Martin Luther on Galatians 5
Commentary on Galatians (1575 English edition). Browse this work.
Galatians5:2
Verſe. 2. Behold I Paule ſay vnto you, that if ye be circumciſed, Chriſte shall profite you nothing. Paule here wonderfully ſtirred vppe with zeale and feruencie of ſpirite, thundreth againſt the law & circumciſion: and theſe thundring wordes proceding of great zeale and indignation, the holy Ghoſt wreſteth frō him in ſaying: Behold, I Paule, &c. I (I ſay),Galath. 6.6. who know that I haue not receaued the Goſpel by man, but by the reuelation of Ieſus Chriſte, and haue commiſſion and authoritie from aboue to teach and define, &c. doe tel you, that if ye be circumciſed, Chriſt ſhall profite you nothing at all. This is a very hard ſentence: wherby Paule declareth, that, to be circumciſed, is as much as to make Chriſte vtterly vnprofitable: not in reſpect of himſelfe, but of the Galathians, who being deceaued by the ſubtelties of the falſe apoſtles, beleued that, beſides faith in Chriſte, it was needefull for the faithfull to be circumciſed, without the which they could not obtaine ſaluation. This place is as it were a touchſtone, wherby we may moſt certainely and freely iudge of all doctrines, workes,The iudgemēt of the godly touching all doctrines, religions and ceremonies. religions and ceremonies of all men. Whoſoeuer teach that there is any thing neceſſary to ſaluation (whether they be Papiſts, Turks, Iewes or Sectaries) beſides Faith in Chriſte, or ſhall deuiſe any worke or religion, or obſerue any Rule, tradition or ceremonie whatſoeuer, with this opinion that by ſuch things they ſhall obtaine forgeuenes of ſinnes, righteouſnes and euerlaſting life: they heare in this place the ſentence of the holy Ghoſt pronounced againſt them by the Apoſtle, that Chriſte profiteth them nothing. Seing Paule durſt geue this ſentence againſt the lawe and circumciſion, which were ordained of God himſelfe, what durſt he not doe againſt the chaffe and the droſſe of mens traditions? Wherefore this place is a terrible thunderbolt againſt all the kingdom of the Pope. For all the Prieſtes, Monkes,VVho they be to vvhom Chriſt is vnprofitable. and Heremites that liue in their cloiſters (I ſpeake of the beſt of them) repoſed all their truſt and confidence in their owne workes, righteouſnes, vowes and merits, and not in Chriſt, whom they moſt wickedly and blaſphemouſly imagined to be an angrie iudge, an accuſer and cōdemner: And therefore here they heare their iudgement, that Chriſt profiteth them nothing. For if they can put away ſinnes and deſerue forgeuenes of ſinnes and euerlaſting life through their owne righteouſnes and ſtraitnes of life: then to what purpoſe was Chriſte borne? What profite haue they by his death and bloudſheding, by his reſurrection, victorie ouer ſinne, death and the Deuill, ſeeing they are able to ouercome theſe monſters by their owne ſtrength? And what toūge can expreſſe, or what heart can conceaue how horrible a thing it is to make Chriſt vnprofitable? Therefore the Apoſtle caſteth out theſe wordes with great diſpleaſure and indignation: If ye be circumciſed, Chriſt shall profite you nothing: that is to ſay, no profite ſhall redound vnto you of all his benefites: but he hath beſtowed them all vppon you in vaine. Hereby it appeareth ſufficiently that nothing vnder the ſonne is more hurtfull then the doctrine of mens traditions and workes: for they vtterly aboliſh and ouerthrow at once the truth of the Goſpell,Nothing is more hurtfull then the doctrine of mens traditions & vvorkes. Coloſſ. 2.3. Coloſſ. 2.9. Faith, the true worſhipping of God and Chriſte him ſelfe, in whom the father hath ordained all things, Coloſſians. 2. In Chriſte are hid all the treaſures of vviſedom and knovvledge: In him dvvelleth the fulnes of the Godhead bodely. Wherefore all they that are either authors or maintainers of the doctrine of workes, are oppreſſours of the Goſpell, they make the death and victorie of Chriſt vnprofitable, they blemiſh and deface his Sacramentes and vtterly take away the true vſe thereof, and briefly they are blaſphemers, enemies, and deniers of God and of all his promiſes and benefites. Who ſo is not moued with theſe wordes of Paule (which calleth the lawe a yoke of bondage,The lavve of God the yoke of bondage. and ſayth that they which affirme the keeping of circumciſion to be neceſſary to ſaluation, make Chriſt vnprofitable): and can not be driuen from the lawe and circumciſion, nor yet from the confidence which he hath in his owne righteouſnes and workes, nor be ſtirred vp to ſeeke that libertie which is in Chriſte, his heart is harder then ſtone and iron. This is therfore a moſt certaine and cleare ſentence, that Chriſt is vnprofitable, that is to ſay, he is borne, crucified and riſen againe in vaine to him that is circumciſed, that is, which putteth his truſt in circumciſion. For (as I haue ſayd before) Paule ſpeaketh not here of the worke of circumciſion (which hurteth not him that hath no affiance or opinion of righteouſnes in it):Good vvorks are not condemned, but confidence in good vvorks is cōdemned. but of the vſe of the worke, that is to ſay of the confidence and righteouſnes that is annexed to the worke: For we muſt vnderſtand Paule according to ye matter wherof he intreateth, or according to the argument which he hath in hand: which is, that mē be not iuſtified by the lawe, by works, by circumciſion or ſuch like. He ſayth not that workes of them ſelues are nothing, but the confidence & righteouſnes of workes are nothing: for that maketh Chriſte vnprofitable. Therfore who ſo receaueth circumciſion with this opinion that it is neceſſary to iuſtification, to him Chriſt auaileth nothing. Let vs beare this well in minde in our priuate tentations when the Deuill accuſeth and terrifieth our conſcience to driue it to deſperation. For he is the father of lying and the enemie of Chriſtian liberty: therfore he tormenteth vs euery moment with falſe feares, that when our conſcience hath loſt this Chriſtian libertie, it ſhould feele the remorſe of ſinne and condenmation, and alwayes remaine in auguiſh and terrour. When that great dragon (I ſay) that old ſerpent the Deuill (who deceaueth the whole world and accuſeth our brethern in the preſence of God day and night. Apoc. 12.) commeth and layeth vnto thy charge that thou haſt not onely done no good,Reuel. 12.10. but haſt alſo tranſgreſſed the law of God, ſay vnto him:VVhat vve muſt anſvver the Deuill, vvhen he accuſeth and tempteth vs. Thou troubleſt me with the remembrance of my ſinnes paſt: Thou putteſt me alſo in minde yt I haue done no good. But this is nothing to me: for if either I truſted in mine own good dedes, or diſtruſted becauſe I haue done none, Chriſt ſhould both waies profite me nothing at all. Therfore whether thou lay my ſinnes before me, or my good workes, I paſſe not, but remouing both farre out of my ſight, I onely reſt in that libertie wherein Chriſt hath made me free. I know him to be profitable vnto me: therfore I will not make him vnprofitable: which I ſhould doe, if either I ſhould preſume to purchaſe my ſelfe fauour and euerlaſting life by my good deedes, or ſhould deſpaire of my ſaluation becauſe of my ſinnes. Wherefore let vs learne with all diligence to ſeparate Chriſte farre from all works, as well good as euil: from all lawes both of God and man, and from all troubled conſciences: for with all theſe Chriſte hath nothing to doe. He hath to doe, I graunt, with afflicted conſciences: howbeit not to afflict them more, but to raiſe them vp, and in their affliction to comfort them. Therfore if Chriſte appeare in the likenes of an angry iudge, or of a lawmaker that requireth a ſtrait accompt of our life paſt: then let vs aſſure our ſelues that it is not Chriſt but a raging feende. For the Scripture painteth out Chriſt to be our reconciliation, our aduocate and our comforter.The true picture of Chriſt Such a one he is and euer ſhal be: he can not be vnlike himſelfe. Therfore whenſoeuer the Deuil trāſforming himſelf into ye likenes Chriſt, diſputeth with vs after this maner: This thou oughteſt being admoniſhed by my word to haue done, and haſt not done it: and this thou oughteſt not to haue done, and haſt done it: know thou therefore that I will take vengeance on thee, &c. lette this nothing at all moue vs, but by and by let vs thus thinke with our ſelues: Chriſt ſpeaketh not to poore afflicted and deſpairing conſciences after this maner:Math. 12.20. He addeth not affliction to the afflicted: He breaketh not the bruſed reede,Eſay. 42.3. neither quencheth he the ſmoking flaxe. In deede to the hard hearted he ſpeaketh ſharply: but ſuch as are terrified and afflicted, he moſt louingly and comfortably allureth vnto him, ſaying: Come vnto me all ye that trauell and be heauie laden, Math. 11.28. Math. 9.13. Math. 9.2. Iohn. 15.33. and I vvill refresh you. I came not to call the righteous, but ſinners to repentance. Be of good cōfort my ſonne, thy ſinnes are forgeuen thee. Be not afraide, haue ouercome the vvorld. The ſonne of man came to ſeeke out and ſaue that vvhich vvas loſt. Luke. 19.10. We muſt take good heede therefore leſt that we, being deceaued by the wonderfull ſleights & infinite ſubtelties of Satan, doe receaue an accuſer and condemner in the ſted of a comforter and Sauiour, and ſo vnder the vizour of a falſe Chriſt, that is to ſay, of the Deuill, we loſe the true Chriſt and make him vnprofitable vnto vs. This much haue we ſayd as touching priuate and particuler tentations, and how we ſhould vſe our ſelues therin.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:2. Public domain.
Galatians5:3
Verſe. 3. For I teſtifie againe vnto euery man vvhich is circumciſed, that he is bound to kepe the vvhole lavve. The firſt inconuenience is in deede very great, where Paule ſayth that Chriſte profiteth them nothing which are circumciſed: and this that foloweth is nothing leſſe, where he fayth that they which are circumciſed, are bound to keepe ye whole law. He ſpeaketh theſe words wt ſuch earneſtnes, that he confirmeth them with an oth. I teſtifie, that is to ſay, I ſweare by ye liuing God. But theſe wordes may be expounded two wayes, negatiuely and affirmatiuely. Negatiuely after this maner. I teſtifie vnto euery man which is circumciſed that he is bound to kepe the whole lawe,The doers of the lavve doe not the lavve. that is to ſay, that he performeth no peece of the law: yea that in the very worke of circumciſion he is not circumciſed, and euen in the fulfilling of the law he fulfilleth it not, but trāſgreſſeth it. And this ſeemeth to me to be the ſimple and true meaning of Paule in this place. Verſe. 12. Afterwardes in the .6. Chapter he expoundeth him ſelfe, ſaying: They themſelues vvhich are circumciſed, keepe not the lavv. So he ſayth alſo before in the third Chapter. Verſe. 10. VVhoſoeuer are of the vvorkes of the lavve are vnder the curſe. As if he ſayd: Although ye be circumciſed, yet are ye not righteous and free from the lawe, but by this deede ye are rather detters and bondſeruauntes of the lawe: And the more ye goe about to ſatiſfie the lawe, and to be ſette free from it, the more ye intangle and ſnare your ſelues in the yoke thereof, ſo that it hath more power to accuſe and condemne you. This is to goe backward like the crabbe, and to waſh away filth with filth. And this which I ſay by occaſion of Paules words, I haue learned both in my ſelfe and others. I haue ſeene many which haue painfully trauailed, and vppon mere conſcience haue done as much as was poſſible for them to doe, in faſting, in prayer, in wearing of heare, in puniſhing and tormenting their bodies with ſundry exerciſes (whereby at length they muſt needes haue vtterly conſumed them,The conſciēce is not quieted and pacified vvith the obſeruation of mans traditions. yea although they had ben made of iron), and all to this end that they might obtaine quietnes and peace of conſcience: notwithſtanding, the more they trauailed, the more they were ſtricken down wt feare, & ſpecially when the houre of death approched they were ſo fearfull, that I haue ſeene many murtherers and other male factours condemned to death, dying more couragiouſly then they did: which notwithſtanding had liued very holily. Therefore it is moſt true, that they which doe the lawe, doe it not: For the more they goe about to fulfill the lawe, the more they tranſgreſſe it. Euen ſo we ſay and iudge of mens traditions. The more a man ſtriueth to pacifie his conſcience therby, the more he troubleth and tormenteth it. When I was a Monke, I endeuored as much as was poſſible, to liue after the ſtreit rule of mine Order. I was wont to ſhriue my ſelfe with great deuotion, and to recken vp all my ſinnes (yet being alwayes very contrite before): and I returned to confeſſion very often, and throughly performed the penaunce that was enioyned vnto me: Yet for all this my conſcience could neuer be fully certified, but was alwayes in doubt, and ſayd: This or that thou haſt not done rightly: thou waſt not contrite and ſorrowfull inough: this ſinne thou diddeſt omitte in thy confeſſion, &c. Therefore the more I went about to helpe my weake, wauering and afflicted conſcience by mens traditiōs, the more weake and doubtfull, and the more afflicted I was. And thus, the more I obſerued mens traditions, the more I tranſgreſſed them, and in ſeeking after righteouſnes by mine Order, I could neuer attaine vnto it. For it is impoſſible (as Paule ſayeth) that the conſcience ſhould be pacified by the workes of the lawe, and much leſſe by mens traditions, without the promiſe and glad tidings concerning Chriſte. Wherfore they that ſeeke to be iuſtified and quickned by the law, are much further of from righteouſnes and life, then the Publicanes, ſinners and harlots. For they can not truſt to their owne works, ſeing they be ſuch, for the which they can not hope to obtaine grace and ſorgeuenes of ſinnes.Confidence in vvorks vtterly taketh avvay Faith, or at leaſt hindreth it in vs. For if righteouſnes & works done according to the lawe doe not iuſtifie, how can ſinnes iuſtifie which are committed contrary to the lawe? Therefore in this poynt they are in farre better caſe then the Iuſticiaries: for they haue no affiance in theyr owne workes: which greatly hindreth true Faith in Chriſte, if it doe not vtterly take it away. Contrariwiſe the Iuſticiaries which abſtaine outwardly from ſinnes, and liue holily and without blame in the ſight of the world, can not be without the opinion of their owne righteouſnes, with the which true Faith in Chriſte can not ſtande: And for this cauſe they be more miſerable then Publicanes and harlotes,Iuſticiaries & meritmongers vvill be recō penſed for their vvorkes vvith euerlaſting life. who offer not their good workes to God in his diſpleaſure, that for the ſame he may recompence them with euerlaſting life (as the Iuſticiaries doe) for they haue none to offer: but deſire that their ſinnes may be pardoned for Chriſtes ſake, &c. He that receaueth Moiſes in one poynt, muſt receaue him in all.The other expoſition is affirmatiue: He that is circumciſed, is alſo bound to kepe the whole law. For he that receaueth Moſes in one poynt, muſt of neceſſitie receaue him in all. And it nothing helpeth to ſay: that circumciſion is neceſſary, and not the reſt of Moiſes lawes. For by the ſame reaſon that thou art bound to keepe circumciſion, thou art alſo bound to kepe the whole lawe. Now, to be bound to kepe the whole lawe, is nothing elſe but to ſhew in effecte, that Chriſte is not yet come. If this be true, then are we bound to kepe all the Iewiſh ceremonies and lawes touching meates, places and times: and Chriſte muſt be looked for as yet to come, that he may aboliſh the Iewiſh kingdom and prieſthoode, and ſette vppe a new kingdom thorowout the whole world. But the whole Scripture witneſſeth, and the ſequele thereof plainely declareth that Chriſte is already come, that by his death he hath redemed mankinde, that he hath aboliſhed the lawe, and that he hath fulfilled all things which all the Prophetes haue foretolde of him. Therefore the lawe being cleane aboliſhed and quite taken away, he hath geuen vnto vs grace and truth. It is not then the lawe nor the workes thereof, but it is Faith in Ieſus Chriſte, that maketh a man righteous. Some would binde vs at thys day to certaine of Moiſes lawes that like them beſt, as the falſe apoſtles would haue done at that time. But this is in no wiſe to be ſuffered. For if we geue Moiſes leaue to rule ouer vs in any thing, we are bound to obey him in all things. Wherefore we will not be burdened with any law of Moiſes. We graunt that he is to be redde amongſt vs,Chriſtians are free from the policie of Moiſes, as touching their conſcience. and to be heard as a Prophet and a witneſſe bearer of Chriſte: and moreouer, that out of him we may take good examples of good lawes and holy maners. But we will not ſuffer him in any wife to to haue dominion ouer our conſcience. In this caſe lette him be deade and buried, and lette no man know where his graue is. Deut. 34. The former expoſition: that is to ſay, the negatiue ſeemeth to me to be more apte and more ſpirituall: notwythſtanding both are good, and both doe condemne the righteouſnes of the lawe. The firſt is, that we are ſo farre from obtaining righteouſnes of the lawe, that the more we goe about to accompliſh the law, the more we tranſgreſſe the lawe: The ſecond is: that he which will performe any peece of the lawe, is bound to kepe the whole lawe: To conclude, that Chriſte profiteth them nothing at all that will be iuſtified by the lawe. Hereby it appeareth that Paule meaneth nothing elſe, but that the lawe is a plaine deniall of Chriſte. Now,They that ſeke to be iuſtified by the lavve, deny Chriſt. it is a wonderfull thing that Paule dare affirme, that the lawe of Moiſes which was geuen by God to the people of Iſraell, is a deniall of Chriſte. Why then did God geue it? Before the comming of Chriſte, and before his manifeſtation in the fleſh, the lawe was neceſſary. For the lawe is our Schoolemaſter to bring vs vnto Chriſte. But now that Chriſte is reuealed, in that we beleue in him,Gal. 3.14. we are no longer vnder the Scholemaſter. Hereof we haue ſpoken largely enough before in the ende of the third Chapter. Who ſo teacheth then, that the lawe is neceſſary to righteouſnes, teacheth a plaine deniall of Chriſte and of all his benefites, he maketh God a lier, yea he maketh the lawe alſo a lier: For the lawe it ſelfe beareth witneſſe of Chriſte, and of the promiſes made as concerning Chriſte, and hath foretold that he ſhould be a King of grace, and not of the lawe.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:3. Public domain.
Galatians5:4
Verſe. 4. Ye are abolished [or ſeperated] from Chriſt:1. Cor. 1.12. vvhoſoeuer are iuſtified by the lavve, ye are falne from grace. Paule condē neth not circumciſiō, but to truſt in circumciſion, is that vvhich he condēneth.Here Paule expoundeth himſelfe, and ſheweth that he ſpeaketh not ſimplie of the lawe nor of the worke of circumciſion, but of the confidence and opinion that men haue to be iuſtified thereby. As if he would ſay: I doe not vtterly condemne the lawe or circumciſion (for it is lawfull for me to drinke, to eate, and to kepe companie with the Iewes according to the lawe: it is lawfull for me to circumciſe Timothie:) but to ſeeke to be iuſtified by the law, as if Chriſte were not yet come, or being now preſent, he alone were not able to iuſtifie: this is it which I condemne, for this is to be ſeperated from Chriſt. Therfore, ſayeth he, ye are aboliſhed: that is, ye are vtterly voide of Chriſte, Chriſte is not in you, he worketh not in you any more: Ye are not partakers of the knowledge, the ſpirit, the felowſhip, the fauour, the libertie, the life, or the doings of Chriſte, but ye are vtterly ſeperate from him, ſo that he hath no more to doe with you, nor ye with him. Chriſte and the lavve can not dvvell together.Theſe wordes of Paule are diligently to be noted: that to ſeeke righteouſnes by the lawe, is nothing elſe but to be ſeperated from Chriſte, and to make him vtterly vnprofitable. What can be ſpoken more mightely againſt the lawe? what can be ſette againſt this thunderbolte. Wherfore it is impoſſible that Chriſte and the lawe ſhould dwell together in one heart: for either the lawe or Chriſte muſt geue place. But if thou thinke that Chriſte and the lawe can dwell together, then be thou ſure yt Chriſte dwelleth not in thy heart, but the Deuill in the likenes of Chriſte, accuſing and terrifying thee, and ſtraitly exacting of thee the law & ye workes thereof.True Faith. For the true Chriſte (as I ſayd before) neither calleth thee to a reckening for thy ſinnes, nor biddeth thee truſt to thine owne good workes. And the true knowledge of Chriſte or Faith diſputeth not whether thou haſt done good workes to righteouſnes, or euill works to condemnation: but ſimplie concludeth after this ſort: if thou haue done good workes, thou art not therefore iuſtified, or if thou haue done euill workes, thou art not therefore condemned. I neither take from good workes their praiſe, nor commend euill works. But in the matter of iuſtification, I ſay, we muſt looke how we may hold Chriſt, leſt if we ſeeke to be iuſtified by the lawe, we make him vnprofitable vnto vs. For it is Chriſte alone that iuſtifieth me, both againſt my euill deedes, and without my good deedes. If I haue this perſwaſion of Chriſte, I lay hold of the true Chriſte. But if I thinke that he exacteth the lawe and workes of me to ſaluation, then he becometh vnprofitable vnto me, and I am vtterly ſerated from him. Theſe are dreadfull ſentences and threatnings againſt the righteouſnes of the law and mans owne righteouſnes. Moreouer, they are alſo moſt certaine principles which confirme the article of iuſtification. This is thē a finall concluſion:VVe muſt either forgoe Chriſt or the lavve. Either thou muſt forgoe Chriſt or the righteouſnes of the lawe. If thou retaine Chriſt, thou art righteous before God: but if thou ſticke to the lawe, Chriſte auaileth thee nothing: thou art bound to kepe the whole law, and thou haſt now ſentence already pronounced againſt thee:Deut. 27.26. Curſed is euery one that fulfilleth not all the things that are vvrytten in this lavv. As we haue ſaid of the law, ſo we ſay alſo of mens traditions. Either the Pope with his religious rout muſt reiect all thoſe things wherein hetherto he hath put his truſt, or elſe Chriſte ſhall be vnprofitable to them. And hereby we may plainly ſee how pernicious and peſtilent the Popiſh doctrine hath ben. For it hath led men cleane away from Chriſt,The doctrine of the Pope led vs quite avvay from Chriſt, and made him altogether vnprofitable to vs. and made him altogether vnprofitable. God complaineth in the .23. of Ieremie, that the Prophets propheſied lies and the dreames of their owne heart, to the ende that his people ſhould forget his name. Therefore like as the falſe Prophets leauing the right interpretation of the lawe, & the true doctrine concerning the Seede of Abraham in whom all the nations of the earth ſhould be bleſſed, preached their owne dreames, to the end that the people ſhould forget their God: euen ſo the Papiſtes hauing darkned and defaced the doctrine of Chriſt, ſo that they made it of none effect, taught and ſette forth nothing elſe but the doctrine of workes, whereby they drew the whole world away from Chriſte. Who ſo earneſtly conſidereth this matter, it will make his heart to tremble.
Verſe. 4. Ye are fallen from grace. That is to ſay: Ye are no longer in the kingdom of grace. For like as he that is in a ſhippe, on which ſide ſo euer he falleth into the ſea, is drowned: euen ſo he which is falne from grace muſt needes periſh. He therefore that will be iuſtified by the law, is falne into the ſea,VVhat daunger it is to ſeeke righteouſnes by the lavve. and hath caſt himſelfe into daunger of eternall death. Now, if they fall from grace which will be iuſtified by the morall lawe: whether ſhall they fall (I pray you) which will be iuſtified by their owne traditions and vowes? Euen to the bottom of hell. No forſoth: they flie vp into heauen, for ſo they themſelues haue taught vs. Who ſo euer liue (ſay they) according to the Rule of S. Fraunces, Dominicke, Benedict or ſuch other, the peace and mercy of God is vpon them. Againe, All they that obſerue and keepe chaſtity, obedience, &c. ſhal haue euerlaſting life. But let theſe toyes goe to the Deuill from whom they came, and hearken what Paule teacheth thee here: and what Chriſte teacheth,Iohn. 3.3[illegible: 1 letter]. ſaying: He that beleueth in the ſonne of God hath euerlaſting life: but he that beleueth not in the ſonnes shall not ſee life, but the vvrath of God abideth vpon him. Againe, he that beleueth not is iudged alredy. Iohn 5.18. Now like as all the doctrine of the Papiſtes (to note this by the way) concerning mens traditions,The Popes kingdom is grounded vpon mens traditions. workes, vowes and merites, was moſt common in the world: ſo was it thought to be the beſt and moſt certaine of all others: whereby the Deuill hath both ſette vppe and ſtabliſhed his kingdom moſt mightely. Therefore when we at this day doe impugne and vanquiſh this doctrine by the power of Gods word, as chaffe is driuen away by the winde, it is no maruell that Satan rageth ſo cruelly againſt vs, raiſeth vppe ſclaunders and offences euery where, and ſetteth the whole world in our toppes. Then, will ſome man ſay: It had bene better to haue held our peace, for then had none of theſe euils bene raiſed vppe. But we ought more to eſteme the fauour of God, whoſe glory we ſette forth, then to care for ye tirranny of ye world which perſecuteth vs. For what is the Pope & the whole world in compariſon of God? In deede we are weake, and beare an heauenly treaſure in brickle and earthly veſſelles:1. Cor. 4.7. but although the veſſelles be neuer ſo brickle, yet is the treaſure ineſtimable. Theſe wordes: Ye are falne from grace, muſt not be coldly or ſlenderly conſidered: for they are waightie and of great importance. He that falleth from grace,VVhat he loſeth thrt falleth from grace. vtterly loſeth the atonement, the forgeuenes of ſinnes, the righteouſnes, libertie and life that Ieſus Chriſte hath merited for vs by his death and reſurrection: and in ſtede thereof he purchaſeth to himſelfe the wrath and iudgement of God, ſinne, death, the bondage of the Deuill and euerlaſting damnation. And this place ſtrongly confirmeth and fortifieth our doctrine concerning Faith or the article of iuſtification, and maruelouſly comforteth vs againſt the cruell rage of the Papiſts that perſecute and condemne vs as heretikes becauſe we teach this article. In deede this place ought to feare yt enemies of Faith & grace, that is to ſay, all that ſeeke righteouſnes by works, frō perſecutīg & blaſpheming ye word of grace life and euerlaſting ſaluation: But they be ſo hardhearted and obſtinate, that ſeeing they ſee not, and hearing they heare not, and when they read this dreadfull ſentence of the Apoſtle pronounced againſt them, they vnderſtand it not. Let vs therfore let them alone:Math. 15.1[illegible: 1 letter]. They are blinde, and leaders of the blinde.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:4. Public domain.
