A commentarie of M. Doctor Martin Luther vpon the Epistle of S. Paul to the Galathians first collected and gathered vvord by vvord out of his preaching, and novv out of Latine faithfully translated into English for the vnlearned. Wherein is set forth most excellently the glorious riches of Gods grace ...

THE ARGVMENT OF the Epistle of S. Paule to the Galathians .

FIRST of all it behoueth that we speake of the Argument of this Epistle : that is to say , what matter S. Paule here cheefely treateth of . The Argument is this .

S. Paule goeth aboute to establishe the Doctrine of Faith , grace , forgeuenesse of sinnes , or Christian righteousnesse , to the ende that we may haue a perfecte knowledge and difference betweene Christian righteousnesse , and all other kindes of righteousnesse . For there be diuers sortes of rightuousnesse . Howe many kindes of righteousnes there are . There is a politicall or ciuile righteousnesse , which Emperours , Princes of the world , Philosophers and Lawyers deale withall . There is also a Ceremoniall righteousnesse , which the traditions of men doe teach . This righteousnesse parentes and schoolemaisters may teache without daunger , because they doe not attribute vnto it any vertue to satisfie for sinne , to please God , or to deserue grace : but they teache suche Ceremonies as are onely necessary for the correction of maners , and certaine obseruations concerning this life . Besides these , there is an other righteousnesse , which is called the righteousnesse of the lawe , or of the ten commaundements , which Moises teacheth . This doe we also teache after the doctrine of Faith.

There is yet an other righteousnesse , which is aboue all these : Christian righteousnes . to witte , the rightuousnesse of Faith , or Christian rightuousnesse , the which we must diligently discerne from the other afore rehearsed : for they are quite contrary to this rightuousnesse , both because they flowe out of the lawes of Emperours , the traditions of the Pope , and the commaundements of God , & because they consist also in our workes , and may be wrought of vs either by our pure naturall strength ( as the Sophisters terme it ) , or else by the gifte of God . For these kindes of rightuousnesse are also the gift of God , like as other good things are which we doe enioy .

But this most excellent rightuousnesse , of Faith I meane , ( which God through Christe , without workes imputeth vnto vs ) is neither Politicall , nor Ceremoniall , nor the rightuousnesse of Gods lawe , nor consisteth in workes , The righteousnesse of faithe aptlye called the passiue righteousnes , because it consisteth in suffering & receauing : like as the righteousnes of the law is called th' actiue righteousnesse , because it consisteth in doing & working . but is cleane contrary : that is to say , a meere passiue righteousnesse , as the other aboue are actiue . For in this we worke nothing , we render nothing vnto God : but onely we receaue and suffer an other to worke in vs , that is to say , God . There ●e it seemeth good vnto me to call this righteousnes of faith , or Christian righteousnesse , the passiue righteousnesse .

This is a righteousnes hidden in a mistery , which the world doth not know , yea Christians them selues doe not throughly vnderstand it , and can hardly take hold of it in their tentations . Therefore it must be diligently taught and continually practised . And who so doth not vnderstand or apprehend this righteousnesse in afflictions and terrors of conscience , must neades be ouerthrowne . For there is no comfort of conscience so firme and so sure as this passiue righteousnesse is .

The infirmitie of man in temptations . But mannes weakenes and misery is so great , that in the terrors of conscience & daunger of death , we behold nothing els but our workes , our worthines and the lawe : which when it sheweth vnto vs our sinne , by and by cure euill life past commeth to remembraunce . Then the poore sinner with greate anguish of spirite groneth , and thus thinketh with him selfe : Alas how desperatly haue I liued ? would to God I might liue longer : Then would I amend my life . Thus mans reason can not restraine it selfe from the sight and beholding of this actiue or working righteousnes , that is to say , her owne righteousnes : nor lift vp her eyes to the beholding of the passiue or christian righteousnesse , but resteth altogether in the actiue righteousnesse : So deepely is this euell rooted in vs .

On the other side , Sathan abusing the infirmitie of oure nature , doth encrease and aggrauate these cogitations in vs . Then can it not be but that the pore conscience must be more greeuously troubled , confounded , and terrified . For it is vnpossible that the minde of man , of it selfe should conceiue any comfort , or loke vp vnto grace onely , in the feeling and horror of sinne , or constantly reiect all disputing and reasoning about works . For this is farre aboue mannes strength and capacitie , yea , and aboue the lawe of God also . True it is , that of all things in the world , The lawe can not comfort vs in afflictions . the law is most excellent : yet is it not able to quiet a troubled conscience , but encreaseth terrors , and driueth it to desperation . For by the lawe , sinne is made aboue measure sinfull . Romaines the seuenth , and thirtene verse .

Wherefore the afflicted and troubled conscience hath no remedy against desperation and eternall death , vnlesse it take holde of the forgeuenesse of sinnes by grace , freely offered in Christe Iesus : that is to say , this passiue righteousnesse of Faith or Christian righteousnesse . Which if it can apprehend , then may it be at quiet , and boldly say : I seeke not this actiue or working righteousnesse : althoughe I knowe that I ought to haue it , and to fulfill it . But be it so that I had it , and did fulfill it in deede : yet notwithstanding I can not trust vnto it , neither dare I set it against the iudgment of God . Thus I abandone my selfe from al actiue righteousnesse , both of mine owne and of Gods law , and embrace onely that passiue righteousnesse , which is the righteousnes of grace , mercy , and forgeuenes of sinnes : briefly I rest onely vpon that righteousnesse which is the righteousnesse of Christ and of the holy Ghost .

Like as the earth engendreth not raine , nor is able by her owne strength , labor and trauell to procure the same , but receaueth it of the meere gift of God from aboue : so this heauenly righteousnesse is geuen vs of God without our workes or deseruinges . Looke then how much the earth of it selfe is able to doe in getting and procuring to it selfe seasonable showers of raine to make it fruteful : euen so much & no more are we able to do by our owne strength & works in winning this heauenly & eternall righteousnesse , & therfore shall neuer be able to attain vnto it , vnles God him self by meere imputation & by his vnspeakable gift doe bestow it vpon vs . The greatest knowledge then and the greatest wisedome of Christians is , not to know the lawe , to be ignorant of workes and of the whole actiue righteousnesse , especially when the conscience wrestleth with the iudgement of God . Like as on the contrary , amongst those which are not of the number of Gods people , the greatest point of wisedome is , to knowe and earnestly to vrge the lawe and the actiue righteousnesse

But it is a thing very straunge and vnknowen to the world , The lawe is not giuen to a righteous man : but to the lawlesse and disobedient . Tit. 1 , 9 Rom. 3 , 20. to teach Christians to learne to be ignorant of the lawe , and so to liue before God , as if there were no law . For except thou be ignorant of the law , & be assuredly perswaded in thine hart that there is now no lawe nor wrath of God : but altogether grace and mercy for Christes sake , thou canst not be saued : for by the law commeth the knowledge of sinne . Contrariwise , workes and the keeping of the law must be so streitly required in the world , as if there were no promise or grace : and that because of the stubborne , proude , and hard harted , before whose eies nothing must be set but the lawe , that they may be terrified and humbled . For the law is geuen to terrifie and to kill such , and to exercise the old man : And both the word of grace and of wrath must be rightly diuided , according to the saying of the Apostle in the second Epistle of Timothe , Chapter . 2. verse . 15.

Here is then required a wise and a faithfull disposer of the word of God , which can so moderate the lawe , that it may be kept within his boundes . He that teacheth that men are iustified before God by the obseruation of the lawe , passeth the boundes of the lawe , and confoundeth these two kindes of righteousnesse , actiue and passiue , and is but an ill Logician , for he doth not rightly diuide . Contrariwise , he that setteth forth the lawe and workes to the old man , and the promise of forgiuenes of sinnes and Gods mercy to the new man , diuideth the word wel . For the flesh or the old man must be coupled with the lawe and works : the spirit or new man must be ioyned with the promise of God and his mercy . Wherefore , when I see a man that is brused enough already , oppressed with the lawe , terrified with sinne , and thirsting for comfort , it is time that I should remoue oute of his sight the lawe and actiue righteousnes , and that I should set before him by the Gospell the Christian and passiue righteousnes : which excluding Moses with his lawe , offereth the promise made in Christ , who came for the afflicted , and for sinnes . Here is man raised vp againe , and conceaueth good hope : neither is he any longer vnder the lawe , but vnder grace . Howe not vnder the lawe ? According to the newe man , to whom the law doth not pertaine . For the lawe hath his boundes but vnto Christ , Rom. 6 , 14. Rom. 10 , 4. Galat. 3 , 24 as Paule saith afterwardes : The lawe continueth vnto Christ : who being come , Moses ceaseth with his lawe , Circumcision , the Sacrifices , the Sabbothes , yea , and all the Prophetes .

This is our diuinitie : wherby we teach how to put a difference betwene these two kindes of righteousnesse , actiue and passiue : to the end that maners and faith , workes and grace , policie and religion , shuld not be confounded or taken the one for the other . Both are necesry : but both must be kept within their boundes . Christian righteousnes pertaineth to the newe man , and the righteousnes of the lawe pertaineth to the old man , Po. 1 , 1● . which is borne of flesh and bloode . Wpon this old man , as vpon an asse , there must be laied a burthen that may presse him downe : and he must not enioy the freedome of the spirite or grace , except he first put vpon him the newe man by faith in Christ , ( which notwithstanding is not fully done in this life ) : then may he enioy the kingdome and inestimable gifte of grace .

This I say to the end that no man should thinke we reiecte or forbid good workes , as the Papistes doe most falsely sclaunder vs , Good workes not forbidden . neither vnderstanding what they themselues say , nor what we teach . They knowe nothing but the righteousnes of the lawe , and yet they will iudge of that doctrine which is farre aboue the lawe : of which it is vnpossible that the carnall man should be able to iudge . Therefore they must needes be offended : for they can see no higher then the lawe . What so euer then is aboue the lawe , is to them a greate offence . But we imagine , as it were two worldes : the one heauenly , and the other earthly . In these we place these two kindes of righteousnes , being separate the one farre from the other . The righteousnes of the lawe is earthly and hathe to doe with earthly things , and by it we doe good workes . But as the earth bringeth not forthe frute except first it be watred and made frutefull from aboue : euen so by the righteousnes of the lawe in doing many thinges we doe nothing , and in fullfilling of the lawe we fulfill it not , except first , without any merite or worke of ours , we be made righteous by the Christian righteousnesse , which nothing pertaineth to the righteousnesse of the lawe or to the earthly and actiue righteousnesse . But this righteousnesse is heauenly : which ( as is said ) we haue not of our selues , Christian righteousnesse not wroughte by vs , but wrought in vs . 1. Cor. 15.49 . but receaue it from heauen : which we worke not , but which by grace is wrought in vs , and apprehended by faith : wherby we mounte vp aboue all lawes and workes . Wherfore like as we haue borne ( as S. Paule saith ) the image of the earthly Adam : so let vs beare the image of the heauenly , which is the newe man in a new world , where is no lawe , no sinne no remorse of conscience , no death , but perfecte ioy , righteousnesse , grace , peace , life , saluation and glory .

Why ? doe we then nothing ? doe we worke nothing for the obtaining of this righteousnes ? I aunswere : nothing at all . We can do nothing for the obtaining of Christian righteousnesse . Io. 16 , 10. Heb. 1 , 3. 1. Cor. 1 , 30. Heb. 4.15 . Rom. 4 , 15. For this is perfect righteousnesse , to doe nothing , to heare nothing , to knowe nothing of the law , or of workes : but to know and to beleeue this onely , that Christe is gone to the father , and is not nowe seene : that he sitteth in heauen at the right hande of his Father , not as a iudge , but made vnto vs of God , wisedome , righteousnesse , holinesse and redemption : Breefely , that he is our high Priest , intreating for vs , and raigning ouer vs and in vs by grace . In this heauenly righteousnesse , sinne can haue no place : for there is no lawe , and where no lawe is , there can be no transgression .

Seing then that sinne hath here no place , there can be no anguish of conscience , no feare , no heauinesse . Therfore S. Iohn sayth : 1. Io. 5 , 18. he that is borne of God , 1. Iohn . 5.18 . can not sinne . But if there be any feare or greefe of conscience , it is a token that this righteousnes is withdrawen , that grace is hidden and out of sighte , and that Christ is darkened and not to be seene . But where Christ is truely seene is deede , there must needes be full and perfect ioy in the Lord , with peace of conscience , which moste certainly thus thinketh : Although I am a sinner by the law , and vnder the condemnation of the lawe , yet I despaire not , yet I die not because Christ liueth , who is bothe my rightuousnesse and my euerlasting life . In that rightuousnesse and life I haue no sinne , no feare , no sting of conscience , no care of death . I am in dede a sinner as touching this present life , and the righteousnesse therof , as the childe of Adam : where the law accuseth me , death reigneth ouer me , and at length will deuoure me . But I haue an other righteousnesse and life aboue this life , which is Christ the sonne of God , who knoweth no sinne nor death , but is righteousnesse and life eternall : by whome , this my body being dead and brought into dust , Rom. 1. vers. 19.20.21 . &c. shal be raised vp againe , and deliuered from the bondage of the lawe and sinne , and shal be sanctified together with the spirite .

