be more certaine. Seing then that the deuill is able to print in our hearts ſo manifeſt a lie,The Godly muſt diligently vvatch. that we woulde ſweare a thouſand times it were an vndoubted truth, we muſt not be proud, but walke in feare and humilitie, calling vpon the Lord Ieſus, that we be not lead into tentation. Worldly and ſecure men,VVorldly and ſecure men, are ſoone bevvitched. which after they haue once or twiſe hearde the Goſpell preached by and by imagine that they haue receaued aboundaunce of gods ſpirite, doe fall at length in like manner, becauſe they feare not God nor render thankes vnto him: but perſwade themſelues that they are able, not onely to hold and to maintaine the doctrine of true religion, but alſo to ſtand againſt the deuill in any aſſault or conflicte, be it neuer were ſo greeuous. Such are meete inſtruments for the Deuill to bewitch, and to throwe downe to deſperation. On the other ſide, ſay not thou: I am perfite, I can not fall: but humble thy ſelfe, and feare, leſt if thou ſtand to day, to morrow thou be ouerthrowne. I my ſelfe, although I be a Doctor of diuinitie, and haue nowe preached Chriſt and fought againſt the Deuill in his falſe teachers a great while, doe finde by experience notwithſtanding what a doe I haue to holde faſt and not to loſe Chriſt. For I can not ſhake of Satan as I deſire: neither can I ſo apprehend Chriſt as the ſcriptures ſet him forth: but oftentimes the Deuill ſetteth before mine eyes a falſe Chriſt. But thankes be to God who keepeth vs in the worde, in faith, and in prayer, that we may walke before him in humilitie and feare, and not preſume of our owne wiſedome, righteouſnes, & ſtrength, but truſt in the power of Chriſt, who is ſtrong when we are weake, and by vs weake and feeble creatures he alwayes ouercommeth and triumpheth. To whom be glory for euer. This bewitching and ſorcerie then is nothing elſe but a plaine illuſion of the Deuill,VVitchcraft vvhat it is. printing in the hearte a falſe opinion of Chriſt and againſt Chriſt, and he that is deluded with this opinion is bewitched. They therfore that haue this opinion,VVho are bevvitched. that they are iuſtified by the workes of the lawe or traditions of men, are bewitched: for this opinion is againſt faith and againſt Chriſt. Paule vſeth this word bevvitching, in contempt of the falſe Apoſtles, which ſo vehemently vrged the doctrine of the lawe and workes. As if he ſhould ſay: what a deueliſh bewitching is this? For as the ſenſes are peruerted by bodely witchcrafte, ſo are the mindes of men alſo deluded by this ſpirituall with craft.

Verſe. 1. That ye ſhould not obey the truth? The Galathians at the firſt did gladly heare and obey the truth. Therfore where he ſayth: VVho hath bevvitched you? he ſheweth that they were bewitched by theſe falſe apoſtles, and were fallen away from that truth which they before did obey. But this ſeemeth yet a more bitter and vehement kinde of ſpeech, when he ſayeth that they doe not beleeue the truth. For he ſignifieth by theſe wordes that they are bewitched, and that he would deliuer them from this witcherie, and yet they will not acknowledge nor receaue this benefite. For it is certaine that he did not reduce all from the errour of the falſe Apoſtles vnto the truth, but that many of them remained yet ſtill bewitched. Therfore he vſeth theſe ſharpe and vehement wordes: VVho hath bevvitched you? As if he would ſay: Ye are ſo deluded and bewitched, that nowe ye can not obey the truth. I feare leſt many of you are vtterly loſt, and ſo falne away, that ye will neuer returne againe to the truthe. An other goodly commendation of the righteouſnes of the lavve.Here haue ye yet an other goodly commendation of the lawe and mans owne righteouſnes, that it ſo bewitcheth men, that they can not obey the truth. Hereof the Apoſtles and the fathers of the primitiue Church did oftentimes make mention.1. Iohn. 5.16. There is a ſinne vnto death, for vvhich I ſay thou shouldeſt not pray 1. Iohn. 5. And againe: It is impoſſible that they vvhich vvere once lightned, Hebr. 6.4.5.6. and haue taſted of the heauenly gift, and vvere made pertakers of the holy ghoſt, and haue taſted of the good vvorde of God, and of the povvers of the vvorld to come, if they fall avvay, should be renued againe by repentaunce. &c. Heb. 6. Theſe wordes ſound at the firſt as if ſome Nouatian had ſpoken them.The errour of the Nonations. But the Apoſtles were conſtrained to ſpeake after this maner becauſe of the Heretikes: And yet notwithſtanding they did not hereby denie, but that they which were fallen might returne againe to the fellowſhip of the faithfull. After the ſame manner muſt we alſo ſpeake at this day, becauſe of the authors and maiſters of errours & ſectes, that ſuch ſhall neuer retourne to the truth. Notwithſtanding ſome there are which doe retourne: but ſuch as are not greatly bewitched or ſtrongly deluded.VVho returne not to the truthe. But the captaines and the authors of this ſorcerie doe neuer retourne. For to them we may well attribute this title which Paule here geueth vnto them, that they can not heare nor abide the truth, but ſtudie rather how they may reſiſt it.