Galatians5:5
Verſe. 5. For vve in ſpirit vvait for the hope of righteouſnes through Faith. Paule here knitteth vppe the matter with a notable concluſion, ſaying: Ye will be iuſtified by the lawe, by circumciſion and by workes: but we ſeeke not to be iuſtified by this meanes, leſt Chriſt ſhould be made vtterly vnprofitable vnto vs: and we become detters to performe the whole lawe, and ſo finally fall away from grace: but we waite in ſpirite through Faith for the hope of righteouſnes. Euery word is here diligently to be noted, for they are pithie and full of power. He doth not only ſay, as he is wont: We are iuſtified by Faith, or in ſpirite by Faith, but moreouer he addeth: VVe vvaite for the hope of righteouſnes, including hope alſo, that he may comprehend the whole matter of Faith. Hope, after the maner of the Scriptures, is taken two wayes: for the thing that is hoped for, & for the affection of him that hopeth. For the thing which is hoped for, it is taken in yt firſt chapt. to the Coloſs:Verſe. 3. For the hopes ſake vvhich is layed vppe for you in heauen: that is to ſay, the thing which ye hope for. For the affection of him that hopeth, it is taken in ye 8 chap. to ye Romaines: For vve are ſaued by hope. Verſ. 14.25. So hope in this place alſo may be taken two wayes, and ſo it yeldeth a double ſenſe. The firſt is: We waite in ſpirite through Faith for the hope of righteouſnes, that is to ſay, the righteouſnes hoped for, which ſhall be certainely reuealed in ſuch time as it pleaſeth the Lord to geue it. The ſecond: We wait in ſpirite by Faith for righteouſnes with hope and deſire: that is to ſay, we are righteous: howbeit our righteouſnes is not yet reuealed, but hangeth yet in hope. For, as long as we liue here, ſinne remaineth in our fleſh:Rom. 8.24. Rom. 7.15.16.17 Rom. 7.23. there is alſo a lawe in our fleſh and members rebelling againſt the lawe of our minde, and leading vs captiues vnto the ſeruice of ſinne. Now when theſe affections of the fleſh doe rage and raigne, and we on the other ſide through the ſpirite doe wraſtle againſt the ſame, then is there a place for hope. In deede we haue begun to be iuſtified through Faith: whereby alſo we haue receaued the firſt frutes of the ſpirite, and the the mortification of the fleſh is alſo begun in vs: but we be not yet perfetly righteous. It remaineth then that we be perfectly iuſtified, and this is it that we hope for. So our righteouſnes is not yet in actuall poſſeſſion but lieth vnder hope. This is a ſweete and a ſound conſolation, whereby afflicted and troubled conſciences feeling their ſinne, and terrified with euery fierie dart of the Deuill, may be maruelouſly comforted. For the feeling of ſinne, the wrath of God, death, hell and all other terrours, is wonderfull ſtrong in the conflict of conſcience: as I my ſelfe being taught by experience doe know. Then counſell muſt be geuen to the poore afflicted in this wiſe: Brother thou deſireſt to haue a ſenſible feeling of thy iuſtification: that is, thou wouldeſt haue ſuch a feling of Gods fauour, as thou haſt of thine owne ſinne: but that will not be. But thy righteouſnes ought to ſurmount all feeling of ſinne: that is to ſay, thy righteouſnes or iuſtification wherevpon thou holdeſt, ſtandeth not vppon thine owne feeling, but vpon thy hoping that it ſhall be reuealed when it pleaſeth the Lord. Wherefore thou muſt not iudge according to the feeling of ſinne which troubleth and terrifieth thee,The righteouſnes of the faithfull ſtandeth not in feeling. but according to the promiſe and doctrine of Faith, whereby Chriſte is promiſed vnto thee, who is thy perfect and euerlaſting righteouſnes. Thus ye hope of the afflicted conſiſting in the inward affection, is ſtirred vppe by Faith in the middeſt of all terrours and feeling of ſinne, to hope that he is righteous. Moreouer, if hope be here taken for the thing which is hoped for, it is thus to be vnderſtand, that that which a man now ſeeth not, he hopeth in time ſhall be made perfect and clearly reueiled. Either ſenſe may well ſtand: but the firſt touching the inward deſire and affection of hoping, bringeth more plentifull conſolation. For my righteouſnes is not yet perfect, it can not yet be felt: yet I doe not deſpaire: for Faith ſheweth vnto me Chriſte in whom I truſt, and when I haue laid hold of him by Faith, I wraſtle againſt the fierie dartes of the Deuil, and I take a good heart through hope againſt the feeling of ſinne, aſſuring my ſelfe that I haue a perfect righteouſnes prepared for me in heauen. So both theſe ſayings are true, that I am made righteous alredy by that righteouſnes which is begun in me: and alſo I am raiſed vppe in the ſame hope againſt ſinne, and waite for the full conſummation of perfect righteouſnes in heauen. Theſe things are not rightly vnderſtand, but when they be put in practiſe. VVhat difference there is betwene Faith and Hope. Here riſeth a queſtion, what difference there is betwene Faith and Hope. The Sophiſters and Schoolemē haue laboured very much in this matter, but they could neuer ſhew any certaintie. Yea to vs which trauell in the holy Scriptures with much diligence, and alſo with more fulnes and power of ſpirite (be it ſpoken wtout any bragge) it is hard to finde any differēce. For there is ſo great affinitie betwene Faith and hope, that the one can not be ſeperate from the other. Notwithſtanding there is a difference betwene them, which is gathered of their ſeuerall offices, diuerſitie of working, and of their endes. Firſt, they differ in reſpect of their ſubiect, that is,Faith & hope differ in reſpect of their ſubiect. Exod. 25.20. of the groūd wherin they reſt: For Faith reſteth in the vnderſtanding, and hope reſteth in the will: but in very deede they can not be ſeperated, the one hauing reſpect to the other, as the two Cherubins of the Mercieſeat, which could not be deuided. Secondly, they differ in reſpect of their office, that is,The differēce betvven faith and hope in their office. of theyr working. For faith telleth what is to be done, it teacheth, preſcribeth, and directeth, and it is a knowledge. Hope is an exhortatiō which ſtirreth vp the minde that it may be ſtrong, bold, and couragious: that it may ſuffer and endure aduerſitie, and in the middeſt thereof wait for better things. Thirdly, they differ as touching their obiect, that is,The difference as touching the obiect. the ſpeciall matter whervnto they looke. For Faith hath for her obiect the truth, teaching vs to cleaue ſurely therto, and loketh vpon the word and promiſe of the thing that is promiſed. Hope hath for her obiect the goodnes of God, and loketh vpon the thing which is promiſed in the word, that is, vpon ſuch matters as Faith teacheth vs to be hoped for. Fourthly, they differ in order: Difference in order. Rom. 5.3.4.5. For Faith is the beginning of life before all tribulation. Heb. 11. But hope cometh afterwardes proceding of tribulations. Rom. 5. Fiftly, they differ by the diuerſitie of working:Difference in vvorking. For Faith is a teacher and a iudge, fighting againſt errours and hereſies, iudging ſpirites & doctrines. But hope is as it were the Generall or Captaine of the field, fighting againſt tribulation, the croſſe, impatiencie, heauines of ſpirite, weaknes, deſperation and blaſphemie, and it waiteth for good things euen in the middeſt of all euils. Therefore, when I am inſtructed by Faith in the word of God, and lay holde of Chriſte, beleuing in him with my whole heart, then am I righteous by this knowledge. When I am ſo iuſtified by Faith or by this knowledge, by and by cometh the Deuill the father of lies, and laboureth to extinguiſh my Faith by wiles and ſubtilties: that is to ſay, by lies, errours and hereſies. Moreouer, becauſe he is a murtherer, he goeth about alſo to oppreſſe it by violence. Here hope wraſtlinge, layeth holde on the thinge reuealed by Faithe, and ouercometh the Deuill that warreth againſt Faith: and after this victorie foloweth peace & ioy in the holy Ghoſt: So that in very deede faith & hope can ſcarſely be diſcerned the one from the other, & yet is there a certaine difference betwene them. And that it may be the better perceaued, I will ſet out the matter by a ſimilitude. In ciuill gouernment Prudence and Fortitude doe differ, and yet theſe two vertues are ſo ioyned together, that they can not eaſily be ſeuered. Now, fortitude is a conſtancie of minde, which is not diſcouraged in aduerſity, but endureth valiantly, & waiteth for better things. But if fortitude be not guided by prudence, it is but temeritie and raſhnes.The differēce betvven faith and hope in diuinitie, is the ſame that is betvvene fortitude and prudence in policie. On the other ſide, if fortitude be not ioyned with prudence, that prudence is but vaine and vnprofitable. Therfore like as in policy prudence is but vaine without fortitude: euen ſo in Diuinitie Faith wtout hope is nothing: For hope endureth aduerſity and is conſtant therin, and in the end ouercometh all euils. And on the other ſide, like as fortitude without prudence is raſhnes, euen ſo hope without faith is a preſumption in ſpirite, and a tempting of God: for it hath no knowledge of Chriſt and of the truth which Faith teacheth, and therfore it is but a blind raſhnes & arrogancie. Wherfore a godly man afore all things, muſt haue a right vnderſtanding inſtructed by Faith, according to the which the minde may be guided in afflictiōs, that it may hope for thoſe good things which Faith hath reuealed and taught. To be ſhort, Faith is conceaued by teaching: for thereby the minde is inſtructed what the truthe is. Hope is conceaued by exhortation: for by exhortation hope is ſtirred vppe in afflictions, which cō firmeth him that is alredy iuſtified by Faith, that he be not ouercome by aduerſities, but that he may be able more ſtrongly to reſiſt them. Notwtſtanding if the ſparke of Faith ſhould not geue light to ye will, it could not be perſwaded to lay holde vpon hope. We haue Faith then, wherby we are taught, vnderſtand, and know the heauenly wiſedom, apprehende Chriſte and continue in his grace. But as ſoone as we lay hold vpon Chriſte by Faith and confeſſe him, forthwith our enemies, the world, the fleſh and the Deuil riſe vppe againſt vs,As ſoone as vvee begin to lay hold on Chriſt our enemies the fle[illegible: 1 letter]h, the vvorld & the Deui[illegible: 1 letter]l riſe vp againſt vs, but hope vvr[illegible: 1 letter]ſ[illegible: 1 letter] l[illegible: 1 letter]th againſt them all. hating and perſecuting vs moſt cruelly both in body and ſpirite. Wherefore we thus beleuing and iuſtified by Faith in ſpirite, doe wait for the hope of our righteouſnes: And we wait through patience: for we ſee & feele the flatte contrary. For the world with his Prince the Deuill, aſſaileth vs mightely both within and without. Moreouer, ſinne yet ſtill remaineth in vs, which driueth vs into heauines. Notwithſtanding we geue not ouer for all this, but raiſe vppe our mind ſtrongly through Faith, which lightneth, teacheth & guideth the ſame. And thus we abide firme and conſtant, and ouercome al aduerſities through him which hath loued vs, vntil our righteouſnes which we beleue and wait for, be reuealed. By Faith therefore we began, by hope we continue, and by reuelation we ſhall obtaine the whole. In the meane time whileſt we liue here, becauſe we beleue, we teach the word, and publiſh the knowledge of Chriſte vnto others. Thus doing we ſuffer perſecution (according to this text: I beleued and therefore did I ſpeake: Pſal. 116.10. and I vvas fore troubled) with patience, being ſtrengthened and encouraged throughe hope: wherevnto the Scripture exhorteth vs with moſt ſweete and comfortable promiſes taught and reuealed vnto vs by Faith. And thus doth hope ſpring vp & encreaſe in vs, Rō. 15. That through patience and comfort of the Scripture vve may haue hope. Rom. 15.[illegible: 1 letter]. Paule therfore, not without cauſe ioyneth patience in tribulatiōs, and hope together in the .5. and .8. to the Romains, and in other places alſo: for by them hope is ſtirred vppe.Rom. 5.1. Rom. 1.24. But Faith (as alſo I haue ſhewed before) goeth before hope: for it is the beginning of life, and beginneth before all tribulation: For it learneth Chriſte, and apprehendeth him without the croſſe. Notwithſtāding the knowledge of Chriſt can not be long without the croſſe, without troubles and conflictes.The true knovvledge of Chriſt is not vvithout the croſſe. In this caſe the minde muſt be ſtirred vppe to a fortitude of ſpirite, (For hope is nothing elſe but a ſpirituall fortitude, as Faith is nothing elſe but a ſpirituall prudence) which conſiſteth in ſuffering, according to this ſaying: That through patience, &c. Theſe three things then dwell together in ye faithful: Faith which teacheth ye truth,Faith. Hope. Charitie of loue. & defendeth from errours: Hope which endureth & ouercōeth al aduerſities, as well bodely as ghoſtly: & Charitie which worketh all good things, as it foloweth in the text. And ſo is a man entire and perfect in this life, as wel within as without,1. Cor. 13.1[illegible: 1 letter]. vntill the righteouſnes be reuealed which he waiteth for: and this ſhal be a perfect & an euerlaſting righteouſnes. Moreouer this place containeth both a ſinguler doctrine & conſolation. As touching the doctrine it ſheweth that we are made righteous, not by the workes, ſacrifices or ceremonies of Moiſes lawe, much leſſe by the works and traditions of mē, but by Chriſt alone. What ſo euer is in vs beſides him,VVhatſoeuer the vvorld eſtemeth to be good and holy vvithout Chriſte, is ſinne. is of the fleſh and not of the ſpirite. What ſo euer then the world counteth to be good and holy without Chriſte, is nothing elſe but ſinne, errour, and fleſh. Wherfore circumciſion, and the obſeruation of the lawe: alſo the workes, religions and vowes of the Monkes and of all ſuch as truſt in their owne righteouſnes, are altogether carnall. But we (ſayth Paule) are farre aboue all theſe things in the ſpirite and inward man: For we poſſeſſe Chriſte by Faith, and in the middes of our afflictions through hope we wait for that righteouſnes which we poſſeſſe alredy by Faith. The comfort is this: that in ſerious conflicts and terrours, wherin ye feeling of ſinne,A ſvvete conſolation in anguish & trouble of conſcience. heauines of ſyirite, deſperation & ſuch like, is very ſtronge (for they enter deepely into the hearte and mightely aſſaile it) thou muſt not folow thine owne feeling. For if thou doe, thou wilt ſay: I feele the horrible terrours of the lawe and the tyrannie of ſinne, not onely rebelling againſt me, but alſo ſubduing and leading me captiue, and I feele no comfort or righteouſnes at all. Therefore I am a ſinner and not righteous. If I be a ſinner, then am I giltie of euerlaſting death. But againſt this feeling thou muſt wraſtle, and ſay: Although I feele my ſelfe vtterly ouerwhelmed and ſwalowed vp with ſinne, and my heart telleth me that God is offended and angrie with me, yet in very deede it is not true, but that mine owne ſenſe and feeling ſo iudgeth. The word of God (which in theſe terrours I ought to folow, and not mine owne ſenſe) teacheth a farre other thing: namely that God is neare vnto them that are of a troubled heart, and ſaueth them that are of an humble ſpirite. Pſal. 51.17. Pſal. 51. Alſo, he deſpiſeth not an humble and a contrite heart. Moreouer, Paul ſheweth here, that they that are iuſtified in ſpirite by Faith, doe not yet feele the hope of righteouſnes, but wait ſtill for it. Wherfore when the lawe accuſeth and ſinne terrifieth thee, and thou feeleſt nothing but the wrath and iudgement of God, deſpaire not for all that, but take vnto thee the armour of God, the ſhield of Faith, the helmet of hope, and the ſword of the ſpirite, and trie how good and how valiant a warriour thou art. Lay hold of Chriſte by Faith, who is the Lord of the law and ſinne, and of all things elſe which accompanie them. Beleuing in him thou art iuſtified: which thing reaſon and the feeling of thine owne heart when thou art tempted, doe not tell thee, but the word of God. Moreouer, in the middeſt of theſe conflictes and terrours which often returne and exerciſe thee, waite thou patiently through hope for righteouſnes, which thou haſt now by Faith, although it be yet but begun and imperfect, vntill it be reuealed & made perfect in the kingdom of heauen. But thou wilt ſay: I feele not my ſelfe to haue any righteouſnes, Our righteouſnes conſiſteth not in feeling, but in beleuing. Epheſ. 5.[illegible: 1 letter]6. Rom. 5.8. Rom. 5.34. Rom 14.9. 1. Cor. 15.3. or at leaſt wiſe I feele it but very litle. Thou muſt not feele, but beleue that thou haſt righteouſnes. And except thou beleue that thou art righteous, thou doeſt great iniurie vnto Chriſte, who hath clenſed thee by the waſhing of water through the word, who alſo died vpon the croſſe, condemned ſinne and killed death, that through him thou mighteſt obtaine righteouſnes & euerlaſting life. Theſe things thou canſt not deny (except thou wilt openly ſhew thy ſelf to be wicked, & blaſphemous againſt God, & vtterly to deſpiſe God, all his promiſes, Ieſus Chriſte with all his benefites): and ſo conſequently thou canſt not denie but that thou art righteous. Let vs learne therfore in great and horrible terrours, when our conſcience feeleth nothing but ſinne, and iudgeth that God is angrie with vs, and that Chriſt hath turned his face from vs, not to folow the ſenſe & feeling of our owne hart, but to ſtick to the word of God, which ſaith yt God is not angry, but looketh to ye afflicted,Eſay. 66.2. to ſuch as are troubled in ſpirite, & tremble at his word: and that Chriſt turneth not himſelfe away from ſuch as labour and are heauie loden,Math. 11.28. but refreſheth and comforteth them. This place therefore teacheth plainly, that the lawe and workes bring vnto vs no righteouſnes or comfort at all, but this doth the holy Ghoſt onely in the Faith of Chriſte, who raiſeth vp hope in terrours and tribulations, which endureth and ouercommeth all aduerſities. Very few there be that know how weake and feeble Faith and hope are vnder the croſſe, and in the conflict. For it ſeemeth that they are but as ſmoking flaxe,Eſay. [illegible: 1 letter]2.3. which is ready by & by to be put out with a vehement winde. But the faithfull, who beleue in the middeſt of theſe aſſaultes and terrours, hoping againſt hope: that is to ſay, fighting through Faith in the promiſe as touching Chriſte, againſt the feeling of ſinne and of the wrath of God: doe afterwardes finde by experience, that this ſparke of Faith being very little (as it appeareth to naturall reaſon: for reaſon can ſcarſely feele it) is as a mighty fire, and ſwaloweth vp all our ſinnes and all terrours. There is nothing more deare or precious in all the world to the true children of God,The treaſure of the Faithfull. then this doctrine. For they that vnderſtand this doctrine, doe know that wherof all the world is ignorant: namely that ſinne, death and all other miſeries, afflictions and calamities, as well corporall as ſpirituall, doe turne to the benefite and profit of the elect. Moreouer, they know that God is then moſt nere vnto them, when he ſeemeth to be fartheſt of, and that he is then a moſt mercifull & louing Sauiour, when he ſemeth to be moſt angry, to afflict, & to deſtroy. Alſo they know that they haue an euerlaſtīg righteouſnes, which they wait for through hope, as a certaine and ſure poſſeſſion laid vp for them in heauen, euen when they feele the horrible terrours of ſinne and death: Moreouer that they are then Lordes of all things, when they are moſt deſtitute of all things, according to that ſaying: hauing nothing, and yet poſſeſſing all things. 2. Cor. 6.7.10. This ſayeth the Scripture, is to conceaue comfort through hope. But this cunning is not learned without great and often tentations.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:5. Public domain.
Galatians5:6
Verſe. 6. For in Ieſus Chriſte neither circumciſion auaileth any thing, neither vncircumciſion, but Faith vvhich vvorketh by loue. A true and a liuely Faith.That is to ſay, Faith which is not fained nor hypocritical, but true and liuely. This is that faith which exerciſeth & requireth good works through loue. It is as much to ſay as: He that will be a true Chriſtian in deede, or one of Chriſtes kingdom, muſt be a true beleuer. Now, he beleueth not truely if workes of charitie folow not his Faith. So on both hands,Paul shutteth all hypocrites out of the church of God both on the right hand & on the left. as well on ye right hand as on ye left, he ſhutteth hypocrites out of Chriſtes kingdom. On the left hand he ſhutteth out the Iewes, and all ſuch as will worke their owne ſaluation, ſaying: In Chriſt neither circumciſion, that is to ſay: no works, no ſeruice, no worſhipping, no kinde of life in the world, but faith wtout any truſt in works or merites auaileth before God. On the right hand he ſhutteth out all ſlouthfull and idle perſons, which ſay: if faith iuſtifie without works, then let vs worke nothing, but let vs onely beleue and doe what we liſt. Not ſo ye enemies of grace. Paule ſayeth otherwiſe. And although it be true that onely faith iuſtifieth, yet he ſpeaketh here of Faith in an other reſpect, that is to ſay, that after it hath iuſtified, it is not idle, but occupied and exerciſed in working through loue.The vvhole life of a Chriſtian. Paule therfore in this place ſetteth forth the whole life of a Chriſtian man, namely, that inwardly it conſiſteth in faith towards God, and outwardly in charitie and good works towardes our neighbour. So that a man is a perfect Chriſt an inwardly through faith before God, who hath no neede of our workes, and outwardly before men, to whom our Faith profiteth nothing, but our charitie or our works. Therfore when we haue heard or vnderſtād of this forme of Chriſtian life: to witte, that it is faith and charitie (as I haue ſayd), it is not yet declared what Faith or what charitie is: for this is an other queſtion. For as touching faith or the inward nature, force, and vſe of Faith, he hath ſpoken before. Where he ſhewed that it is our righteouſnes, or rather our iuſtification before God. Here he ioyneth it with charitie and workes, that is to ſay, he ſpeaketh of the externall office thereof, which is to ſtirre vs vp to doe good workes, and to bring forth in vs the frutes of charitie to the profite of our neighbour.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:6. Public domain.
Galatians5:7
Verſe. 7. Ye did runne vvell: vvho did let you, that ye did not obey the truth? Theſe are plaine wordes. Paule affirmeth that he teacheth them the truth, and the ſelfe ſame thing that he taught them before, and that they ranne well ſo long as they obeyed the truth, that is, they beleued and liued rightly: but now they did not ſo ſince they were miſled by the falſe apoſtles. Moreouer he vſeth here a new kinde of ſpeech in calling the Chriſtian life a courſe or a race. For among the Hebrues,The chriſtian life is a courſe or a race. to runne or to walke ſignifieth as much as to liue or to be conuerſant. The teachers doe runne when they teach purely, and the hearers or learners doe runne when they receaue the word with ioy, and when the frutes of the ſpirite doe folow. Which thing was done as long as Paule was preſent, as he witneſſed before in the third and fourth chap. And here he ſayeth: Ye did runne vvell: that is to ſay, all things went forward well and happely among you, ye liued very well, ye went on the right way to euerlaſting life, which the word of God promiſed you, &c. Theſe wordes: Ye did runne vvell, containe in them a ſinguler comfort. This tentation oftentimes exerciſeth the godly, that their life ſeemeth vnto them to be rather a certaine ſlow creeping, then a running. But if they abide in ſound doctrine and walke in the ſpirite, lette this nothing trouble them, thoughe their doings ſeeme to goe ſlowly forward, or rather to creepe. God iudgeth farre otherwiſe. For that which ſeemeth vnto vs to be very ſlow & ſcarſely to creepe,That vvhich ſeemeth to vs to creepe, runneth ſvviftly in Gods ſight. Math. 5.4. Luke. 6.21. Rom. 8.28. runneth ſwiftly in Gods ſight. Againe, that which is to vs nothing els but ſorrow, mourning and death, is before God, ioy, mirth & true happines. Therfore Chriſt ſayth: Bleſſed are ye that mourne & vveepe for ye shal receaue cōfort: ye shall laugh. &c. All things ſhall turne to ye beſt to them which beleue in ye ſonne of God, be it ſorrow; or be it death it ſelfe. Therefore they be true runners in deede, and whatſoeuer they doe, it runneth well & goeth happely forward by ye furtherance of Gods ſpirite, which can not ſkill of ſlow procedings.
Verſe. 7. VVho did let you that you did not obey the truth? They are hindred in this courſe which fall away from Faith and grace to the lawe and workes: as it hapned to the Galathians being miſled and ſeduced by the falſe apoſtles, whom he couertly reprehendeth with theſe wordes:Galath. 3.1. vvho did let you that ye did not obey the truth? In like maner he ſayd before in the third Chap. vvho hath bevvitched you, that ye should not obey the truth? And here Paule ſheweth by the way,Falſe doctrine bevvitcheth men. that men are ſo ſtrongly bewitched with falſe doctrine, that they embrace lies & hereſies in the ſted of the truth and ſpirituall doctrine. And on the other ſide they ſay and ſweare that ye ſound doctrine which before they loued, is erroneous, & that their errour is ſound doctrine, maintaining and defending the ſame with all their power. Euen ſo the falſe apoſtles brought the Galathians, which ranne well at the beginning, into this opinion, to beleue that they erred and went very ſlowly forward when Paule was their teacher. But afterwardes they being ſeduced by the falſe apoſtles and falling cleane away from the truth, were ſo ſtrongly bewitched with their falſe perſwaſion, that they thought them ſelues to be in an happie ſtate, and that they ranne very well. The ſame hapneth at this day to ſuch as are ſeduced by the Sectaries and fantaſticall ſpirits. Therfore I am wont to ſay,Falling in doctrine cometh of the Deuil. that falling in doctrine cometh not of man, but of the Deuil, and is moſt perillous: to witte, euen from the high heauen to the bottom of hell: For they that continue in errour, are ſo farre of from acknowledging their ſinne, that they maintaine the ſame to be high righteouſnes. Wherfore it is vnpoſſible for them to obtaine pardon.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:7. Public domain.
Galatians5:8
Verſe. 8. It is not the perſvvaſion of him that calleth you. This is a great conſolation and a ſingulare doctrine, whereby Paule ſheweth how the falſe perſwaſions of ſuch as are deceaued by wicked teachers, may be rooted out of their heartes.The authority of the falſe apoſtles. The falſe apoſtles were ioly fellowes, and in outward appearance farre paſſing Paule both in learning and in godlines. The Galathians being dedeceaued with this goodly ſhew, ſuppoſed that when they hearde them, they heard Chriſte him ſelfe, and therefore they iudged theyr perſwaſion to be of Chriſte. Contrariwiſe Paule ſheweth that this perſwaſion and doctrine was not of Chriſt, who had called them in grace, but of the Deuil: And by this meanes he woonne many of them from this falſe perſwaſion. Likewiſe we at this day reuoke many from errour that were ſeduced, when we ſhew that their opinions are fantaſticall, wicked, and full of blaſphemies. Againe, this conſolation belongeth to all thoſe that are afflicted, which through tentation conceaue a falſe opinion of Chriſte.A conſolation for them vvhich conceaue a falſe opinion of Chriſte. For the Deuill is a wonderfull craftie perſwader, and knoweth how to amplie the leaſt ſinne, yea a very trifle, in ſuch ſort that he which is tempted ſhall thinke it to be a moſt hainous and horrible crime, and worthie of eternall damnation. Here the troubled conſcience muſt be comforted and raiſed vppe in ſuch ſort as Paule raiſed vppe the Galathians: to witte, that this cogitation or perſwaſion commeth not of Chriſte, for as much as it fighteth againſt the worde of the Goſpell, which painteth out Chriſte, not as an accuſer, a cruell exactor, &c. but as a meeke, humble hearted, and a mercifull Sauiour and comforter. But if Satan ouerthrow this (For he is a cunning workman, and will leaue no way vnaſſayed) and lay againſt thee the word and example of Chriſte in this wiſe: True it is that Chriſt is meeke, gentle and mercifull, but to thoſe which are holy and righteous. Contrariwiſe, to the ſinners he threatneth wrath and deſtruction. Luke. 13. Alſo he pronounceth that the vnbeleuers are damned already. Iohn. 3. Moreouer, Chriſte wrought many good works: he ſuffered alſo many euilles, and commaundeth vs to folow his example. But thy life is neither according to Chriſtes word nor his example: For thou are a ſinner, and there is no Faith in thee: Yea thou haſt done no good at all, and therefore thoſe ſentences which ſet forth Chriſt as a ſeuere iudge, doe belong to thee, and not thoſe comfortable ſentences which ſhew him to be a louing and a mercifull Sauiour, &c. Here let him that is tempted comfort himſelfe after this maner. Chriſte is ſet out in the Scriptures as a gift and as an example. Coloſſ. 2.3. 1. Cor. 1.30. The Scripture ſetteth out Chriſt vnto vs two maner of wayes: Firſt as a gift. If I take hold of him in this ſort, I can want nothing. For in Chriſte are hid all the treaſures of vviſedom and knovvledge: He, with all that is in him, is made vnto me of God, wiſedom, righteouſnes, ſanctification and redemption. Therfore although I haue committed both many and greeuous ſinnes: yet notwithſtanding if I beleue in him, they ſhall all be ſwalowed vppe by his righteouſnes. Secondly, the Scripture ſetteth him forth as an example to be folowed. Notwithſtanding I will not ſuffer this Chriſte (I meane as he is an example) to be ſet before me, but onely in the time of ioy and gladnes when I am out of tentation (where I can ſcarſely folow the thouſande part of his example) that I may haue him as a mirrour to behold and view how much is yet wanting in me, that I become not ſecure & careles. But in the time of tribulation I will not heare nor admit Chriſte, but as a gift, who dying for my ſinnes, hath beſtowed vpon me his righteouſnes, and hath done and accompliſhed that for me, which was wanting in my life:Rom. 10.4. For he is the ende and fulfilling of the lavve vnto righteouſnes to euery one that beleueth. It is good to know theſe things, not onely to the ende that euery one of vs may haue a ſure & a certaine remedie in the time of tentation, wherby we may eſchue that venome of deſperation, wherwith Sathā thinketh to poyſon vs: but alſo to the ende we may be able to reſiſt the furious Sectaries & Schiſmatikes of our time. For the Anabaptiſtes count nothing more glorious in their whole doctrine, then that they ſo ſeuerely vrge the example of Chriſt and the croſſe: eſpecially ſeeing ye ſentences are manifeſt wherin Chriſt commēdeth the croſſe to his diſciples. We muſt learne therfore how we may withſtand this Sathan, trāſforming himſelf into the likenes of an Angell. Which we ſhall doe if we make a difference betwene Chriſt ſet forth vnto vs ſometimes as a gift, & ſometimes as an example. The preaching of him both wayes hath his conuenient time, which if it be not obſerued, the preaching of ſaluation may ſo be turned into poyſon.To vvhom Chriſt muſt be ſet out as a gift, and to vvhom as an example. Chriſte therefore muſt be ſet forth vnto thoſe which are already caſt downe and bruſed through the heauie burden and weight of their ſinnes, as a Sauiour and a gift, and not as an example or a lawgeuer. But to thoſe that are ſecure and obſtinate, he muſt be ſet forth as an example. Alſo the hard ſentences of the Scripture, and the horrible examples of the wrath of God muſt be laid before them: as of the drowning of the whole world, of the deſtruction of Sodome & Gomorrha, and ſuch other like, that they may repent. Let euery Chriſtian therfore whē he is terrified and afflicted, learne to caſt away ye falſe perſwaſiō which he hath cōceiued of Chriſt, and let him ſay: O curſed Sathan, why doeſt thou now diſpute wt me of Doing and Working, ſeeing I am terrified & afflicted for my ſinnes already? Nay rather, ſeeing I now labour and am heauie loden,Math. 11.28. I will not hearken to thee which art an accuſer and a deſtroyer, but to Chriſte the Sauiour of mankinde, which ſayeth that he came into the world to ſaue ſinners, to comfort ſuch as are in terrour, anguiſh and deſperation, and to preach deliuerance to the captiues. &c. This is the true Chriſte, and there is none other but he. I can ſeeke examples of holy life in Abraham, Eſay, Iohn Baptiſt, Paule and other Sainctes. But they can not forgeue my ſinnes, they can not deliuer me from the power of the Deuill and from death, they cannot ſaue me and geue me euerlaſting life. For theſe things belong to Chriſte alone,Iohn. 6.27. Math. 3.17. 1. Pet. 1.17. Coloſſ. 1.13. whom God the father hath ſealed: therfore I wil not heare thee nor acknowledge thee for my teacher, O Sathan, but Chriſt, of whom the father hath ſayd: This is my vvell beloued ſonne in vvhom I am vvell pleaſed, heare him. Let vs learne in this wiſe to cōfort our ſelues through Faith in tentation, & in the perſwaſion of falſe doctrine: elſe the Deuil will either ſeduce vs by his miniſters, or elſe kil vs wt his fiery dartes.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:8. Public domain.