So bothe these continue whilest we heere liue . The flesh is accused , exercised with temptations , oppressed with heauinesse and sorrowe , brused by this actiue righteousnesse of the law : but the spirit reigneth , reioyceth , and is saued by this passiue and christian righteousnesse , because it knoweth that it hath a Lord in heauen at the right hand of his father , who hath abolished the law , sinne , death , and hath troden vnder his feete all euils , led them captiue , and triumphed ouer them in him selfe . Coloss. 2.15 .

The drifte of the Apostle in the Epistle to the Galathians . S. Paule therfore in this Epistle goeth about diligently to instruct vs , to comfort vs , to holde vs in the perfect knowledge of this most excellent and christian righteousnesse . For if the article of Iustification be once lost , then is all true christian doctrine lost . And as many as are in the world , that holde not this doctrine , are either Iewes , Turkes , Papists , or heretikes . For betwene the righteousnesse of the law , and the christian righteousnesse , there is no meane . He then that strayeth from this christian righteousnesse , must needes fall into the righteousnesse of the law : that is to say , when he hath lost Christ , he must fall into the confidence of his owne workes .

Therfore doe we so often repeate , and so earnestly set forthe this doctrine of Faith or Christian righteousnesse , that by this meanes it may be kept in continuall exercise , and may be plainly discerned from the actiue righteousnesse of the law . Otherwise we shall neuer be able to holde the true diuinitie ( for by this onely doctrine that Church is built , and in this it consisteth ) but by & by we shall either become Canonists , obseruers of Ceremonies , obseruers of the law , or papists , See what we fal into , when we neglecte this doctrine , or want true zeale to aduance the same . and Christ so darkened , that none in the Churche shall be either rightly taught or comforted . Wherfore , if we will be teachers and leaders of other , it behoueth vs to haue a great care of these matters , and to marke well this distinction betweene the righteousnesse of the law , and the righteousnesse of Christ . And this distinction is easie to be vttered in wordes : but in vse and experience it is very hard , althoughe it be neuer so diligently exercised and practised , for that in the houre of death , or in other agonies of the conscience , these two sortes of righteousnesse do encounter more nere together , then thou wouldest wishe or desire . Wherfore I doe admonishe you , especially such as shall become instructers and guiders of consciences , and also euery one apart , that ye exercise your selues continually by studie , by reading , by meditation of the worde , and by prayer , that in the time of temptation ye may be able to instruct and comfort bothe your owne consciences and others , and to bring them from the law to grace , from the actiue and working righteousnesse , to the passiue and receiued righteousnesse : and to conclude , from Moises to Christ . For the deuill is wont in affliction , and in the conflict of conscience , by the law to make vs afraide , and to lay against vs the conscience of sinne , our wicked life past , the wrathe and iudgement of God , hell and eternall death , that by this meanes he may driue vs to desperation , make vs bondslaues to him selfe , & plucke vs from Christ . Furthermore , he is wont to set against vs those places of the gospell , wherin Christ him selfe requireth workes of vs , & with plaine wordes threatneth danmation to those that doe them not . Nowe , if here we be not able to iudge betwene these two kinds of righteousnes : if we take not hould of Christ by fayth sitting at the right hand of God , who maketh intercession vnto the father for vs miserable sinners , 1. Cor. 1.30 . Heb. 7.25 . then are we vnder the lawe and not vnder grace , and Christ is no more a Sauiour but a lawe geuer : so that now there remaineth no more saluation , but certaine desperation and euerlasting death except repentance follow .

Let vs then diligently learne to iudge betwene these two kindes of righteousnes , that we may know how farre we ought to obey the law . Now , we haue sayd before , that that law in a Christian ought not to passe his bounds , but ought to haue dominion onely vpon the flesh , which is in subiection vnto it & remaineth vnder the same . When it is thus , the lawe is kept within his bounds . But if it shall presume to creepe into thy conscience & there seeke to raigne , see thou play the cunning Logician , and make true diuision . Geue no more to the lawe then is conuenient : but say thou : O lawe , thou wouldest clime vp into the kingdome of my conscience and there reigne and reproue it of sinne , and wouldest take from me the ioy of my hart which I haue by faith in Christ , and driue me to desperation , that I might be without all hope and vtterly perish . This thou doest besides thine office , keepe thy selfe within thy boundes , and exercise thy power vpon the fleshe : but touch not my conscience , Rom. 4. 15. for I am baptised , & by the gospell am called to the pertaking of righteousnes & of euerlasting life , to the kingdome of Christ , wherin my conscience is at rest , where no law is , but altogither forgeuenes of sinnes , peace , quietnes , ioy , health and euerlasting life . Trouble me not in these matters , for I will not suffer thee so intollerable a tyrante and cruell tormenter to reigne in my conscience : for it is the seate and temple of Christ the sonne of God , 1. Cor. 6.19 . who is the King of righteousnes & peace , and my most sweete Sauiour and Mediatour : he shall keepe my conscience ioyfull and quiet in the sound and pure doctrine of the gospell and in the knowledge of this Christian & heauenly righteousnes .

When I haue this righteousnes reigning in my hart , I descend from heauen as the raine making frutefull the earth : that is to say , I come forth into an other kingdome , and I doe good workes how and whensoeuer occasion is offered . If I be a minister of the word , I preach , I comfort the broken harted , I administer the sacraments . If I be a housholder , I gouerne my house and my family , I bringe vp my children in the knowledge & feare of God . If I be a magistrate , the charge that is geuen me from aboue I diligently execute . If I be a seruant , I doe my masters busines faithfully . To conclude , whosoeuer he be that is assuredly persuaded that Christ is his righteousnes , he doth not only chearefully and gladly worke well in his vocation , but also submitteth him selfe through loue to the magistrates and to their lawes , yea though they be seuere , sharpe , and cruell , and ( if necessitie doe so require ) to all manner of burdens and daungers of this present life , because he knoweth that this is the will of God , & that this obedience is acceptable vnto him . Thus farre as concerning the argument of this Epistle , which S. Paule hath taken in hand to entreate of , taking occasion of false teachers which had darkened this righteousnes of faithe amongst the Galathians , against whom he commendeth his authority and office .

The first Chapter .

Verse . 1. Paule an Apostle , not of man , neither by man , but by Iesus Christ , and God the father which hath raised him from the dead .

NOwe that we haue declared the argument and summe of this Epistle to the Galathians , The occasion of wryting this Epistle to the Galathians . we thinke it good before we come to the matter it selfe , to shewe what was the occasion that S. Paule wrote this Epistle . He had planted among the Galathians the pure doctrine of the gospell , and the righteousnesse of faith : but by and by after his departure , there crept in certaine false teachers which ouerthrew all that he had planted and rightly taught among them . The Deuil hateth the gospel , & stirreth vp wicked men against it . For the Deuill can no otherwise doe , but furiously impugne this doctrine with all force and subteltie , & neuer resteth whilest he seeth one sparke therof remaining . We also for this onely cause that we preach the gospel , do suffer of the world , the deuill & his ministers , bothe on the left hand and on the right , all the mischeefe that they can worke against vs .

For the gospell is such a doctrine as teacheth a farre higher matter then is the wisedome , righteousnes , and religion of the world : that is to say , free remission of sinnes through Christ . &c. The doctrine of the gospell . It leaueth these things in their degree , to be as they are , and commendeth them as the good creatures of God . But the world preferreth these creatures before the creator : and moreouer by them would put away sinne , be deliuered from death , & deserue euerlasting life . This doth the gospel condemne . Contrariwise , the world can not suffer those things to be condemned , The accusations wherwith the worlde chargeth the gospell . which it most esteemeth and best liketh of , and therfore it chargeth the gospel that it is a seditious doctrine and full of errors , and that it ouerthroweth common wealthes , countreis , dominions , kingdomes , and Empires , and therfore offendeth both against God & the Emperour , abolish●●h lawes , corrupteth good manners , and setteth all men at libertie to doe what they list . Wherfore the world in his moste feruent zeale and high seruice of God , ( as to him it seemeth ) persecuteth this doctrine , and abhoreth the teachers and professors therof , as the greatest plague that can be in the whole earth .

Moreouer , by the preaching of this doctrine , The effectes of the gospell . the deuill is ouerthrowne , his kingdome is destroyed , the lawe , sinne , and death ( wherwith , as most mightie and inuincible tyraunts , he hath brought all mankinde in subiection vnder his tyrannie ) are wrested out of his handes : Brefely , Coloss 1. ver. 1● . his prisoners are translated out of the kingdome of darknes , into the kingdome of light & libertie . Should the deuill suffer all this ? Should not the father of lies employ all his force and subtile policies , to darken , to corrupt , and vtterly to roote out this doctrine of saluation and euerlasting life ? In deede S. Paule complaineth in this and all other his Epistles , that euen in his time the deuill shewed him selfe a cunning workeman in this businesse .

We thought good to shewe heere by the way , that the gospell is such a doctrine as condemneth all manner of righteousnes , and preacheth the onely righteousnes of Christ , and to them that embrace the same , it bringeth peace of conscience and all good thinges : and yet notwithstanding , the world hateth and persecuteth it most bitterly .

I said that the occasion why S. Paule wrote this Epistle , was for that by and by after his departure , false teachers had destroyed those thinges among the Galathians , which he with long and greate trauel had builded . The authority of the false Apostels . And these false Apostles being of the circumcision & secte of the Phariseis , were men of great estimation and authoritie , which bragged among the people that they were of that holy & chosen stock of the Iewes , Io. 8. Rom. 4 , 4.5.6 . that they were Israelites , of the seede of Abraham , that they had the promises and the fathers : and finally , that they were the ministers of Christ and the Apostles schollers , with whom they had bene conuersant & had seene their miracles , and perhaps had also wrought some signes or miracles them selues : Math. 7 , ver. 22 For Christ witnesseth that the wicked also doe worke miracles . Moreouer these false Apostles by all the crafty meanes they could deuise , defaced the authority of S. Paule , saying : Why doe ye so highly esteeme of Paule ? why haue ye him in so great reuerence ? Forsoth he was but the last of all that were conuerted vnto Christ . But we are the disciples of the Apostles , & were familiarly conuersant with them . We haue seene Christ working miracles & heard him preache . Paule came after vs , and is inferior vnto vs : and it is not possible that God should suffer vs to erre which are of his holy people , the ministers of Christ , and haue receaued the holy Ghost . Again , we are many and Paule is but one and alone , who neither was conuersant with the Apostles nor hath seene Christ : yea he persecuted the church of Christ a great while . Would God , thinke ye , for Paules sake onely , suffer so many churches to be deceaued ?

When men hauing such authoritie come into any countrey or citie , by and by the people haue them in greate admiration , and vnder this coulour of godlines & religion , they doe not onely deceaue the simple , but also the learned , yea and those also which seeme to be somewhat confirmed in the faith : especially when they bragge ( as these did ) that they are the ofspring of the Patriarks , the ministers of Christ , the Apostles scollers &c. Euen so the Pope at this day , when he hath no authoritie of the scripture to defend him selfe withal , The argument of the papistes against vs . vseth this one argument contenually against vs : The church , the church . Thinkest thou that God is so offended , that for a few heretikes of Luthers secte , he will cast of his whole church ? Thinkest thou that he would leaue his church in error so many hundreth yeres ? And this conclusion he chiefly standeth vpon : that the church can not be ouerthrowne . Now like as many are moued with this argument at this day : so in Paules time these false Apostles through greate bragging and setting forth of their owne praises , blinded the eies of the Galathians : so that Paule lost his authoritie among them , & his doctrine was brought into suspition .

Against this vaine bragging and boasting of the false Apostles , Paule with greate constancie & boldnes setteth his apostolical authority , highly commending his vocation & defending his ministery . And ( although elswhere he neuer doth the like ) he will not geue place to any , With howe greate constancie S. Paule defendeth his vocation and authoritie against the false Apostles . no not to the apostles them selues , much lesse to any of their schollers . And to abate their pharisaical pride and shameles boldnes , he maketh mention of the history done in Antiochia , where he withstode Peter himselfe . Besides this , not regarding the offence that might rise therof , he saith plainly in the text , that he was bold to accuse & reproue euen Peter him self the chiefe of the Apostles , who had seene Christ , and had bene most familiarly conuersant with him . I am an Apostle ( saith he ) and such a one as passe not what others are : yea , I was not afraid to chide the very piller of all the rest of the Apostles . And to conclude , in the first two chapters he doth in a manner , The summe of the two first chapters . nothing els but sette out his vocation , his office and his gospell , affirming that it was not of men and that he had not receaued it by man , but by the reuelation of Iesus Christ : Also , that if he , Galat. 5. yea or an Angell from heauen should bring any other gospel then that which he had preached , he should be holden accursed .

The certaintie of calling .

But what meaneth Paule by this his boasting ? I aunswere : This common place serueth to this end , The minister of God must be sure of his calling . that euery minister of Gods word should be sure of his calling , that before God and man he may with a bold conscience glory herein that he preacheth the gospell as one that is called and sent : Euen as the Embassadour of a King glorieth and vaunteth in this , that he commeth not as a priuate person , but as the Kings Embassadour , and because of this dignitie that he is the Kings Embassadour , he is honored and set in the highest place . Which honour should not be geuen vnto him , if he came as a priuate person . Wherefore let the preacher of the gospell be certaine that his calling is from God . And it is expedient that according to the example of Paule he should magnifie this his calling , to the end that he may winne credite and authoritie among the people , like as the Kings Embassadour magnifieth his office and calling . And thus to glory , is not a vain but a necessary kinde of glorying , because he glorieth not in him selfe but in the King which hath sent him : whose authoritie he desireth to be honoured and magnified .