Verſe. 1. To vvhom Ieſus Chriſt before vvas deſcribed in your ſight. It was bitterly ſpoken where he ſaid before, that they were ſo bewitched that they could not obey the truth: But it is more bitterly ſaid when he addeth that Chriſt was ſo liuely deſcribed before them, that they might handle him with their handes, and yet they would not obey the truth. Thus he conuinceth them euen by their owne experience. As though he would ſay: Ye are ſo bewitched and deluded with the deuilliſh opinions of the falſe apoſtles, that now ye will not obey the truth. And wheras I haue with great trauel and diligence ſet forth Chriſt plainly before your eyes, yet doth this profit you nothing at al. In theſe wordes he hath reſpect to the former arguments, wherby he proued, that to thoſe that will be iuſtified by the lawe, Chriſte is but the miniſter of ſinne: that ſuch doe reiect the grace of God: and that to them Chriſt died in vaine. Which arguments he had before more vehemently proſecuted, and more largely amplified in their preſence: as if a painter had purtred Chriſt Ieſus before their eies. Now being abſent he putteth them in minde of the ſame things, ſaying: To vvhom Ieſus Chriſt vvas deſcribed in your ſight. As if he ſaid: There is no painter that with his colours can ſo liuely ſet out Chriſt vnto you, as I haue painted him out by my preaching: and yet notwithſtā ding ye ſtill remaine moſt miſerably bewitched.

Verſe. 1. And vvas among you crucified. What did I then paint out? Euen Chriſt him ſelfe. How was that done? In this ſort, that he is crucified in you or among you.The Apoſ[illegible: 2 letters]o vſeth bitter and rough vvordes. He vſeth here very rough and ſharpe wordes. Before he ſaid that they ſought righteouſnes by the lawe, reiected the grace of God, and that to them Chriſt died in vaine. Now he addeth moreouer yt they crucifie Chriſt, who before liued & raigned in them. As if he ſhould ſay: Ye haue now not onely reiected the grace of God, not onely to you Chriſt died in vaine, but alſo he is moſt ſhamefully crucified among you. After the ſame maner he ſpeaketh. Heb. 6. Heb. 6.[illegible: 1 letter]. Crucifying to them ſelues againe the ſonne of God, and making a mocke of him. &c. If a mā do but heare the name of a Monke, of his ſhauen croune, of his cowle, of his rule, it ſhould make him to tremble (howe much ſo euer the Papiſts doe adore theſe abominations, and bragge that they are perfect religion and holines, as I and others did iudge of them before God reuealed his Goſpell vnto vs: for we were brought vp in the traditions of men, which darkened Chriſt and made him vtterly vnprofitable vnto vs) when he heareth Paule ſay, as here he doth, that euen they which ſeeke to be iuſtified by the lawe of God, be not onely deniers and murtherers of Chriſt, but alſo they doe moſt wickedly crucifie him againe. Nowe,They that ſeeke to be iuſtified by the lavv, crucifie Chriſt. if they be crucifiers of Chriſt which ſeeke to be iuſtified by the righteouſnes of the law of God and the works therof, what are they (I pray you) which ſeeke ſaluation and eternall life by the dregges and filthie dunge of mans righteouſnes, and by the doctrine of Deuils? But who could euer beleeue or thinke that it was ſo horrible and ſo abhominable a ſinne to be made a religious man (for ſo they call thē) namely to be made a Maſſing prieſt, a Monke, a Frier, a Nunne? Doutles no man. Yea they them ſelues ſay moreouer that Monkerie is a new baptiſme.The Papiſtes are crucifiers of the ſonne of God. Can there be any thing more horrible then that the kingdome of the Papiſts is the kingdome of ſuch as ſpitefully ſpitte in the face of Chriſt the ſonne of God, and crucifie him againe? For in deede they crucifie him a