Galatians5:9
Verſe. 9. A litle leauen doth leauen the vvhole lumpe. This whole Epiſtle ſufficiently witneſſeth how Paule was greeued with the fall of the Galathians, and how often he beat into their heades (ſometime chiding and ſometime entreating them) the exceding great & horrible enormities that ſhould enſue vpō this their fall, vnleſſe they repented. This fatherly and Apoſtolicall care and admonition of Paule moued ſome of them nothing at all: For many of them acknowledged Paule no more for their teacher, but preferred the falſe apoſtles farre aboue him: of whom they thought them ſelues to haue receaued the true doctrine, and not of Paule. The falſe apoſtles miſreported Paule to the churches. Moreouer the falſe apoſtles, no doubt, ſclaundered Paule among the Galathians, ſaying that he was an obſtinate and a contentious fellow, which for a light matter would breake the vnitie of the churches, and for no other cauſe but that he alone would be counted wiſe and be magnified of them. Through this falſe accuſation they made Paule very odious vnto many. Some other which had not yet vtterly forſakē his doctrine, thought that there was no daunger in diſſenting a litle from him in the doctrine of iuſtification & Faith. Wherfore, when they heard that Paule made ſo hainous a matter of that which ſeemed vnto them to be but light and of ſmall importance, then maruelled, and thus they thought with themſelues: Be it ſo that we haue ſwarned ſomething from the doctrine of Paule, and that there hath bene ſome fault in vs: yet that being but a ſmall matter, he ought to winke thereat, or at leaſt not to vehemently to amplifie it, leſt by the occaſion thereof the concord of the Churches ſhould be broken. Wherevnto he anſwereth with this ſentence: A litle leuen leueneth, [or maketh ſovver] the vvhole lumpe of dough. And this is a caueat or an admonition which Paule ſtādeth much vppon. And we alſo ought greatly to eſteme the ſame at this day. For our aduerſaries in like maner obiect againſt vs that we are contentious, obſtinate, and intractable in defending our doctrine, and euen in matters of no great importance. But theſe are the craftie fetches of the Deuill, whereby he goeth about vtterly to ouerthrow our doctrine. To this we anſwer therefore with Paule, that a litle leuen maketh ſovver the vvhole lumpe. In Philoſophie a ſmall fault in the beginning is a great and a foule fault in the ende. So in Diuinitie one litle errour ouerthroweth the whole doctrine.Doctrine and life muſt be ſeparate farre a ſunder. Wherefore we muſt ſeparate life and doctrine farre aſunder. The doctrine is not ours, but Gods, whoſe miniſters onely we are called: therefore we may not chaunge or diminiſh one tittle therof. The life is ours: therefore as touching that, we are ready to doe,The doctrine of Faith. to ſuffer, to forgeue, &c. what ſo euer our aduerſaries ſhall require of vs, ſo that Faith and doctrine may remaine ſound and vncorrupt: of the which we ſay alwayes with Paule: A litle leuen leueneth, &c. A ſmall mote in the eye hurteth the eye. And our Sauiour Chriſt ſayeth:Luke. 11.34. The light of the body is the eye: therefore vvhen thine eye is ſingle, then is thy vvhole body light: but if thine eye be euill, then thy body is darke. Luke. 11.36. Againe. If thy body shall haue no part darke, then shall all be light. By this allegorie Chriſte ſignifieth, that the eye, that is to ſay, the doctrine ought to be moſt ſimple, cleare and ſincere,Iam. 2.10. hauing in it no darknes, no cloud. &c. And Iames the Apoſtle ſayth: He that faileth in one poynt is giltie of all. This place therfore maketh very much for vs againſt theſe cauillers which ſay that we breake charitie, to the great hurt and damage of the churches. But we proteſt that we deſire nothing more then to be at vnitie with all men: ſo that they leaue vnto vs the doctrine of Faith entire and vncorrupt: to the which all things ought to geue place, be it charitie, an Apoſtle, or an angell from heauen. Let vs ſuffer them therfore to extoll charity and concord as much as they liſt:Charitie ſuffereth all thīgs, but Faith ſuffreth nothing 1. Cor. 13.[illegible: 1 letter]. but on the other ſide lette vs magnifie the maieſtie of the word and Faith. Charitie may be neglected in time and place without any daunger: but ſo can not the word and Faith be. Charitie ſuffereth all things, geueth place to all men. Contrariwiſe, Faith ſuffereth nothing, geueth place to no man. Charitie in geuing place, in beleuing,Charitie may be deceaued, but faith cannot. in geuing and forgeuing is oftentimes deceaued, and yet notwithſtanding being ſo deceaued, it ſuffereth no loſſe which is to be called true loſſe in deede: that is to ſay, it loſeth not Chriſte: Therefore it is not offended, but continueth ſtill conſtant in well doing, yea euen towards the vnthankfull and vnworthy. Contrariwiſe in the matter of Faith and ſaluation, when men teach lies and errours vnder the colour of the truth and ſeduce many, here hath charitie no place:VVhen vve muſt exerciſe charitie and vvhen not. For here we loſe not any benefite beſtowed vppon the vnthankfull, but we loſe the word, Faith, Chriſte, and euerlaſting life. Let it not moue vs therfore that they vrge ſo much the keping of charitie and concord: For who ſo loueth not God & his word, it is no matter what or how much he loueth. Paule therfore, by this ſentence admoniſheth, as well teachers as hearers, to take heede that they eſteme not the doctrine of Faith as a light matter, wherwt they may dally at their pleſure. It is as a bright ſunne beame comming downe from heauen, which lightneth, directeth and guideth vs. Now, like as the world with all the wiſedom and power thereof is not able to ſtoppe or turne away the beames of ye ſunne comming downe from heauen directly vnto the earth: euen ſo can there nothing be added to the doctrine of Faith, or taken from it: for that is an vtter defacing and ouerthrowing of the whole.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:9. Public domain.
Galatians5:10
Verſe. 10. I haue truſt in you through the Lord. As if he would ſay: I haue taught, admoniſhed, and reproued you enough, ſo that ye would hearken vnto me. Notwithſtanding I hope wel of you in the Lord. Here riſeth a queſtion, whether Paule doth wel whē he ſayth he hath a good hope or truſt of the Galathians, ſeing the holy Scripture forbiddeth any truſt to be put in men. Both Faith and charitie haue their truſt and beleefe,VVhether vve may truſt vnto men? but after diuers ſorts by reaſon of the diuerſitie of their obiectes. Faith truſteth in God, and therfore it can not be deceaued: charitie beleueth man and therefore it is often deceaued. Now, this Faith that ſpringeth of charitie is ſo neceſſary to this preſent life, that without it life can not continue in the world. For if one man ſhould not beleue & truſt an other, what life ſhould we liue vpon earth? The true Chriſtians doe ſooner beleue and geue credite through charitie, then the childrē of this world doe. For faith towards men is a fruite of ye ſpirit, or of chriſtian Faith in the godly. Herevpon Paule had a truſt of yt Galathians, yea though they were falne frō his doctrine: but yet through ye Lord. As if he ſhould ſay: I truſt vnto you ſo farre forth, as the Lord is in you, & ye in him: that is to ſay, ſo farre forth as ye abide in the truth. From which if you fall away, ſeduced by the miniſters of Sathan, I will not truſt vnto you any more. Thus it is lawfull for the godly to truſt and beleue men.
Verſe. 10. That ye vvill be none othervviſe minded. To witte, concerning doctrine & Faith, then I haue taught you, & ye haue learned of me: That is to ſay, I haue a good hope & truſt of you, yt ye will not receaue any other doctrine which ſhalbe contrary to mine.
Verſe. 10. But he that troubleth you shall beare his condemnation, vvhatſoeuer he be. By this ſentence Paule, as it were a iudge ſitting vpon the iudgement ſeat, cōdemneth the falſe apoſtles, calling them by a very odious name,VVicked teachers are troublers of mens conſciences. troublers of the Galathians: whom they eſtemed to be very godly men, and farre better teachers then Paule. And withall he goeth about to terrifie the Galathians with this horrible ſentence: whereby he ſo boldly condemneth the falſe apoſtles, to the ende that they ſhould flie their falſe doctrine as a moſt daungerous plague. As if he ſhould ſay: What meane ye to geue eare to thoſe peſtilent felowes, which teach you not, but onely trouble you. The doctrine that they deliuer vnto you is nothing elſe but a trouble vnto your conſciences. Wherefore how great ſo euer they be, they ſhall beare their condemnation. Now, a man may vnderſtand by theſe words: VVhoſoeuer he be, that the falſe apoſtles in outward appearance were very good and holy men.The aucthoritie of the falſe apoſtles. And peraduenture there was amongſt them ſome notable diſciple of the Apoſtles of great name and aucthoritie. For it is not without cauſe that he vſeth ſuch vehemēt & pithie words. He ſpeaketh after the ſame maner alſo in the firſt Chapter, ſaying: If vve or an Angell from heauen preach vnto you othervviſe then vve haue preached vnto you, let him be accurſed. Galath. 1.8.[illegible: 1 letter]. And it is not to be doubted but that many were offended with this vehemencie of the Apoſtle, thinking thus with them ſelues: Wherfore doth Paule breake charitie? why is he ſo obſtinate in ſo ſmall a matter? why doth he ſo raſhly pronounce ſentence of eternall damnation againſt thoſe that are miniſters as well as he? He paſſeth nothing of all this: but procedeth on ſtill, and boldly curſeth and condemneth all thoſe that peruert the doctrine of faith, be they neuer ſo highly eſtemed, ſeeme they neuer ſo holy and learned. Wherefore (as I geue often warning) we muſt diligently diſcerne betwene doctrine and life. Doctrine is heauen, life is the earth.The differēce betvvixt doctrine & life. In life is ſinne, errour, vncleanes and miſerie, mingled with vineger, as the prouerbe ſayth. There let charitie winke, forbeare, be beguiled, beleue, hope, and ſuffer all things: there let forgeuenes of ſinnes preuaile as much as may be, ſo that ſinne and errour be not defended and maintained. But in doctrine like as there is no errour, ſo hath it no neede of pardon.No errour in the doctrine of Faith. Wherfore there is no compariſon betwene doctrine and life. One litle poynt of doctrine is of more valew, then heauen and earth: and therefore we can not abide to haue the leaſt iote thereof to be corrupted. But we can very well wincke at the offences and errours of life. For we alſo doe daily erre in life and conuerſation, yea all the ſainctes erre: and this doe they earneſtly confeſſe in the Lordes prayer, and in the Crede. But our doctrine, bleſſed be God, is pure: we haue all the articles of our Faith grounded vppon the holy Scripture. Thoſe the Deuill would gladly corrupt and ouerthrow. Therefore he aſſaileth vs ſo craftely with this goodly argument, that we ought not to breake charitie and the vnitie of the churches.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:10. Public domain.
Galatians5:11
Verſe. 11. And brethern, if I yet preach circumciſion, vvhy doe I yet ſuffer perſecution? Then is the ſclaunder of the croſſe abolished. Paule labouring by all meanes poſſible to call the Galathians backe againe, reaſoneth now by his owne example.Actes 13.50. Actes. 17.4. I haue procured to my ſelfe (ſayeth he) the hatred and perſecution of the Prieſtes and Elders, and of my whole nation, becauſe I take away righteouſnes frō circumciſion: which if I would attribute vnto it, the Iewes would not onely ceaſe to perſecute me, but alſo would loue and highly commend me. But now, becauſe I preach the Goſpel of Chriſt & the righteouſnes of Faith, aboliſhing the law & circumciſion, therfore I ſuffer perſecution.The falſe apoſtles enemies of the croſſe of Chriſt. Contrariwiſe the falſe apoſtles, to auoide the croſſe, and this deadly hatred of the Iew[illegible: 1 letter]ſh nation, doe preach circumciſion: and by this meanes they obtaine and reteine the fauour of the Iewes: as he ſayeth in the .6. Chapt. folowing:Gal. 6.12. They compell you to be circumciſed, &c. Moreouer, they would gladly bring to paſſe, yt there ſhould be no diſſention, but peace and concord betwene the Gentiles and the Iewes.The doctrine of Faith. But that is impoſſible to be done without the loſſe of the doctrine of Faith, which is the doctrine of the croſſe and full of offences. Wherefore when he ſayeth: If I yet preach circumciſion, vvhy doe I yet ſuffer perſecution? Then is the ſclaunder of the croſſe abolished: he meaneth that it were a great abſurditie and inconuenience if the offence of the croſſe ſhould ceaſe. After the ſame maner he ſpeaketh.1. Cor. 1.17. 2. Pet. 1.11. 1. Cor. 1. Chriſte ſent me to preach the Goſpell, not vvith vviſedom of vvordes, leſt the croſſe of Chriſt should be made of none effect. As if he ſayd: I would not that the offence and croſſe of Chriſte ſhould be aboliſhed. Here may ſome man ſay: The Chriſtians then are madde men to caſt them ſelues into daunger of their owne accord: For what doe they elſe by preaching and confeſſing the truth, but procure vnto them ſelues the hatred and enimitie of the whole world, and raiſe offences? This (ſayth Paule) doth nothing at all offend or trouble me, but maketh me more bolde,The church is in beſt caſe & moſt flouri [illegible: 1 letter]heth vnder the croſſe. and cauſeth me to hope wel of the happie ſucceſſe and increaſe of the church, which flouriſheth and groweth vnder the croſſe: For it behoueth that Chriſte the head and ſpouſe of the Church ſhould raigne in the middes of all his enemies. Pſal. 110. On the contrary part, when the croſſe is aboliſhed, & the rage of tyrannes & heretikes ceaſeth on yt one ſide, and offences on the other ſide, & all things are in peace, the Deuill keping the entrie of the houſe: this is a ſure token that the pure doctrine of Gods word is taken away. Bernard conſidering this thing, ſayeth that the Church is then in beſt ſtate, when Sathan aſſaileth it on euery ſide, as well by ſubtill ſleights as by violence: and cōtrariwiſe yt it is then in worſt caſe when it is moſt at eaſe. And he aledgeth very well and to yt purpoſe that ſentence of Ezechias in his ſong:Eſay. 3[illegible: 1 letter].17. Behold, for felicitie I had bitter greefe, applying it to the church, liuing in eaſe and quietnes. Wherfore Paul taketh it for a moſt certaine ſigne that it is not the Goſpel, if it be preached in peace. Contrariwiſe ye world taketh it for a moſt certaine ſigne that the Goſpell is hereticall and ſeditious doctrine, becauſe it ſeeth great vprours, tumults, offences and ſectes, and ſuch like to folow the preaching therof.He meaneth that God ſomtimes in punishing shevveth him ſelfe as though it vvere not he but Satan: and contrarivviſe Satan, vvhen he flattereth, shevveth him ſelf as though he vvere God and not Satan. Thus God ſometimes ſheweth him ſelfe in the ſimilitude of the Deuil, and the Deuil likewiſe ſheweth him ſelfe in the likenes of God: And God will be knowen vnder the ſimilitude of the Deuill, and will haue the Deuil knowen vnder the likenes of God. The croſſe immediatly foloweth the doctrine of the word, according to that ſaying. Pſal. 116: I beleued and therfore haue I ſpoken: and I vvas ſore troubled. Now, the croſſe of the Chriſtians is perſecution with reproch and ignominie, and without any compaſſion, and therfore it is very offenſiue. Firſt they ſuffer as ye vileſt people in the world: & ſo did the Prophet Eſay foreſhew euen of Chriſt himſelf. cap. 53. He vvas reputed amōgſt the vvicked. Moreouer,Eſay. 53.12. murtherers and theues haue their puniſhments qualified, and men haue compaſſion on them. Here is no offence or ſclaunder ioyned with the puniſhment. Cō trariwiſe, like as the world iudgeth the Chriſtiās to be of all other mē the moſt peſtilent & pernicious, ſo doth it thinke that no torments are ſufficient to puniſh them for their hainous offences.The vvorld hath no pitie vpō the godly Neither is it moued with any compaſſion towardes them, but putteth them to the moſt opprobrious and ſhamefull kinds of death that can be. And it thinketh that it gaineth hereby a double commodity. Iohn 16.2.3. VVhat the vvorld loketh for by the death of the godly. For firſt it imagineth that it doth high ſeruice vnto God in killing of them: ſecondly that the cō mon peace and tranquillitie is reſtored and ſtabliſhing by taking away ſuch noiſome plagues. Therfore the death and croſſe of the Faithfull is full of offences. But let not this reprochfull dealing (ſayeth Paule) and the continuance of Chriſtes croſſe and offence therof moue you: but rather let it confirme you. For as long as the croſſe endureth, it ſhall goe well with the Goſpell. In like maner Chriſte alſo comforteth his diſciples in the .5. of Math.Math. 5.10. Marke. 9.10. Luke 14.34. Actes. 5.41. 1 Pet. 3.14. 1. Pet. 4.14. Bleſſed are ye (ſayeth he) vvhen men reuile you and perſecute you, and shall falſely ſay all maner of euill againſt you for my names ſake. Reioyce and be glad, for great is your revvard in heauen: For ſo perſecuted they the Prophets vvhich vvere before you. The church cā not ſuffer this reioyſing to be wreſted frō her. Wherfore I would not wiſh to be at concord with the Pope, the biſhops,Luther vvil be at no vnitie vvith the enemies of the Goſpell. the princes and the Sectaries, vnleſſe they would conſent vnto our doctrine. For ſuch concorde were a certaine token that we had loſt the true doctrine. To be ſhort, as long as the church teacheth the Goſpell, it muſt ſuffer perſecution. For the Goſpell ſetteth forth the mercy and glory of God:The Goſpell ſetteth forth the glory of God, and diſcloſeth the craftes of the Deuill. It diſcloſeth the malice and ſleightes of the Deuill, painting him out in his right coulours, and plucking from him the counterfet viſour of Gods Maieſtie, wherby he deceaueth the whole world: that is to ſay, it ſheweth that all worſhippings, religious Orders inuented by men, and traditions concerning ſingle life, meates, and ſuch other things, wherby men thinke to deſerue forgeuenes of ſinnes & euerlaſting life, are wicked things and deueliſh doctrine. There is nothing then that more ſtirreth vppe the Deuill, than the preaching of the Goſpell. For that plucketh from him the diſſembled vizour of God, and bewrayeth him to be as he is in deede, that is to ſay, the Deuil & not God. Wherfore it can not be, but that as long as the Goſpell flouriſheth, the croſſe and the offence thereof muſt needes folow it, or elſe truely the Deuill is not rightly touched, but ſlenderly tickled. But if he be rightly hitte in deede, he reſteth not, but beginneth horribly to rage, and to raiſe vp troubles euery where. If Chriſtians then will hold the word of life, let them not be afraid or offended when they ſee that the Deuill is broken loſe and rageth euery where, that all the world is on an vprour, that tyrannes exerciſe their crueltie, and hereſies ſpring vppe: but lette them aſſure them ſelues,Math. 5.12. that theſe are ſignes, not of terrour, but of ioy, as Chriſte himſelfe expoundeth them, ſaying: Reioyce and be glad. &c. God forbid therefore that the offence of the croſſe ſhould be taken away. Which thing ſhould come to paſſe if we ſhould preach that which the Prince of this world and his members would gladly heare, that is to ſay, the righteouſnes of workes. Then ſhould we haue a gentle Deuil, a fauourable world, a gracious Pope, and mercifull Princes. But becauſe we ſet forth the benefites and glory of Chriſte, they perſecute and ſpoile vs both of our goodes and liues.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:11. Public domain.
Galatians5:12
Verſe. 12. VVould to God they vvere cutte of that doe diſquiet you. Is this the part of an Apoſtle, not onely to denounce the falſe apoſtles to be troublers,Paul vvisheth that the falſe apoſtles vvere cutte of. to condemne them and to deliuer them to Sathan, but alſo to wiſh that they might be vtterly rooted out and peariſh? And what is this elſe but plaine curſing? Paule (as I ſuppoſe) alludeth here to circumciſion. As if he would ſay: They compell you to cutte of the foreſakin of your fleſh: but I would that they themſelues might be vtterly cutte off by the roote. Here riſeth a queſtion: whether it be lawfull for Chriſtians to curſe? Why not? howbeit not alwayes, nor for euery cauſe.VVhether it be lavvful for Chriſtians to curſe. But when the matter is come to this poynt, that Gods word muſt be euill ſpoken of and his doctrine blaſphemed, and ſo conſequently God him ſelfe, then muſt we turne this ſentence and ſay: Bleſſed be God and his word, and what ſo euer is without God and his word, accurſed be it: yea though it be an Apoſtle or an Angell from heauen. So he ſayd before in the firſt Chapter:Galath. 1.3.4. Although vve or an Angell from heauen preach othervviſe vnto you, then that vvhich vve haue preached, let him be accurſed. Hereby it may appeare how great a matter Paule made of a litle leauen, which for the ſame durſt curſe the falſe apoſtles, who in outward appearance were men of great authoritie and holines. Let not vs therefore make litle account of the leauen of doctrine: For although it be neuer ſo litle, yet if it be neglected, it will be the cauſe that by litle and litle the truth and our ſaluation ſhall be loſt, and God himſelfe be denied. For when the word is corrupted, and God denied and blaſphemed (which muſt needes folow if the word be corrupted) there remaineth no hope of ſaluation. But for our partes, if we be curſed, railed vppon and ſlaine, there is yet one that can raiſe vs vppe againe, and deliuer vs from the curſe, death and hell. Wherefore lette vs learne to aduaunce and extoll the Maieſtie & authoritie of Gods word.The Maieſtie of Gods vvord is highly to be aduaunced. For it is no ſmall trifle (as brainſicke heades ſurmiſe at this day): but euery title thereof is greater then heauen and earth. Wherefore in this reſpect we haue no regard of Chriſtian charitie or concord, but we ſitte as it were on the iudgement ſeat, that is to ſay: we curſe and condemne all men, which in the leaſt poynt deface or corrupt the Maieſtie of Gods word: For a litle leauen maketh ſovver the vvhole lumpe. But if they leaue vs Gods word entire and ſound, we are not onely ready to keepe charitie and peace with them: but alſo we offer our ſelues to be their ſeruauntes, and to doe for them what ſo euer we are able: If not, lette them periſh and be caſt downe into hell: and not onely they, but euen the whole world alſo: ſo that God and his pure word doe remaine. For as long as he remaineth, life, ſaluation, and the faithfull ſhall alſo remaine. Paule therefore doth well in curſing thoſe troublers of the Galathians, and in pronouncing ſentence againſt them, to witte, that they are accurſed with all that they teach and doe: and in wiſhing that they might be cutte of, eſpecially that they might be roted out of the church of God, that is, that god ſhould not gouerne nor proſper their doctrine nor their doings. And this malediction procedeth from the holy ghoſt. As Peter alſo in the .8. of the Actes curſeth Simon the Sorcerer: Thy money and thou perish together. Actes. [illegible: 1 letter].20.21. And the holy Scripture oftentimes vſeth curſing, againſt ſuch troublers of mens conſciences, and chiefly in the Pſalmes:Pſal. 54.5. Pſal. 55.15. as Pſal. 55. Let death come vpon them: let them goe As Corah, Dathan, and Abiron. quicke into the pitte of corruption. Alſo, Let ſinners be turned dovvne into hell, and all they that forget God. Hitherto Paule hath fortified the place of Iuſtification with ſtrong and mightie arguments. Moreouer, to the ende he might omit nothing, here and there he hath intermingled chidings, praiſings, exhortations, threatnings and ſuch like. In the ende he addeth alſo his owne example,Paules example in ſuffering. namely that he ſuffereth perſecution for this doctrine, thereby admoniſhing all the Faithfull, not to be offended nor diſmayed when they ſhall ſee ſuch vprours, Sectes and offences raiſed vppe in the time of the Goſpell: but rather to reioyce & be glad. For the more the world rageth againſt the Goſpell, the more the Goſpel proſpereth and goeth happely forwardes. This conſolation ought at this day to encourage vs: for it is certaine that the world hateth & perſecuteth vs for none other cauſe, but for that we profeſſe the truth of the Goſpell.VVhat the vvorld condemneth in godly teachers. It doth not accuſe vs for theft, murder, whoredom and ſuch like: but it deteſteth and abhorreth vs becauſe we teach Chriſte faithfully and purely, and geue not ouer the defence of the truth. Therfore we may be out of all doubt, that this our doctrine is holy and of God, becauſe the world hateth it ſo bitterly: For otherwiſe there is no doctrine ſo wicked, ſo fooliſh and pernicious, which the world doth not gladly admitte, embrace and defend: and moreouer it reuerently entertaineth, cheriſheth and flattereth the profeſſours thereof, and doth all that may be done for them. Onely the true doctrine of the Goſpell, life and ſaluation, and the miniſters therof, it vtterly abhorreth, and worketh all the ſpite that may be deuiſed againſt them. It is therfore an euident token that the world is ſo cruelly bent againſt vs for no other thing, but onely becauſe it hateth the word. Wherfore when our aduerſaries charge vs, that ther riſeth nothing of this doctrine but warres, ſeditions, offences, Sectes and other ſuch infinite enormities: let vs anſwere: Bleſſed be yt day wherin we may ſee theſe things.An obiection. But the whole world is in an vprour. And wel done: For if ye world were not ſo troubled: if the Deuil did not rage and ſtirre vp ſuch broiles, we ſhould not haue the pure doctrine of of the Goſpel which can not be preached but theſe broyles & tormoiles muſt nedes folowe. Therefore that which ye count to be a great euill, we take to be a ſpeciall happines. The Doctrine of good workes. Now folow exhortations and precepts of life & good works. For it is the cuſtome of the Apoſtles, after they haue taught Faith,The Apoſtles after the doctrine of faith, adde precepts of good life. and in ſtructed mens conſciences, to adde preceptes of good works, wherby they exhort yt faithfull to exerciſe ye dueties of charitie one towards an other. And reaſon it ſelfe after a ſort teacheth and vnderſtandeth this part of doctrine: but as touching the doctrine of Faith, it knoweth nothing at all therof. To ye end therfore that it might appeare that Chriſtian doctrine doth not deſtroy good workes, or fight againſt ciuill ordinaunces: the Apoſtle alſo exhorteth vs to exerciſe our ſelues in good workes and in an honeſt outward conuerſation, and to keepe charitie and concord one with an other. The world can not therefore iuſtly accuſe the Chriſtians that they deſtroy good works, that they are troublers of ye publike peace, ciuile honeſtie, &c: for they teach good works and all other vertues better then all the Philoſophers & Magiſtrates of the world, becauſe they adioyne Faith with their doings.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:12. Public domain.
Galatians5:13
Verſe. 13. For brethern ye haue bene called vnto libertie: onely vſe not your libertie as an occaſion vnto the flesh, but by loue ſerue one an other. As if he would ſay: Ye haue now obtained libertie through Chriſte, that is to ſay, ye be farre aboue all lawes as touching conſcience and before God: ye be bleſſed and ſaued, Chriſt is your life. Philip. 1.21. Therfore although the lawe, ſinne and death trouble and terrifie you, yet can they not hurt you nor driue you to deſpaire. And this is your excellent and ineſtimable libertie. Now ſtandeth it you in hand to take good heede, that ye vſe not that libertie as an occaſion to the fleſh. This euill is common and the moſt pernicious of all others that Sathan ſtirreth vp in the doctrine of Faith: namely that in very many he turneth this libertie, wherwith Chriſte hath made vs free, into the libertie of the fleſh. Of this the Apoſtle Iude alſo complaineth in his epiſtle.Iude. 1.4. There are crept in certaine vvicked mē (ſayth he) vvhich turne the grace of our God into vvantonnes. Carnall men vnderſtād not the doctrine of Faith. For the fleſh is vtterly ignorāt of ye doctrine of grace, that is to ſay, it knoweth not that we are made righteous, not by workes, but by Faith onely, and that the lawe hath no aucthoritie ouer vs. Therfore when it heareth the doctrine of faith, it abuſeth and turneth it into wantonnes, and by and by thus it gathereth:The ſaying of the vvicked. If we be without law, let vs thē liue as we liſt, let vs do no good, let vs geue nothing to the nedie, and let vs not ſuffer any euil, for there is no lawe to conſtraine vs or binde vs ſo to doe. Wherfore there is daunger on either ſide: albeit the one is more tolerable then the other. If grace or Faith be not preached, no man can be ſaued: for it is Faith alone that iuſtifieth and ſaueth. On the other ſide, if Faith be preached (as of neceſſity it muſt be) the more part of men vnderſtand the doctrine of Faith carnally,The greateſt part of men vnderſtād the doctrine of Faith carnally and draw the libertie of the ſpirite into the libertie of the fleſh. This may we ſee in all kinds of life, as well of the high as ye low. All boaſt themſelues to be profeſſors of the Goſpell, and all bragge of Chriſtian libertie: and yet ſeruing their owne luſtes, they geue themſelues to couetouſnes, pleaſures, pride, enuie, and ſuch other vices. No man doth his duetie faithfully: no mā charitably ſerueth the neceſſity of his brother. The greefe hereof maketh me ſometimes ſo vnpatient, yt many times I wiſh ſuch ſwine which tread precious pearles vnder their feete, were yet ſtill remaining vnder the tyrannie of the Pope: For it is vnpoſſible that this people of Gomorrha ſhould be gouerned by the Goſpell of peace. Moreouer, euen we which teach the word, doe not now our duetie with ſo great zeale and diligence in the light of the Goſpell, as we did afore in the darknes of ignoraunce. For the more certaine we be of the freedome purchaſed vnto vs by Chriſt, ſo much the more cold and negligent we be in handling the word, in prayer, in well doing, and in ſuffering aduerſites.The profite of tentations. And if Sathan did not vexe vs inwardly with ſpirituall tentations, and outwardly with the perſecutions of our aduerſaries, and moreouer with the contempt and ingratitude of our owne fellowes, we ſhould become vtterly careles, negligent, and vntoward to all good workes: and ſo in time we ſhould loſe the knowledge and Faith of Chriſt forſake the miniſterie of the word, and ſeeke an eaſier kinde of life for the fleſh. Which thing many of our men begin to doe, for that they trauailing in the miniſterie of the word, can not onely not liue of their labour, but alſo are moſt miſerably entreated euen of thoſe by whom they were deliuered from the ſeruile bondage of the Pope by the preaching of the Goſpell. Theſe men forſaking poore and offenſiue Chriſt, entangle them ſelues with ye affaires of this preſent life, ſeruing their owne bellies and not Chriſte: but with what fruite, that ſhall they finde by experience in time to come. For as much then as we know that the Deuill layeth waite moſt of all for vs that haue the world (for the reſt he holdeth in captiuitie and ſlauerie at his pleaſure) and laboureth with might and maine to take from vs the libertie of the ſpirite, or at leaſt wiſe to turne the ſame into the libertie of the fleſh: we teach and exhort our brethern with ſinguler care and diligence by the example of Paule, that they thinke not this libertie of the ſpirite purchaſed by the death of Chriſt, to be geuen vnto them, that they ſhould make it an occaſion of carnall libertie, or (as Peter ſayeth) ſhould vſe the ſame as a cloke for their wickednes:1. Pet. 2.16. but that they ſhould ſerue one an other through loue. To the ende therfore that Chriſtians ſhould not abuſe this libertie (as I haue ſayd) the Apoſtle layeth a yoke and bondage vppon their fleſh by the lawe of mutuall loue.The godly are free accordīg to the ſpirite, but bond ſeruaunts according to the flesh. Wherefore let the godly remember that in conſcience before God, they be free from the curſe of the lawe, from ſinne and from death, for Chriſtes ſake: but as touching the body they are ſeruauntes and muſt ſerue one an other through charitie, according to this commaundement of Paule. Let euery man therfore endeuour to doe his duetie diligently in his calling, & to helpe his neighbour to the vttermoſt of his power. This is it which Paule here requireth of vs: Serue ye one an other through loue. Gal. 5.17. Which words doe not ſet the Chriſtians at libertie, but ſhut them vnder bondage as touching the fleſh. Moreouer this doctrine concerning mutuall loue which we muſt maintaine and exerciſe one towardes an other, can not be beaten into the heades of carnall men, nor ſinke into their heartes. The Chriſtians doe gladly receaue and obey this doctrine. Others as ſoone as liberty is preached, by and by doe thus inferre: If I be free,Carnall men abuſe Chriſtian libertie. then may I doe what I liſt: This thing is mine owne, why then ſhould I not ſell it for as much as I may gette? Moreouer, ſeeing we obtaine not ſaluation by our good works, why ſhould we geue any thing to yt poore? Thus doe they moſt careleſly ſhake of the yoke and bondage of the fleſh, and turne the libertie of the ſpirite into wantonnes and ſleſhly libertie. But we tell ſuch careleſſe contemners (although they beleue vs not, but laugh vs to ſcorne), that if they vſe their bodies and their goodes after their owne luſt (as in deede they doe, for they neither helpe the poore, nor lend to the needie, but beguile their brethern in bargaining, ſnatching & ſcraping vnto themſelues by hooke or by crooke what ſo euer they can gette), we tell them (I ſay) that they be not free, bragge they neuer ſo much of their libertie, but haue loſt Chriſte and Chriſtian libertie, are become the bondſlaues of the Deuill, and are ſeuen times worſer vnder the name of Chriſtian libertie, then they were before vnder the tyrannie of the Pope. For the Deuill which was driuen out of them, hath taken vnto him ſeuen other feends worſe then him ſelfe, and is returned into them againe: therefore the ende of theſe men is worſe then the beginning. As touching vs, we haue a cōmaundemēt of God to preach ye goſpel, which offereth to all men libertie from the law, ſinne, death and Gods wrath, frely for Chriſtes ſake, if they beleue. It is not in our power to conceale or reuoke this libertie now publiſhed by ye Goſpel:Chriſtian libertie muſt be taught, though men abuſe it. for Chriſt hath geuen it vnto vs freely, & purchaſed it by his death. Neither can we cōſtraine thoſe ſwine which runne headlong into all licentiouſnes & diſſolutenes of the fleſh, to helpe other mē with their bodies or goodes: therefore we doe what we can, that is to ſay, we diligently admoniſh them that they ought ſo to doe. If we nothing preuaile by theſe admonitions, we commit the matter to God, and he will recompence theſe ſcorners with iuſt puniſhment in his good time. In the meane while this is our comfort, that as touching the godly, our labour is not loſt, of whom many (no doubt) by our miniſterie are deliuered out of the bondage of the Deuill,Coloſſ. 1.1[illegible: 1 letter]. and tranſlated into the libertie of the ſpirite. Theſe (which notwithſtanding are but few) which acknowledge the glory of this libertie of the ſpirit, & on the other ſide are ready through charitie to ſerue other men, and know themſelues to be detters to their brethern as touching the fleſh: doe more reioyce vs than the innumerable multitude of thoſe that abuſe this libertie, are able to diſcourage vs. Paule vſeth here very apte and plaine wordes, when he ſayeth: Brethern ye are called into libertie. And becauſe no mā ſhould dreame that he ſpeaketh of the libertie of the fleſh,They vvhich vnderſtād the Chriſtian libertie, ſerue one another through loue. he expoundeth him ſelfe what maner of libertie he meaneth, ſaying: Onely vſe not your libertie as an occaſion to the flesh, but ſerue ye one an other through loue. Wherfore let euery Chriſtian know, that, as touching the conſcience, Chriſt hath made him Lord ouer the lawe, ſinne and death, ſo that they haue no power ouer him. Cōtrariwiſe let him know that this outward bondage is layed vpon his body, that he ſhould ſerue his neighbour through loue. They that vnderſtand Chriſtian libertie otherwiſe, enioy the commodities of the Goſpell to their owne deſtruction, and are worſe Idolaters vnder the name of Chriſte, then they were before vnder the Pope. Now Paule goeth about to declare out of the ten commaundements, what it is to ſerue one an other through loue.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:13. Public domain.