Likewise when Paule so highly commendeth his calling , he seeketh not his owne praise , The glorying of S. Paule necessary and holy . but with a necessary and holy pride he magnifieth his ministery : As to the Rom. 11. he sayth : For as much as I am the Apostle of the Gentiles , I will magnifie mine office : that is to say , I will that men receaue me , Rom. 11.13 . not as Paule of Tharsus , but as Paule the Apostle or Embassadour of Iesus Christ . And this he doth of necessitie , to maintaine his authoritie , that the people in hearing this , might be more attent and willing to geue eare vnto him . For they heare not onely Paule , The Preachers are to be receaued as messengers from God , by whose ministerie God himselfe speaketh . but in Paule , Christ himselfe , and God the father sending him out in his message : whose authoritie and maiestie , like as men ought religiously to honour , so ought they with greate reuerence to receaue and to heare his messengers bringing his word and message .

This is a notable place therefore : wherein Paule so glorieth and boasteth as touching his vocation , that he despiseth all others . If any man after the manner of the world should despise all others in respect of him selfe , & attribute al vnto him self alone , he should not only shew him self a very foole , but also greuously offend . But this maner of boasting is necessary , and pertaineth not to the glory of Paule , but to the glory of God : whereby is offered vnto him the sacrifice of praise and thankesgeuing . For by this boasting , the name , the grace & the mercy of God is made knowne vnto the world . Thus then he beginneth this Epistle .

Verse . 1. Paule an Apostle not of men . &c.

Here in the very beginning he toucheth those false teachers , which boasted them selues to be the disciples of the Apostles , and to be sent of them : but despised Paule as one that was neither the Apostles scholler , nor sent of any to preach the gospell , but came in some other way , and of his owne head thrust him selfe into that office . Against those Paule defendeth his calling , saying : My calling seemeth base to your preachers . But whosoeuer they be which haue come vnto you , are sent either of men or by man : that is to say , they haue entred either of them selues being not called , or els called by others . But my calling is neither of men nor by man , but it is aboue all maner of calling that can be done by the Apostles , for it is by Iesus Christ and by God the father &c.

Where he saith of men , I meane such as cal & thrust in themselues when neither God nor man calleth nor sendeth them , but they runne & speake of them selues . As at this day certaine fantastical spirits , which either creepe in corners and seeke places where they may powre out their poyson , and come not into publike congregations : or els they go thither , wher the gospel is planted already . These I cal such as are sent of men . But where he saith , by man , vnderstand such as haue a diuine calling , but yet by man as by meanes . God calleth then two maner of wayes : by meanes and without meanes . He calleth vs to the ministery of his worde at this day , not immediatly by him selfe but by other meanes , that is to say , by man . But the Apostles were called immediatly of Christ him selfe , as the Prophets in the old time were called of God himselfe . Therefore when Paule saith : Not of men , neither by man , he beateth downe the false Apostles . As though he would say : Albeit those vipers bragge neuer so much , what can they bragge more then that they are either come from men , that is to say , of them selues with out any calling , or , by man , that is to say : sent of others . I passe not vpon any of these things , neither ought you to regard them .

As for me , I am called and sent , neither of men , nor by man , but without meanes , that is to witte , by Iesus Christ him selfe , and my calling is like in all points to the calling of the Apostles , The calling of the Apostles . and I am in deede an Apostle . Paule therefore handleth this place of the calling of the Apostles effectually . And elswher he seperateth the degree of Apostleship from others , as in the first to the Corinth cap. 12. 1 Cor. 10.28 . Ephes. 4.11 . and in the fourth to the Ephesians , where he saith : And God hath ordained some in the Churche , as first Apostles , secondly Prophets , thirdly teachers , Who be Apostles . &c. setting Apostles in the first place : so that they be properly called Apostles which are sent immediatly of God him selfe without any other ordinary meanes .

So Mathias was called onely of God . For when the other Apostles had appoynted two , Actes . 1.24.25 . The calling of Mathias . they durst not choose the one nor the other , but they cast lots , & prayed that God would shew which of them he would haue . For seing he should be an Apostle , it behoued that he should be called of God . Actes . 9.15 . So was Paule called to be the Apostle of the Gentiles . The Apostles sainctes . Hereof the Apostles also are called Sainctes . For they are sure of their calling and doctrine , and haue continued faithfull in their office , Math. 27 5. and none of them became a cast away saue Iudas , because theyr calling is holy .

This is the first assault that Paule maketh against the false Apostles , which ranne when no man sent them . Calling therfore is not to be despised . For it is not enough for a man to haue the word & pure doctrine , but also he must be assured of his calling , and he that entreth without this certaintie , They which be not called , do kil and destroy . entreth to no other ende but to kill and to destroy . For God neuer prospereth the labour of those that are not called . And although they teach some good and profitable matters withall , yet they edifie not . The certaintie of calling . So our fantasticall spirites at this day haue the wordes of Faith in their mouthes , but yet they yeelde no frute , but their cheefe ende and purpose is to draw men to their false and peruerse opinions . They that haue a certaine and holy calling , must sustaine many and great conflictes : as they must do whose doctrine is pure and sound , that they may constantly abide in their lawfull calling , against the infinite and continuall assaultes of the Deuill and rage of the world . Heere , what should he doe whose calling is vncertaine and doctrine corrupte ?

This is then our comforte which are in the Ministerie of the worde , that we haue an office which is heauenly and holy , to the which we being lawfully called , doe triumph against all the gates of hel . On the other side it is an horrible thing when the conscience saith : This thou hast done without any lawfull calling . What daunger they be in which haue no lawfull calling . Herein such terrour shaketh a mans minde which is not called , that he would wish he had neuer heard the word which he teacheth . For by his disobedience he maketh all his workes euill , were they neuer so good , in so much that euen his greatest workes and labours become his greateste sinnes .

We see then how good and necessary this boasting and glorying of our ministerie is . In times past when I was a yong deuine and teacher , me thought Paule did vnwisely in glorying so oft of his calling in all his Epistles : but I did not vnderstand his purpose . For I knew not that the ministerie of Gods word was so waightie a matter . I knew nothing of the doctrine of faith , and a true conscience in deede , Why Paule exalteth his calling so in euery place . for that there was then no certaintie taught either in the Schooles or Churches , but al was ful of Sophistical subtilties of the Schoolemen . And therfore no man was able to vnderstand the dignitie and power of this holy and spirituall boasting of the true & lawfull calling , which serueth first to the glory of God , and secondly to the aduauncing of our office , and moreouer to the saluation of our selues , and of the people . For by this our boasting we seeke not estimation in the worlde , The profite of extolling our calling . or praise among men , or mony , or pleasures , or fauour of the world : But for as much as we be in a diuine calling and in the worke of God , and the people haue great neede to be assured of our calling , that they may know our word to be the word of God , therfore we proudly vaunt and boast of it . It is not then a vaine , A holy pride . but a most holy pride against the deuil and the world , and true humilitie before God .

Verse . 1. And by God the Father , which hath raised him from the dead .

Paule is so enflamed heere with zeale , that he can not tary till he come to the matter it selfe , but forthwith in the very title he bursteth out and vttereth what he hath in his heart . The summe of the Epistle to the Galathians . His intent in this Epistle is to treate of the righteousnes that cometh by faith , and to defend the same : Againe , to ouerthrowe the lawe , and the righteousnes that cometh by workes . Of such cogitations he is full , and out of this wonderfull and exceeding great abundance of the excellent wisedome and knowledge of Christ in his heart , his mouth speaketh . This flame , Math. 12.34 . this great burning fire of his heart can not be hid , nor suffer him to hold his tongue : and therfore he thought it not enough to say that he was an Apostle sent by Iesus Christ , but also addeth : by God the Father which raised him vp from the dead .

But the adding of these words : And by God the father &c , semeth not necessary . But because ( as I sayd ) Paule speaketh out of the abundance of his heart : his minde burneth with desire to set forth euen in the very entrie of his Epistle , the vnsearchable riches of Christ , and to preach the righteousnes of God , which is called the resurrection of the dead . Christ who liueth and is risen againe , speaketh out of him , and moueth him thus to speake : therfore not without cause he addeth , that he is also an Apostle By God the father , which hath raised vp Iesus Christ from the dead . As if he would say : I haue to deale with Satan and with those vipers , the instruments of Satan , which go about to spoile me of the righteousnes of Christ , who was raised vp by God the to spoile me of the righteousnes of Christ , who was raised vp by God the father from the dead : by which alone we are made righteous , by which also we shal be raised vp in the last day from death to euerlasting life . But they that in such sort goe about to ouerthrow Christes righteousnes , do resist the father and the sonne , and the worke of them bothe .

What Paule goeth about in this Epistle . Thus Paule euen at the first entrance , bursteth out into the whole matter wherof he treateth in this Epistle . For ( as I sayd ) he treateth of the resurrection of Christ , who rose againe to make vs righteous , and in so doing he hath ouercome the lawe , Rom. 4.24.25 . sinne , death , and all euels . Christes victorie then is the ouercomming of the law , The victorie of Christ is ours . of sinne , our flesh , the world , the deuil , death , hel & all euils : and this his victorie hath he geuen vnto vs . Although then that these tyraunts and enemies of ours do accuse vs and make vs afraid : yet can they not driue vs to despaire , nor condemne vs . For Christ whom God the father hath raised vp from the dead , 1. Cor. 15.57 . is our righteousnes and victory . Therfore thanks be to God , who hath geuen vs victorie by our Lord Iesus Christ . Amen .

But marke how fitly and to the purpose Paule here speaketh . He sayth not by God that hath made heauen and earth , which is Lord of the Angels : which commaunded Abraham to goe out of his owne countrey : which sent Moises to Pharao the king : which brought Israel out of Egypt , ( as the false Apostles did , who boasted of the God of their fathers , the creator , maintainer , and preseruer of all things , working wonders among his people ) : but Paule had an other thing in his hart , namely the righteousnes of Christ , & therfore he speaketh words that make much for this his matter , saying : I am an Apostle , neither of men nor by men , but by Iesus Christ and God the father , who hath raised him vp from the dead . Ye see then with what feruencie of spirit Paule is led in this matter which he goeth about to establish and maintaine against the whole kingdom of hell , the power and wisdom of the world , and against the Deuill and his apostles .

Verse . 2. And all the Brethern with me .

This maketh much for the stopping of the mouthes of these false Apostles . For al his arguments tend to the aduauncing & magnifying of his ministerie , & contrariwise to the discrediting of theirs . As if he should thus say : Although it be enough , that I through a diuine calling am sent as an Apostle by Iesus Christ & God the father , which hath raised him vp from the dead , yet lest I should be alone , I adde ouer & besides ( which is more then needeth ) all the brethern which are not Apostles , but fellow souldiers : they wryte this Epistle as well as I , and beare witnes with me that my doctrine is true & godly . Wherfore we be sure that Christ is present with vs , & that he teacheth and speaketh in the middest of vs and in our church . As for the false Apostles , if they be any thing , they be but sent either of men or by men : but I am sent of God the Father , and of Iesus Christ , who is our life and resurrection . Iohn . 11.25 . My other brethern are sent from God , howbeit by man , that is to wit , by me . Therfore lest they might say , Why he saith and all the brethern . that I onely set my selfe proudly against them , I haue my brethern with me all of one minde , as faithfull witnesses : which thinke , wryte , & teach the selfe same thing that I doe . Thus much concerning the title of the wryter . Now to the parties to whom he wryteth .

Verse . 1. Vnto the Churches of Galatia .

Paule had preached the gospell thorow out all Galatia : and albeit he had not wholy conuerted it vnto Christ , yet he had many Churches in it , into the which the false Apostles , Satans ministers had crept . So likewise at this day the fantasticall Anabaptists come not to those places where the aduersaries of the gospel beare rule : but where Christians and good men are which loue the gospel . These fantasticall spirites flie the crosse , and therfore betake them selues to such places where they may liue at ease . With such they wind in themselues euen in the dominions of tyrans and persecuters of the gospell ; where they creeping into houses vnder craftie pretence , poure out their poyson to the subuersion of many . But why goe they not rather into the cities , countreis and dominions of the papists , and there professe & mainteine their doctrine in the presence of wicked Princes , Bishops and Doctors in the vniuersities , as we by Gods helpe & assistance haue done ? These tender Martyrs will aduenture no perill , but they resort thither where the gospel hath an harborow already , where they may liue without daunger in great peace & quietnes . So the false Apostles would not endaunger themselues to come to Ierusalem to Caiphas , or to Rome to the Emperour , or to other places where no man had preached afore , as Paule & the other Apostles did : but they came into Galatia , which was wonne vnto Christ already by the labour & trauel of Paule , & into Asia , Corinth , & such other places , where good men were & professed the name of Christ , persecuting no man , but suffring al things quietly . Ther might the enemies of christes crosse liue in great security , & without any persecution .