freſh (who was once crucified & roſe againe) both in them ſelues, in the church, and in the hearts of the faithfull: for with their ſpiteful reproches, rebukes, ſclaūders and iniuries they ſpit vpon him, and with their wicked opinions they wounde him and thruſt him thorow, that in them he may die moſt miſerably: and in the ſteade of him they ſet vp a glorious witchcraft, wherby men are ſo miſerably charmed and deluded, that they cā not know Chriſt to be their iuſtifier, their reconciler and Sauiour, but a miniſter of ſinne, their accuſer, their iudge and their deſtroyer, which muſt be pacified no otherwiſe then by our workes and merites. And out of this opinion did afterwards ſpring the moſt peſtilent & pernicious doctrine that is in the whole Papacie, which is this: If thou wilt ſerue God, thou muſt merite forgeuenes of ſinnes and euerlaſting life, and muſt alſo helpe others to attaine ſaluation: Thou muſt enter into a Monaſterie, vow obedience, chaſtitie, pouertie &c. Monks and Friers,The Monkes dreamed that they vvere only in the ſtate and life of perfection. and the reſt of that religious rable being puffed vp with this opinion of their owne holines, dreamed that they onely were in the life and ſtate of perfection, and that other Chriſtians led but a common life, for they did no vndue workes, or more then they were bounde to doe, that is, they did not vowe and keepe chaſtitie, pouertie, obedience &c. they were but onely baptiſed and kept the ten commaundements: But as for them ſelues, beſides that which was common as wel to them as to other Chriſtians, they kept alſo the works ofVVorkes of ſuperogation they call ſuch vvorks as thei doe of their ovvne good vvill, more then they are bound to doe. ſupererogation, and the counſels of Chriſt: wherfore they hoped to haue merite and a place in heauen amongs the principall Saintes, farre aboue the common ſort of Chriſtians. The illuſiō of the Deuill.This was vndoutedly an horrible illuſion of the deuill, wherby he hath bewitched almoſt the whole world. And euery man, the more holy he would ſeeme to be, the more he is ſnared with this witcherie, that is to ſay, with that peſtilent perſwaſion of his owne righteouſnes. And this was the cauſe that we could not know that Ieſus Chriſt was our Mediatour & Sauiour: but we did thinke that he was a ſeuere iudge, which ſhould be pacified by our owne workes: In the time of poperie vve vvere ſo bevvitched, that it vvas impoſſible to acknovvledge Chriſt. Daniel. 9.2[illegible: 1 letter]. Superſtitious Monkes and ſuch other, by ſtreitnes of life, and afflicting their ovvne bodies, ſought righteouſnes and remiſsion of ſinnes. which was nothing elſe but moſt horribly to blaſpheme Chriſt, and as Paule ſaid before, to reiect the grace of God, to make the death of Chriſt of none effect, and not onely to kill him, but alſo moſt ſhamefully to crucifie him againe. And this is the right meaning of that which Chriſt alledgeth out of Daniell: that abomination ſtandeth in the holy place. Wherefore euery monke and religious perſon, and euery Iuſticiarie ſeeking remiſſion of ſinnes and righteouſnes by his owne works or by his afflictions, is a crucifier of Chriſt nowe raigning and liuing, although not in the proper perſon of Chriſt, yet in his owne heart and in the hearts of others. And whoſoeuer doe enter into Monaſteries to the ende, that by the keping of their rule and order they may be iuſtified, doe enter into the dennes of theeues and ſuch as crucifie Chriſt againe. Wherefore Paule vſeth in this place very rigorous and bitter wordes, to the ende that he may feare and call backe the Galathians from the doctrine of the falſe Apoſtles. As if he ſhould ſay: Conſider well what ye haue done. Ye haue crucified