Galatians5:14
Verſe. 14. For the vvhole lavve is fulfilled in one vvord, vvhich is this: Thou shalt loue thy neighbour as thy ſelfe. Paule, after that he hath laid the foundation of Chriſtian doctrine, is wont to build gold, ſiluer and precious ſtones vpon it. Now, there is no other foundation, as he himſelfe ſayeth to the Corinthians,1. Cor. 3.11.1[illegible: 1 letter]. than Ieſus Chriſt, or the righteouſnes of Chriſte. Vpon this foundation he buildeth now good workes, yea good workes in deede: all which he comprehendeth in one precept: Thou shalt loue thy neighbour as thy ſelfe. As if he ſhould ſay: when I ſay that ye muſt ſerue one an other through loue, I meane the ſelfe ſame thing that the lawe ſayeth in an other place: Thou shalt loue thy neighbour as thy ſelfe. Leuitis. 19.1[illegible: 1 letter]. And this is truely to interprete the Scriptures and Gods commaundements. Now, in geuing preceptes of loue, he couertly toucheth by the way the falſe teachers: againſt whom he ſetteth him ſelfe mightely, that he may defend and ſtabliſh his doctrine of good workes againſt them. As if he ſayd: O ye Galathians, I haue hetherto taught you the true and ſpirituall life, and now alſo I will teach you what be good workes in deede. And this will I doe to the ende ye may know that the vaine and fooliſh workes of ceremonies which the falſe Apoſtles doe onely vrge, are farre inferiour to the workes of charitie. For ſuch is the fooliſhnes and madnes of all wicked teachers and fantaſticall ſpirites,Meritmōgers & hypocrites vnderſtād not the doctrine of faith and of good vvorks. 1. Cor. 3.12.15. that not onely they leaue the true foundation and pure doctrine: but alſo continuing alwayes in their ſuperſtitions, they neuer attaine to good workes. Therefore (as Paule ſayeth) they build nothing but woode, hay and ſtubble vppon the foundation. So the falſe apoſtles, which were the moſt earneſt defenders of workes, did not teach or require the workes of charitie, as that Chriſtians ſhuld loue one an other, that they ſhould be ready to helpe their neighbours in all neceſſities, not onely with their goods, but alſo with their body: that is to ſay, with tounge, hand, heart, and with their whole ſtrength: but onely they required that circumciſion ſhould be kept,Galath. 4.1[illegible: 1 letter]. that dayes, monethes, yeres and times ſhould be obſerued: and other good workes they could teach none. For after they had deſtroyed the foundation which is Chriſt, & darkened the doctrine of Faith, it was impoſſible that there ſhould remaine any true vſe, exerciſe, or opinion of good workes. Take away the tree, & the frute muſt needes periſh. The Apoſtle therfore diligently exhorteth the Chriſtians to exerciſe themſelues in good workes, after that they haue heard and receaued the pure doctrine of Faith. For the remnauntes of ſinne doe yet ſtill remaine euen in thoſe that be iuſtified: which, as they are contrary to Faith and hinder it: ſo doe they hinder vs from doing good workes.Reaſon is naturally delited vvith ſuperſtition. Moreouer, mans reaſon and the fleſh, which in the ſainctes them ſelues reſiſteth the ſpirite, and in the wicked doth mightely raigne, is naturally delited with Phariſaicall ſuperſtitions: that is to ſay, it taketh more pleaſure in meaſuring God by her owne imaginations, than by his word, and doth the works that ſhe her ſelfe hath choſen, with farre greater zeale then thoſe which God hath commaunded. Wherfore it is neceſſary that the godly preachers ſhould as diligently teach and vrge the doctrine of good workes, as the doctrine of Faith: for Satan is a deadly enemie to both. Notwithſtanding faith muſt firſt be planted: for without Faith it is impoſſible to vnderſtand what a good worke is, or what pleaſeth God. Let no man thinke therefore that he thorowly knoweth this commaūdement: Thou shalt loue thy neighbour as thy ſelfe. In deede it is very ſhort and eaſy as touching the wordes:No mā loueth his neighbour as himſelfe. but ſhew me the teachers and hearers that in teaching, learning, and liuing doe exerciſe and accompliſh it rightly. Therefore theſe wordes: Serue ye one an other through loue: and theſe alſo, Thou shalt loue thy neighbor as thy ſelf, are incomprehenſible, & no man, no not euen the godly doe ſufficiently conſider, teach, and exerciſe the ſame. And (which is a wōderful thing) the faithfull haue this tentation, that if they omit neuer ſo light a matter which they ought to do, by and by their conſcience is wounded: but they are not ſo troubled if they neglect the dueties of charitie (as daily they doe),Naturall corruption & ſuperſtition remaining in the faithfull. or beare not a ſincere and brotherly loue and affection towards their neighbour. For they doe not ſo much regard the commaundement of charitie, as their owne ſuperſtitions: from the which they be not altogether free during this life. Paule therfore reprehendeth ye Galathians in theſe words: For the vvhole lavv is fulfilled in one vvord. As if he had ſaid: ye are drowned in your ſuperſtitions & ceremonies concerning places & times, which profit neither your ſelues nor others: and in ye meane while ye neglect charitie which ye ought onely to haue kept. What madnes is this? So ſayth Ierome: We weare & cōſume our bodies with watching,A ſaying of Hierome. faſting and labour: but we neglect charitie, which is the onely lady & miſtreſſe of workes. And this may be wel ſeene in the Monkes, who ſtraitly obſerue their traditions concerning their ceremonies, faſting, watching, apparel & ſuch like. In this caſe if they omitte any thing, be it neuer ſo litle, they ſinne deadly. But whē they do not only neglect charitie, but alſo hate one an other to the death, they ſinne not, nor offend God at all. Therefore by this commaundement Paule, Paul teacheth good vvorks, and condemneth euill vvorkes. not onely teacheth good works, but alſo cōdemneth fantaſticall and ſuperſtitious works. He not onely buildeth gold, ſiluer and precious ſtones vpon the foundation, but alſo throweth downe the woode, and burneth vp the hay & ſtubble. God witneſſed by examples in the olde Teſtament how much he did alwayes eſteme of charitie: whervnto he would haue yt very law it ſelf and the ceremonies therof to geue place.1. Sam. 31.6. At ſuch time as Dauid and they that were with him were hungrie, and had not what to eate, they did eate the holy ſhewbread, which by the lawe the lay people might not eate, but onely the prieſts.Math. 12.3.[illegible: 2 letters]. Chriſtes diſciples brake the Saboth in plucking the eares of corne: yea and Chriſt him ſelfe brake the Saboth (as ſayd the Iewes) in healing the ſicke on the Saboth day. All theſe things ſhew that charitie or loue ought to be preferred before all lawes & ceremonies, & that God requireth nothing ſo much at our handes as loue towardes our neighbour. The ſame thing Chriſte alſo witneſſeth when he ſayeth: And the ſecond is like vnto this. Math. 22.2[illegible: 1 letter].
Verſe. 14. For all the lavv is fulfilled in one vvord. As if he ſayd: Why doe ye burden your ſelues with the lawe? Why doe ye ſo toile and tormoile your ſelues about the ceremonies of the law, about meates, dayes, places and ſuch other things: as how ye ought to eate, drinke, keepe your feaſtes, ſacrifice? &c. Leaue of theſe follies, and hearken what I ſay: All the lawe is fully comprehended in this one ſaying: Thou shalt loue thy neighbour as thy ſelfe. God deliteth not in the obſeruation of the ceremonies of the lawe, neither hath he any neede of them. The onely thing that he requireth at your hands is this, that ye beleue in Chriſt whom he hath ſent:Epheſ. 1.2. in whom ye are made perfect, and haue all things. But if vnto Faith, which is the moſt acceptable ſeruice of God, ye will alſo adde lawes, then aſſure your ſelues that all lawes are comprehended in this ſhort commaundement: Thou shalt loue thy neighbour as thy ſelfe. Endeuour your ſelues to keepe this commaundement: which being kept, ye haue fulfilled all lawes. Paule is a very good expounder of Gods commaundementes: For he draweth all Moiſes into a briefe ſumme,A brief ſumme of all Moiſes lavves. ſhewing that nothing elſe is cōtained in all his lawes (which are in a maner infinite) but this ſhort ſentence: Thou shalt loue thy neighbour as thy ſelfe. Naturall reaſon is offended with this baſenes and ſhortnes of wordes: for it is ſoone ſayd:The shortnes of the doctrin of all true chriſtianitie. Beleue in Chriſt. And againe: Loue thy neighbour as thy ſelfe. Therefore it deſpiſeth both the doctrine of Faith and true good works. Notwtſtanding this baſe & vile word of faith (as reaſon taketh it): Beleue in Chriſt, is ye power of God to the faithfull, whereby they ouercome ſinne, death, ye Deuill, &c. wherby alſo they attaine ſaluation & eternall life.To ſerue our neighbour through charitie. Thus to ſerue one an other through loue, that is, to inſtruct him that goeth aſtray, to comfort him that is afflicted, to raiſe vppe him that is weake, to helpe thy neighbour by all meanes poſſible, to beare wt his infirmities, to endure troubles, labours, ingratitude & contempt in the Church, & in ciuile life & conuerſation to obey the Magiſtrate, to geue due honour to thy parentes, to be patient at home with a froward wife and an vnruely familie. &c: theſe (I ſay) are workes which reaſon iudgeth to be of no valew. But, beleue me, they are ſuch workes, that the whole world is not able to comprehend the excellencie and worthines thereof (for it doth not meaſure workes or any other thing by the word of God, but by the iudgement of wicked, blinde and fooliſh reaſon): Yea it knoweth not the valew of any one of the leaſt good works yt can be, which are true good works in deede. Therfore, when men dreame that they well vnderſtand the commaundement of charitie, they are vtterly deceaued. In deede they haue it wrytten in their heart: for they naturally iudge that a man ought to doe vnto an other, as he would an other ſhould do vnto him. But it foloweth not therefore that they vnderſtand it: For if they did, they would alſo performe it in deede, and would preferre loue and charitie before all their workes.A deſcription of an hypocrite. They would not ſo highly eſteme their owne ſuperſtitious toyes, as to goe with an heauie countenaunce hanging downe the head, to be vnmarried, to liue with bread and water, to dwell in the wildernes, to be poorely apparelled, &c. Theſe monſtrous and ſuperſtitious workes, which they haue deuiſed and choſen vnto themſelues, God neither commaunding nor approuing the ſame, they eſteme to be ſo holy and ſo excellent, that they ſurmount and darken charitie, which is as it were ye Sunne of all good works.Charitie the bright ſunne of all good vvorkes. So great and incomprehēſible is the blindnes of mans reaſon, that it is vnable, not onely to iudge rightly of the doctrine of Faith, but alſo of external conuerſation and workes. Wherfore we muſt fight ſtrongly, as well againſt the opinions of our owne heart (to the which we are naturally more enclined in the matter of ſaluation then to the word of God), as alſo againſt the counterfet viſour & holy ſhew of our owne wilworkes: that ſo we may learne to magnifie the workes which euery man doth in his vocation, although they ſeeme outwardly neuer ſo baſe and contemptible, if they haue the warrant of Gods worde: and contrariwiſe, to deſpiſe thoſe workes which reaſon chooſeth without the commaundement of God, ſeeme they neuer ſo excellent and holy. Of this commaundement I haue largely entreated in an other place, and therfore I will now but lightly ouerrunne it.A briefe expoſition of this commaundement: Thou shalt loue thy neighbour as thy ſelfe. In deede this is briefly ſpoken: Loue thy neighbour as thy ſelfe, but yet very aptly and to yt purpoſe. No man can geue a more certaine, a better or a nearer example then a mans owne ſelfe. Therfore, if thou wouldeſt know how thy neighbour ought to be loued,Hovv our neighbour ought to be loued. and wouldeſt haue a plaine example therof, conſider well how thou loueſt thy ſelfe. If thou ſhouldeſt be in neceſſitie or daunger thou wouldeſt be glad to haue the loue and frendſhip of all men, to be holpen with the counſell, the goods and the ſtrength of all men & of all creatures. Wherfore thou haſt no neede of any booke to inſtruct and to admoniſh thee how thou oughteſt to loue thy neighbour: for thou haſt an excellent booke of all lawes euen in thy heart. Thou needeſt no Scholemaſter in this matter: aſke counſell onely of thine owne heart, and that ſhall teach thee ſufficiently that thou oughteſt to loue thy neighbour as thy ſelfe. Moreouer,Charitie a ſingular vertue. loue or charitie is an excellent vertue, which not onely maketh a man willing and ready to ſerue his neighbour with tounge, with hand, with money and worldly goods: but with his body, and euen with his life alſo. And thus to doe, it is not prouoked by good deſertes or any thing elſe, neither is it hindred through euill deſertes or ingratitude. The mother doth therefore nouriſh and cheriſh her child, becauſe ſhe loueth it. Now, my neighbour is euery man,VVho is our neighbour. ſpecially which hath neede of my helpe, as Chriſt expoundeth it in the .10. chapt. of Luke. Who although he hath done me ſome wrong, or hurt me by any maner of way: yet notwithſtanding he hath not put of the nature of man, or ceaſed to be fleſh and bloud, & the creature of God moſt like vnto my ſelfe: briefly, he ceaſeth not to be my neighbour. As long then as the nature of man remaineth in him,The cōmaundement of charitie. ſo long alſo remaineth the commaundement of loue, which requireth at my hād, that I ſhould not deſpiſe mine own fleſh, nor render euill for euill, but ouercome euill with good: or elſe ſhall loue neuer be as Paule deſcribeth it .1. Cor. 13.1. Cor. 13.7. Paule therefore commendeth charitie to the Galathians, and to all the faithfull (for they onely loue in deede), and exhorteth them that through charitie one of them ſhould ſerue an other. As if he would ſay: Ye neede not to burden your ſelues with circumciſion, and with the ceremonies of Moiſes law: but aboue all things continue in the doctrine of faith which ye haue receaued of me. Afterwards, if ye will doe good workes, I will in one word ſhew you the chiefeſt and greateſt works, and how ye ſhall fulfill all lawes: Serue ye one an other through loue. Ye ſhall not lacke them to whom ye may doe good, for the world is ful of ſuch as neede the helpe of others. This is a perfect and a ſound doctrine of Faith and loue:The doctrine of faith and charitie the shorteſt and longeſt. and alſo the ſhorteſt and the longeſt Diuinitie. The ſhorteſt as touching the words and ſentences: but as touching the vſe and practiſe it is more large, more longe, more profound, and more high then the whole world.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:14. Public domain.
Galatians5:15
Verſe. 15. If ye bite and deuoure one an other, take heede leſt ye be conſumed one of an other. By theſe wordes Paule witneſſeth that if the foundation, that is to ſay, if Faith in Chriſt be ouerthrowne by wicked teachers, no peace or concord cā remaine in the church either in doctrine or life: but there muſt needes be diuers opinions and diſſenſions from time to time both in doctrine and life, wherby it commeth to paſſe that one biteth and deuoureth an other, that is to ſay, one iudgeth and condemneth an other, vntill at length they be conſumed. Hereof not onely the Scripture, but alſo the examples of all times beare witnes. After that Aphrike was peruerted by the Manichees, by and by folowed the Donatiſtes, who alſo diſagreeing among them ſelues, were diuided into three ſundry Sectes. And how many Sectes haue we at this day ſpringing vppe one after an other? One Sect bringeth forth an other, and one condemneth an other. Thus, when the vnitie of the ſpirite is broken, it is vnpoſſible that there ſhould be any concord either in doctrine or life, but daily new errours muſt nedes ſpring vp wtout meaſure and wtout end. Paule therefore teacheth that ſuch occaſions of diſcord are to be auoided, and he ſheweth how they may be auoided. This (ſayth he) is ye way to vnitie and concord: Let euery man doe his duetie in that kinde of life which God hath called him vnto: Let him not lift vp himſelfe aboue others, nor finde fault at other mens workes,The vvay hovv to kepe concord. and commend his owne, but let euery one ſerue an other through loue. This is a true and a ſimple doctrine touching good works. This do not they teach which haue made ſhipwracke of faith & haue conceaued fantaſticall opinions concerning Faith & good workes: but diſagreeing among them ſelues as touching the doctrine of Faith and workes, they bite and deuoure, that is to ſay, they accuſe & condemne one an other, as Paule here ſayth of the Galathians. If ye bite and deuoure one an other, take heede leſt ye be conſumed one of an other. As if he would ſay: doe not accuſe and condemne one an other for circumciſion, for obſeruing of holy dayes or other ceremonies, but rather geue your ſelues to ſerue and helpe one an other through charitie: Or elſe if ye continue in biting & deuouring one an other, take heede that ye be not conſumed, that is to ſay, that ye periſh not vtterly, yea and that bodely, which cōmōly hapneth, eſpecially to the authors of Sects, as it did to Arrius & others,The ende of the authors of vvicked opinions. and to certaine alſo in our time. For he that hath laid his foūdation on the ſand, and buildeth hay, ſtubble and ſuch like, muſt needes fall & be conſumed: for all thoſe things are ordained for the fire. I will not ſay that after ſuch bitings & deuourings, the ruine & deſtructiō, not of one citie, but of whole countreys & kingdoms are wont to folow. Now the Apoſtle ſheweth what it is to ſerue one an other through loue. It is a hard & a dangerous matter to teach that we are made righteous by faith without works, & yet to require workes withall. Here, except the miniſters of Chriſte be faithfull & wiſe diſpoſers of the myſteries of God, rightly diuiding the word of truth: faith & workes are by and by confounded. Both theſe doctrines, as well of faith as of works, muſt be diligētly taught and vrged: and yet ſo, that both may remaine wt in their bounds. Otherwiſe,Hovv the doctrine of faith and of vvorks is to be taught. if they teach works only (as they do in the Popes kingdom) then is faith loſt. If faith onely be taught, then carnall men by and by dreame that workes be not needefull. The Apoſtle began a litle before, to exhort men to good workes, and to teach that the whole lawe was fulfilled in one word, namely: Thou shalt loue thy neighbour as thy ſelfe. Here will ſome man ſay:An obiection. Paule thorowout his whole Epiſtle taketh away righteouſnes from the law: for ſayeth he, By the vvorks of the lavv shall no flesh be iuſtified: Alſo, As many as are vnder the vvorks of the lavv, Galat. 2.16. Galat. 3.10. are vnder the curſe. But now, whē he ſayth that ye whole law is fulfilled in one word, he ſeemeth to haue forgotten the matter whereof he hath entreated in all this Epiſtle, and to be of a quite contrary opinion: to witte, that they which doe the works of charitie, fulfill the law and be righteous. To this obiection he anſwereth after this maner.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:15. Public domain.
Galatians5:16
Verſe. 16. But I ſay, vvalke in the ſpirite, and ye shall not fulfill the vvorkes of the flesh. As if he ſhould haue ſayd: I haue not forgotten my former diſcourſe concerning Faith, neither doe I now reuoke the ſame in that I exhort you to mutuall loue, ſaying: that the vvhole lavve is fulfilled through loue: but I am ſtill of the ſame minde and opinion that I was before. To the ende therefore that ye may rightly vnderſtand me, I adde this moreouer: VValke in the ſpirite, and ye shall not fulfill the luſtes of the flesh. A confutation of the argument of the Schoolemen: Loue is the fulfilling of the lavve: therfore the lavve iustifieth. Although Paule ſpeaketh here expreſly and plainly enough, yet hath he litle preuailed. For the Schoolemen not vnderſtanding this place of Paule: Loue is the fulfilling of the lavv, haue gathered out of it after this maner: If loue be the fulfilling of the law, it foloweth then that loue is righteouſnes: therfore if we loue, we be righteous. Theſe profound clarkes doe argue from the word to the worke,Arguments from precept to vvorke. from doctrine or preceptes, to life, after this ſort: The lawe hath commaunded loue: therefore the worke of loue foloweth out of hand. But this is a fooliſh conſequence, to draw an argumēt from precepts, and to ground the concluſion vppon workes. True it is that we ought to fulfill the lawe, and to be iuſtified through the fulfilling thereof: but ſinne hindreth vs. In deede the law preſcribeth and commaundeth that we ſhould loue God with all our heart,So euill conſequence of the Sophiſters: It is vvryttē, therfore it is done &c. and that we ſhould loue our neighbour as our ſelues, but it foloweth not: this is wrytten, therfore it is done: the law commaundeth loue, therefore we loue. There is not one man to be found vppon the whole earth, which ſo loueth God and his neighbour, as the lawe requireth. But in the life to come, where we ſhall be throughly clenſed from all vices and ſinnes, and ſhall be made as pure & as cleare as the Sunne: we ſhall loue perfectly and ſhall be righteous through perfect loue. But in this life that puritie is hindred by the fleſh: for as long as we liue, ſinne remaineth in our fleſh.The Loue of our ſelfe corrupt. By reaſon wherof the corrupt loue of our ſelues is ſo mightie, that it farre ſurmounteth ye loue of god & of our neighbour. In the meane time notwithſtanding, that we may be righteous in this life alſo,Sinne is not here layed to our charge becauſe of our Faith in Chriſte. 1. Cor. 13.1[illegible: 1 letter]. we haue Chriſte the Mercie ſeat and throne of grace, and becauſe we beleue in him, ſinne is not imputed vnto vs. Faith therfore is our righteouſnes in this life. But in the life to come, when we ſhall be thorowly clenſed and deliuered from all ſinnes and concupiſcence, we ſhall haue no more neede of Faith and hope, but we ſhall then loue perfectly. It is a great errour therfore to attribute iuſtification or righteouſnes to loue, whiche is nothinge: or if it be any thinge,Charitie can not pacifie God. yet is it not ſo great that it can pacifie God: for loue euen in the faithfull (as I haue ſayd) is imperfect and impure:Apoc. 21.27. But no vncleane thing ſhall enter into the kingdom of God. Notwithſtanding in the meane while this truſt and confidence ſuſtaineth vs, that Chriſte,Eſay. 53.9. 1. Pet. 2.22. 1. Iohn. 3.2. who a lonely committed no ſinne, and in whoſe mouth was neuer foūd any guile, doth ouerſhadow vs with his righteouſnes. We being couered with thisHe alludeth to the place of Exodus, Chapt. 13.21. cloud, and ſhrouded vnder this ſhadow, this heauen of remiſſion of ſinnes & throne of grace: doe begin to loue and to fulfill the law. Yet for this fulfilling we are not iuſtified nor accepted of God whileſt we liue here. But whē Chriſt hath deliuered vp the kingdom to God his father & aboliſhed all principalitie, and God ſhall be all in all: then ſhall Faith and hope ceaſe, and loue ſhall be perfect and euerlaſting. 1. Cor. 13. 1. Cor. 13.12. This thing the popiſh Schoolemen vnderſtand not, and therfore when they heare that loue is the ſumme of the whole lawe, by and by they inferre: Ergo the law iuſtifieth. Or contrariwiſe, when they read in Paule that Faith maketh a man righteous: yea, ſay they, Faith formed and furniſhed with charitie. But that is not the meaning of Paule, Faith adorned vvith charitie is the papiſtes righteouſnes. as I haue largely declared before. If we were pure from all ſinne, and were inflamed with perfect loue both towardes God and our neighbour, then ſhould we in deede be righteous and holy through loue, and God could require no more of vs. This is not done in this preſent life, but is differred vntill ye life to come. Rom. 1.23. In deede we receaue here the gift and firſt frutes of the ſpirite, ſo that we begin to loue, howbeit very ſlenderly. But, if we loued God truely and perfectly as the law of God requireth, which ſayeth: Thou shalt loue the Lord thy God vvith all thy heart, Deut. 6.5. Math. 22.3[illegible: 1 letter]. Marke. 12.2[illegible: 1 letter]. Luke. 10.27. vvith all thy ſoule, and vvith all thy ſtrength then ſhould we be as well contented with pouertie as with wealth, with paine as with pleaſure, & with life as with death.Perfect loue. Yea he that could loue God truly and perfectly in dede, ſhould not long continue in this life, but ſhould ſtraight way be ſwalowed vp by this charitie. But now mans nature is ſo corrupt and drowned in ſinne, that it can not haue any right ſenſe or cogitation of God. It loueth not God, but hateth him deadly. God firſt loued vs. 1. Iohn. 4.10. Galath. 2 4. Galath. 4.4.5. Wherfore as Iohn ſayth: VVe loued not god, but he loued vs, & ſent his ſonne to be a reconciliation for our ſinnes. And as Paule ſayth before in the ſecond Chap: Chriſte hath loued me and geuen him ſelfe for me. And in the .4. Chap. But vvhen the fulnes of time vvas come, God ſent forth his ſonne made of a vvoman, and made vnder the lavve, that he might redeme them vvhich vvere vnder the lavv. We being redemed and iuſtified by this Sonne, begin to loue, according to that ſaying of Paule in the .8. to the Romains: That vvhich vvas impoſſible to the lavv, (in as much as it vvas vveake becauſe of the flesh) God ſending his ovvne ſonne in the ſimilitude of ſinnefull flesh, and for ſinne condemned ſinne in the flesh, that the righteouſnes of the lavv might be fulfilled in vs, that is, might begin to be fulfilled. They are mere dreames therfore which the Sophiſters and Schoolemen haue taught concerning the fulfilling of the lawe. Wherfore Paule ſheweth by theſe words: VValke in the ſpirit, how he would haue that ſentence to be vnderſtād, where he ſayd: Serue ye one an other through loue. And againe: Loue is the fulfillīg of the lavv. &c. As if he ſhould ſay. When I bid you loue one an other, this is it that I require of you, that ye walke in the ſpirit. For I know that ye ſhall not fulfill the law becauſe ſinne dwelleth in you as lōg as ye liue, and therfore it is impoſſible that ye ſhould fulfill the law. Notwithſtā dīg in ye meane while endeuor your ſelues diligētly to walk in ye ſpirit, that is, wraſtle in ſpirit againſt the fleſh, & folow ſpiritual motions. &c. It appeareth then that he had not forgotten the matter of iuſtifition. For when he biddeth them to walke in ye ſpirit, he plainly denieth that works do iuſtifie. As if he ſhuld ſay: When I ſpeake of ye fulfilling of ye law, I meane not that ye are iuſtified by ye law: but this I meane, that there be two contrary capitaines in you, the ſpirite and the fleſh. God hath ſtirred vp in your bodies a ſtrife and a battaile. For the ſpirite wraſtleth againſt the fleſh,Galath. 5.17. & the fleſh againſt the ſpirit. Here I require nothing elſe of you, but that ye folow the ſpirit as your captaine and guide, & that ye reſiſt that captaine ye fleſh: for that is all that ye be able to doe. Obey the ſpirit and fight againſt the fleſh. Therfore when I teach you to obſerue the lawe, and exhort you to loue one an other, thinke not that I goe about to reuoke that which I haue taught concerning the doctrine of Faith, and that now I attribute iuſtification to the lawe or to charitie: but my meaning is, that ye ſhould walke in the ſpirite, and that ye ſhould not fulfill the luſtes of the fleſh. Paule vſeth very fitte wordes and to the purpoſe. As if he would ſay: we come not yet to the fulfilling of the lawe: therefore we muſt walke in the ſpirite and be exerciſed therein, that we may thinke, ſay, and doe thoſe things which are of the ſpirite, and reſiſt thoſe things which are of the fleſh: therfore he addeth.