And here we may learne that it is the lot of all godly teachers , The condition of all godly preachers . that besides the persecution which they suffer of the wicked & vnthankfull world , and the great trauell which they sustaine in planting of churches , they are compelled to suffer that thing which they of long time before had purely taught , to be quickly ouerthrowne of fantasticall spirites , who afterwards reigne and rule ouer them . This greueth godly ministers more then any persecution of Tyrants . Therefore let him not be a minister of the gospell that is not content to be thus despised , or is loth to beare this reproch : or if he be , let him giue ouer his charge to an other . The confort of faithfull teachers laboring vnder the crosse . We also at this day finde the same thing true by experience . We be extreamly despised and vexed outwardly by Tyraunts , inwardly by those whom we haue restored to liberty by the gospell , 1. Cor. 2 , 9. and also by false brethern . But this is our comforte and glory , that being called of God , we haue a promise of euerlasting life , & looke for that reward , which eie hath not seene , nor eare hath heard , nor hath entred into the harte of man . The constant faith of Luther For when the greate shepard Christ shal appeare , 1 Pet. 5 , 4. we shall receaue an incorruptible crowne of glory : who here also in this world will not suffer vs to perish for hunger .

Ierome moueth here a greate question , why Paule calleth those churches , which were no churches . Is it ( saith he ) because Paule writeth to the Galathians that were peruerted and turned backe from Christ and from grace , vnto Moises and the law ? Herevnto I answer , that Paule calleth them the Churches of Galatia , by putting a part for the whole , which is a common thing in the scriptures . For writing in like maner to the Corinthians , he reioyseth on their behalfe , that the grace of God was geuen them in Christ , namely , that they were made rich thorow him in all vtterance and knowledge : and yet many of them were misled by false Apostles , and beleeued not the resurrection of the deade .

Allbeit then that the Galathians were fallen away from the doctrine of Paule , yet did baptisme , the worde , and the name of Christ remaine among them . There were also some good men that were not reuolted , which had a good opinion of the word and sacraments , and vsed them rightly . Moreouer these things could not be defiled through them that were reuolted . For baptisme , the gospell , & other things are not therfore made vnholy because many are polluted and vnholy , The word & sacramentes are not polluted by our vngodlines . and haue an euil opinion of them : but they abide holy , and the same that they were , whether they be among the godly or the vngodly : by whom they can neither be polluted , nor made holy . By our good or euil conuersation , by our good or euill life and maners they be polluted or made holy in the sight of the heathen , but not afore God . Wherefore wheresoeuer the substance of the word and sacraments remaineth , there is the holy Church , although Antichrist there reigne , who ( as the scripture witnesseth , ( sitteth not in a stable of Feends , or in a Swinestie , The seat of Antichrist . or in a company of Infidels , but in the highest and holiest place of all , namely in the temple of God . Wherefore although spirituall Tyraunts reigne , yet there must be a temple of God , 2. Thes. 2.4 . and the same must be preserued vnder them . Therefore I aunswere briefly to this question : that the Church is vniuersall throughout the whole world , The churche dispersed through the world . wheresoeuer the Gospell of God and the sacraments be . The Iewes , the Turcks , and other fantasticall spirites are not the church because they fight against these things , and do deny them . Now followeth the greeting of Paule .

Verse . 3. Grace be with you and peace from God the father , and from our Lord Iesus Christ .

I hope ye are not ignoraunt what grace and peace meaneth , Grace . Peace . seeing that these termes are common in Paule , and nowe not obscure or vnknowne . But forasmuch as we take in hand to expound this Epistle ( which we doe , not because it is needefull , or for any hardnes that is in it , but that our consciences may be confirmed against heresies yet to come ) , let it not be tedious vnto you if we repeat these things againe , that elsewhere and at other times we teach , preach , singe , and sette out by writing . For if we neglect the article of iustification , The article of of iustification is continually to be beaten into our heds . we lose altogether . Therefore most necessary it is cheifly and aboue all things , that we teach and repete this article continually : Like as Moses saith of his law : for it can not be beaten into our eares enough or to much . Yea though we learne it and vnderstand it well , yet is there none that taketh hold of it perfectly , or beleueth it with his whole hart : so fraile a thing is our flesh and disobedient to the spirite .

This greeting of the Apostle is straunge vnto the world , The greeting of the Apostle straunge and vnheard of to the world . and was neuer heard of before the preaching of the Gospell . And these two words Grace and Peace comprehend in them whatsoeuer belongeth to Christianitie . Grace releaseth sinne , and peace maketh the conscience quiet . The two Feends that torment vs , are sinne and conscience . Sinne . Conscience . But Christ hath vanquished these two Monsters and troden them vnder foote both in this world and in the world to come . This the world doth not knowe , and therefore it can teach no certaintie of the ouercomming of sinne , conscience , and death . The doctrine of Christians . Only Christians haue this kinde of doctrine , and are exercised and armed with it , to get victory against sinne , despaire , and euerlasting death . And it is a kinde of doctrine neither proceeding of free wil , nor inuented by the reason or wisedome of of man , Grace , Peace . but geuen from aboue . Moreouer these two words Grace and Peace doe containe in them the whole summe of Christianitie . Grace containeth the remission of sinnes , peace a quiet and ioyful conscience . But peace of conscience can neuer be had , vnlesse sinne be first forgeuen . But it is not forgeuen for the fulfilling of the law : For no man is able to satisfie the law : but the law doth rather shew sinne , accuse and terrifie the conscience , declare the wrath of God , and driue to desperation . Much lesse is sinne taken away by the workes and inuentions of men , as wicked worshippings , straung religious , vowes and pilgrimages . Finally there is no worke that can take away sinne : but sinne is rather encreased by works . For the Iusticiaries & Meritmongers , the more they sweate and labour to bring them selues out of sinne , the deeper they are plunged therin . Sinne is not released , but by grace alone . For there is no meanes to take away sinne but grace alone . Therfore Paule in all the greetings of his epistles setteth grace and peace against sinne and an euill conscience . This thing must be diligently marked . The words are easy : but in tentation it is the hardest thing that can be , to be certainly perswaded in our harts that by grace alone , without any other meanes either in heauen or earth , we haue remission of sinnes and peace with God .

The world vnderstandeth not this doctrine , & therfore it neither will nor can abide it , The world knoweth not the doctrine of true godlines . but condemneth it as hereticall and wicked . It braggeth of free will , of the light of reason , and the soundnes of the powers and qualities of nature , & of good workes , as meanes wherby it could deserue and attaine grace and peace , that is to say , forgeuenes of sinnes and a quiet conscience . But it is impossible that the conscience should be quiet and ioyfull , Onely by grace is the conscience quieted . vnlesse it haue peace thorowe grace , that is to say , through the forgiuenes of sinnes promised in Christ . Many haue carefully laboured by finding out diuers and sundry religions , orders and exercises for this purpose , to attaine peace and quietnes of conscience : but by so doing they haue plunged them selues in moe and greater miseries : for all such deuises are but meanes to encrease doubtfulnes and despaire . Therfore there shall be no rest to my bones or thine , vnlesse we heare the word of grace and cleaue vnto it stedfastly & faithfully : Then shall our conscience vndoubtedly finde grace and peace .

What peace Paule wisheth to Christians . The Apostle doth fittly distinguish this grace and peace from al other kinds of grace & peace whatsoeuer . He wisheth to the Galathians Grace & Peace , not from the Emperour , or Kings and Princes : for these doe commonly persecute the Godly and rise vp against the Lord and Christ his anointed . Psal. 2.2 . Psal. 2. nor from the world ( for in the world , saith Christ , ye shall haue trouble ) : Iohn . 10.23 but from God our father &c. which is as much to say , as he wisheth vnto them a heauenvly peace . So Christ saith : My peace I leaue vnto you : my peace I geue you : Iohn . 14.27 . not as the world geueth it , do I geue it vnto you . The peace of the world graunteth nothing but the peace of our goods and bodies . Peace of the world . So the Grace or fauoure of the world geueth vs leaue to enioy our goodes , & casteth vs not out of our possessions . But in affliction & in the hower of death , The grace of te world . the grace and fauour of the world can not helpe vs , they can not deliuer vs from affliction , despaire and death . But when the Grace and Peace of God are in the hart , then is man strong , so that he can neither be cast downe with aduersitie , nor puffed vp with prosperitie , but walketh on plainly and kepeth the hie way . For he taketh hart and courage in the victory of Christes death , & the confidence thereof beginneth to reigne in his conscience ouer sinne and death , because through him he hath assured forgeuenes of his sinnes : which after he hath once obtained , his conscience is at rest , and by the word of Grace is comforted . So then a man being comforted & hartened by the Grace of God , that is , by forgeuenes of sinnes and by this peace of conscience , is able valiantly to beare and ouercome all troubles , yea euen death it selfe . This Peace of God is not geuen to the world , because the world neuer longeth after it , nor vnderstandeth it , but to them that beleeue : and this commeth to passe by no other meane , then by the onely Grace of God .

A rule to be obserued , that men ought to abstaine from the curious searching of Gods maiestie .

But why doth the Apostle ioyne in this salutation : Why this is added and from our Lord Iesus Christ . And from our Lord Iesus Christ ? Was it not enough to say : And from God our father ? why then doth he couple Iesus Christ with the father ? Ye haue often times heard of vs , howe it is a rule and principle in the scriptures diligently to be marked , that we must abstaine from the curious searching of Gods maiestie , which is intolerable to mans body , and much more to his minde . No man ( saith the scripture ) shall see me and liue . Exod. 23 , ●0 The Pope , the Turkes , the Iewes , That Meritemongers or such as seeke to iustifie them selues , by them selues shutte out Christ , and will only haue to doe with God . and all such as trust in their owne merits , regard not this rule : and therefore remouing Christ the Mediatour out of their sight , they speake onely of God , & before him onely they pray , and doe all that they doe .

As for example , the Monke imagineth thus : These works which I doe , please God . God will regard these my vowes , and for them will saue me . The Turke saith : If I keepe the things that are commaunded in the Alcoran , The Alcoran is a boke containing the Turkes religion , receaued from Mahomet a false prophet that was among them . God will accept me , and geue me euerlasting life . The Iewe thinketh thus : If I kepe those things which the law commaundeth , I shall finde God mercifull to me , and so shall I be saued . So also a sort of fond heades at this day , bragging of the spirite , of reuelations , of visions , and such other monstrous matters I wote not what , doe walke in wonders aboue their reaches . These new Monkes haue inuented a new crosse and new workes , and they dreame that by doing them , they please God . To be briefe , as many as know not the Article of Iustification , take away Christ the mercy seat , and will needes comprehend God in his maiestie by the iudgement of reason , and pacifie him with their workes .

But true Christian diuinitie ( as I geue you often warning ) setteth not God forth vnto vs in his maiestie , as Moises and other doctrines do . It commaundeth vs not to search out the nature of God : but to know his will set out to vs in Christ , The will of God is to be sought in Christ . whom he would haue to take our flesh vpon him , to be borne and to die for our sinnes , and that this should be preached among all nations . For seeing the world by wisedom knew not God in the wisedom of God , it pleased God by the foolishnes of preaching to saue them that beleue . 1. Cor. 1.21 . 1. Cor. 1. Wherfore , when thy conscience standeth in the conflict , wrastling against the law , sinne , and death in the presence of God , there is nothing more daungerous then to wander with curious speculations in heauen , and there to search out God in his incomprehensible power , wisedom and maiestie , how he created the world and how he gouerneth it . If thou seeke thus to comprehend God , and wouldest pacifie him without Christ the Mediator , making thy workes a meane betweene him and thy selfe , it can not be but that thou must fall as Lucifer did ,

The fall of Lucifer .

What God is in his owne nature .

and in horrible despaire lose God and altogether . For as God is in his owne nature vnmeasurable , incomprehensible , and infinite , so is he to mans nature intolerable .

Wherfore , if thou wouldest be in safetie and out of perill of conscience and saluation , bridle this climing and presumptuous spirite , and so seke God as Paule teacheth thee . 1. Cor. 1.13 . 1. Cor. 1. We ( sayth he ) preach Christ crucified , a stumbling blocke vnto the Iewes , and foolishnes vnto the Grecians : but vnto them which are called , both of the Iewes and Grecians , we preach Christ the power of God & the wisedom of God . Therfore begin thou there where Christ began , namely in the wombe of the virgin , Where the wil of God is to be sought . in the maunger , & at his mothers breasts . &c. For to this ende he came downe , was borne , was conuersant among men , suffered , was crucified and died , that by all meanes he might set forth him selfe plainly before our eies , and fasten the eies of our hartes vpon him selfe , that he therby might keepe vs from climing vp into heauen , and from the curious searching of the diuine maiestie .