Chriſt againe (and this I doe ſo plainly ſhewe and paint out before your eyes, that ye may ſee it, yea and touch it with your handes) becauſe ye ſeeke to be iuſtified by the lawe. But if righteouſnes come by the lawe, then is Chriſt a miniſter of ſinne, and his death altogether in vaine. If this be true, then muſt it needes follow that Chriſt is crucified againe in you. And it is not without cauſe that he addeth this clauſe, in you, In you, or amongſt you. Rom. 6.9. or among you. For Chriſt is no more crucified, or dieth any more in his owne perſon (as is ſaide in the ſixte chapter to the Romaines): but he dieth in vs when we reiecting true doctrine, grace, faith, free remiſſion of ſinnes, ſeeke to be iuſtified by our owne workes,To ſeeke righteouſnes by the lavve. or elſe by ye workes commaunded in the law. Here Chriſt is crucified in vs againe. Now, this falſe and wicked perſwaſion, to ſeeke righteouſnes by the law and workes, is nothing elſe (as I haue before more amplie declared) but the illuſion of the Deuill, wherwith men are ſo bewitched, that in no wiſe they can acknowledge the benefite of Chriſt: yea in all their life they can doe nothing elſe but, not onely denie the Lord who hath bought them and in whoſe name they are baptiſed, but alſo crucifie him againe in them ſelues. Who ſo euer then hath a feare of God and a true heart to Chriſt and his religion, let him flie quickly out of this Babylon, and let him tremble at the very name of the Papacie.The abhomination of the papacie horrible. For the impietie & abomination therof is ſo horrible, yt no man is able to expreſſe it wt words, neither cā it be otherwiſe ſeene then wt ſpiritual eies only. Theſe two argumentes Paule proſecuteth, & driueth into the heades of the Galathians very diligently: Firſt, that they are ſo bewitched of the deuill, that they obey not the truth moſt clearely ſet forth before their eies: Secondly, that they crucifie Chriſt againe in them ſelues. Theſe ſeeme to be ſimple and plaine words, and without any high eloquence, but in very deede they are ſo mighty, that they exceede all the eloquence of man. It can not therfore be cōprehended, but onely in ſpirit,The commendations of the righteouſnes of the lavv, & of our ovvne righteouſnes. how great an impietie it is to ſeeke to be iuſtified by the righteouſnes of ye law or by mans owne righteouſnes. For, as Paul ſaith here, it is nothing els but to be witched of the deuill, to be diſobedient to the truth, and to crucifie Chriſt againe. Are not theſe goodly commendations of the righteouſnes of the law and mans owne righteouſnes? The Apoſtle therefore is here kindled with greate zeale, and with bitter words he purſueth & condemneth the preſumption of our owne righteouſnes riſing vpon the obſeruation of the law of God, and chargeth it with this impiety, that it crucifieth againe the ſonne of God. Seing then it is ſo daungerous a thinge, it can not be beaten downe enough or condemned as it ſhould be: For therof enſueth ſuch a fall as is no leſſe then the fall of Lucifer,The fall of Lucifer. and ſuch a loſſe as can neuer be recouered, and therfore he vſeth ſo ſharpe and rigorous words againſt it, that he ſpareth not the very law of God: againſt the which he ſo bitterly inueieth, that it ſeemeth he would vtterly reiect and condemne it. And this doth he being conſtrained by greate neceſſity: for otherwiſe he could not withſtand the falſe Apoſtles, nor defend the righteouſnes of faith againſt them. Albeit then that the law be holy, iuſt, and good, yet muſt it put on as it were the viſour of an hipocrite, if he ſeeke to be iuſtified by workes. Now he preſſeth them with an argument wherof they themſelues had good experience, and which they could not denie.