Verſe. 16. And ye shall not fulfill the luſtes of the flesh. As if he would ſay:Deſires and luſtes of the flesh euen in the godly. The deſires or luſtes of the fleſh be not yet dead in vs, but ſpring vppe againe and fight againſt the ſpirite. The fleſh of no faithful man is ſo good, which being offended would not bite and deuour, or at the leaſt omitte ſomewhat of that commaundement of loue. Yea euen at the firſt brunt he can not refraine him ſelfe, but is angrie with his neighbour, deſireth to be reuenged, and hateth him as an enemie, or at the leaſt loueth him not ſo much as he ſhould doe, and as this commaundement requireth. And this hapneth euen to the faithfull. Therefore the Apoſtle hath geuen this rule for the faithfull, that they ſhould ſerue one an other through loue, that they ſhould beare the burdens and infirmities one of an other, and that they ſhould forgeue one an other. And without this bearing and forbearing through loue, it is impoſſible that peace and concord ſhould continue amongſt Chriſtians. For it can not be, but that thou muſt needes often offend, and be offended. Thou ſeeſt many things in me which offend thee, and I againe ſee many things in thee which miſlike me. Here, if one beare not with an other through loue, there ſhall be no end of diſſenſion, diſcord, enuie, hatred and malice. Wherfore Paul would haue vs to walke in the ſpirit,To vvalke in the ſpirite. leſt we fulfil ye luſt of the fleſh. As if he ſhould ſay: Although ye be moued wt wrath & diſpleaſure againſt your brother, offending you or doing any thing hainouſly agaīſt you, yet notwtſtāding reſiſt & repreſſe theſe violēt motiōs through the ſpirit. Beare with his weaknes and loue him according to that cōmaundement: Thou shalt loue thy neighbour as thy ſelfe. For thy brother doth not therfore ceaſe to be thy neighbour, becauſe he ſlippeth or offēdeth thee: but thē hath he moſt nede yt thou ſhuldeſt exerciſe and ſhew thy charitie towardes him. And this commaundement: Thou shalt loue thy neighbour as thy ſelfe, requireth the ſelfe ſame thing: to wit, that thou ſhouldeſt not obey yt fleſh: which when it is offended, hateth, biteth and deuoureth. But wraſte againſt it in ſpirit, and cōtinue through the ſame in the loue of thy neighbour, although thou finde no thing in him worthy of loue. The Scholemen take the concupiſcence of the fleſh for carnall luſt. In deede it is true that euen yt godly, eſpecially ye yōger ſort are tempted with fleſhly luſt. Yea, they alſo that be married (ſo corrupt and peſtilent is fleſh) are not without ſuch carnall luſt. Here let euery one (I ſpeake now to the godly beinge married,VVhat the cōcupiſcence or luſt of the flesh is after Paule. bothe man and wife) diligently examine him ſelfe, and, no doubt, many ſhall finde this in themſelues, that the bewtie and conditions of an other mans wife pleaſeth him better then of his owne: & ſo contrariwiſe. His owne lawfull wife he lotheth or miſliketh & loueth her which is vnlawful. And this cōmō ly is wont to happen, not in marriage onely, but in all other matters. Men ſet light by that which they haue, & are in loue with that which they haue not: as the Poet ſaith: Nitimur in vetitum ſemper cupimuſ que negata: That is, Of things moſt forbidden vve alvvaies are faine: And things moſt denied vve ſeeke to obtaine, I doe not deny therfore but that the concupiſcence of the fleſh comprehendeth carnall luſt, but not that onely For concupiſcence comprehendeth all other corrupt affections, wherewith the very faithful are infected, ſome more, ſome leſſe: as pride, hatred, couetouſnes, impatiency and ſuch like. Yea Paule rehearſeth afterwardes among the works of the fleſh, not only theſe groſſe vices, but alſo idolatry, hereſies and ſuch other. It is plaine therfore that he ſpeaketh of the whole concupiſcēce of the fleſh & of the whole dominion of ſinne, which ſtriueth euē in the godly who haue receaued the firſt fruites of the ſpirite, againſt the dominion of the ſpirite. He ſpeaketh therefore not onely of carnall luſt, pride, couetouſnes. &c: but alſo of incredulitie, diſtruſt, deſpaire, hatred, & contempt of God, idolatrie, hereſies and ſuch other, when he ſayth: And ye shall not fulfill the luſts of the flesh. As if he ſhould ſay: I wryte vnto you that ye ſhould loue one an other. This ye do not, neither can ye doe it becauſe of the fleſh, which is infected and corrupted with concupiſcence, and doth not onely ſtirre vppe ſinne in you, but alſo is ſinne it ſelf. For if ye had perfect charitie, no heauines, no aduerſitie could be ſo great, which ſhould be able to hurt or hinder that charitie: for it would be ſpread throughout the whole body. There ſhould be no wife, were ſhe neuer ſo hard fauoured, whom her huſband would not loue entirely, lothing all other womē, though they were neuer ſo faire and beautifull. But this is not done: therefore it is impoſſible for vs to be made righteous through loue. Wherefore, thinke me not to reuoke and vnſay that which I haue taught concerning Faith: For Faith and hope muſt continue, that by the one we may be iuſtified, and by the other we may be raiſed vppe in aduerſities, and endure vnto the ende. Moreouer, we ſerue one an other through charitie, becauſe Faith is not idle: but charitie is weake and litle. Therefore when I bid you walke in the ſpirite, I doe ſufficiently declare that ye are not iuſtified through charitie. And when I exhort you to walke in the ſpirite, that ye fulfill not the concupiſcence of the fleſh: I doe not require of you that ye ſhould vtterly put of the fleſh or kill it, but that ye ſhould bridle and ſubdue it. For God will haue mankinde to indure euen to the laſt day. And this can not be done without parentes, which doe begette and bring vppe children. Theſe meanes continuing, it muſt needes be that fleſh alſo muſt continue, and conſequently ſinne, for fleſh is not without ſinne. Therefore in reſpect of the fleſh we are ſinners: but in reſpect of the ſpirite, we are righteous: and ſo we are partly ſinners, and partly righteous. Notwithſtanding,Beleuers are both ſinners & righteous. our righteouſnes is much more plentifull then our ſinne, becauſe the holines and righteouſnes of Chriſte our Mediatour doth farre excede the ſinne of the whole world: And the forgeuenes of ſinnes which we haue through him is ſo great, ſo large, and ſo infinite, that it eaſily ſwaloweth vp all ſinnes, ſo that we walke according to the ſpirite. &c. The Papiſtes dreamed that this commaundement belongeth only to their Cleargymen, and that the Apoſtle exhorteth them to liue chaſtly by ſubduing the fleſh wt watching, faſting, labour. &c: and then they ſhould not fulfill the concupiſcence of the fleſh, that is to ſay, carnall luſt. As though the whole concupiſcence of ye fleſh were ouercome when this fleſhly luſt is ſubdued: which notwithſtanding they were neuer able to ſuppreſſe and keepe vnder with any yoke that they could lay vppon the fleſh.Hierome. Which thing Hierome (I ſay nothing of others) who was a maruelous louer and defender of chaſtitie, doth plainly cō feſſe. O (ſaith he) how often haue I thought my ſelfe to be in ye middeſt of the vaine delites and pleaſures of Rome, euen when I was in the wilde wildernes, which being burnt vppe with the heat of the Sunne, yeldeth an ougleſome habitation to the Monks? &c. Againe: I, who for feare of hell had condemned my ſelfe to ſuch a priſon, thought my ſelfe oftētimes to be daūcing among yong wemen, whē I had no other companie but Scorpions and wilde beaſtes. My face was pale with faſting, but my minde was inflamed with deſires in my cold body, and although my fleſh was halfe dead already, yet the flames of fleſhly luſt boyled within me. &c. If Hierome felt in him ſelfe ſuch flames of fleſhly luſt, who liued in the barraine wildernes with bread and water:The vehemēt flames of carnall luſt in Hierome. what do our holy bellygods the Cleargiemen feele (thinke ye): who ſo ſtuffe and ſtretch out them ſelues with all kindes of daintie fare, that it is maruell theyr bellies burſt not? Wherfore theſe things are wryttē, not to Heremites & Monks (as the Papiſts dreame) nor to ſinners in ye world onely: but to the vniuerſall church of Chriſt, and to all the faithfull: whom Paule exhorteth to walke in the ſpirite, that they fulfill not the luſts of ye fleſh: that is to ſay, not onely to bridle the groſſe motions of the fleſh, as carnall luſt, wrath, impatiencie, & ſuch like: but alſo ye ſpirituall motions, as douting, blaſphemie, idolatrie, contempt and hatred of God, &c. The flesh is to be ſubdued & not killed. Epheſ. 5.29. Paule (as I haue ſaid) doth not require of the godly, yt they ſhould vtterly put of or deſtroy the fleſh: but that they ſhould ſo bridle it, that it might be ſubiect to the ſpirite. In the .10. to the Rom. he biddeth vs cheriſh the fleſh. For as we may not be cruell to other mens bodies, nor vexe them with vnreaſonable labour: euen ſo we may not be cruell to our owne bodies. Wherfore, according to Paules precept, we muſt cheriſh our fleſh, that it may be able to indure the labours both of the minde and of the body: but yet only for neceſſities ſake, and not to nouriſh the luſtes thereof. Therefore if thy fleſh begin to waxe wanton, repreſſe it and bridle it by the ſpirite.1. Cor. 7.9. If it will not be, marrie a wife, for it is better to marry then to burne. Thus doing thou walkeſt in the ſpirit, that is, thou foloweſt Gods word and doeſt his will.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:16. Public domain.
Galatians5:17
Verſe. 17. For the flesh luſteth againſt the ſpirite, and the ſpirite againſt the flesh. When Paule ſayeth that the fleſh luſteth againſt the ſpirite, and the ſpirite againſt the fleſh, he admoniſheth vs that we muſt feele the concupiſcence of the fleſh,The godly feele the concupiſcence or luſt of the flesh. that is to ſay, not onely carnall luſt, but alſo pride, wrath, heauines, impatiencie, incredulitie, and ſuch like. Notwithſtāding he would haue vs ſo to feele them, that we conſent not vnto them, nor accompliſh them: that is, that we neither thinke, ſpeake, nor doe thoſe things which the fleſh prouoketh vs vnto. As, if it moue vs to anger, yet we ſhould be angry in ſuch wiſe (as we are taught in the fourth Pſalme) that we ſinne not. As if Paule would thus ſay:Pſal. 4.4. I know that the fleſh will prouoke you vnto wrath, enuie, doubting, incredulitie and ſuch like: But reſiſt it by ye ſpirite, that ye ſinne not. But if ye forſake the guiding of the ſpirite, and folow the fleſh, ye ſhall fulfill the luſtes of the fleſh, and ye ſhall die, as Paule ſayth in the .8. to the Romaines. So this ſaying of the Apoſtle is to be vnderſtand, not of fleſhly luſt onely, but of the whole kingdom of ſinne.
Verſe. 17. And theſe are contrary one to the other, ſo that ye can not doe the ſame things that ye vvould. Theſe two captaines or leaders (ſayth he) the fleſh and the ſpirit, are one againſt an other in your body, ſo that ye can not doe what ye would. And this place witneſſeth plainly, yt Paule wryteth theſe things to the faithfull, that is, to the church beleuing in Chriſt, baptiſed,The faithfull haue flesh vvhich reſiſteth the ſpirite. Rom. 7.1[illegible: 1 letter]. iuſtified, renewed, and hauing ful forgeuenes of ſinnes. Yet notwithſtāding he ſayth that ſhe hath fleſh rebelling againſt the ſpirite. After the ſame maner he ſpeaketh of him ſelfe in the .7. to the. Rom. I (ſayeth he) am carnall & ſold vnder ſinne. And againe: I ſee an other lavv in my mē bers rebelling againſt the lavv of my minde, and leading me captiue vnto the lavv of ſinne vvhich is in my mēbers. Alſo: O vvretched man that I am, vvho shall deliuer me from the body of this death? &c. Here, not onely the Schoolemen, but alſo ſome of the olde fathers are much troubled, ſeeking how they may excuſe Paule. The godly feele the terrours and captiuitie of ſinne. For it ſemeth vnto them abſurde and vnſeemely to ſay that that elect veſſell of Chriſt ſhould haue ſinne. But we credite Pauls owne words, wherin he plainly confeſſeth that he is ſold vnder ſinne, that he is led captiue of ſinne, that he hath a law in his mēbers rebelling againſt him, & that in ye fleſh he ſerueth ye law of ſinne. Here againe they anſwer, yt the Apoſtle ſpeaketh in the perſon of the wicked. But the wicked do not cōplaine of the rebellion of their fleſh, of any battel or cōflict, or of the captiuitie & bō dage of ſinne: for ſinne mightely raigneth in them. This is therfore yt very complaint of Paule & of al the faithful. Wherfore they haue done very wickedly which haue excuſed Paule & all the faithfull to haue no ſinne. For by this perſwaſiō (which procedeth of ignorāce of ye doctrine of faith) they haue robbed ye church of a ſinguler conſolation: they haue aboliſhed the forgeuenes of ſinnes, and made Chriſte of none effect. Wherfore when Paule ſayeth: I ſee an other lavve in my members, &c. he denieth not that he hath fleſh, and the vices of the fleſh in him. It is likely therfore that he felt ſometimes the motions of carnal luſt. But yet (no doubt) theſe motions were well ſuppreſſed in him by the great and grieuous afflictiōs & tentations both of minde and body, wherwt he was in a manner continually exerciſed & vexed, as his Epiſtles do declare: Or if he at any time being merry & ſtrong, felt ye luſt of ye fleſh, wrath, impatiency or ſuch like: yet he reſiſted them by the ſpirite, and ſuffred not thoſe motions to beare rule in him. Therefore let vs in no wiſe ſuffer ſuch comfortable places (wherby Paule deſcribeth the battaile of the fleſh againſt the ſpirite in his owne body) to be corrupted with ſuch foliſh gloſes. The Schoolemen, ye Monkes, and ſuch other, neuer felt any ſpirituall tentations: and therfore they fought only for the repreſſing and ouercomming of fleſhly luſt and lecherie: and being proude of that victorie which they neuer yet obtained,The Monkes & ſuch other cloiſterers neuer had experience of any ſpirituall tentations. they thought them ſelues farre better and more holy then married men. I wil not ſay, that vnder this holy pretence rhey nouriſhed and maintained all kindes of horrible ſinnes, as diſſenſion, pride, hatred, diſdaine, & deſpiſing of their neighbours, truſt in their owne righteouſnes, preſumption, contempt of all godlines and of the word of God, infidelitie, blaſphemie and ſuch like. Againſt theſe ſinnes they neuer fought: Nay rather they toke them to be no ſinnes at all: They put righteouſnes in the keeping of their fooliſh and wicked vowes, and vnrighteouſnes in the neglecting and contemning of the ſame. But this muſt be our ground and ankerholde, that Chriſt is our onely and perfect righteouſnes.Chriſt our righteouſnes If we haue nothing whervnto we may truſt: yet theſe three things (as Paule ſayth) Faith, hope, and loue doe remaine. Therefore we muſt alwayes beleue, and alwayes hope: we muſt alwayes take hold of Chriſte as the head and fountaine of our righteouſnes.Rom. 9.33. He that beleueth in him ſhal not be aſhamed. Moreouer, we muſt labour to be outwardly righteous alſo: that is to ſay, not to conſent to the fleſh, which alwayes enticeth vs to ſome euill: but to reſiſt it by the ſpirit.The outvvard righteouſnes of the faithfull. We muſt not be ouercome with impatiencie for the vnthankfulnes and contempt of the people, which abuſeth the Chriſtian libertie: but through the ſpirite we muſt ouercome this & all other temptations. Looke then how much we ſtriue againſt the fleſh by the ſpirite, ſo much are we outwardly righteous: Albeit this righteouſnes doth not commend vs before God. Let no man therefore deſpaire if he feele the fleſh oftentimes to ſtirre vppe new battell againſt the ſpirite,The godly feling the corruptions of the flesh, muſt not deſpaire. or if he can not by and by ſubdue the fleſh, and make it obedient vnto the ſpirite. I alſo doe wiſh my ſelfe to haue a more valiaunt and conſtant heart, which might be able, not only boldly to contemne the threatnings of tyrants, the hereſies, offences and tumults which Satan and his ſouldiers the enemies of the Goſpell ſtirre vp: but alſo might by and by ſhake of the vexatiōs and anguiſh of ſpirit, and briefly, might not feare ye ſharpnes of death, but receaue and embrace it as a moſt frendly gheſt. But I find an other law in my members, rebelling againſt the law of my minde, &c. Some other doe wraſtle with inferiour temptations, as pouertie, reproch, impatiencie and ſuch like. Let no man maruel therfore or be diſmaied when he feeleth in his body this battell of the fleſh againſt the ſpirite: but let him plucke vp his heart and comfort him ſelfe with theſe wordes of Paule: The flesh luſteth againſt the ſpirite. Alſo: Theſe are contrary one to an other, ſo that ye doe not thoſe things that you vvould. The battell of the flesh and the ſpirite in the godly. For by theſe ſentences he comforteth them that be tēpted. As if he ſhould ſay: It is impoſſible for you to folow ye guiding of the ſpirit in all thinges wtout any feeling or hinderance of the fleſh: Nay, the fleſh will reſiſt, and ſo reſiſt and hinder you, that ye can not doe thoſe things which gladly ye would. Here it ſhalt be enough if ye reſiſt the fleſh and fulfill not the luſt therof: that is to ſay, if ye folow the ſpirite and not the fleſh, which eaſily is ouerthrowne by impatiencie, coueteth to reuenge, biteth, grudgeth, hateth God, is angrie with him, deſpaireth, &c. Therefore when a man feeleth this battell of the fleſh, lette him not be diſcouraged therewith, but let him reſiſt in ſpirite, and ſay: I am a ſinner, and I feele ſinne in me: for I haue not yet put of the fleſh, in which ſinne dwelleth ſo long as it liueth. But I will obey the ſpirite and not the fleſh: that is,To vvalke in the ſpirite. I will by Faith and hope lay hold vpon Chriſte, and by his word I will raiſe vppe my ſelfe, and being ſo raiſed vppe, I will not fulfill the luſt of the fleſh. It is very profitable for the godly to know this, and to beare it wel in minde: for it wonderfully comforteth them when they are tempted. When I was a Monke I thought by and by that I was vtterly caſt away, if at any time I felt the luſt of the fleſh: that is to ſay, if I felt any euill motion, fleſhly luſt, wrath, hatred or enuie againſt any brother. I aſſayed many wayes to helpe and to quiet my conſcience, but it would not be: For the cōcupiſcence and luſt of my fleſh did alwayes returne, ſo that I could not reſt, but was cōtinually vexed with theſe thoughts: This or that ſinne thou haſt cōmitted: thou art infected with enuie, wt impatiencie, & ſuch other ſinnes: therfore thou art entred into this holy Order in vaine, and all thy good works are vnprofitable. If then I had rightly vnderſtand theſe ſentences of Paule: The flesh luſteth cōtrary to the ſpirit, & the ſpirit contrary to the flesh: And, Theſe tvvo are one againſt an other, ſo that ye can not do the things that ye vvould doe, I ſhould not haue ſo miſerably tormented my ſelfe, but ſhould haue thought and ſayd to my ſelfe as now commonly I doe:Let all troubled conſciences comfort them ſelues by this example of Martin Luther, and ſay as he ſaid. Martine, thou ſhalt not vtterly be without ſinne, for thou haſt fleſh: thou ſhalt therefore feele the battell thereof: according to that ſaying of Paule: The flesh reſiſteth the ſpirite. Deſpaire not therefore, but reſiſt it ſtrongly, and fulfill not the luſt thereof. Thus doing thou art not vnder the lawe. Stanpitius a godly learned man of vvhom he made mention before.I remember that Staupitius was wont to ſay: I haue vowed vnto God aboue a thouſand times, that I would become a better mā: but I neuer performed that which I vowed. Hereafter I wil make no ſuch vow: for I haue now learned by experience, that I am not able to performe it. Vnleſſe therefore God be fauourable and mercifull vnto me for Chriſtes ſake, and graunt vnto me a bleſſed & happie hower when I ſhall depart out of this miſerable life, I ſhall not be able with all my vowes and all my good deedes, to ſtand before him. This was not onely a true,A holy deſper[illegible: 1 letter]tion but alſo a godly & an holy deſperation: and this muſt all they confeſſe both with mouth and heart, which wil be ſaued. For the godly truſt not to their owne righteouſnes, but ſay with Dauid: Enter not into iudgement vvith thy ſeruaunt, for in thy ſight shall none that liueth be iuſtified. [illegible: 1 letter] Pſal 143.2. Pſal. 130.[illegible: 1 letter]. Againe. If thou O Lord shouldeſt ſtraitly marke iniquities, O Lord vvho shall ſtand? They loke vnto Chriſt their Reconciler, who gaue his life for their ſinnes. Moreouer, they know that the remnant of ſinne which is in their fleſh,VVhat the godly muſt do vvhen they feele ſinne. is not laid to their charge, but freely pardoned. Notwithſtāding in the meane while they fight in ſpirite againſt the fleſh, leſt they ſhould fulfill the luſtes thereof. And although they feele the fleſh to rage and rebell againſt the ſpirite, and them ſelues alſo to fall ſometimes into ſinne through infirmitie, yet are they not diſcouraged, not thinke therefore that their ſtate and kinde of life, and the workes which are done according to their calling, diſpleaſe God: but they raiſe vppe them ſelues by Faith. The faithfull therefore receaue great conſolation by this doctrine of Paule, in that they know them ſelues to haue part of the fleſh and part of the ſpirite,The conflict & battell of the flesh and the ſpirite in the children of God. but yet ſo notwithſtanding that the ſpirite ruleth and the fleſh is ſubdued and kept vnder awe, that righteouſnes raigneth and ſinne ſerueth. He that knoweth not this doctrine, and thinketh that the faithfull ought to be without all fault, and yet ſeeth the contrary in him ſelfe, muſt needes at the length be ſwalowed vppe by the ſpirite of heauines, and fall into deſperation. But who ſo knoweth this doctrine well and vſeth it rightly, to him the things that are euil turne vnto good.Rom 1.[illegible: 1 letter]8. For when the fleſh prouoketh him to ſinne, by occaſion therof he is ſtirred vp and enforced to ſeeke forgeuenes of ſinnes by Chriſte, and to embrace the righteouſnes of Faith, which elſe he would not ſo greatly eſteme, nor ſeeke for the ſame with ſo great deſire. Therefore it profiteth vs very much to feele ſometimes the wickednes of our nature and corruption of our fleſh, that yet by this meanes we may be waked and ſtirred vppe to Faith, and to call vppon Chriſte.A Chriſtian a maruellous vvorkman. And by this occaſion a Chriſtian becommeth a mighty workman and a wonderful creatour, which of heauines can make ioy, of terrour comfort, of ſinne righteouſnes, and of death life, when he by this meanes repreſſing and brideling the fleſh, maketh it ſubiect to the ſpirite. Wherfore let not them which feele the luſt of the fleſh, deſpaire of their ſaluation. Lette them feele it and all the force thereof, ſo that they conſent not to it. Lette the paſſions of luſt, wrath and ſuch other vices ſhake them, ſo that they doe not ouerthrow them. Let ſinne aſſaile them, ſo that they doe not accōpliſh it. Yea the more godly a man is, the more doth he feele that battaile. And hereof come thoſe lamentable complaintes of the faithfull in the Pſalmes and in the whole Scripture. Of this battaile the Heremites, the Monkes and the Schoolemen, and all that ſeeke righteouſnes and ſaluation by workes, know nothing at all. But here may ſome man ſay: that it is a daungerous matter to teach that a man is not condemned, if by and by he ouercome not the motions and paſſions of the fleſh which he feeleth. For when this doctrine is taught amongſt the common people, it maketh them careleſſe, negligent and ſlouthfull.Read more hereof before in the leaſe 246. and in the line. 32. This is it which I ſayd a little before, that if we teach Faith, then carnall men neglect and reiecte workes: If works be required, then is Faith and conſolation of conſcience loſt. Here no man can be compelled, neither can there be any certaine rule preſcribed. But lette euery man diligently trie him ſelfe to what paſſion of the fleſh he is moſt ſubiect, and when he findeth that, lette him not be careleſſe, nor flatter him ſelfe: but lette him watch and wraſtle in ſpirite againſt it, that if he can not altogether bridle it, yet at the leaſt he doe not fulfill the luſt therof. This battell of the fleſh againſt the ſpirit, all the children of God haue had and felt: And the ſelfe ſame doe we alſo feele and proue. He that ſearcheth his owne cōſcience, if he be not an hypocrite, ſhall well perceaue that to be true in him ſelfe which Paule here ſaith: that ye fleſh luſteth againſt the ſpirit.The children of God do fele the rebellion of the flesh againſt the ſpirite. All the faithfull therfore do feele and confeſſe that their fleſh reſiſteth againſt the ſpirit, and that theſe two are ſo contrarye the one to the other in themſelues, that, doe what they can, they are not able to performe that which they woulde doe. Therefore the fleſhe hindreth vs the we cannot keepe the commaundementes of God, that we can not loue our neighbours as our ſelues, much leſſe can we loue God with all our heart: Therefore it is impoſſible for vs to become righteous by the works of the law. In deede there is a good will in vs, and ſo muſt there be (for it is the ſpirit it ſelf which reſiſteth the fleſh), which would gladly doe good, fulfill the lawe, loue God and his neighbour, and ſuch like, but the fleſh obeyeth not this good will, but reſiſteth it: and yet God imputeth not vnto vs this ſinne: For he is mercifull to thoſe that beleue for Chriſtes ſake. But it foloweth not therefore that thou ſhouldeſt make a light matter of ſinne becauſe God doth not impute it. True it is that he doth not impute it.To vvhom God doth not impute ſinne. But to whom, and for what cauſe? To ſuch as repent, and lay hold by Faith vppon Chriſte the Mercyſeat, for whoſe ſake, as all their ſinnes are forgeuen them: euen ſo yt remnants of ſinne which are in them, be not imputed vnto them. They make not their ſinne leſſe thē it is, but amplifie it & ſet it out as it is in dede: for they know that it can not be put away by ſatiſfactions, works or righteouſnes, but only by ye death of Chriſte. And yet notwithſtanding the greatnes and enormitie of their ſinne doth not cauſe them to deſpaire, but they aſſure thēſelues that the ſame ſhall not be imputed vnto them or laid vnto their charge. This I ſay leſt any man ſhoulde thinke that after faith is receaued, there is litle accoūt to be made of ſinne. Sinne is truely ſinne, whether a man commit it before he hath receaued the knowledge of Chriſte, or after. And God alwayes hateth ſinne: yea all ſinne is damnable as touchinge the facte it ſelfe. But in that it is not damnable to him that beleueth, it commeth of Chriſte, who by his death hath taken away ſinne. But to him that beleueth not in Chriſte, not onely all his ſinnes are damnable: but euen his good workes alſo are ſinne, according to that ſaying: VVhatſoeuer is not of Faith is ſinne. Rom. 14.23. Therefore the errour of the Scholemen is moſte pernicious,The errour of the Sophiſters or Scholemen. which do diſtinguiſh ſinnes according to the fact, and not according to the perſon. He that beleueth hath as great ſinne as the vnbeleuer. But to him that beleueth, it is forgeuen and not imputed. To the vnbeleuer it is not pardoned, but imputed. To the beleuer it is veniall: to the vnbeleuer it is mortall and damnable: Not for any difference of ſinnes, or becauſe the ſinne of the beleuer is leſſe, and the ſinne of the vnbeleuer greater: but for the difference of the perſons. For the faithfull aſſureth him ſelfe by Faith that his ſinne is forgeuen him, for as much as Chriſte hath geuen him ſelfe for it. Therfore although he haue ſinne in him and daily ſinneth, yet he continueth godly: but contrariwiſe the vnbeleuer continueth wicked.The vviſedom of the godly. And this is the true wiſedome and conſolation of the godly, that although they haue and commit ſinnes, yet they know that for Chriſtes ſake they are not imputed vnto them. This I ſay for the comfort of the godly.The godly only feele ſinne. For they onely feele in deede that they haue and doe commit ſinnes, that is to ſay, they feele that they doe not loue God ſo feruently as they ſhould doe: that they doe not beleue him ſo hartely as they would, but rather they oftētimes dout whether God haue a care of them or no: they are impatient, and are angrie with God in aduerſitie. Hereof (as I haue ſayd) proceede the ſorowfull complaintes of the faithfull in the ſcriptures, and ſpecially in the Pſalmes. And Paule him ſelfe complaineth that he is ſolde vnder ſinne. And here he ſaith,Rom. 1.14. that the fleſh reſiſteth & rebelleth againſt the ſpirit. But becauſe they mortifie the deedes of yt fleſh by the ſpirite (as he ſayth in an other place, & alſo in the ende of this chapiter: They crucifie the flesh vvith the deſires and luſtes thereof): Galath. 5.24. therefore theſe ſinnes doe not hurt them nor condemne them. But if they obey the fleſh in fulfilling the luſtes thereof, then doe they loſe Faith and the holy Ghoſt. And if they doe not abhorre their ſinne and returne vnto Chriſt (who hath geuen power to his church, to receaue and raiſe vppe thoſe that be falne, that ſo they may recouer Faith and the holy Ghoſt) they die in their ſinnes. Wherefore we ſpeake not of them which dreame that they haue Faith, and yet continue ſtill in their ſinnes. Theſe men haue their iudgement already: They that liue after the fleſh ſhall die. Rom. 8.12. Sentence pronoūced agaīſt ſuch as obey the luſts of the flesh. Alſo: The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, hatred, debate, emulations, vvrath, contentions, ſeditions, hereſies, enuie, murthers, drunkennes, gluttonie and ſuch like, vvhereof I tell you before, as alſo I haue told you, that they vvhich doe ſuch things, shall not inherite the kingdom of God. The true Sainctes of God.Hereby we may ſee who be the very Saincts in dede. They be not ſtocks & ſtones (as the Monkes and Scholemen dreame) ſo that they are neuer moued with any thing, neuer feele any luſts or deſires of the fleſh: but, as Paule ſayth, their fleſh luſteth againſt the ſpirit, and therfore they haue ſinne, and both can & doe ſinne. And the .32. Pſalme witneſſeth that the faithfull doe confeſſe their vnrighteouſnes,Pſal. 32.5.6. & pray that the wickednes of their ſinne may be forgeuen, where it ſayeth: I vvill confeſſe againſt my ſelfe my vvickednes vnto the Lord, and thou forgaueſt the punishment of my ſinne. Therefore shall euery one that is godly, make his prayer vnto thee, &c. Moreouer the whole Church, which in deede is holy, prayeth that her ſinnes may be forgeuen her, and it beleueth the forgeuenes of ſinnes. And in the .143. Pſalme Dauid prayeth: O Lord enter not into iudgement vvith thy ſeruaunt, for in thy ſight shall none that liueth be iuſtified. Pſal. 143.[illegible: 1 letter]. And in the .130. Pſalm. If thou O Lord shouldeſt ſtraitly marke iniquities, Lord vvho shall ſtand in thy preſence? But vvith thee is mercy, &c. Thus doe the cheefeſt ſaincts and children of God ſpeake and pray: as Dauid, Paule. &c. All the faithfull therfore doe ſpeake and pray the ſame thing, and with the ſame ſpirit. The popiſh Sophiſters read not the Scriptures, or if they read thē, they haue a veile before their eyes: and therfore as they can not iudge rightly of any thing, ſo can they not iudge rightly either of ſinne, or of holines.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:17. Public domain.