Whensoeuer thou hast to doe therefore in the matter of iustification , Iob. 36.23 , 24.25 Esaias . 2 , 10. Prouerb . 25 , 27. 2 Esdras . 12 , 4. 2 Esdras . 13.52 , Eccles. 3 , 22. Rom. 12 , 3. and disputest with thy selfe howe God is to be found that iustifieth and accepteth sinners , where and in what sort he is to be sought , then knowe thou that there is no other God besides this man Christ Iesus . Embrace him and cleaue to him with all thy hart , setting aside all curious speculations of the diuine maiestie : For he that is a searcher of Gods maiestie shal be ouerwhelmed of his glory , I knowe by experience what I say . But these vaine spirites which so deale with God , that they exclude the Mediatour , beleue me not . Christ him selfe saith : Io. 14 , 6. I am the way , the truth and the life : No man commeth to the father but by me . Therefore besides this way Christ , Christ the way , the truth and the life thou shalt finde no way to the father , but wandering : no veritie , but hypocrisie and lying : no life , but eternall death . Wherefore marke this well in the matter of iustification , that when any of vs all shall haue to wrestle with the lawe , sinne , death and all other euils , we must looke vpon no other God but onely this God incarnate and clothed with mans nature .

But out of the matter of iustification , when thou must dispute with Iewes , Turkes , Papistes , Heretikes &c. concerning the power , wisdome , and maiestie of God , then employ all thy witte & industrie to that ende , and be as profound and as subtill a disputer as thou canst : for then thou art in an other veine . But in the case of conscience , The afflicted conscience wrestling with the iudgment of God by faith onely in Christ is comforted . Mat. 11 , 28. of righteousnes and life ( which I wish here diligently to be marked ) against the lawe , sinne , death , and the deuill , or in the matter of satisfaction , of remission of sinnes , of reconciliation , and of euerlasting life , thou must withdrawe thy minde wholy from all cogitations and searching of the maiestie of God , and looke onely vpon this man Iesus Christ , who setteth himselfe forth vnto vs to be a Mediatour , and saith : Come vnto me all ye that labour , and are heauy loden and I will refreshe you . Thus doing thou shalt perceaue the loue , goodnes and sweetenes of God : thou shalt see his wisdome , power and maiestie sweetned and tempered to thy capacitie : yea and thou shalt finde in this mirrour and pleasant contemplation , all things according to that saying of Paule to the Colossians , Chap. 2. Verse . 3. Coloss. 2 , 3.2 , 9. In Christ are hid all the treasures of wisedome and knowledge . Also in the second chapiter . Verse . 9. For in him dwelleth the fulnes of the Godhead bodily . The world is ignoraunt of this , and therefore it searcheth out the will of God , setting aside the promise in Christ , Mat. 11.27 . Io. 10.15 . to his great destruction . For no man knoweth the father but the sonne , and he to whom the sonne will reueale him .

And this is the cause why Paule is wont so often to couple Iesus Christ with God the father , euen to teach vs what true Christian religion is : which beginneth not at the highest as other religions doe , but at the lowest . Genes. 28.12 . It will haue vs to clime vp by Iacobs ladder , whervpon God him selfe leaneth , whose feete touch the very earth , hard by the head of Iacob . Wherfore when so euer thou art occupied in the matter of thy saluation , setting aside all curious speculations of Gods vnsearchable maiestie , all cogitations of workes , of traditions , of philosophie , yea and of Gods law too , Christian diuinitie beginneth at Christ lying in the lappe of the virgine Mary . runne streight to the maunger and embrace this infant , and the virgins litle babe in thine armes , and behold him as he was borne , sucking , growing vp , conuersant among men , teaching , dying , rising againe , ascending vp aboue all the heauens and hauing power aboue all things . By this meanes thou maist shake of all terrours and errours , like as the sunne driueth away the cloudes . And this sight and contemplation wil keepe thee in the right way , that thou maiest follow whether Christ is gonne . Therefore Paule in wishing Grace and Peace , not onely from God the father , but also from Iesus Christ , teacheth , first that we should abstaine from the curious searching of the diuine maiestie ( for God no man knoweth ) , and to heare Christ , Io. 1.18 . who is in the bosome of the father , and vttereth to vs his will , who also is appoynted of the father to be a teacher , to the end that euery one of vs should heare him .

Christ is God by nature .

The other thing that Paule teacheth here , is a confirmation of our Faith , Christ God . That Christ is very God . And such like sentences as this is concerning the Godhead of Christ , are to be gathered together and marked diligently , The deuill an aduersarie to faith . not onely against the Arians and other heretikes which either haue bene or shal be hereafter , but also for the confirmation of our faith . For Satan will not faile to impugne in vs all the articles of our Faith , ere we die . He is a most deadly enemie to Faith , because he knoweth , 1. Iohn . 5.4 . that it is the victorie which ouercometh the world . Wherfore it standeth vs in hand to labour that our Faith may be certaine , and may encrease and be strengthened by diligent and continuall exercise of the word and feruent prayer , that we may be able to withstand Satan .

Now that Christ is very God , hereby it is euidently declared , The power of the father and of Christ equall . in that Paule attributeth the same things equally vnto him , which he doth vnto the father , namely diuine power , as the geuing of grace , the forgeuenes of sinnes , peace of conscience , life , victorie ouer sinne , death , the deuill and hell . This were by no meanes lawfull for him to doe , nay it were sacrilege thus to doe , except he were very God , according to that saying : I will not geue my glory vnto any other . Esaias . 42.8 . Againe , No man geueth that to others , which he him selfe hath not . But seeing Christ geueth Grace , Peace , and the holy Ghost , deliuereth from the power of the deuill , from sinne and death : it is certaine that he hath an infinite and diuine power equall in all poyntes to the power of the father .

And in that Christ geueth Grace and Peace , he geueth it not as the Apostles gaue and brought the same vnto men by preaching of the gospell : but he geueth it as the author and creator . The father createth and geueth life , Grace , Peace , & all other good things . The selfe same things also the sonne createth & geueth . Now , to geue Grace , Peace , Howe Christ giueth grace and peace . euerlasting life , to forgeue sinnes , to make righteous , to quicken , to deliuer from death and the deuill , are not the workes of any creature , but of the diuine Maiestie alone . The Angels can neither create nor geue these things . Therefore these workes pertaine onely to the glory of the soueraigne Maiestie , the maker of all things . The works of Christ are diuine and proper to God . And seing Paule doth attribute the selfe same power of creating , and geuing all these things vnto Christ equally with the father , it must nedes follow that Christ is verely and naturally God .

Many such arguments are in Iohn , where it is proued and concluded by the workes which are attributed to the sonne as well as to the father , that the diuinitie of the father and of the sonne is all one . One and the self same Godhead of the father and of the sonne . Therfore the giftes which we receiue of the father , and which we receiue of the sonne are all one . For else Paule would haue spoken otherwise , after this manner : Grace from God the father , and Peace from our Lord Iesus Christ . But in knitting them both together , he attributeth them equally , as well to the sonne as to the father . I do therfore so diligently admonish you of this thing , because it is daungerous lest among so many errours , and in so great varietie and confusion of sectes , there might step vp some Arrians , Eunomians , Macedonians , and such other heretikes , that might doe harme to the Churches with their subteltie .

Arrians . In deede the Arrians were sharpe and subtile fellowes . They graunted that Christ hath two natures , and that he is called very God of very God , howbeit in name onely . Christ ( said they ) is a most noble and perfect creature aboue the Angels , wherby God afterward created heauen and earth , Mahomet . and all other things . So Mahomet also speaketh honorably of Christ . But al this is nothing els but goodly imaginations & words pleasant and plausible to mans reason , wherby the fantasticall spirites do deceiue men except they take good hede . But Paule speaketh otherwise of Christ : Ye ( sayth he ) are rooted and stablished in this beleefe , namely that Christ is not onely a perfect creature , but very God , who doth the selfe same things that God the father doth . He hath the diuine works , The workes of Christ . not of a creature , but of the creator , because he geueth Grace & Peace : and to geue them , is to condemne sinne , to vanquish death , and to tread the deuill vnder foote . These things no Angell can geue : but seing they are attributed vnto Christ , it must nedes folow , that he is very God by nature .

Verse . 4. Which gaue himselfe for our sinnes .

Paule in a maner in euery word handleth the argument of this Epistle . He hath nothing in his mouth but christ , & therfore in euery word ther is a feruencie of spirite and life . And marke how well & to the purpose he speaketh . He sayth not , which hath receaued our works at our hands , nor , which hath receaued the sacrifices of Moises law , worshippings , religions , Masses , vowes , and pilgrimages : But hath geuen . What ? not golde nor siluer , nor beastes , nor paschall lambes , nor an angel , but him selfe . Which hath geuen himself . For what ? Not for a crowne , not for a kingdome , not for our holines or righteousnes , but for our sinnes . These words are very thunder claps from heauen against all kindes of righteousnes : like as is also this sentence of Iohn : Iohn . 1.36 . Behold the lambe of God that taketh away the sinnes of the world . Therfore we must with diligent attention marke euery word of Paule , and not slenderly consider them or lightly passe them ouer : for they are full of consolation , and confirme fearfull consciences exceedingly .

But how may we obtaine remission of our sinnes ? Paule answereth , that the man which is called Iesus Christ the sonne of God hath geuen him selfe for them . These are excellent & most comfortable words , & are promises of the olde law , that our sinnes are taken away by none other meane , then by the sonne of God deliuered vnto death . With such gunnes and such artillarie must the Papacie be destroyed , and all the all the religions of the heathen , all works , all merits and all superstitious ceremonies . For if our sinnes may be taken away by our owne works , merites and satisfactions , what needed the sonne of God to be giuen for them ? But seeing he was giuen for them , it followeth , that we can not doe them away by our owne works .

Againe , by this sentence it is declared , that our sinnes are so great , so infinite and inuincible , that it is impossible for the whole world to satisfie for one of them : and surely the greatnes of the raunsome ( namely Christ the sonne of God , who gaue himselfe for our sinnes ) declareth sufficiently , that we can neither satisfie for sinne , nor haue dominion ouer it . The force and power of sinne is set forth and amplified by these words excedingly : which gaue himself for our sinnes . The greatnes of sin is to be weied by the greatnes of the price . Therfore here is to be marked the infinite greatnes of the price bestowed for it , and then will it appeare euidently , that the power of it is so great , that by no meanes it could be put away , but that the sonne of God must needes be geuen for it . He that considereth these things well , vnderstandeth that this one word Sinne , comprehendeth Gods euerlasting wrath , & the whole kingdome of Sathan , and that it is a thing more horrible then can be expressed : which oughte to moue vs , and make vs affraide in deede . But we are carelesse , yea we make lighte of sinne and a matter of nothing : which although it bring with it the sting and remorse of conscience , yet notwithstanding we thinke it not to be of such weight and force but that by some litle worke or merite we may put it away .

This sentence therefore witnesseth , that all men are seruaunts and bondslaues of sinne , Rom. 17 14. & ( as Paule saith in an other place ) are sould vnder sinne . And againe , Sinne a puisant tiraunt holding all men captiues . that sinne is a most cruell & mighty tiraunt ouer all men : which can not be vanquished by the power of any creatures , whether they be Angels or men , but by the soueraine and infinite power of Iesus Christ , who hath geuen him selfe for the same .

Furthermore , this sentence setteth out to the consciences of all men which are terrified with the greatnes of their sinnes , a singular comfort . For albeit sinne be neuer so inuincible a tyraunt : yet notwithstanding forasmuch as Christ hath ouercome it through his death , it can not hurt them that beleue in him . Moreouer , if we arme our selues with this beliefe , and cleaue with all our harts vnto this man Iesus Christ , The iudgement of the Godly . then is light opened and a sounde iudgement geuen vnto vs , so as we may most certainly and freely iudge of all kindes of life . For when we heare that sinne is such an inuincible Tyraunt , thus incontinent by a a necessary consequence we inferre : Then what do the Papists , Monkes , Nunnes , Priests , Mahometists , Anabaptists , and al such as trust in their workes , which will abolish and ouercome sinne by their owne traditions , workes preparatiue , satisfactions . & c ? Here forthwith we iudge all those sectes to be wicked and pernicious : wherby the glory of God and of Christ is not onely defaced , but also vtterly taken away , and our owne aduaunced and established ,

But wey diligently euery word of Paule , and specially marke well this pronoune Our . A great vehemencie alwayes to be marked in pronownes . For the effect of altogether consisteth in the well applying of the pronownes , which we finde very often in the scriptures . Wherin also there is euer some vehemencie and power . Thou wilt easely say and beleue that Christ the sonne of God was geuen for the sinnes of Peter , of Paule , and of other Sainctes , whom we accompt to haue bene worthy of this grace . But it is a very hard thing that thou which iudgest thy selfe vnworthy of this grace , shouldest from thy hart say and beleue , that Christ was geuen for thine inuincible , infinite , and horrible sinnes . Therfore in generall and without the pronowne it is an easie matter to magnifie and amplifie the benefite of Christ , namely that Christ was geuen for sinnes : but for other mens sinnes which are worthy . But when it commeth to the putting too of this pronowne Our , there our weake nature and reason starteth backe , and dare not come neere vnto God , nor promise to her selfe that so great a treasure should be freely geuen vnto her : and therfore she will not haue to doe with God except first she be pure and without sinne . Wherfore although she read or heare this sentence : which gaue himselfe for our sinnes , or such like , yet doth she not apply this pronowne Our to her selfe , but vnto others which are worthy & holy . And as for her selfe , she will tary till she be made worthy by her owne workes ?

Mans reason doth extenuate and lessen sinne . This then is nothing else , but that mans reason faine would that sinne were of no greater force and power , than she her selfe dreameth it to be . Hereof it commeth that the hypocrites being ignorant of Christ , although they feele the remorse of sinne , do thinke notwithstanding that they shal be able easely to put it away by their good works & merits , The hypocrits would that these wordes were rather spoken to shew the humilitie of Paul then the greatnes of our sinnes : for that they can not heare . & secretly in their harts they wish that these words : which gaue himself for our sinnes , were but as words spoken in humilitie , and would haue their sinnes not to be true & very sinnes in deede , but light & small matters . To be short , mans reason would faine bring and present vnto God a fained and a counterfet sinner , which is nothing afraid , nor hath any feeling of sinne . It would bring him that is whole , and not him that hath neede of a Phisician , and when it feeleth no sinne , then would it beleeue that Christ was geuen for our sinnes .

The whole world is thus affected , & specially they that would be counted more holy and religious then others , as Monkes , The picture of the Iusticiaries and meritmongers . and all Iusticiaries . These confesse with their mouth that they are sinners , and they confesse also that they commit sinnes daily , howbeit not so great & many , but that they are able to put them away by their owne works : yea and besides all this , they will bring their righteousnes and deserts to Christes iudgement seat , and demaund the recompence of eternal life for them at the iudges hand . In the meane while notwithstanding , ( as they pretend great humilitie ) because they wil not vaunt themselues to be vtterly voide of sinne , they faine certaine sinnes , that for the forgeuenes therof , they may with great deuotion pray with the publican , Luke . 1● . 11 . God be mercifull vnto me a sinner . Vnto them these words of S. Paule : for our sinnes , seme to be but light & trifeling : Therfore they neither vnderstand them , nor in temptation when they feele sinne in deede , can they take any confort of them , but they are compelled flatly to despaire .

This is then the cheefe knowledge & true wisedom of Christians , The cheefe wisedom of Christians . to count these wordes of Paule , that Christ was deliuered to death , not for our righteousnes or holines , but for our sinnes ( which are very sinnes in dede , great , many , yea infinite and inuincible ) to be most true , effectual , & of great importaunce . Therfore thinke them not to be smal , & such as may be done away by thine owne works : neither yet despair thou for the greatnes of them if thou feele thy selfe oppressed therwith either in life or death : but learne here of Paule to beleue the Christ was geuen , not for fained or counterfait sinnes , nor yet for small sinnes , but for great & huge sinnes : not for one or two , but for all : not for vanquished sinnes ( for no man , no nor Angell is able to ouercome the least sinne that is ) but for inuincible sinnes . And except thou be found in the number of those that say : Our sinnes , that is , which haue this doctrine of faith , & teach , heare , learne , loue , & beleue the same , ther is no saluation for thee .

Labour therfore diligently that , not onely out of the time of tentation , but also in the daunger and conflict of death , when thy conscience is thorowly afraide with the remembraunce of thy sinnes past , and the Deuill assaileth thee with great violence , going about to ouerwhelme thee with heapes , floudes and whole seas of sinnes , to terrifie thee , to draw thee from Christ , and to driue thee to despaire : that then I say , thou maist be able to say with sure confidence : Christ the sonne of god was geuen , not for the righteous & holy , but for the vnrighteous & sinners . If I were righteous and had no sinne , I should haue no neede of Christ to be my reconciler . Why then , O thou peuish holy Satan , wilt thou make me to be holy and to seke righteousnes in my selfe , when in very deede I haue nothing in me but sinnes , and most greuous sinnes ? not fained or trifeling sinnes , Sinnes against the first table . but such as are against the first table : to wit , great infidelitie , douting , despaire , contempt of God , hatred , ignoraunce , and blaspheming of God , vnthankfulnes , abusing of Gods name , neglecting , lothing and despising the word of god , and such like : And moreouer these carnall sinnes against the second Table : as not to yelde honour to my parents , not to obey the magistrates , to couet an other mans goods , his wife , and such like : howbeit that these be light faults in respect of those former sinnes . And admit that I haue not committed murther , whoredom , theft , and such other sinnes against the second table in fact : yet I haue committed them in hart , and therfore I am a transgressour of al Gods commaundements , and the multitude of my sinnes is so great , that they can not be numbred : For I haue sinned aboue the number of the sands of the sea .

Satan is wont to chaunge our righteousnes into sinnes . Besides this , satan is such a cunning iuggler , that he can make of my righteousnes and good workes , great sinnes . Forsomuch then as my sinnes are so waightie , so infinite , so horrible and inuincible , and that my righteousnes doth nothing further me , but rather hinder me before God : therfore Christ the sonne of God was geuen to death for them , to put them away , and to saue me and all men which beleue . Herein then consisteth the effect of eternall saluation , namely in taking these words to be effectuall , true , & of great importaunce . I say not this for naught , for I haue oftentimes proued by experience , and I daily finde what an hard matter it is to beleue ( especially in the conflict of conscience ) that Christ was geuen , not for the holy , righteous , worthy , & such as were his frends , but for wicked sinners , vnworthy , and his enemies , which haue deserued Gods wrath and euerlasting death .

Let vs therfore arme our harts with these & such like sentences of the holy scipture , that we may be able to answer the deuil ( accusing vs & saying : thou art a sinner & therfore thou art damned ) in this sort . Because thou saist I am a sinner , therfore wil I be righteous & saued . Nay ( saith the deuil ) thou shalt be damned . No ( say I ) for I flie vnto Christ , who hath geuen himself for my sinnes . How we must answer the deuil , reasoning with vs . Therfore satan thou shalt nothing preuail against me in that thou gost about to terrifie me in setting forth the greatnes of my sinnes , & so to bring me into heauines , distrust , despair , hatred , contempt and blaspheming of God : yea rather by this , that thou sayst I am a sinner , thou geuest me armour & weapon against thy selfe , that with thine owne sword I may cut thy throte , and tread the vnder my feete : for Christ died for sinners . Moreouer thou thy selfe preachest vnto me the glory of God . Io. 5.24 . Io. 11.25 . 1 Io. 4.9 . For thou puttest me in minde of Gods fatherly loue towards me wretched and damned sinner , who so loued the world that he gaue his onely begotten sonne , that whosoeuer beleueth in him might not perish but haue euerlasting life . Also as oft as thou obiectest that I am a sinner , so often thou callest to my remembraunce the benefit of Christ my redemer , vpon whose shoulders , and not vpon mine , lie all my sinnes : For the Lord hath laied all our iniquitie vpon him . Esaias . 53.6 . Againe : For the transgression of his people was he smitten . Esaias . 53.8 . Wherefore when thou obiectest that I am a sinner , thou doest not terrifie me , but comfort me aboue measure .

Who so knoweth this one point of cunning well , shall easely auoide all the engins and snares of the Deuill , who by putting man in minde of his sinnes , driueth him to despaire and destroieth him , vnlesse he withstand him with this cunning , and with this heauenly wisedome : wherby onely sinne , death and the Deuill are ouercome . But the man that putteth not away the remembraunce of his sinne , but keepeth it stil and tormenteth him self with his owne cogitations , thinking either to help him selfe by his owne strength and policie , or to tarry the time till his conscience may be quieted , falleth into Sathans snares and miserably afflicteth him selfe , and at length is ouercome with the continuance of the tentation : For the Deuill will neuer cease to accuse his conscience .

Against this tentation we must vse the words of Paule , The proper and true definition of Christ . in the which he geueth a very good and a true definition of Christ in this maner : Christ is the sonne of God and of the virgine , deliuered and put to death for our sinnes . Here if the Deuill aledge any other definition of Christ , say thou : The definition and the thing defined are false : therefore I will not receaue this definition . I speake not this without cause : For I know what moueth me to be so earnest that we should learne to define Christ out of the words of Paule . For in deede Christ is no cruel exactor , but a forgeuer of the sinnes of the whole world . Wherefore if thou be a sinner ( as in deede we are all ) set not Christ downe vpon the raigne bowe as a iudge ( for so shalt thou be terrified and despaire of his mercy ) : but take hold of his true definition , namely that Christ the sonne of God and of the virgine , is a person , not that terrifieth , not that afflicteth , not that condemneth vs of sinne , not that demaundeth an account of vs for our life euill passed : but gaue him selfe for our sinnes , Galat. 1.4 . Ebr. 10.10 . Colos. 2.14 . and with one oblation hath put away the sinnes of the whole world , hath nailed them to the crosse , and put them cleane out by him selfe .

Let euery man learne to apply this pronowne our to him selfe . Learne this definition diligently , and especially so exercise this pronoune our , that this one sillable being beleued , may swallow vp all thy sinnes : that is to say , that thou maist know assuredly that Christ hath taken away the sinnes , not of certaine men only , but also of thee , yea & of the whole world . Then let not thy sinnes be sinnes only , but euen thy own sinnes : That is to witte , beleeue thou that Christ was not onely geuen for other mens sinnes , but also for thine . Hold this fast & suffer not thy selfe by any meanes to be drawne away from this most sweete definition of Christ , The true picture of Christ . which reioyceth euen the very angels in heauen : that is to say , that Christ according to his proper and true definition , is no Moses , no lawgeuer , no tyraunt , but a Mediator for sinnes , a free geuer of grace , righteousnes and life : who gaue him selfe , not for our merits , holines , righteousnes & godly life , but for our sinnes . In deede Christ is an enterpreter of the law , but that is not his proper and principall office .

These things , as touching the words , we know wel enough and can talke of them : but in practise and in the conflict , when the deuill goeth about to deface Christ , & to plucke the word of grace out of our hartes , we finde that we doe not yet know them well and as we should doe . He that at that time could define Christ truly , and could magnifie him and behold him as his most sweete Sauiour and high Priest , and not as a straite Iudge , this man had ouercome all euils , and were already in the kingdome of heauen . But this to doe in the conflict , is of all things the most hardest . I speake this by experience : for I know the Deuils subtilties , who at that time not onely goeth about to feare vs with the terrour of the lawe , yea and also of a little mote maketh many beames , that is to say , of that which is no sinne he maketh a very hell ( for he is maruelous craftie both in aggrauating sinne , and in puffing vp the conscience euen in good works ) : but also is wont to feare vs with the very person of the Mediatour : into the which he transformeth him selfe , and laying before vs some place of the scripture or some saying of Christ , suddenly he striketh our harts , and sheweth him selfe vnto vs in such sort as if he were Christ in deede , leauing vs sticking so fast in that cogitation , that our conscience would sweare it were the same Christ whose saying he alledged . Moreouer such is the subtilty of this enemy , that he will not sette before vs Christ entierly and wholy , but a peece of Christ onely , What snares Sathan layeth for vs . namely that he is the soone of God , and man borne of the virgin : and by and by he patcheth therto some other thing : that is to say , some saying of Christ wherwith he terrifieth the impenitent sinners , such as that is in the 13. of Luke : Except ye repent ye shall all likewise perish : And so corrupting the true definition of Christ with his poison , he bringeth to passe that albeit we beleue him to be Christ the true Mediatour , yet in very deede our troubled conscience feeleth and iudgeth him to be a tiraunt and a iudge . Thus we being deceaued by Sathan , doe easily lose that sweete sight of our high Priest and sauiour Christ : which being once lost , we shunne him no lesse then the deuill him selfe .

And this is the cause why I doe so earnestly call vpon you , to learne the true and proper definition of Christ out of these words of Paule : which gaue him selfe for our sinnes , This sentence is diligently to be vrged : which gaue him selfe for vs . If he gaue him selfe to death for oure sinnes , then vndoubtedly he is no tiraunt or iudge , which will condemne vs for our sinnes : He is no caster downe of the afflicted , but a raiser vp of those that are fallen , a mercifull releuer and comforter of the heauy and broken harted . Els should Paule lie in saying , which gaue him selfe for our sinnes . If I define Christ thus , I define him rightly , and take hold of the true Christ and possesse him in deede . Also I lette passe the curious speculations touching the diuine maiestie , and I stay my selfe in the humanitie of Christ , and so I learne truly to know the will of God . Here is then no feare , but altogether sweetnes , ioy , peace of conscience and such like . And herewithal a light also is opened , which sheweth me the true knowledge of God , of my selfe , of all creatures , and of all the iniquitie of the Deuils kingdome . We teach no newe thing , but we repeate and establish olde things , which the apostles & all godly teachers haue taught before vs . And would to God we could so teach & establish them , that we might not only haue them in our mouth , but also well grounded in the bottome of our harte , and especially that we might be able to vse them in the agony and conflicte of death .

Verse . 4. That he might deliuer vs from this present euil world .

In these words also Paule handleth yet more largely the argument of this Epistle . He calleth this whole world , which hath bene , Why Paule doth call this world present and euill . is and shall be , the present world , to put a difference betwixt this , and that euerlasting world which is to come . Moreouer he calleth it an euill world , because that whatsoeuer is in this world , is subiect to the malice of the Deuil raigning ouer the whole world . Io. 12.31 . For this cause the world is said to be the kingdome of the Deuill . For there is nothing els in this world , but ignoraunce , contenpt , blasphemy , and hatred of God . Also disobedience against all the words and works of God . In and vnder this kingdome of the world are we .