Galatians5:18
Verſe. 18. If ye be led by the ſpirite, ye are not vnder the lavve. Paule cannot forget his doctrine of Faith, but ſtill repeateth it & beateth it into their heades: yea euen when he treateth of good works. Here ſome man may obiect: How can it be that we ſhould not be vnder the law? and yet thou notwithſtanding, O Paule, teacheſt vs that we haue fleſh which luſteth againſt the ſpirit, & fighteth againſt vs, tormē teth vs and bringeth vs into bondage. And in deede we feele ſinne, and can not be deliuered from the feeling therof, though we would neuer ſo faine. And what is this elſe, but to be vnder the law? But, ſayth he: Let this nothing trouble you:To be led by the ſpirite. onely doe your endeuour that ye may be led by the ſpirite, that is to ſay: ſhew your ſelues willing to folow & obey that will which reſiſteth the fleſh, and doth not accompliſh the luſtes thereof (for this is to be led and to be drawne by the ſpirite): then are ye not vnder the lawe. So Paule ſpeaketh of himſelfe. Rom. 7. In my minde I ſerue the lavve of God, that is to ſay: In ſpirit I am not ſubiect to any ſinne: but yet in my fleſh I ſerue the law of ſinne. The faithfull then are not vnder the lawe, that is to ſay, in ſpirite: for the law can not accuſe them, nor pronounce ſentence of death againſt them, although they feele ſinne, and confeſſe them ſelues to be ſinners: For the power and ſtrength of the lawe is taken from it by Chriſt:Galath. 4.4. vvho vvas made ſubiect to the lavve, that he might redeme them vvhich vvere vnder the lavve. Therefore the lawe cannot accuſe that for ſinne in the faithfull, which is ſinne in deede and committed againſt the lawe. So great then is the power and dominion of the ſpirite, that the lawe cannot accuſe the godly, though they commit that which is ſinne in deede. For Chriſte is our righteouſnes, whom we apprehend by Faith: he is without all ſinne, and therfore the law can not accuſe him. As long as we cleaue faſt vnto him, we are ledde by the ſpirite, and are free from the lawe. And ſo the Apoſtle,VVhat it is to be led by the ſpirite. euen when he teacheth good workes, forgetteth not his doctrine concerning Iuſtification: but alwayes ſheweth that it is impoſſible for vs to be iuſtified by workes. For the remnants of ſinne cleaue faſt in our fleſh, and therefore ſo long as our fleſh liueth, it ceaſeth not to luſt contrary to the ſpirite. Notwithſtanding there cometh no daunger vnto vs thereby, becauſe we be free from the law, ſo that we walke in the ſpirite. And with theſe wordes: If ye be ledde by the ſpirite, ye be not vnder the lavve, thou maiſt greatly comfort thy ſelfe and others that be greeuouſly tempted. For it oftentimes commeth to paſſe, that a mā is ſo vehemently aſſailed with wrath, hatred, impatiencie, carnall deſire, terrour and anguiſh of ſpirite, or ſome other luſt of the fleſh, that he can not ſhake them of, though he would neuer ſo faine. What ſhould he doe in this caſe? Should he deſpaire? No, God forbid: but let him ſay thus with him ſelfe: Thy fleſh fighteth and rageth againſt the ſpirite. Let it rage as long as it liſteth: onely ſee thou,Hovv a troubled minde is to be comforted. that in any caſe thou conſent not to it, to fulfill the luſts therof, but walke wiſely & folow the leading of the ſpirit. In ſo doing thou art free from the law. It accuſeth and terrifieth thee (I graunt), but altogether in vaine. In this conflict therfore of the fleſh againſt ye ſpirit, there is nothing better, then to haue the word of God before thine eyes, and therin to ſeeke the comfort of the ſpirite. And let not him which ſuffereth this temptation be diſmayed, in that the Deuil can ſo aggrauate ſinne, that during the conflict, he thinketh him ſelfe to be vtterly ouerthrowne, and feeleth nothing elſe but the wrath of God and deſperation. Here in any wiſe let him not folow his owne feeling and the iudgement of reaſon, but lette him take ſure hold of this ſaying of Paule: If ye be led by the ſpirite, that is to wit, if ye raiſe vp and comfort your ſelues through faith in Chriſt, ye be not vnder the lawe. So ſhall he haue a ſtrong buckler wherewith he may beat backe all the fierie dartes which that wicked feende aſſaileth him withall. How much ſo euer then the fleſh doe boyle and rage, yet can not all her motions and rages hurt & cōdemne him, for as much as he, folowing the guiding of the ſpirite, doth not conſent vnto the fleſh, nor fulfill the luſtes thereof.Novv the luſts of the flesh muſt be ouercome. Therefore when the motions of the fleſh doe rage, the onely remedie is to take to vs the ſword of the ſpirite, that is to ſay, the word of ſaluation (which is, that God would not the death of a ſinner, but that he cōuert & liue) and to fight againſt them: Which if we doe, let vs not doubt but we ſhall obtaine the victorie, although ſo long as the battaile endureth, we feele the plaine contrary. But ſet the word out of ſight, and there is no counſell nor helpe remaining. Of this that I ſay,The great and vehement tentations of Luther. I my ſelfe haue good experiēce. I haue ſuffered many great paſſions, and the ſame alſo very vehement and great. But ſo ſoone as I laid hold of any place of Scripture, and ſtayed my ſelfe vppon it as vppon my cheefe ankerhold, ſtraight wayes my tentations did vaniſh away: which without the word it had bene vnpoſſible for me to endure any litle ſpace, and much leſſe to ouercome them. The ſumme or effect therfore of all that which Paule hath taught in this diſputation or diſcourſe cōcerning ye conflict or battell betwene the fleſh and the ſpirite, is this, that the Sainctes and the elect of God can not performe that which the ſpirit deſireth. For the ſpirite would gladly be altogether pure, but the fleſh being ioyned vnto the ſpirite, will not ſuffer that. Notwithſtanding they be ſaued by the remiſſion of ſinnes, which is in Chriſt Ieſus. Moreouer, becauſe they walke in the ſpirite and are led by the ſpirite,Not to be vnder the lavve. they be not vnder the lawe, that is to ſay, ye law cānot accuſe or terrifie thē: yea although it goe about neuer ſo much ſo to doe, yet ſhal it neuer be able to driue them to deſperation.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:18. Public domain.
Galatians5:19-20
Ver. 19. Moreouer rhe vvorks of the flesh be manifeſt, vvhich are. &c. Math. 7.10.This place is not vnlike to this ſentence of Chriſte: By their fruites ye shall knovve them. Doe men gather grapes of thornes, or figges of brambles? So euery good tree bringeth forth good frute, and an euill tree bringeth forth euill frute, &c. Paule teacheth the very ſame thing which Chriſte taught, that is to witte, that workes and fruites doe ſufficiently teſtifie whether the trees be good or euill: whether mē folow ye guiding of the fleſh or of the ſpirit. As if he ſhould ſay: Leſt ſome of you might lay for him ſelfe, that he vnderſtandeth me not now when I treat of the battel betwene the fleſh and the ſpirite, I will ſette before your eyes firſt the workes of the fleſh, whereof many are knowne euen to the vngodly: and then alſo the workes of the ſpirite. And this doth Paule, Hypocrites mingled amongſt the godly. becauſe there were many hypocrites amōgs the Galathians (as there are alſo at this day among vs) which outwardly pretended to be godly men, and boaſted much of the ſpirit, and as touching the wordes they vnderſtode the true doctrine of the Goſpell: but they walked not according to the ſpirite, but according to the fleſh, and performed the workes thereof. Whereby Paule manifeſtly conuinceth them to be no ſuch holy men in deede as they boaſted themſelues to be. And leſt they ſhould deſpiſe this his admonition, he pronounceth againſt them this dreadfull ſentence, yt they ſhould not be enheritours of ye kingdom of heauē, to ye end that being thus admoniſhed they might amend. Euery age euen in the faithfull, hath his peculiare tēptations, as fleſhly luſts aſſaile a man moſt of all in his youth,Euery age of man hath his peculiar temptations. in his middle age ambition and vaineglory, and in his olde age couetouſnes. There was neuer yet any of the faithfull, whom ye fleſh hath not oftē in his life time prouoked to impatientie, anger, vaineglory, &c. Paule therefore ſpeaking here of the faithfull, ſayeth that the fleſh luſteth in them againſt the ſpirite, &c: therefore they ſhall neuer be without the deſires and battels of the fleſh: notwithſtanding they do not hurt them. But of this matter we muſt thus iudge, that it is one thing to be prouoked of the fleſh & yet not willingly to yelde to the luſts and deſires therof, but to walke after the leading of the ſpirit and to reſiſt the fleſh: and an other thing to aſſent vnto the fleſh and without all feare or remorſe to performe and fulfill the works therof and to continue therin, and yet notwithſtanding to counterfet holines and to bragge of the ſpirite. The firſt he comforteth when he ſaith, that they be ledde by the ſpirite and be not vnder the lawe. To the other he threatneth euerlaſting deſtruction. Notwithſtanding ſometimes it hapneth that the Saincts alſo do fall and performe the luſtes of the fleſh: As Dauid fell horribly into adulterie. Alſo he was the cauſe of the ſlaughter of many men when he would haue Vrias to be ſlaine in the forefront of the battell: and therby alſo he gaue occaſion to the enemies to glory and triumph ouer the people of God, to worſhip their Idolles, and to blaſpheme the God of Iſraell. Peter alſo fell moſt greeuouſly and horribly when he denied Chriſte. But although theſe ſinnes were great and hainous, yet were they not committed vppon any contempt of God or of a wilfull and obſtinate mind, but through infirmitie & weaknes. Againe, when they were admoniſhed, they did not obſtinately continue in their ſinnes, but repented. Such he willeth afterwardes in the .6. Chapter to be receiued, inſtructed and reſtored, ſaying: If a man be falne by occaſion into any ſinne, ye vvhich are ſpirituall reſtore ſuch a one vvith the ſpirite of meekenes, conſidering thy ſelfe leſt thou alſo be tempted. To thoſe therefore which ſinne and fall through infirmitie, pardon is not denied, ſo that they riſe againe and continue not in their ſinne: for of all things continuance in ſinne is the worſt. But if they repent not, but ſtill obſtinately continue in their wickednes and performe the deſires of the fleſh: it is a certaine token that there isThat is, a ſecrete contempt of God, vvherof Dauid ſpeaketh, Pſal. 3.2. diſceit in their ſpirite. No man therefore ſhall be without luſtes and deſires ſo long as he liueth in the fleſh, and therfore no man ſhall be free from temptations. Notwithſtanding ſome are tempted one way and ſome an other,Some are exerciſed vvith greater tentations, and ſome vvith leſſe. according to the difference of the perſons. One man is aſſailed with more vehement and greeuous motions, as with bitternes and anguiſh of ſpirite, blaſphemie, diſtruſt and deſperation: An other with more groſſe tentations, as with fleſhly luſtes, wrath, enuie, couetouſnes and ſuch like. But in this caſe Paule requireth of vs that we walke in the ſpirite and reſiſt the fleſh. But who ſo obeyeth the fleſh and continueth without any feare of God or remorſe of conſcience in accomplyſhing the deſires and luſtes thereof: let him know that he pertaineth not vnto Chriſte: And although he bragge of the name of a Chriſtian neuer ſo much, yet doth he but deceaue him ſelfe. For they which are of Chriſte, doe crucifie their fleſh with the affections and luſtes thereof. VVho be rightly called Sainctes, and be ſo in deede. This place, (as I haue alſo forewarned you by the way) containeth in it a ſingular conſolation: For it teacheth vs that the ſainctes and moſt holy men in this world liue not without concupiſcence and temptations of the fleſh, nor yet without ſinnes. It warneth vs therefore to take heede that we doe not as ſome did, of whom Gerſon wryteth, whych laboured to attaine to ſuch perfection, that they might be without all feeling of temptations or ſinnes: that is to ſay, very ſtockes and ſtones. The like imagination the Monkes and Scholemen hadde of their Sainctes, as though they hadde bene very ſenſeleſſe blockes and without all affections. The virgine Marie felt great griefe and ſorowe of ſpirite when ſhe miſſed her ſonne. Luke. 2.Luke. 2.48. Dauid in the Pſalmes complaineth that he is almoſt ſwalowed vppe with exceſſiue ſorrowe for the greatnes of his temptations and ſinnes.2. Cor. [illegible: 1 letter].5. Paule alſo complaineth that he hath battelles without, and terrours within: and that in his fleſh he ſerueth the lawe of ſinne.Rom. 7.2[illegible: 1 letter]. He ſayeth that he is carefull for all the Churches: and that God ſhewed great mercie towardes him, in that he deliuered Epaphroditus being at the poynt of death, to life againe, leſt he ſhould haue had ſorrow vppon ſorrow.VVhom the Stoickes coū ted vviſe mē. Therefore the Sainctes of the Papiſts are like to the Stoickes, who imagined ſuch wiſe men, as in all the world were neuer yet to be found. And by this fooliſh and Deueliſh perſwaſion which proceeded of the ignoraunce of this doctrine of Paule, the Scholemen brought both them ſelues and others without number, into horrible deſperation. When I was a Monke I did oftentimes moſt hartely wiſh, that I might once be ſo happy, as to ſee the conuerſation and life of ſome Sainct or holy man. But in the meane time I imagined ſuch a Sainct as liued in the wildernes abſtaining from meat and drinke, and liuing onely with rootes of herbes and colde water: and this opinion of thoſe monſtrous ſainctes, I had learned not onely out of the bookes of the Sophiſters and Scholemen, but alſo out of the bookes of the fathers. For thus wryteth Hierome in a certaine place. As touching meates and drinkes I ſay nothing, for as much as it is exceſſe, that euē ſuch as are weake and feeble ſhould vſe cold water, or eate any ſodden thing, &c. But now in the light of the Goſpel we plainly ſee who they are whom Chriſt and his Apoſtles call Saincts:VVho they be vvhich Chriſt and his Apoſtles cal ſaīcts. Not they which liue a ſole & a ſingle life, or ſtraitly obſerue dayes, meates, apparel & ſuch other things, or in outward appearance do other great & monſtrous works, (as we read of many in the liues of the fathers): but they which being called by the ſound of the Goſpell and baptiſed, doe beleue that they be iuſtified and clenſed by the death of Chriſt. So Paule euery where, wryting to Chriſtians, calleth them holy, the children and heires of God, &c. Who ſo euer then doe beleue in Chriſte, whether they be men or women,VVho be true Sainctes. bond or free, are all Sainctes: not by their owne workes, but by the workes of God, which they receiue by Faith: as his word, his Sacraments, the paſſion of Chriſt, his death, reſurrection, victorie, and the ſending of the holy Ghoſt. To conclude, they are Sainctes through ſuch a holines as they freely receaue, not through ſuch a holines as they them ſelues haue gotten by their owne induſtrie, good workes and merites. So the miniſters of the worde, the Magiſtrates of common weales, parents, children, maiſters, ſeruauntes, &c. are true Saincts, if firſt and before all things they aſſure themſelues that Chriſt is their wiſedom, righteouſnes, ſanctification and redemption: Secondly, if euery one doe his duetie in his vocation according to the rule of Gods word, and obey not the fleſh, but repreſſe the luſtes and deſires thereof by the ſpirite. Now, where as all be not of like ſtrength to reſiſt temptatiōs, but many infirmities and offences are ſeene in the moſt part of men: this nothing hindereth their holines, ſo that their ſinnes procede not of an obſtinate wilfulnes, but onely of frailtie and infirmitie. For (as I haue ſayd before) the godly doe feele the deſires and luſts of the fleſh, but they reſiſt them, to the ende that they accompliſh them not. Alſo if they at any time vnaduiſedly fall into ſinne, yet notwithſtāding they obtaine forgeuenes thereof, if by Faith in Chriſte they be raiſed vppe againe: who would not that we ſhould driue away, but ſeeke out and bring whom the ſtraying and loſt ſheepe,The vveaknes of Faith. &c. Therfore God forbid that I ſhould ſtraighte way iudge thoſe which are weake in Faith and maners, to be prophane or vnholy, if I ſee yt they loue & reuerence the word of God, to come to ye ſupper of the Lord, &c. For theſe God hath receaued, & counteth them righteous thorough the remiſſiō of ſinnes: to him they ſtand or fall. &c. Wherefore, with great reioyſing I geue thankes to God, for that he hath abundantly and aboue meaſure graunted that vnto me, which I ſo earneſtly deſired of him when I was a Monke: For he hath geuen vnto me the grace to ſee, not one but many Sainctes, yea an infinite nomber of true ſainctes: not ſuch as the Sophiſters haue deuiſed, but ſuch as Chriſte himſelfe & his Apoſtles doe deſcribe. Of the which nomber I aſſure my ſelfe to be one. For I am baptiſed, and I doe beleue that Chriſt my Lord by his death hath redemed and deliuered me from all my ſinnes, and hath geuen to me eternall righteouſnes and holines. And let him be holden accurſed, who ſo euer ſhall not geue this honour vnto Chriſte, to beleue yt by his death, his word, &c. he is iuſtified and ſanctified. Wherfore, reiecting this fooliſh and wicked opinion concerning the name of Saincts (which in the time of Poperie and ignorance we thought to pertaine onely to the Sainctes which are in heauen, and in earth to the Heremites and Monkes which did certaine great and ſtraunge workes): let vs now learne by the holy Scripture that all they which faithfully beleue in Chriſt are Saincts. The world hath in great admiration the holines of Benedict, Gregorie, Bernard, Al the faithful be Sainctes. Fraunces and ſuch like, becauſe it heareth that they haue done in outward appearance and in the iudgement of the world, certaine great and excellent workes. Doutles Hyllarie, Cyrill, Athanaſius, Ambroſe, Auguſtine and others were Saincts alſo, which liued not ſo ſtrait and ſeuere a life as they did, but were conuerſant amongs men, and did eate common meates, drunke wine, and vſed clenly and comely apparell, ſo that in a maner there was no difference betwene them & other honeſt men as touching the common cuſtome, and the vſe of things neceſſary for this life, and yet were they to be preferred farre aboue the other. Theſe men taught the doctrine and faith of Chriſte ſincerely & purely, without any ſuperſtition: they reſiſted heretikes, they purged the church from innumerable errours: their company and familiaritie was comfortable to many, and ſpecially to thoſe which were afflicted and heauie harted, whom they raiſed vppe and comforted by the word of God. For they did not withdraw them ſelues from the company of men, but they executed their offices euen where moſt reſort of people was. Contrariwiſe, the other not onely taught many things contrary to the Faith, but alſo were themſelues the authors & firſt inuentours of many ſuperſtitions, errours, abhominable ceremonies and wicked worſhippings. Therefore except at the houre of death they laid hold of Chriſte, and repoſed their whole truſt in his death and victorie, theyr ſtrait and painfull life auailed them nothing at all. Theſe things ſufficiently declare who be the true Sainctes in deede, and which is to be called a holy life:A holy life. Not the life of thoſe which lurke in caues & dennes, which make their bodies leane with faſting, which weare hear, and doe other like things with this perſwaſion and truſt, that they ſhall haue ſome ſingular reward in heauen aboue all other Chriſtians: but of thoſe which be baptiſed and beleue in Chriſt, which put of the olde man with his workes, but not at once: For concupiſcence and luſt remaineth in them ſo long as they liue: the feeling wherof doth hurt them nothing at all, if they ſuffer it not to raigne in them, but ſubdue it to the ſpirite. This doctrine bringeth great conſolation to godly mindes, that when they feele theſe dartes of the fleſh, wherewith Sathan aſſaileth the ſpirite, they ſhould not deſpaire: As it hapneth to many in the Papacie, which thought that they ought to feele no concupiſcence of the fleſh, where as notwithſtanding Hierome, Gregorie, Benedict, Barnard and others (whom the Monks ſet before them as a perfect example of chaſtitie and of all Chriſtian vertues) could neuer come ſo farre as to feele no concupiſcence or luſt of the fleſh. Yea they felt it and that very ſtrongly. Which thing they acknowledge and plainly confeſſe in diuers places of their bookes. Therfore we rightly confeſſe in the articles of our beleefe, that we beleue there is a holy Church.I beleue that there is a holy Church. For it is inuiſible, dwelling in ſpirit in a place that none can attaine vnto, and therefore her holines can not be ſeene: For God doth ſo hide and couer her with infirmities, with ſinnes, with errours, with diuers formes of ye croſſe and offences, that according to the iudgement of reaſon it is no where to be ſeene. They that are ignorant of this, when they ſee the infirmities and ſinnes of thoſe which are baptiſed, which haue the word and beleue it: are by and by offended, and iudge them not to pertaine to the Church. And in the meane while they dreame that the Heremites, the Monks and ſuch other ſhauelings are the church: which honour God with their lippes, and worſhip him in vaine, becauſe they folow not the word of God, but the doctrines and commaundements of men, & teach others to doe the ſame. And becauſe they doe certaine ſuperſtitious and monſtrous works, which carnal reaſon magnifieth and highly eſtemeth: therfore they iudge them only to be Saincts and to be the church: And in ſo doing they chaunge and turne this article of the Faith cleane contrary: I beleue that there is a holy church.I do not ſee, but I beleue. &c. and in the ſteede of this word [I beleue] they put in [I ſee]. Theſe kinds of righteouſnes & holines of mans owne deuiſing,Hypocriticall holines. are nothing elſe but ſpiritual ſorceries wherwt ye eyes & minds of mē are blinded & led frō ye knowledge of true holines. But thus teach we, that the Church hath no ſpot nor wrinkle, but is holy, and yet through Faith onely in Chriſt Ieſus: Againe, that ſhe is holy in life and cōuerſation by abſtaining from the luſts of the fleſh,The church is holy. and exerciſe of ſpirituall works: but yet not in ſuch ſort that he is deliuered from all euill deſires, or purged from all wicked opinions and errours. For the church alwayes confeſſeth her ſinnes,The church prayeth that her ſinnes ma[illegible: 1 letter] be forgeuen. & prayeth that her faults may be pardoned. Alſo ſhe beleueth ye forgeuenes of ſinnes. The Saincts therfore doe ſinne, fall, and alſo erre: but yet through ignorance. For they would not willingly deny Chriſte, forſake the Goſpell, &c: therefore they haue remiſſion of ſinnes. And if through ignorance they erre alſo in doctrine, yet is this pardoned: for in the ende they acknowledge their errour, and reſt onely vppon the truth, and the grace of God offered in Chriſte, as Hierome, Gregorie, Bernard and others did. Let Chriſtians then endeuour to auoide the workes of the fleſh: but the deſires or luſtes of the fleſh they can not auoide. It is very profitable therfore for them to feele the vncleane luſtes of the fleſh,To feele the vnclennes of the flesh is profitable. leſt they ſhould be puffed vp with ſome vaine & wicked opinion of the righteouſnes of their owne works, as though they were accepted before God for the ſame. The Monks being puffed vp with this opinion of their owne righteouſnes, thought thēſelues to be ſo holy, yt they ſolde their righteouſnes & holines to others, although they were cōuinced by the teſtimony of their owne hearts, yt they were vncleane. So pernitious and peſtilent a poyſon it is for a mā to truſt in his owne righteouſnes, & to thinke himſelfe to be cleane. But the godly, becauſe they feele ye vnclennes of their owne harts, therfore they cānot truſt to their own righteouſnes. This feeling ſo maketh thē to ſtoupe, & ſo hū bleth them yt they cannot truſt to their owne good workes, but are conſtrained to flie vnto Chriſte their Mercy ſeat and onely ſuccour: who hath not a corrupt and ſinfull, but a moſt pure and holy fleſh, which he hath geuen for the life of the world: in him they finde a ſound and perfect righteouſnes. Thus they continue in humilitie: not counterfet and Monkiſh, but true and vnfained, becauſe of the vncleanes which yet remaineth in their fleſh: for the which if God would ſtraitly iudge them, they ſhould be foūd giltie of eternal death. But becauſe they lift not vp thē ſelues proudly againſt God, but wt a broken & a cōtrite heart humbly acknowledging their ſinnes, & reſting wholy vppon the benefite of the Mediatour Chriſt, they come forth into the preſence of God, and pray that for his ſake their ſinnes may be forgeuen them: God ſpreadeth ouer them an infinite heauen of grace, and doth not impute vnto them their ſinnes for Chriſtes ſake. This I ſay to the end that we may take heede of the pernicious errours of ye Papiſts touching ye holines of life, wherin our minds were ſo wrapped, that wtout great difficultie we could not winde our ſelues out of them. Wherfore doe your endeuour with diligence, that ye may diſcerne and rightly iudge betwene true righteouſnes or holines, and that which is hypocriticall: then ſhall ye behold the kingdom of Chriſt with other eyes then carnall reaſon doth, that is, with ſpirituall eyes, and certainly iudge thoſe to be true Sainctes in deede which are baptiſed and beleue in Chriſte, and afterwardes in the ſame Faith wherby they are iuſtified and their ſinnes both paſt and preſent are forgeuen, doe abſtaine from the deſires of the fleſh. But from theſe deſires they are not thorowly clenſed: for the fleſh luſteth againſt the ſpirite. Notwithſtanding theſe vncleane & rebellious luſtes doe ſtill remaine in them, to this ende that they may be humbled, and being ſo humbled, they may feele the ſweetenes of the grace and benefite of Chriſte. So theſe remnauntes of vncleane luſtes and ſinnes doe nothing at all hinder,To the godly thoſe things vvhich are euil, turne vnto good. but greatly furder the godly: For the more they feele their infirmities and ſinnes, ſo much the more they flie vnto Chriſte the throne of grace, and more heartely craue his aide and ſuccour: to witte, that he will couer them with his righteouſnes, that he will encreaſe their Faith, that he will endue them with his holy ſpirite, by whoſe gracious leading and guiding they may ouercome the luſts of the fleſh, that they rule & raigne not ouer them, but may be ſubiect vnto them. Thus true Chriſtians doe continually wraſtle with ſinne, and yet notwithſtanding in wraſtling they are not ouercome, but obtaine the victorie. This haue I ſaid, yt ye may vnderſtād, not by mens dreames, but by ye word of God,Chriſtian doctrine raiſeth vp and comforteth vveake and troubled conſciences. who be true Saincts in deede. We ſee then how greatly Chriſtian doctrine helpeth to the raiſing vp & comforting of weake conſciences: which treateth not of coules, ſhauings, ſhearings, fraternities and ſuch like toyes, but of high & waightie matters, as how we may ouercome the fleſh, ſinne, death and the Deuill. This doctrine, as it is vnknowne to all Iuſticiaries & ſuch as truſt to their owne works, ſo is it impoſſible for them to inſtruct or bring into the right way one poore conſcience wandring and going aſtray: or to pacifie and comfort the ſame when it is in heauines, terrour, or deſperation.