Here againe you see that no man is able by his owne workes or his owne strength to put away sinne , because this present world is euill , and as S. Iohn sayth , 1. Iohn . 5.19 . is set vpon mischeefe . As many therfore , as are in the world , are the bond slaues of the deuill , constrained to serue him , and to doe all things at his pleasure . What auailed it then to set vp so many orders of religions for the putting away of sinnes : to deuise so many great and exceeding painfull workes , to weare heary coates , to beat the body with whips till the bloud followed , to goe on pilgrimage to S. Iames in harnes and such other like ? Be it so that thou doest all these things , yet neuertheles doth this determinate sentence remaine stil , That thou art in this present euel world , & not in the kingdom of Christ . And if thou be not in the kingdom of Christ , it is certaine that thou doest belong vnto the kingdom of Satan which is this euil world . Therfore all giftes either of the body or of the minde which thou possessest , That the vngodly with al their gifts doe serue the Deuill . as wisedom , righteousnes , holines , eloquence , power , beautie , riches , are but the slauish instruments of the hellish tyrannie , and with all these thou art compelled to serue the deuill , and to promote and enlarge his kingdom .

First with thy wisedom thou dost darken the wisedom and knowledge of Christ , and by thy wicked doctrine leadest men out of the way , so that they can not come to the grace and knowledge of Christ . Thou settest out and praisest thine owne righteousnes and holines : but the righteousnes of Christ , They that knowe not Christ , the more wise and righteous they are , the more do they hate and persecute the gospell . by which onely we are iustified and quickened , thou doest detest and condemne as wicked and deuillish . To be shorte by thy power thou destroyest the kingdom of Christ , and doest abuse the same to roote out the gospell , to persecute and kill the ministers of Christ , and so many as heare them . Wherfore if thou be without Christ , this thy wisedom is double foolishnes , thy righteousnesse double sinne and impietie , because it knoweth not the wisedom and righteousnes of Christ : moreouer it darkneth , hindreth , blasphemeth , and persecuteth the same . Galat. 1.4 . Therfore Paule doth rightly call it the euill or wicked world : for when it is at the best , then is it worst . In the religious , wise , and learned men the world is at the best , and yet in very dede in them it is double euill . I ouerpasse those grosse vices which are against the second table , as disobedience to parents , to magistrates , addulteries , whoredomes , couetousnes , thefts , murthers , and maliciousnes , wherin the world is altogether drowned , which notwithstanding are light faultes if ye compare them with the wisedom and righteousnes of the wicked , wherwith they fight against the first table . This white Deuill which forceth men to commit spirituall sinnes ,

The white deuill .

Spirituall whoredomes the most abhominable .

that they may sell them for righteousnes , is farre more daungerous then the blacke deuill , which onely enforceth them to commit fleshly sinnes which the world acknowledgeth to be sinnes .

By these wordes then : That he might deliuer vs &c. Paule sheweth what is the argument of this Epistle : to wit , that we haue neede of grace and of Christ , and that no other creature , Christ only deliuereth vs out of this present euell world . neither man nor Angell , can deliuer man out of this present euill world . For these workes are onely belonging to the diuine Maiestie , and are not in the power of any , either man or Angell , that Christ hath put away sinne , and hath deliuered vs from the tyrannie and kingdom of the Deuill , that is to say , from this wicked world , which is an obedient seruaunt , and a willing follower of the Deuill his God . Whatsoeuer that murtherer and father of lies either doth or speaketh , that the world , The world obayeth his prince the deuill . as his most loyall and obedient sonne , diligently followeth and performeth . And therfore it is full of the ignoraunce of God , of hatred , lying , errours , blasphemie , and of the contempt of God : Moreouer of grosse sinnes , murthers , adulteries , fornications , theftes , robberies , What sinnes are in the world . and such like , because he followeth his father the deuill , who is a lier and a murtherer . And the more wise , righteous and holy men are without Christ , so much the more hurt they doe to the gospell . So we also that were religious men , were double wicked in the Papacie , before God did lighten vs with the knowledge of his gospell , and yet notwithstanding vnder the colour of true pietie and holines .

Let these words then of Paule stand as they are in deede , true and effectual , not coloured or counterfait , namely : What the world is with all his vertues and righteousnes . that this present world is euill . Let it nothing at all moue thee that in a great nombre of men there be many excellent vertues , and that there is so great a shew of holines in hypocrites . But marke thou rather what Paule sayeth : out of whose wordes thou maist boldly and freely pronounce this sentence against the world : That the world with all his wisedome , power , and righteousnes is the kingdom of the deuill , out of the which God onely is able to deliuer vs by his onely begotten sonne .

Therfore let vs praise God the father , & geue him harty thankes for this his vnmeasurable mercy , that hath deliuered vs out of the kingdom of the Deuill , ( in which we were holden captiues ) by his owne sonne , when it was impossible to be done by oure own strength . And let vs acknowledge together with Paule , Phil. 3.8 . that all our works & righteousnes ( with all which we could not make the deuil to stoupe one hear bredth ) are but losse and dung . Also let vs cast vnder our feete and vtterly abhorre all the power of free will , all Pharasaicall wisedom and righteousnes , all religious orders , all Masses , ceremonies , vowes , fastings , Esay . 64.6 . and such like , as a most filthie defiled cloth , and as the most daungerous poyson of the Deuill . Contrariwise let vs extoll and magnifie the glory of Christ , who hath deliuered vs by his death , not out of a world onely , but out of an euill world .

Paule then by this word Euill , sheweth that the kingdom of the world , or the Deuils kingdom is a kingdom of iniquitie , ignoraunce , errour , The kingdom of the world . sinne , death , blasphemie , desperation and euerlasting damnation . On the other side , the kingdom of Christ is a kingdom of equitie , light , The kingdom of Christ . Colossa . 13. grace , remission of sinnes , peace , consolation , sauing health , and euerlasting life , into the which we are translated by our Lord Iesus Christ , to whom be glory world without end . So be it .

Verse . 4. According to the will of God , euen our father .

Here Paule so placeth and setteth in order euery word , that there is not one of them but it fighteth against those false Apostles for the article of iustification . Christ ( sayth he ) hath deliuered vs out of this most wicked kingdom of the deuill and the world . And this hath he done according to the will , good pleasure and commaundement of the father . wherfore we be not deliuered by our owne will or running , nor by our owne wisedom or policie , but for that God hath taken mercy vpon vs , and hath loued vs : like as it is wrytten also in an other place . Herein hath appeared the great loue of God towardes vs , Iohn . 3.16 . Iohn . 4.10 . not that we haue loued God , but that he hath loued vs , and hath sent his onely begotten sonne to be a reconciliation for our sinnes : That we then are deliuered from this present euill world , it is of mere grace , and no desert of our ours . Paule is so plentifull and so vehement in amplifying and extolling the grace of God , that he sharpeneth & directeth euery word against the false Apostles .

There is also here another cause why Paule maketh mention of the Fathers wil , which also in many places of S. Iohns gospel is declared , wher christ commending his office , Iohn . 8.16 . calleth vs back to his fathers wil , that in his words & works we should not so much loke vpon him , It is a great consolation to know that Christ is geuen for vs by the will of his father . as vpon the father . For Christ came into this world & toke mans nature vpon him , that he might be made a sacrifice for the sinnes of the whole world , & so reconcile vs to God the father , that he alone might declare vnto vs how that this was done through the good pleasure of his father , that we by fastning our eyes vpon Christ , might be drawn & caried streight vnto the father .

For we must not thinke ( as I haue warned you before ) that by the curious searching of the Maiestie of God , any thing concerning God can be known to our saluation : but by taking hold of Christ , who according to the wil of the father , hath geuen himself to the death for our sinnes . When thou shalt acknowledge this to be the wil of God through christ , then wrath ceaseth , feare and trembling vanisheth away , neither doth God appeare any other then mercifull , who by his determinate counsell would that his sonne should die for vs , that we might liue thorow him . This knowledge maketh the hart chearfull , so that it stedfastly beleueth that God is not angry , but that he so loueth vs wretched sinners , that he gaue his onely begotten sonne for vs . It is not for nought therfore , that Paule doth so often repeat and beat into our minds that Christ was geuen for our sinnes , & that by the good will of the father . On the contrary part , the curious searching of the Maiestie of God and his dreadfull iudgements , namely how he destroyed the whole world with the floud , how he destroyed Sodome , and such other things are very daungerous , for they bring men to desperation and cast them downe headlong into vtter destruction , as I haue shewed before .

Verse . 4. Of God and our Father .

This word OVR , must be referred to both , God is a common father both to Christ and to vs . that the meaning may be this : of our God and of our father . Then is Christes father and our father all one . So in the 20. of Iohn Christ sayth to Mary Magdalen : Goe to my brethern and say vnto them : Iohn . 10.17 . I ascend vnto my father and your father , to my God and to your God . Therfore God is our father and our God , but through Christ . And this is an Apostolike maner of speache , and euen Paules owne phrase , who indede speaketh not with such picked and gay wordes , but yet very fit and to the purpose , and ful of burning zeale .

Verse . 5. To whom be glory for euer and euer .

The Hebrues are wont in their wrytings to intermingle praise and geuing of thankes . This custome the Hebrues and Apostles themselues do obserue . Which thing may very often be seene in Paule . For the name of the Lord ought to be had in great reuerence , and neuer to be named without praise & thanksgeuing . And thus to do is a certaine kind of worship and seruice of God . So in worldly matters , when we mention the names of kings or princes we are wont to do it with some comely gesture , reuerence & bowing of the knee : much more ought we , when we speake of God to bowe the knee of our harte , What knees we ought to bowe when we mention the name of God . and to name the name of God with thankfulnes and greate reuerence .

Verse . 6. Imaruell .

Ye see here howe Paule handleth his Galathians , which were fallen away and seduced by the false Apostles . He doth not at the first set vpon them with vehement & rigorous wordes , but after a very fatherly sort , not onely patiently bearing their fall , but also in a maner excusing the same . Farthermore he sheweth towards them a motherly affection , and speaketh them very faire , and yet in such sorte , as he reproueth them notwithstanding , howbeit with very fitte words and wisely framed to the purpose . Contrarywise he is very hotte and full of indignation against those false Apostles their seducers , vpon whom he laieth the whole fault . And therfore forthwith euen in the entraunce of his Epistle , he bursteth out into plaine thunderings and lightenings against them . Gal. 1.8.9 . Galat. 5.10 . If any man ( saith he ) preach any other Gospell then that you haue receaued , be he accursed . And afterwards in the fifte chapter he threateneth damnation vnto them : Who so troubleth you shall beare his condemnation whatsoeuer he be . Moreouer he curseth them with horrible words saying . I would to God they were cutte of which trouble you . These are dreadfull thunderclaps against the righteousnes of the fleshe , or of the lawe .

He might haue handled the Galathians more vncurteously , and haue inueied against them more roughly after this manner : Out vpon this backsliding . I am ashamed of you , your vnthankfulnes greueth me : I am angry with you : Or els thus tragically haue cried out against them : O vngracious world , Howe Preachers ought to behaue them selues in bringing backe such as are gone astray , and falne through weakenes . O wicked dealings &c. But forasmuch as his purpose is to raise vp them that were falne , and with a fatherly care to call them backe againe from their errour to the puritie of the gospell , he leaueth those rough & sharpe words , especially in the first entraunce , and most gently and mildly he speaketh vnto them . For seeing he went about to heale them that were wounded , it was not meete that he should now further vexe their greene woond by laying to it a sharpe and a fretting plaster and so rather hurt the wounded then heale them . Therfore of all the sweetest and mildest words , he could not haue chosen any one more fitte then this : I maruel : wherby he signifieth both that it greued him , and also that it displeased him that they had falne away from him .

And here Paule is mindfull of his owne rule , which he giueth hereafter in the 6 chapiter , where he saith : Brethern if a man be falne by occasion into any fault , ye which are spirituall restore such a one with the spirite of meekenes , considering thy selfe , lest thou also be tempted . This example must we also follow , that we may shew our selues to beare like affection towards such as are misled , as parents beare towards their children , that they may perceaue our fatherly and motherly affection towards them , and may see that we seeke not their destruction but their welfare . But as for the Deuill and his ministers , the authors of false doctrine and sects , against them we ought by the example of the Apostle , to be impatient , proud , sharpe and bitter , detesting and condemning their false iugglings and deceits with asmuch rigour and seueritie as may be . So parents when their childe is hurt with the biting of a dogge , are wont to pursue the dogge onely , but the weeping childe they bemone and speake faire vnto it , comforting it with most sweete words .

The spirite therefore that is in Paule , is a wonderfull craftsmaster in handling the afflicted consciences of such as are falne . Contrariwise the Pope ( because he is lead with a wicked spirite ) breaketh out violently like a tiraunt , and rappeth out his thundercracks and cursings against the miserable and terrified in conscience : which thing may be seene in his Buls , & especially in that Bul touching the Lords supper . The Bishops also doe their duety neuer a whit better . The studie of Bishopes to maintaine their Lordeship and soueraintie . They teache not the Gospell , they are not carefull for the sauing of mens soules , but onely they seeke Lordshippe and soueraintie ouer them , and therefore their speakings and doings are altogether to maintaine and supporte the same . In like maner are all the vainglorious Doctours and teachers affected .

Verse . 6. That so soone .