Verſe. 19. The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, &c. Paule doth not recite all the workes of the fleſh, but vſeth a certaine number for a number vncertaine. Firſt he reckeneth vp the kinds of luſtes, as adulterie, fornication, vncleannes, wantonnes, &c. Now, Now, not only carnal luſt is a worke of ye fleſh, as ye Papiſts dreamed, who called mariage alſo a worke of the fleſh (ſo chaſt & holy are theſe men) wherof God himſelfe is the author, which alſo they themſelues reckened among their ſacraments: but he numbreth alſo amongſt the workes of the fleſh (as I haue ſayd before) idolatrie, withcraft, hatred and ſuch other, which hereafter folow. Wherfore this place alone doth ſufficiently ſhew what Paule meaneth by the fleſh.VVhat Paule meaneth by flesh. Theſe wordes are ſo well knowne that they neede no interpretation. Idolatrie. All ye higheſt religions, the holines & moſt feruent deuotions of thoſe which do reiect Chriſt ye Mediatour & worſhip God wtout his word & cōmaundement, are nothing elſe but plaine idolatry. As in Popery it was coūted a moſt holy & ſpirituall act, when ye Mōks being ſhut vp in their ſelles did muſt & meditate of God or of his works, & whē they being enflamed wt moſt earneſt deuotions, kneeled downe, praied, & were ſo rauiſhed wt the cōtemplation of heauēly things yt they wept for ioy. Ther was no thīking of womē or of any other creature, but only of god ye creator, & of his wonderfull works: and yet this moſt ſpiritual worke (as reaſon eſtemeth it) is, accordīg to Paul, a worke of ye fleſh & plaine idolatry. Wherfore all ſuch religiō wherby God is worſhipped wtout his word & cōmaundement, is idolatry.Idolatrie or Idoll ſeruice. And ye more holy & ſpirituall it ſeemeth to be in outward ſhew, ſo much ye more dāgerous & pernicious it is. For it turneth men away frō faith in Chriſt, & cauſeth thē to truſt to their owne ſtrēgth, works & righteouſnes. And ſuch is ye religion of ye Anabaptiſts at this day: albeit they daily more & more bewray thē ſelues to be poſſeſſed wt the Deuill, and to be ſeditious & bloudy men. Therfore ye faſting, the wearing of heare, holy works, ſtrait Rule,Carthuſians or charterhouſe mo[illegible: 1 letter]k[illegible: 1 letter]. & whole life of ye Carthuſiās or Charterhouſe monks, whoſe order notwtſtanding is of all other the ſtraiteſt & ſharpeſt, be very works of the fleſh, yea plaine idolatrie. For they imagine thē ſelues to be ſaincts, & to be ſaued, not by Chriſt (whom they feare as a ſeuere & cruel iudge) but by obſeruīg of their Rules & Orders. In dede they thinke of God, of Chriſt & of heauenly things, but after their owne reaſon & not after the word of God: to wit, yt their apparell, their maner of liuing, & theyr whole conuerſation is holy & pleaſeth Chriſt: whō not onely they hope to pacifie by this ſtraitnes of life, but alſo to be rewarded of him for their good deedes & righteouſnes. Therfore their moſt ſpiritual thoughts (as they dreme of thē) are not only moſt fleſhly, but alſo moſt wicked: For they wold wipe away their ſinnes, & obtaine grace & life euer laſting, by ye truſt & affiāce they haue in their owne righteouſnes, reiecting & deſpiſing the word, faith & Chriſt. Al ye worſhippings & ſeruices of God therefore & all religions without Chriſt are idolatry and idoll ſeruice.The falſe and true vvorshipping of God. In Chriſt alone the father is wel pleaſed: who ſo heareth him and doth that which he hath commaunded, the ſame is beloued becauſe of the beloued. He commaundeth vs to beleue his word and to be baptiſed, &c. and not to deuiſe any new worſhipping or ſeruice of God. I haue ſaid before yt the works of ye fleſh be manifeſt: as adultery, fornication & ſuch like be manifeſtly known to all men. But idolatry hath ſuch a goodly ſhew & is ſo ſpirituall,Idolatrie is vnknovvne to the vvorld. yt it is known but to very few, that is, to the faithful, to be a worke of the fleſh. For ye Monke whē he liueth chaſtly, faſteth, praieth or ſaith Maſſe, is ſo far from thinking hīſelf to be an idolater, or yt he fulfilleth any worke of the fleſh, yt he is aſſuredly perſwaded yt he is led & gouerned by the ſpirit, yt he walketh according to the ſpirit, yt he thinketh, ſpeaketh & doth nothing elſe but mere ſpiritual thīgs, and yt he doth ſuch ſeruice vnto god as is moſt acceptable vn to him.The Maſſe horrible idolatrie and blaſphemie againſt Chriſt. No mā cā at this day perſwade the Papiſts yt their Maſſe is a great blaſphemy agaīſt god & idolatry, yea & that ſo horrible as neuer was any in ye church ſince the apoſtles time. For they are blind & obſtinate & therfore they iudge ſo peruerſly of god & of gods matters thīkīg idolatry to be a true ſeruice of god, & contrariwiſe faith to be idolatry. But we which beleue in Chriſt & know his mind, are able to iudge & to diſcerne al things, & cannot truly & before God be iudged of any man. Flesh.Hereby it is plaine yt Paul calleth fleſh whatſoeuer is in mā, cōprehē ding all the .iii. powers of the ſoule, that is, the wil that luſteth, the wil that is enclined to anger, & the vnderſtāding. The works of yt wil that luſteth, are adultery, fornicatiō, vncleanes & ſuch like. The works of yt wil inclined to wrath, are quarelings, cōtentiōs, murder, & ſuch other. The works of vnderſtanding or reaſon are errors, falſe religions, ſuperſtitiōs, idolatry, hereſies, that is to ſay, Sectes and ſuch like. It is very neceſſary for vs to know theſe things: for this word [fleſh] is ſo darkned in ye whole kingdom of the Pope,The vvorkes of the flesh as the Papiſtes define them. yt they haue takē the worke of the fleſh to be nothing elſe but yt accōpliſhing of fleſhly luſt or ye acte of lechery: Wherfore it was not poſſible for them to vnderſtād Paule. But here we may plainly ſee that Paule reckeneth idolatry and hereſy amōgs ye works of the fleſh, which two (as before we haue ſaid) reaſon eſtemeth to be moſt high & excellēt vertues,Reaſon eſtemeth idolatry and hereſie for moſt excellent vertues. wiſedō, religion, holines & rightouſnes. Paul Col. 2. calleth it ye religion of angels. But although it ſeeme to be neuer ſo holy & ſpiritual, yet is it nothīg elſe but a worke of the fleſh, an abhomination and idolatry againſt the Goſpell, againſt faith, and againſt the true ſeruice of God. This do the faithfull ſee, for they haue ſpirituall eyes: but the Iuſticiaries iudge the contrary. For a Monke can not be perſwaded that his vowes be works of ye fleſh. So the Turke beleueth nothing leſſe then that his Alcaron, his waſhings and other ceremonies which he obſerueth, be workes of the fleſh. VVitchcraft. Of witchcraft I haue ſpoken before in the .3. Chap. This vice was very cōmon in theſe our dayes before the light & truth of ye goſpel was reueled. Whē I was a child there were many witches & ſorcerers which bewitched both cattel & men, but ſpecially children, & did great harme alſo otherwiſe. But now in the light of the Goſpell theſe things be not ſo commonly heard of, for the Goſpell thruſteth the Deuill out of his ſeat with all his illuſions. But now he bewitcheth mē much more horribly, namely with ſpirituall ſorcerie and witchcraft. Paule reckneth witchcraft among the works of the fleſh,VVitchcraft. which notwtſtanding, as all mē know, is not a work of fleſhly luſt or lechery, but a kinde of idolatry. For witchcraft couenanteth with the Deuil:Idolatrie. ſuperſtition or idolatrie couenanteth wt God, albeit not wt the true God, but with a counterfet God. Wherfore idolatry is in dede a ſpiritual witchcraft. For as witches doe enchaunt cattel & men, ſo idolaters, that is to ſay, all Iuſticiaries or iuſtifiers of thēſelues go about to bewitch god,Iuſticiaries or iuſtifiers of themſelues. and to make him ſuch a one as they doe imagine. Now, they imagine him to be ſuch a one as will iuſtifie them, not of his mere grace and mercy and through Faith in Chriſte, but in reſpect of their wil worſhipping and works of their owne chooſing, and in recompēce therof wil geue them righteouſnes and life euerlaſting. But whiles they go about to bewitch God, they bewitch thēſelues. For if they continue in this wicked opinion which they cōceiue of God, they ſhall die in their idolatrie and be damned. The workes of the fleſh are well knowne for the moſt part, therfore they ſhall not neede any further declaration. Sectes. By the name of Sects Paule meaneth here, not thoſe diuiſions or contentions which riſe ſometimes in the gouernment of houſholdes or of common weales for worldly and earthly matters: but thoſe which riſe in the Church about doctrine, Faith and workes. Hereſies, that is to ſay, Sectes haue alwayes bene in the Church, as we haue ſayd before in diuers places.The Pope an Archheretike. Notwithſtanding the Pope is an Archhereticke and the head of all heretickes: for he hath filled the world as it were with an huge floud of infinite Sectes and errours. What concord and vnitie was there in ſo great diuerſitie of the Monkes and other religious Orders? No one ſort or Sect of them could agree wt an other: for they meaſured their holines by ye ſtraitnes of their Orders. Hereof it commeth yt the Carthuſian wil needes be counted holier then the Franciſcane,No vnitie or concord in the Popish church. & ſo likewiſe ye reſt. Wherfore there is no vnity of ſpirit, nor concord of mindes, but great diſcord in the papiſticall church. There is no conformitie in their doctrine, faith, religion or ſeruing of God, but all things are cleane contrary. Contrariwiſe, amongſt the Chriſtians the word, faith, religion, ſacramēts, ſeruice, Chriſt, God, hart, ſoule, mind & vnderſtāding are all one and commō to all: and as touching outward conuerſation ye diuerſitie of ſtates, degrees & conditiōs of life, hindreth this ſpirituall concord and vnitie nothing at all, as before I haue ſayd. And they which haue this vnitie of the ſpirit, can certainly iudge of all Sects, which otherwiſe no man vnderſtandeth: As in deede no diuine in yt Papacie vnderſtode, that Paule in this place cōdemneth all ye worſhippings, religiōs, cōtinencie, honeſt conuerſation & holy life in outward appearance, of all ye Papiſts, Sectaries & ſchiſmatikes: but they all thought that he ſpeaketh of the groſſe idolatrie and hereſies of the Gentiles & Turks which manifeſtly blaſpheme the name of Chriſt. Dronkennes, Gluttonie. Paule doth not ſay that to eate & drinke be workes of the fleſh, but to be drūken & to ſurfet, which of all other vices are moſt cōmon at this day. Who ſo are geuen to this beaſtly diſſolutenes & exceſſe, let them know that they are not ſpiritual, how much ſo euer they boaſt them ſelues ſo to be, but they folow the fleſh and performe the filthie workes thereof. Therfore is this horrible ſentence pronoūced againſt them, yt they ſhal not be inheritours of ye kingdom of God. Paule would therfore yt Chriſtiās ſhould flie drunkennes & ſurfetting,Drunkards & ſurfetters. liuing ſoberly & moderately wtout all exceſſe, leſt by pāpering ye fleſh they ſhuld be prouoked to wā tonnes: As in deede after ſurfetting & belly cheare, the fleſh is wont to waxe wanton, & to be inflamed wt outragious luſt. But it is not ſufficiēt only to reſtraine this outragious wātonnes & luſt of the fleſh which foloweth drūkennes & ſurfetting or any maner of exceſſe, but alſo ye fleſh when it is moſt ſobre & in his beſt tēperance muſt be ſubdued & repreſſed, leſt it fulfill his luſtes & deſires. For it oftentimes cometh to paſſe that euē they which are moſt ſobre,The moſt ſobre and temperate are many times moſt aſſailed vvith tentations. are tempted moſt of al: As Hierom wryteth of himſelfe: My face ſayth he, was pale wt faſting, & my minde was enflamed wt fleſhly deſires in my cold body, and although my fleſh was half dead alredy, yet yt flames of vnclene luſt boiled wtin me. Hereof I my ſelfe alſo had experiēce whē I was a Mōke. The heat therfore of vncleane luſts is not quēched by faſtīg only, but we muſt be aided alſo by the ſpirite, that is, by ye meditation of Gods word, faith & praier. In deede faſting repreſſeth the groſſe aſſaultes of fleſhly luſt:Hovv the burning heat of luſtes may be quenched. but the deſires of the fleſh are ouercome by no abſtinence from meates an drinkes, but onely by the meditation of the word of God and inuocation of Chriſte.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:19-20. Public domain.
Galatians5:21
Verſe. 21. And ſuch like. For it is vnpoſſible to recken vp all the workes of the fleſh.
Verſe. 21. VVherof I tell you, as I haue alſo told you before, that they vvhich doe ſuch things, shall not inherite the kingdom of God. This is a very hard & a terrible ſaying, but yet very neceſſary, againſt falſe Chriſtiās and careles hypocrites, which bragge of the Goſpell, of Faith & of ye ſpirit, and yet in all ſecuritie they performe ye workes of the fleſh. But chiefly the heretickes being puffed vp wt opinions of ſpirituall matters (as they dreame) are poſſeſſed of the Deuil, and altogether carnall: therefore they performe and fulfill the deſires of the fleſh, euen with all the power of the ſoule.An horrible ſentence pronounced by Paule. Therfore moſt neceſſary it was that ſo horrible and terrible a ſentence ſhould be pronounced by the Apoſtle againſt ſuch careles contemners and obſtinate hypocrites (namely that all they which do ſuch works of the fleſh as Paule hath recited, ſhall not inherite the kingdom of God), that yet ſome of them being terrified by this ſeuere ſentence, may begin to fight againſt the workes of the fleſh by the ſpirit, that they accompliſh not the ſame.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:21. Public domain.
Galatians5:22
Verſe. 22. But the fruits of the ſpirite are loue, ioy, peace, long ſuffering, ſvvetenes, goodnes, faithfulnes, gentlenes or mekenes, temperance. The Apoſtle ſayeth not, the workes of the ſpirite, as he ſayd the workes of ye fleſh, but he adorneth theſe Chriſtian vertues with a more honorable name, calling them the frutes of the ſpirite.The fruites of the ſpirite. For they bring with them moſt excellent frutes and commodities: for they that haue them geue glory to God, and with the ſame doe allure and prouoke others to embrace the doctrine and Faith of Chriſt. Loue. It had bene enough to haue ſayd [Loue] and no more: for loue extendeth it ſelfe vnto all the fruites of the ſpirite. And in the. 1. Cor. 13. Paule attributeth to loue all the fruites which are done in the ſpirite, when he ſayth: Loue is patiēt, curteous, &c. Notwithſtāding he would ſet it here by it ſelfe amongs the reſt of ye fruites of the ſpirit, and in the firſt place, thereby to admoniſh the Chriſtians, that before all things they ſhould loue one an other,Rom. 12.10. geuing honour one to an other, euery man eſteming better of an other then of him ſelfe, and ſeruing one an other, becauſe they haue Chriſt & the holy Ghoſt dwelling in them, & becauſe of the word, baptiſme, & other gifts of God which chriſtiās haue. Ioy. This is the voyce of the Bridegrome and of the Bride, that is to ſay, ſweete cogitations of Chriſt, holeſom exhortations, pleſant ſongs or Pſalmes, praiſes and thanks geuing, wherby the godly do inſtruct, ſtirre vp and refreſh them ſelues.The ſcripture exhorteth vs to reioyce in God. Therefore God loueth not heauines and doulfulnes of ſpirite: he hateth vncomfortable doctrine, heauy and ſorowfull cogitations, and loueth chearfull hearts. For therefore hath he ſent his ſonne, not to oppreſſe vs with heauines and ſorrow, but to cheare vp our ſoules in him. For this cauſe the Prophets, ye Apoſtles, and Chriſt him ſelfe do exhort vs, yea they commaūd vs to reioyce & be glad.The ioy of the ſpirite. Zach. 9. Reioyce thou daughter of Syon, be ioyful thou daughter of Ieruſalem, for behold thy king commeth to thee. And in the Pſalmes it is often ſayd: Be ioyfull in the Lord. Paule ſayth: Reioyce in the Lord alvvaies, &c. And Chriſte ſayeth: Reioyce becauſe your names are vvryttē in heauen. Where this ioy of the ſpirit is, there the heart inwardly reioyceth through faith in Chriſt, wt ful aſſurance that he is our Sauiour and our byſhop, and outwardly it expreſſeth this ioy with wordes and geſtures. Alſo the faithfull reioyce when they ſee that the Goſpell ſpreadeth abrode, that many be wonne to the Faith, and that the kingdom of Chriſt is enlarged. Peace. Both towardes God & men, ye Chriſtians may be peaceable & quiet: not contentious, nor hating one an other, but one bearing an others burden through long ſuffering or perſeuerance:Lōg ſufferāce or perſeuerance. without ye which peace cannot continue, and therfore Paule putteth it next after peace. Long ſuffering or perſeuerance. Wherby a mā doth not only beare aduerſities, iniuries, reproches & ſuch like, but alſo with patiēce waiteth for ye amendmēt of thoſe which haue done him any wrong. When the Deuil cannot by force ouercome thoſe which are tempted, then ſeketh he to ouercome them by long cō tinuance. For he knoweth yt we be earthen veſſels which can not long endure & hold out many knockes & violent ſtrokes: therfore with long continuance of tēptations he ouercometh many. To vanquiſh theſe his cōtinuall aſſaults we muſt vſe long ſufferance, which patiētly looketh, not only for the amendment of thoſe which doe vs wrong, but alſo for the ende of thoſe temptations which the Deuil raiſeth vp againſt vs. Gentlenes. Which is when a man is gentle and tractable in his conuerſation & in his whole life. For ſuch as wil be true folowers of the Goſpel, muſt not be ſharpe and bitter, but gentle, milde, courteous and faire ſpoken: which ſhould encourage others to delite in their company: which can winke at other mens faults, or at leaſt expound them to the beſt: which will be well contented to yelde and geue place to others, contented to beare with thoſe which are froward & intractable, as the very Heathen ſayd: Thou muſt know the maners of thy frend, but thou muſt not hate thē. Such a one was our Sauiour Chriſt, The gentlenes and mildnes of Chriſte. Ex libro Clementis ad Iacobum fratrem Domini. as euery where is to be ſene in yt Goſpell. It is wryttē of Peter that he wept ſo often as he remēbred the ſweete mildnes of Chriſte which he vſed in his daily conuerſation. It is an excellent vertue and moſt neceſſary in euery kinde of life. Goodnes. Which is, when a man willingly helpeth others in their neceſſitie by geuing, lending, and ſuch other meanes. Faith. When Paule here reckeneth faith amongs the fruites of the ſpirit, it is manifeſt that he ſpeaketh not of Faith which is in Chriſte, but of the fidelitie & humanitie of one man towards an other. Herevpon he ſayeth in the .13. Chap. of the firſt to the Cor. that charitie beleueth all things. Therfore he that hath this faith is not ſuſpicious but milde, & taketh all things to the beſt. And although he be deceaued and findeth himſelfe to be mocked, yet ſuch is his patiencie and ſoftnes, that he letteth it paſſe: Briefly he is ready to beleue al mē, but he truſteth not all. On ye cōtrary, where this vertue is lacking, there men are ſuſpicious, froward, waiward, dogged, & ſo neither wil beleue any thing, nor geue place to any body. They can ſuffer nothing. Whatſoeuer a mā ſaith or doth neuer ſo wel, they cauill & ſclander it, ſo yt who ſo ſerueth not their humor, cā neuer pleaſe them. Therefore it is impoſſible for thē to kepe charity, frendſhip, concord & peace wt men. But if theſe vertues be takē away, what is this life elſe, but biting and deuouring one of an other? Faith therfore in this place is, whē one mā geueth credite to an other in things pertaining to this preſent life. For what maner of life ſhould we lead in this world, if one man ſhould not credite an other? Mekenes. Which is when a man is not lightly moued or prouoked to anger. There be infinite occaſions in this life which prouoke men to anger, but the godly ouer come them by meekenes. Temperance, chaſtitie or continencie. This is a ſobrietie or modeſtie in the whole life of man, which vertue Paule ſetteth againſt the works of the fleſh. He would therfore that Chriſtians ſhould liue ſoberly and chaſtly, that they ſhould be no adulterers, no fornicatours, no wantons: and if they cannot liue chaſtly, he would haue them to marrie: Alſo that they ſhould not be contentious or quarellers,Chaſtitie. yt they ſhould not be geuen to drunkennes or ſurfetting, but that they ſhould abſtaine from all theſe things. Chaſtitie or continencie containeth all theſe. Hierome expoundeth it of virginitie onely, as though they that be married could not be chaſt: or as though the Apoſtle did wryte theſe things onely to virgines. In the 1. and .2. Chapt. to Tit. he warneth alſo Biſhops, yong women, and maried folkes both man and wife to be chaſt and pure.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:22. Public domain.
Galatians5:23
Verſe. 23. Againſt ſuch there is no lavve. The lavv is abolished to the beleuers in Chriſt.In deede there is a lawe, but not againſt ſuch: As he ſayth alſo in an other place. The lavve is not geuen to the righteous man. For the righteous liueth in ſuch wiſe, that he hath no neede of any lawe to admoniſh or to conſtraine him: but without conſtraint of the lawe, he willingly doth thoſe things which the lawe requireth. Therefore the law cannot accuſe or condemne thoſe that beleue in Chriſte. In deede the law troubleth and terrifieth our conſciences, but Chriſt apprehē ded by Faith, vanquiſheth it with all his terrours & threatnings. To them therefore the lawe is vtterly aboliſhed, and hath no power to accuſe them: for they doe that of their owne accord, which the law requireth. They haue receaued the holy Ghoſt by Faith, who wil not ſuffer them to be idle. Although the fleſh reſiſt, yet doe they walke after the ſpirite. So a Chriſtian accompliſheth the law inwardly by Faith (for Chriſt is the perfection of the lawe vnto righteouſnes, to all that doe beleue): outwardly by workes and by remiſſion of ſinnes. But thoſe which performe the workes or deſires of the fleſh, the law doth accuſe and condemne both ciuily and ſpiritually.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:23. Public domain.
Galatians5:24
Verſe. 24. For they that are Chriſtes, haue crucified the flesh vvith the affections and luſtes thereof. This whole place concerning workes, ſheweth that the true beleuers are no hypocrites. Therfore let no man deceaue him ſelfe. For whoſoeuer (ſayeth he) pertaine vnto Chriſte, haue crucified the fleſh with all the vices and luſtes thereof. For the Sainctes, in as much as they haue not yet vtterly put of the corrupt and ſinnefull fleſh, are enclined to ſinne, and doe neither feare not loue God ſo perfectly as they ought to doe. Alſo they be prouoked to anger, to enuie, to impatiencie, to vncleane luſts, and ſuch like motions, which notwithſtanding they accompliſh not:VVhat it is to crucifie the fle[illegible: 1 letter]h. for (as Paule here ſayeth) they crucifie the fleſh with all the affectiōs and luſts therof. Which thing they do, not onely when they repreſſe the wantonnes of the fleſh with faſting and other exerciſes, but alſo (as Paule ſayd before) when they walke according to the ſpirite: that is, when they being admoniſhed by the threatnings of God, wherby he ſheweth that he will ſeuerely puniſh ſinne, are afeard to commit ſinne: Alſo when they being armed with the word of God, with faith, and with prayer, doe not obey the luſtes of the fleſh. When they reſiſt the fleſh after this maner, they naile it to the croſſe with the luſtes and deſires thereof, ſo that although the fleſh be yet aliue, yet can it not performe that which it would doe, for as much as it is bound both hand and foote, and faſt nailed to the croſſe. The faithfull then ſo long as they liue here doe crucifie the fleſh, that is to ſay, they feele the luſts therof, but they obey them not. For they being furniſhed with the armour of God, that is, with Faith,The armour of God. hope and the ſword of the ſpirite, doe reſiſt the fleſh, and with theſe ſpirituall nailes they faſten the ſame vnto the croſſe, ſo that it is conſtrained to be ſubiect to the ſpirite. Afterwardes when they die they put it of wholy: and when they ſhall riſe againe from death to life, they ſhall haue a pure and vncorrupt fleſh without all affections and luſtes.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:24. Public domain.
Galatians5:25
The ſixth Chapter.
After the cō mon diuiſion this is the .25. verſe of the former chapter.If vve liue in the ſpirite, let vs alſo vvalke in the ſpirite. THE Apoſtle reckened before amongſt the workes of the fleſh hereſie and enuie, and pronounced ſentence againſt thoſe which are enuious, and which are authors of Sectes, that they ſhould not inherite the kingdom of God. And now, as if he had forgotten that which he ſayd a litle before, he againe reproueth thoſe which prouoke and enuie one an other. Why doth he ſo? was it not ſufficient to haue done it once? In deede he doth it of purpoſe: for he taketh occaſion here to inueigh againſt that execrable vice of vaineglory,Vaineglory a deteſtable vice, and moſt pernicious to the church of God. Tit. 1.7. which was the cauſe of the troubles that were in all the churches of Galatia, and hath bene alwayes moſt pernicious and hurtful to the whole Church of Chriſte. Therefore in his Epiſtle to Titus he would not yt a proud mā ſhould be ordained a Biſhop. For Pride (as Auguſtine truly ſaith) is the mother of all hereſies, or rather the headſpring of all ſinne and confuſion: Which thing all hiſtories as well holy as prophane doe witneſſe. Hovv great a miſchefe vain glory is.Now, vainglory or arrogancie hath alwayes ben a common poyſon in the world, which the very Heathen Poetes and Hyſtorigraphers haue alwayes vehemently reproued. There is no village wherin there is not ſome one or other to be found, that would be counted wiſer, and be more eſtemed then all then reſt. But they are chiefly infected wt this diſeaſe which ſtand vpon their reputatiō for learning and wiſedom. In this caſe no mā wil yeld to an other, according to this ſaying: Ye ſhall not lightly finde a man that vvill yeelde vnto others the praiſe of vvitte and ſkill: Ouide. Horace. For it is a goodly thing to ſee men poynt at one, and ſay: this is he. But it is not ſo hurtful in priuate perſons, no nor in any kind of magiſtrate, as it is in them that haue any charge in the church. Albeit in ciuile gouernment (ſpecially if it be in great perſonages) it is not onely a cauſe of troubles and ruines of common weales, but alſo of the troubles and alteration of kingdoms and Empires: Which thing the hyſtories both of ye Scripture and prophane wryters doe witneſſe. But when this poyſon creepeth into the Church or ſpirituall kingdom, it can not be expreſſed how hurtfull it is. For there is no contention as touching learning, witte, beautie, riches, kingdoms, Empires and ſuch like: but as touching ſaluation or damnation, eternall life or eternall death. Therfore Paul earneſtly exhorteth the miniſters of the word to flie this vice, ſaying: If vve liue in the ſpirit, &c. As if he ſhould ſay: If it be true that we liue in the ſpirite, let vs alſo procede and walke in the ſpirit. For where the ſpirite is, it reneweth men, and worketh in them new motions: that is to ſay, wheras they were before vaineglorious, wrathfull and enuious, it maketh them now humble, gentle and patient. Such men ſeeke not their owne glory, but the glory of God:Rom. 12.10. they doe not prouoke or enuie one an other, but geue place one to an other, & in geuing honour preuēt one an other. Contrariwiſe they yt be deſirous of glory & enuie one an other, may boſt yt they haue the ſpirite and liue after the ſpirite: but they deceaue themſelues, they folow the fleſh and doe the workes thereof, and they haue their iudgement already, that they ſhall not inherite the kingdom of God. Now,Vaineglory a common vice in the church. Math. 9.[illegible: 1 letter]8. 2 Cor. 11 15. as nothing is more daūgerous to the Church then this execrable vice, ſo is there nothing more common: For when God ſendeth forth labourers into his harueſt, by and by Sathā raiſeth vp his miniſters alſo, who wil in no caſe be coūted inferiour to thoſe yt are rightly called. Here ſtraightwayes riſeth diſſenſion. The wicked wil not yeld one heares breadth to ye godly: For they dreame that they farre paſſe them in witte, in learning, in godlines, in ſpirite and other vertues. Much leſſe ought the godly to yelde to the wicked, leſt the doctrine of Faith come in danger. Moreouer, ſuch is the nature of the miniſters of Sathan,The nature of falſe teachers. that they can make a goodly ſhew that they are very charitable, humble, louers of concord, and are indued with other fruits of the ſpirit: alſo they proteſt yt they ſeeke nothing elſe but the glory of God & the ſaluation of mens ſoules: and yet are they ful of vainglory, doing all things for none other ende but to get praiſe and eſtimation among men. To be ſhort, they thinke that gaine is godlines,1. Timo. [illegible: 1 letter].[illegible: 1 letter]. [illegible: 1 word]. [illegible: 1 letter].[illegible: 1 letter]0. Rom 10 1[illegible: 1 letter]. and that the miniſterie of the word is deliuered vnto them that they may get fame and eſtimation therby. Wherfore they can not but be authors of diſſenſion and Sectes. Foraſmuch then as the vaineglory of the falſe apoſtles was the cauſe that ye Churches of Galatia were troubled and forſooke Paule, therefore in this Chapter ſpecially his purpoſe was to ſuppreſſe that execrable vice: yea this miſcheefe gaue the Apoſtle occaſion to wryte this whole Epiſtle. And if he had not ſo done, all his trauell beſtowed in preaching of the Goſpell among the Galathians had bene ſpent in vaine. For in his abſence ye falſe apoſtles,The authoritie of the falſe apoſtles. which were men in outward ſhew of great authority, raigned in Galatia: who beſides yt they would ſeeme to ſeeke the glory of Chriſte and the ſaluation of the Galathians, pretended alſo that they had bene conuerſant with the Apoſtles, & that they folowed their footeſteppes,The falſe apoſtles deſpiſed Paule. ſaying that Paule had not ſeene Chriſte in the fleſh, nor had bene conuerſant with the reſt of the Apoſtles, & therfore they made no accoūt of him, but reiected his doctrine, & boaſted their owne to be true & ſincere. Thus they troubled ye Galathians and raiſed Sectes among them, ſo that they prouoked and enuied one an other: which was a ſure token, that neither the teachers nor hearers liued and walked after the ſpirit, but folowed the fleſh and fulfilled the workes thereof: and ſo conſequently loſt the true doctrine, Faith, Chriſt, and all the giftes of the holy Ghoſt, and were now become worſe then the Heathen. Notwithſtanding he doth not onely inueigh againſt the falſe apoſtles which in his time troubled the Churches of Galatia, but alſo he foreſaw in ſpirite, that there ſhould be an infinite numbre of ſuch euen to the worlds end; which being infected with this pernicious vice, ſhould thruſt them ſelues into the Church, boaſting of the ſpirite and heauenly doctrine, and vnder this pretence ſhould quite ouerthrow the true doctrine and Faith.Such as thruſt them ſelues into the miniſterie. Many ſuch haue we alſo ſeene in theſe our dayes, who haue thruſt them ſelues into the kingdom of the ſpirit: that is to ſay, into the Miniſtery of the word, & by this hypocriſie they haue purchaſed vnto thē ſelues fame & eſtimation that they were great doctours & pillers of the Goſpel, & ſuch as liued in the ſpirite, and walked according to the ſame. But becauſe their glory conſiſted in mennes mouthes and not in God,The ende of vaineglorious teachers. therefore it could not be firme and ſtable, but according to Paules propheſie, it turned to their owne confuſion, and theyr ende was deſtruction.Phil. 3.19. Pſal. 1.4.5. For the vvicked shall not ſtand in iudgement, but shall be taken avvay like chaffe, and ſcattered abrode vvith the vvinde. The ſame iudgement remaineth for all ſuch as in preaching the Goſpell ſeeke their owne profite and not the glory of Ieſus Chriſte. For the Goſpell is not deliuered vnto vs that we ſhould thereby ſeeke our owne praiſe and glory,VVhat vve ought to ſeke in the goſpell. or that the people ſhould honour and magnifie vs which are the Miniſters therof: but to the end that the benefite and glory of Chriſte might be preached and publiſhed, and that the father might be glorified in his mercy offred vnto vs in Chriſt his ſōne,Rom. 1.32. whom he deliuered for vs all and with him hath geuen vs all things. Wherfore the Goſpel is a doctrine wherin we ought to ſeeke nothing leſſe than our owne glory. It ſetteth forth vnto vs heauenly and eternall things: which are not our owne, which we haue neither done nor deſerued: but it offereth the ſame vnto vs, to vs (I ſay) which are vnworthy, and that through the meere goodnes and grace of God. Why ſhould we then ſeeke praiſe and glory therby? He therfore that ſeeketh his owne glory in the Goſpell, ſpeaketh of him ſelfe: And he that ſpeaketh of him ſelfe is a lier and there is vnrighteouſnes in him.Iohn. 7.1[illegible: 1 letter]. Contrariwiſe he that ſeeketh the glory of him that ſent him is true, and there is no vnrighteouſnes in him. Iohn. 7. Paule therfore geueth earneſt charge to all the miniſters of the word, ſaying: If vve liue in the ſpirite, let vs vvalke in the ſpirite, that is to ſay:VVhat it is to vvalke in the ſpirite. Let vs abide in the doctrine of ye truth which hath ben taught vnto vs in brotherly loue and ſpirituall concord: let vs preach Chriſte and the glory of God in ſimplicitie of heart, and let vs confeſſe that we haue receaued all things of him: let vs not thinke more of our ſelues than of others: let vs raiſe vp no Sectes. For this is not to walke rightly, but rather to raunge out of the way, and to ſette vp a new and a peruerſe way of walking. Hereby we may vnderſtand that God of his ſpeciall grace maketh the teachers of the Goſpell ſubiect to the croſſe and to all kindes of afflictions for the ſaluation of them ſelues and of the people:VVhy God layeth the croſſe vpon the preachers of the goſpel. for otherwiſe they could by no meanes repreſſe and beate downe this beaſt which is called vaineglory. For if no perſecution, no croſſe or reproch followed the doctrine of the Goſpell, but onely praiſe, reputation and glory amongſt men: then would all the profeſſors thereof be infected and periſh through the poyſon of vainglory. Ierome ſayth that he had ſeene many which could ſuffer great inconueniences in theyr body and goodes, but none that could deſpiſe their owne praiſes. For it is almoſt impoſſible for a mā not to be puffed vp whē he heareth any thing ſpoken in the praiſe of his owne vertues. Paule notwithſtanding that he had the ſpirite of Chriſte, ſayth that there was geuen vnto him the meſſenger of Sathan to buffette him, becauſe he ſhould not be exalted out of meaſure through the greatnes of his reuelations. Therfore Auguſtine ſayeth very well: If a miniſter of the word be praiſed, he is in daunger. If a brother deſpiſe or diſpraiſe him he is alſo in daunger. He that heareth a preacher of the word, ought to reuerence him for the wordes ſake: but if he be proud therof he is in daunger. Contrariwiſe if he be deſpiſed, he is out of daunger: but ſo is not he which deſpiſeth him. Wherfore we muſt honour our great benefite, that is,Rom. 14.16. that is, of the preaching of the word and receauing of the Sacraments. We muſt alſo reuerence one an other according to that ſaying:Rom. 12.10. In geuing honour one to an other, &c. But wherſoeuer this is done,VVhen men be praiſed, the flesh vvaxeth proud. by and by the fleſh is tickled with vaineglory and waxeth proud. For there is none (no not among the godly) which would not rather be praiſed than diſpraiſed, except perhaps ſome be ſo well ſtabliſhed in this behalfe, that he will be moued neither with praiſes nor reproches: As that woman ſayde of Dauid. 2. Sam. 14. My Lord the king is like an angel of God, 2. Sam. 14.17 vvhich vvill neither be moued vvith bleſſing nor curſſing. Likewiſe Paule ſayth: by honour and dishonour, by euill report and good report, &c. 2. Cor. 6.8, Such mē as be neither puffed vp with praiſe, nor throwne downe with diſpraiſe, but endeuour ſimplie to ſet forth ye benefite & glory of Chriſt, & to ſeeke the ſaluation of ſoules, do walke orderly. Contrariwiſe they which waxe proud in hearing of their owne praiſes,VVho vvalke in order, and vvho do not. not ſeking ye glory of Chriſt but their owne: alſo they which being moued wt reproches & ſclaunders doe forſake the miniſtery of the word, walke not orderly. Wherfore let euery one ſee yt he walke orderly, and ſpecially ſuch as boaſt of the ſpirite. If thou be praiſed, know that it is not thou that is praiſed,Galath. 1.5. but Chriſt, to whō all praiſe & honour is due. For in that thou teacheſt ye word purely & liueſt godly, theſe are not thine own gifts, but the gifts of God: therfore thou art not praiſed but God in thee. When thou doſt acknowledge this, thou wilt walke orderly, & not be puft vp wt vainglory (for what haſt thou that thou haſt not receiued?) but wilt cōfeſſe that thou haſt receaued the ſame of God,1. Cor. 4.7. and wilt not be moued with iniuries, reproches, or perſecution to forſake thy calling. God therfore of his ſpeciall grace at this day couereth our glory with infamie, reproch, mortall hatred, cruel perſecution, railing & curſing of ye whole world:Priuie & open enemies of the Goſpell. alſo wt the contempt & ingratitude euen of thoſe among whō we liue, as wel ye common ſort as alſo ye citizens, gentlemē and noble men (whoſe enimitie, hatred & perſecution againſt ye goſpel, like as it is priuie & inward, ſo is it more dāgerous then the crueltie & outragious dealings of our open enemies) yt we ſhuld not waxe proud of ye gifts of God in vs. This milſtone muſt be hāged about our necke, yt we be not infected wt that peſtilent poyſon of vainglory. Some there be of our ſide which loue & reuerēce vs for ye miniſtery of the word: but where there is one that reuerenceth vs, there be on ye other ſide an hundreth that hate & perſecute vs. Theſe ſpiteful dealīgs therfore, & theſe perſecutions of our enemies, this great cōtempt and ingratitude, this cruell and priuie hatred of them among whom we liue, are ſuch pleaſant ſights and make vs ſo mery, that we eaſily for get vainglory. Wherfore, reioyſing in ye Lord who is our glory, we remaine in order.VVe muſt not be proud of our ſpirituall giftes. Luke. 12.4[illegible: 1 letter]. Epheſ. 4.12. Thoſe gifts which we haue, we acknowledge to be ye gifts of God & not our owne, geuen for ye edifying of ye body of Chriſt: Therfore we be not proud of thē. For we know that more is required of thē to whō much is cōmitted, then of thē which haue receiued but litle. Moreouer we know yt there is no reſpect of perſons before God.Actes 10.34. Therfore a pore artificer faithfully vſing the gift which God hath geuen him, pleaſeth God no leſſe than a preacher of the word: for he ſerueth God in ye ſame faith and with the ſame ſpirit. Wherfore we ought no leſſe to regard ye meaneſt Chriſtians, than they regard vs. And by this meanes ſhall we continue free from the poyſon of vainglory, and walke in the ſpirit. Contrariwiſe the fantaſtical ſpirits, which ſeeke their owne glory,Vainglorious ſpirites. the fauour of men, the peace of the world, the eaſe of the fleſh, & not the glory of Chriſt, nor yet ye health of mens ſoules (although they proteſt yt they ſeeke nothing elſe) cā not chooſe but diſcouer thēſelues in commending their owne doctrine and induſtrie & diſpraiſing other mens, & all to get them a name & praiſe. Theſe vaineglorious ſpirites do not reioyce & glory in the Lord: but then do they glory, then are they ſtout and hardy when they are magnified of the people. Whoſe hearts they win by wonderfull ſleights & ſubtelties: for in their words, geſtures & wrytings they can coūterfet & diſſemble al things. But when they are not praiſed and commended of the people, then be they the moſt fearful men in ye world: for they hate & ſhunney croſſe of Chriſt and perſecution. On the contrary, when they are praiſe and magnified (as I ſayd) none are ſo ſtout, no Hector, no Achilles ſo bold and hardy as they. Such a ſlie & crafty beaſt therfore is fleſh, that for no other cauſe it forſaketh his function, corrupteth true doctrine, and breaketh ye cōcord of the church, then only vpon this curſed vainglory. Therfore it is not wtout cauſe that Paule ſo ſharply inueigheth againſt it both here and in other places,Galath. 4.17. as before in the .4. Chap. They are (ſayth he) ielous ouer you amiſſe: yea they vvould exclude you from me, that ye should altogether loue them: that is to ſay, they would diſcredite me that they themſelues might be famous. They ſeke not Chriſtes glory and your ſaluation, but their owne glory, my reproch and your bondage.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:25. Public domain.
Galatians5:26
Verſe. 26. Let vs not be deſirous of vainglory. Which is to glory, not in God (as I haue ſaid) but in lies, in the opinion, liking & eſtimatiō of the people. Here is no right foūdation of true glory, but a falſe foūdation, & therfore impoſſible long to ſtād. He that praiſeth a mā as he is a mā, is a lier: for there is nothing praiſe worthy in him, but all thīgs are worthy of cōdēnatiō.Rom. 3.25. Therfore as touchīg our perſon, this is our glory, yt all mē haue ſinned & are gilty of euerlaſting death before god. But ye caſe is otherwiſe whē our miniſtery is praiſed.The praiſe of the perſon & of the miniſterie. wherfore we muſt not only wiſh, but alſo to the vttermoſt of our power endeuour yt mē may magnify it & haue it in due reuerence: for this ſhal turne to their ſaluation. Paul warneth ye Rom. that they offend no mā:Rom. 14.16. to the end, ſayth he, that our cōmodity be not euil ſpoken of: And in an other place: that our miniſtery be not reprehēded. 2. Cor. 6.3. Therfore when our miniſtery is praiſed, we be not praiſed for our owne perſons ſake, but (as the Pſalme ſayth) we are praiſed in God and in his holy name.
Verſe. 26. Prouoking one an other, and enuying one an other. The effect and fruite of vaineglory.Here he deſcribeth the effect and frute of vaineglory. He that teacheth any errour, or is an authour of any new doctrine, cā not but prouoke others: and when they doe not approue and receaue his doctrine, by and by he beginneth to hate them moſt bitterly. We ſee at this day with what deadly hatred the Sectaries are inflamed againſte vs, becauſe we will not geue place to them and approue their errours. We did not firſt prouoke them, nor ſpredde abrode any wicked opinion in the world: but rebuking certaine abuſes in the church, and faithfully teaching the article of Iuſtification, haue walked in good order.Galath. 2.5. But they forſaking this article, haue taught many things contrary to the word of God. Here, becauſe we would not loſe ye truth of the Goſpell, we haue ſet our ſelues againſt them, and haue condemned their errours: which thing, becauſe they could not abide, they did not onely prouoke vs firſt without cauſe, but alſo doe ſtill moſt ſpitefully hate vs, and that vpon no other occaſion but onely vppon vaineglory: for they would gladly deface vs that they alone might rule and raigne: For they imagine that it is a great glory to profeſſe ye Goſpel, wheras in deede there is no greater ignominie in ye ſight of the world.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:26. Public domain.
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Galatians5:1
The fifth Chapter.
PAVLE now drawing towardes the ende of his Epiſtle, diſputeth very vehemētly in defence of the doctrine of Faith and Chriſtian libertie, againſt the falſe apoſtles, the enemies and deſtroyers of the ſame: againſt whom he caſteth out very thundring wordes, to beate them downe and vtterly to vanquiſh them.Paule trieth euery vvay to kepe the Galathians in the liberty of the Goſpell. And therewithall he exhorteth the Galathians to flie their pernicious doctrine as a dangerous poyſon. In his exhortation he intermingleth threatnings and promiſes, trying euery way that he may kepe them in that libertie which Chriſt had purchaſed for them, ſaying:
Verſe. 1. Stand faſt therefore in that libertie vvherein Chriſte hath made vs free. That is to ſay: Be ye ſtedfaſt. So Peter ſayeth: Be ſober and vvatch, for your aduerſarie the Deuill as a roaring Lion vvalketh about, 1. Pet. 5.3.[illegible: 1 letter]. ſeeking vvhom he may deuoure, vvhom reſiſt, being ſtedfaſt in the Faith. Be ye not careleſſe (ſayth he) but ſtedfaſt and conſtant. Lie not downe and ſleepe, but ſtand vp. As if he would ſay: It ſtandeth you in hand to be watchfull and conſtant,The godly muſt ſtād faſt that they loſe not their libertie in Chriſte. that ye may keepe and hold faſt that libertie wherin Chriſte hath made you free. They that are ſecure and negligent can not kepe this libertie. For Satan moſt deadly hateth the light of the Goſpell, that is to ſay, the doctrine of grace, libertie, conſolation and life.Satan deadly hateth the light of the Goſpell. Therfore when he ſeeth that it beginneth once to appeare, forthwith he fighteth againſt it with all might and maine, ſtirring vppe ſtormes and tempeſts to hinder the courſe therof, and vtterly to ouerthrow it. Wherefore Paule warneth the Faithfull not to ſleepe, not to be negligent: but conſtantly and valiantly to reſiſt Satan, that he ſpoile them not of that libertie which Chriſte hath purchaſed for them. Euery word hath here a certaine vehemencie. Stand, ſayth he. As if he ſhould ſay: Here haue ye neede of great diligence & vigilancie. In that libertie. In what libertie? Not in that wherwith the Emperour hath made vs free, but in that wherwith Chriſt hath made vs free. The Emperour hath geuen, or rather was compelled to geue to the Biſhop of Rome a free citie and other landes: alſo immunities,The freedome of the Papiſts. priuileges and prerogatiues. &c. This is alſo a libertie, but it is a ciuill libertie, whereby the Pope with all his cleargie is exempt from all publicke charges.The fleshly libertie. Moreouer there is a fleſhly or rather a deuiliſh libertie, wherby the Deuill chiefly raigneth thorow out ye whole world. For they that inioy this libertie obey neither God nor lawes, but doe what they liſt. This libertie the people ſeeke and embrace at this day:The Anabaptiſts and Libertines vvill be free to doe vvhat they liſt. and ſo doe the Sectaries which will be at libertie in their opinions and in all their doings, to the ende they may teach and doe whatſoeuer they dreame to be good and ſound, without reprehenſion. Theſe ſtand in that libertie wherein the Deuill hath made them free. But we ſpeake not here of this libertie: albeit the whole world ſeeketh no other libertie. Neither doe we ſpeake of the ciuill libertie: but of a farre other maner of libertie which the Deuill hateth and reſiſteth with all his power. This is that libertie whereby Chriſte hath made vs free: not from an earthly bondage, or from the Babylonicall captiuitie, or from the tyrannie of ye Turkes, but frō Gods euerlaſting wrath. And where is this done? In the conſcience. There reſteth our libertie, and goeth no farther. For Chriſte hath made vs free, not ciuily nor carnally, but diuinely,Freedom from the vvrath of God to come. that is to ſay, we are made free in ſuch ſort, that our cōſcience is now free and quiet, not fearing the wrath of God to come. This is that true and ineſtimable libertie, to the excellēcie & maieſtie wherof if we compare ye other, they are but as one droppe of water in reſpect of ye whole ſea.To haue God fauourable vnto vs for Chriſtes ſake, is an incomprehenſible freedome. For who is able to expreſſe what a thing it is when a man is aſſured in his heart, that God neither is nor will be angry with him, but will be for euer a mercifull and a louing father vnto him for Chriſtes ſake? This is in deede a maruelous and an incomprehenſible libertie, to haue the moſt high and ſoueraigne Maieſtie ſo fauourable vnto vs, that he doth not onely defend, maintaine and ſuccour vs in this life,1. Cor. 15.41.43.44. but alſo as touching our bodies w[illegible: 1 letter]ll ſo deliuer vs, that our bodies which are ſowen in corruption, in diſhonor and infirmitie, ſhall riſe againe in incorruption,Freedom from the lavv, ſinne and death. &c in glory and power. Wherfore this is an ineſtimable libertie, that we are made free from the wrath of God for euer: and is greater then heauen and earth and all other creatures. Of this libertie there foloweth an other, whereby through Chriſte we are made free from the lawe, ſinne, death, the power of the Deuill, hell, &c. For as the wrath of God can not terrifie vs for that Chriſte hath deliuered vs from the ſame: ſo the lawe, ſinne and death, can not accuſe and condemne vs. And although the law accuſe vs and ſinne terrifie vs, yet they can not driue vs to deſperation. For Faith, which ouercometh the world, by and by ſayeth: Theſe things belong not vnto me: for Chriſte hath made me free, and deliuered me from them all. Likewiſe death which is the moſt mighty and moſt dreadful thing in all the world, is vtterly vanquiſhed in the conſcience by this libertie of the ſpirite. Wherfore the maieſtie of this Chriſtian libertie is highly to be eſtemed, and diligently conſidered. It is an eaſie matter for a mā to ſpeake theſe words [freedome from the wrath of God,The fruites of Chriſtian liberty are not eaſily felt and laid hold of in tentations. ſinne, and death] but in the time of tentation, experiēce and practiſe to applie them to him ſelfe, and to feele the excellencie of this libertie and the frute thereof, it is a harder matter then can be expreſſed. Therfore our conſcience muſt be enſtructed and prepared before hand, that when we feele the accuſation of the lawe, the terrours of ſinne, the horrour of death and the wrath of God, we may remoue theſe heauie ſightes and fearfull fantaſies out of our mindes,A remedy againſt the terrours of the minde in tentations. and ſet in the place thereof ye freedome purchaſed by Chriſt, ye forgeuenes of ſinnes, righteouſnes, life and ye euerlaſting mercy of god. And albeit ye feeling of the contrary be very ſtrong, yet let vs aſſure our ſelues that it ſhall not long endure: according to that ſaying of the Prophet:Eſay. 54.8. For a moment in mine anger I hidde my face from thee for a litle ſeaſon: but vvith euerlaſting mercy I haue compaſſion on thee. But this is very hard to doe. Wherefore that libertie which Chriſt hath purchaſed for vs, is not ſo ſoone beleued as it is named. If it could be apprehended with a ſure and a ſtedfaſt Faith, then no rage or terrour of the word, of the law, ſinne, death or ye Deuill could be ſo great, but by & by it ſhould be ſwalowed vp as a litle drop of water is ſwallowed of the maine ſea. And certainly this Chriſtian libertie ſwalloweth vp at once & taketh quite away the whole heape of euils, ye law, ſinne, death, Gods wrath, and briefly the ſerpent him ſelfe, with his head and whole power, and in the ſtead therof it placeth righteouſnes, peace & euerlaſting life,Luke. 11 28. Iohn. 13.17. &c. But bleſſed is he that vnderſtandeth and beleueth. Let vs learne therefore to magnifie this our libertie purchaſed by Ieſus Chriſte the ſonne of God,Chriſtian libertie. by whom all things were created both in heauen and earth. Which libertie he hath purchaſed with no other price then with his owne bloud, to deliuer vs, not from any bodely or temporall ſeruitude, but from a ſpirituall and euerlaſting bondage vnder mighty and inuincible tyrannes, to witte, the lawe, ſinne, death and the Deuil, and ſo to reconcile vs vnto God his father. Now, ſince theſe enemies are ouercome, and we reconciled vnto God by the death of his ſonne, it is certaine that we are righteous before God, and that what ſo euer we doe, pleaſeth him. And although there be certaine remnantes of ſinne yet ſtill in vs, they are not laid to our charge, but pardoned for Chriſtes ſake. Paule vſeth wordes of great force and vehemencie.Liberty is frely geuen vnto vs for Chriſtes ſake. Stand (ſayth he) in that libertie vvherin Chriſte hath made you free. This libertie then is not geuen vnto vs by ye law or for our righteouſnes, but freely for Chriſtes ſake: Which thing Paule here witneſſeth, and plainly declareth thorow out his whole Epiſtle.Iohn. [illegible: 1 letter].36. Chriſte alſo in the .8. of Iohn ſayth:) If the ſonne shall make you free, there shall ye be free in deede. He onely is ſette betwixt vs and the euils which trouble and afflict vs: he hath ouercome them and taken them away, ſo that they cā no more oppreſſe vs nor condemne vs. In the ſted of ſinne and death he geueth vnto vs righteouſnes and euerlaſting life: and by this meanes he chaū geth the bondage and terrours of the law, into the liberty of cōſcience and conſolation of the Goſpel,Math. 9.[illegible: 1 letter]. Iohn. 5.24. which ſayeth: Be of good comfort my ſonne, thy ſinnes are forgeuen thee. Whoſoeuer then beleueth in Chriſt the ſonne of God, he hath this libertie. Reaſon can not perceaue the excellencie of this matter: which when a man conſidereth in ſpirite he ſhall ſee that it is ineſtimable. For who is able to conceaue in his minde how great and vnſpeakable a gift it is to haue the forgeuenes of ſinnes, righteouſnes & euerlaſting life, in the ſted of the law, ſinne, death and the wrath of God, & to haue God him ſelfe fauourable and merciful for euer?Hypocrites bragge of God. The Papiſts and the hypocrites that ſeeke the righteouſnes of the lawe or their owne righteouſnes, doe glory that they likewiſe haue remiſſion of ſinnes, righteouſnes, life, and the grace of God. For they vaunt that they alſo haue this libertie, and they promiſe the ſame vnto others: but in very deede they are the ſeruauntes of corruption, and in the time of tentation all their vaine confidence vaniſheth away euen in a moment. For they truſt vnto the workes and ſatiſfactions of men, and not to the word of God nor vnto Chriſte. Wherefore it is impoſſible for the Iuſticiaries which ſeeke to winne heauen, life and ſaluation by workes and merites, to know what the libertie and deliuerance from ſinne is. Contrariwiſe our libertie hath for her foundation Chriſte him ſelfe, who is our euerlaſting high Biſhop, ſitting at the right hand of God & making interceſſiō for vs. Wherfore the forgeuenes of ſinnes, righteouſnes, life & libertie which we haue through him, is ſure, certaine & perpetual, ſo that we beleue this. Wherefore if we cleaue vnto Chriſt with a ſtedfaſt Faith, and ſtand faſt in that libertie wherein he hath made vs free, we ſhall obtaine thoſe ineſtimable gifts: but if we be careleſſe and negligent we ſhall loſe them. It is not without cauſe that Paule biddeth vs watch and ſtand faſt: for he knew that the Deuil ſeeketh nothing more then to ſpoile vs of this libertie which coſt Chriſte ſo great a price, and to entāgle vs againe by his miniſters in the yoke of bondage, as foloweth.
Verſe. 1. And be not entangled againe vvith the yoke of bondage. Paule hath ſpoken moſt effectually and profoundly as concerning grace and Chriſtian libertie, and with high and mighty wordes hath exhorted the Galathians to continue in the ſame: for it is eaſily loſt. Therefore he biddeth them ſtand faſt, leſt that through negligence or ſecuritie they fall backe againe from grace and Faith, to the law and workes. Now, becauſe reaſon iudgeth that there can be no daunger in preferring the righteouſnes of ye law before the righteouſnes of Faith: therefore with a certaine indignation he enueyeth againſt the lawe, and with great contempt he calleth it a yoke, yea a yoke of bondage.Actes. 15.[illegible: 1 letter]0. Actes. 10.43. So Peter calleth it alſo. Acts. 15: VVhy tempt ye God to lay a yoke on the diſciples neckes, vvhich neither our fathers nor vve vvere able to beare? And thus he turneth all things to the contrary. For the falſe Apoſtles did abaſe the promiſe, and magnified the law and the works thereof in this wiſe:The lavve is a yoke of bondage. Galat. 4.10. If ye will be made free (ſay they) from ſinne and death and obtaine righteouſnes and life, fulfil the law, be circumciſed, obſerue dayes, moneths, times and yeres, offer ſacrifices, and doe ſuch other like things: then ſhall this obedience of the law iuſtifie and ſaue you. But Paule ſayth the contrary. They (ſayth he) that teach the law after this ſort, do not ſet mens conſciences at libertie, but ſnare and entangle them with a yoke, yea and that with a yoke of bondage. He ſpeaketh therfore of the law very baſely and contemptuouſly, and calleth it an hard bondage and a ſeruile yoke. And this he doth not without great cauſe. For this pernicious opinion of the lawe, that it iuſtifieth and maketh men righteous before God, is deepely rooted in mans reaſon, and all mankinde is ſo wrapped in it, that it can hardly get out. And Paul ſeemeth here to compare thoſe that ſeeke righteouſnes by the lawe, vnto oxen that be tied to the yoke,Thei that ſeke righteouſnes by the lavve, are compared to oxen tied to the yoke. to the end he might take from it the glory of iuſtifying & of righteouſnes. For like as oxen that draw in the yoke with great toile, receaue nothing therby but forrage or paſture, & when they be able to draw the yoke no more, are appoynted to the ſlaughter: euen ſo they that ſeeke righteouſnes by the lawe are captiues and oppreſſed with the yoke of bondage, that is to ſay, with the lawe: and when they haue tired themſelues a long time in the workes of the lawe with great and greeuous toyle, in the ende this is their reward, that they are miſerable and perpetuall ſeruaunts. And whereof? euen of ſinne, death, Gods wrath, and of the Deuill.No greater bondage then the bondage of the lavve. Wherefore there is no greater or harder bondage, then the bondage of the lawe. It is not without cauſe then, that Paule calleth it the yoke of bōdage. For as we haue often ſayd before, the law doth but reueale, encreaſe & aggrauate ſinne, accuſe, terrify, condemne, & gender wrath, and finally it driueth poore conſciences into deſperation, which is the moſt miſerable and moſt greeuous bondage that can be Rom. 3.4.5. He vſeth therefore very vehement wordes. For he would gladly perſwade them that they ſhould not ſuffer this importable burden to be layd vpon their ſhoulders by the falſe apoſtles, or be entangled againe with the yoke of bondage. As if he ſhould ſay: We ſtād not here vpon a matter of ſmall importance, but either of euerlaſting libertie, or euerlaſting bondage. For like as freedome from Gods wrath and all euils is not temporall or carnall, but euerlaſting: euen ſo the bondage of ſinne, death, the Deuill and damnation (wherwith all they be oppreſſed which will be made righteous and ſaued by the law) is not corporall and ſuch as continueth but for a time, but euerlaſting. For ſuch workers of the lawe as goe about to performe and accompliſh all things preciſely and exactly (for of ſuch Paule ſpeaketh) can neuer finde quietnes and peace of conſcience in this life. They alwayes dout of the good will of God towardes them: they are alwayes in feare of death, of the wrath and iudgement of God: and after this life they ſhalbe puniſhed for their vnbeleefe with euerlaſting damnation. Therefore the doers of the lawe, and ſuch as ſtand altogether vpon the righteouſnes and workes thereof, are rightly called the Deuils martyrs.VVho be the Deuils Martyrs. They take more paines and puniſh them ſelues more in purchaſing hell (according to the prouerbe) then the Martyrs of Chriſte doe in obtaining heauen. For they are tormented two maner of wayes. Firſt, they miſerably afflict themſelues whileſt they liue here by doing of many hard and great workes, and all in vaine: and afterwardes when they die, they reape for a recompence euerlaſting damnation. Thus are they moſt miſerable Martyrs, both in this life and in the life to come, and their bondage is euerlaſting. Cōtrariwiſe, the godly haue troubles in this world, but in Chriſte they haue peace, becauſe they beleue that he hath ouercome the world.Iohn. 16.23. Wherefore we muſt ſtand faſt in that freedome which Chriſt hath purchaſed for vs by his death, & we muſt take good heede that we be not entangled againe with the yoke of bondage: As it hapneth at this day to the fantaſticall ſpirites, who falling away from Faith and from this freedom, haue procured vnto them ſelues here a temporal bondage, and in the world to come ſhall be oppreſſed with an euerlaſting bondage.The corporall libertie of the Papiſtes. As for the Papiſtes, the moſt part of them are become at this day plaine Epicures: Therfore whiles they may,This may truely be ſaid alſo of our Libertines and carnal goſpellers at this day. they vſe the libertie of the fleſh, ſinging this careleſſe ſong: Ede, bibe, lude, post mortem nulla voluptas: That is, Eate, drinke, & make good cheare, for after this life there is no pleaſure. But they are the very bondſlaues of the Deuill, by whom they are holden captiues at his will and pleaſure, therefore they ſhall feele this euerlaſting bōdage in hel. Hetherto Paules exhortation hath bene vehement and earneſt, but that which foloweth doth farre paſſe it.
Martin Luther, Commentary on Galatians (1575 English edition), Galatians 5:1. Public domain.
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