Ye see how Paule himselfe complaineth , that to fall and to erre in the faith , is an easy matter . In respect whereof he warneth the Christians in an other place , that he which standeth , 1 Cor. 10.12 . should take hede that he fall nor . And we daily proue by experience , howe hardly the minde of man conceaueth and kepeth a sure and stedfast faith : What an hard thing it is to plant a church . Also with what greate difficultie a perfect people is gotten to the Lord . A man may labour halfe a score yeares ere he shall gette some litle church to be righly and religiously ordred , and when it is so ordred , there creepith in some madde braine , yea and a very vnlearned idiote , which knoweth nothing but to speake sclaunderously against the sincere preachers of the word , and he in one moment ouerthroweth all . Whom would not this wicked dealing moue ?

We by the grace of of God haue gotten here at Witenberge the forme of a Christian church . The word among vs is purely taught , the sacraments are rightly vsed , exhortations and praiers are made also for all estates , and to be briefe , all things goe forward prousperously . This most happy course of the gospell some madde head would soone stoppe , and in one moment would ouerturne all that we in many yeres with greate labour haue builded . That which in long time of godly preachers if builded , vp of one wicked teachers is quickly destroied . Euen so it befell to Paule the electe vessell of Christ . He had wonne the churches of Galatia with greate care and trauel , which the false Apostles in a short time after his departure ouerthrew , as this and diuers other of his Epistles doe witnesse . So greate is the weakenes and wreatchednes of this present life : and we so walke in the middest of Satans snares , that one fantasticall head may destroy and vtterly ouerthrow in a short space , al that which many true ministers , labouring night and day , haue builded vp many yeares before . This we learne at this day by experience , to our great greife , and yet we can not remedie this enormitie .

The Church is a most tender thing . Seeing then that the church is so softe and so tender a thinge , and is so soone ouerthrowne , men must watch cherefully against these fantasticall spirites : who when they haue heard a few Sermons or haue read a fewe leaues in the holy scriptures , He speaketh of the Anabaptistes . by and by they make themselues maisters and controulers of all learners and teachers , contrary to the authoritie of all men . Many such also thou maiest finde at this day among handicrafts men , bold and malapert fellowes , who hauing bene tried by no temptations , The right picture of fantasticall spirites . haue neuer learned to feare God , nor haue had any taste or feeling of grace . These , for that they are void of the holy Ghost , teach what liketh them selues , & such things as are plausible to the common people . Then the vnskilfull multitude , longing to heare newes , doe by and by ioine them selues vnto them : yea and many also which thinke themselues well seene in the doctrine of faith , and after a sort haue bene tried with temptations , are seduced by them .

Sith Paule therefore by his owne experience may teach vs , that congregations which are wonne by exceeding greate labour , The churches are ouerthrowne while the teachers sleepe . 1. Peter . 5.8 . Math. 13.25 . are easily and soone ouerthrowne , we ought with singular care to watch against the Deuil raunging euery where , lest he come while we sleepe , and sow tares among the wheate : for though the shepardes be neuer so watchfull and diligent , yet is the Christian flocke in daunger of Sathan . For Paule ( as I said ) with singular studie and diligence had planted churches in Galathia , and yet he had scarsly set his foote ( as they say ) out of the dore , but by and by the false Apostles ouerthrew some , whose fall afterward was the cause of greate ruines in the churches of Galatia . This so sodaine and so greate a losse , no doubt was more bitter vnto the Apostle then death . Therefore let vs watch diligently , first euery one for him selfe , secondly all Teachers , not onely for them selues , but also for the whole church , that we enter not into temptation .

Verse . 6. Ye are remoued away .

Here once againe he vseth not a sharpe , but a most gentle word . He sayeth not . I maruell that ye slide so soone backe : that ye are so disobedient , light , inconstant and vnthankfull : but that ye are so soone remoued away . As if he would say : Ye are altogether patients or sufferers . For ye haue done no harme , but ye haue suffered and receaued harme . To the intent therefore that he might call backe againe those backesliders , he rather accuseth those that did remoue , then those that were remoued , and yet very modestly he blameth them also when he complaineth that they were remoued . As if he would say : Albeit I embrace you with a fatherly affection , and know that ye are deceaued , not by your owne fault , but by the fault of these false Apostles , yet notwithstanding I would haue wished , that ye had growne vp a litle more in the strength of sound doctrine . Ye tooke not hold enough vpon the word , ye rooted not your selues depe enough in it , and that is the cause that at so light a blast of winde , ye are carried away and remoued . What Hierom would that Paule should meane by calling them Galathians . Ierome thinketh that Paule ment to enterprete the name of the Galathians by alluding to the Hebrew word Galath , which is as much to say , as , falne or caried away . As though he would say : Ye are right Galathians both in name and in dede , that is to say , falne , or remoued away . Some thinke that we Germans are descended of the Galathians . Neither is this diuination perhaps vntrue . The disposition of the Germaines . For we Germans are not much vnlike to them in nature . And I my selfe also am constrained to wish to my cuntreimen more stedfastnes and constancie . For in all things that we doe , at the first brunt we be very hotte : but when that heate of our first affections is alaied , anone we become more slacke , and looke with what rashnes we beginne things , with the same we geue them ouer and vtterly reiect them .

This may wel be said of vs English men , for our heat is sone cooled , and that may appeare by our cold proceedings at this day . At the first when the light of the gospel , after so great darknes of mens traditions began to appeare , many were zelously bent to godlines : they heard Sermons greedely , & had the ministers of Gods word in reuerence . But now when the doctrine of pietie and godlines is happely reformed , with so great encrease of Gods word , many which before seemed earnest disciples , become contemners and very enemies . Who not onely cast of the studie and zeale of Gods word , and despise the ministers therof , but also hate all good learning , and become plaine hogs and bellie Gods , worthy doutles to be compared vnto those foolish and inconstant Galathians .

Verse . 6. From him that hath called you in the grace of Christ .

A double exposition vpon this place . This place is somewhat doubtfull , and therfore it hath a double vnderstanding . The first is : From that Christ that hath called you in grace . The other is : From him , that is to say , from God which hath called you in the grace of Christ . I embrace the former . For it liketh me that euen as Paule a litle before made Christ the Redemer , who by his death deliuereth vs from this present euill world : also the giuer of Grace and Peace equally with God the father : so he should also make him here the caller in grace : For Paules speciall purpose is , to beat into our minds the benefite of Christ , by whom we come vnto the father .

There is also in these wordes : From him that hath called vs in grace , a great vehemencie . Wherin is contained withal a contrary relation . As if he would say : Alas , how lightly do you suffer your selues to be withdrawne and remoued from Christ , which hath called you : not as Moises did , to the law , workes , sinne , wrath and damnation , but altogether to grace . So we also complaine at this day with Paule , that the blindnes and peruersnes of men is horrible , in that none will receaue the doctrine of grace and saluation . Or if there be any that receaue it , yet they quickly slide backe againe and fall from it , whereas notwithstanding it bringeth with it all good things , What good things the doctrine of grace bringeth with it . as well ghostly as bodely , namely forgeuenes of sinnes , true righteousnes , peace of conscience , and euerlasting life . Moreouer it bringeth light and sound iudgement of all kindes of doctrine and trades of life . It approueth & establisheth ciuill gouernment , houshold gouernment , and all kindes of life that are ordained and appoynted of God . It rooteth vp all doctrines of errour , sedition , confusion and such like : and it putteth away the feare of sinne and death , and to be short , it discouereth all subtile slights and works of the Deuill , and openeth the benefits and loue of God towards vs in Christ . What ( with a mischiefe ) meanes the world to hate this word , this glad tidings of euerlasting comfort , grace , saluation and eternall life so bitterly , and to persecute it with such hellish outrage ?

Paule before called this present world , euill and wicked , that is to say , the Deuils kingdome : For els it would acknowledge the benefite and mercie of God : The world hateth the light , and loueth darknes . Io. 1.9.10 . but forasmuch as it is vnder the dominion of the deuill , it doth therefore carelesly and desperatly despise & persecute these things , louing darknes , errours and the kingdome of the Deuill , more then the light , truth , & kingdome of Christ . And this it doth not through ignorance or errour , but through the malice of the deuill . Which thing hereby may sufficiently appeare , in that Christ the sonne of God by giuing him selfe to death for the sinnes of all men , hath gained nothing els of this froward and forlorne world , What reward the wicked would repay to Christ for his benefits . Io. 1.5 . but that for this his inestimable benefite , it blasphemeth him , and persecuteth his most healthfull word , and faine would yet still naile him to the crosse , if it could . Therefore not onely the world dwelleth in darkenes , but it is darkenes it selfe , as it is written in the first of Iohn .

Paule therfore amplifieth these words : From Christ who hath called you . As though he would say : My preaching was not of the hard lawes of Moses , neither taught I that you should be bondslaues vnder the yoke : but I preached the onely doctrine of grace and freedome from the lawe , sinne , death , the deuill and damnation : That is to say , that Christ hath mercifully called you in grace , that ye should be freemen vnder Christ , and not bondmen vnder Moses , whose Disciples ye are now become againe by meanes of your false Apostles , who by the lawe of Moises called you not vnto grace , but vnto wrath , to the hating of God , to sinne and death . The calling of Christ . But Christes calling bringeth grace and sauing health . For they that be called by him , in stede of the lawe that worketh sorrow , doe gaine the glad tidings of the Gospel , and are translated out of Gods wrath into his fauour , out of sinne into righteousnes , and out of death into life . And will you suffer your selues to be carried , yea and that so soone and so easily an other way , from such a liuing fountaine , full of grace and and life ? Now if Moses call men to Gods wrath and to sinne by the law of God , whither shall the Pope call men by his owne traditions ? The other sense , that the father calleth in the grace of Christ , is also good : but the former sense concerning Christ , serueth more fitly for the comforting of afflicted consciences .

Verse . 6 , Vnto an other Gospell .

Here we may learne to espie the craftie sleights and subtilties of the Deuill . No heretike commeth vnder the title of errours and of the Deuill , The white Deuill . neither doth the Deuill himselfe come as a Deuill in his owne likenes , especially that white Deuill which we spake of before . Yea euen the blacke deuill , which forceth men to manifest wickednes , maketh a cloke for them to couer that sinne which they committe or purpose to committe . The murtherer in his rage seeth not that murther is so greate and horrible a sinne as it is in deede , for that he hath a cloke to couer the same . Whoremasters , theeues , couetous persons , drunkards and such others , haue wherwith to flatter them selues and couer their sinnes . The blacke Deuill . So the blacke deuill also commeth out disguised and counterfet in all his works and deuises . But in spirituall matters , where Sathan commeth forth , not blacke , but white in the likenes of an Angell or of God him selfe , Sathan chaungeth himselfe into an Angel of light . there he passeth himselfe with most craftie dissimulation and wonderfull sleights , and is wont to set forth to sale his most deadly poison for the doctrine of grace , for the word of God , for the Gospell of Christ . For this cause Paule calleth the doctrine of the false Apostles Sathans ministers , a gospell also , saying : vnto an other Gospell : but in derision . As though he would say : ye Galathians haue now other Euangelistes and an other Gospell . My Gospell is now despised of you : it is now no more in estimation among you .

Hereby it may easily be gathered , that these false Apostles had condemned the Gospell of Paule among the Galathians , The false Apostles condemne Paules doctrine . Acts. 15.5 . saying : Paule in deede hath begunne well , but to haue begunne well it is not enough : for there remaine yet many higher matters . Like as they say in the .15 . of the Acts : It is not enough for you to beleue in Christ or to be baptised , but it behoueth also that ye be circumcised : For except ye be circumcised after the law of Moses , ye can not be saued . This is asmuch to say , as Christ is a good workman , which hath in deede begunne a building , but he hath not finished it : for this must Moses doe .

The nature of heretiks liuely painted out So at this day , when the fantasticall Anabaptistes and others can not manifestly condemne vs , they say : These Lutherans haue the spirite of fearefulnes , they dare not franckly and freely professe the truth , and goe thorow with it . In deede they haue laid a foundation , that is to say , they haue well taught faith in Christ , but the beginning , midle , and end must be ioyned together . To bring this to passe , God hath not giuen it vnto them , but hath left it vnto vs . So these peruerse and deuelish spirits , set out and aduaunce their owne wicked preachings , calling them the word of God , The Deuill will not be blacke in his Ministers . and so deceaue many vnder the colour of Gods name . For the Deuill will not be ougly and blacke in his ministers , but faire and white . And to the end he may appeare to be such a one , he setteth out and decketh all his words and works with the colour of truth , and with the name of God . A prouerbe among ths Germains . Hereof is sprong that common prouerbe among the Germains : In Gods name beginneth all mischiefe .

Wherefore let vs learne that this is a speciall point of the deuils cunning , that if he can not hurt by persecuting and destroying , The Deuill doth more hurt on the right hand then on the left . he doth it vnder a colour of correcting and building vp . So now a dayes he persecuteth vs with force and sword , that when we are once taken away and dispatched , he may not onely deface the Gospell , but vtterly ouerthrow it . But hitherto he hath preuailed nothing , for he hath slaine many , who haue constantly confessed this our doctrine to be holy and heauenly : through whose bloud the Church is not destroied but wattred . Forasmuch therefore as he could preuaile nothing that way , he stirreth vp wicked spirits and vngodly teachers , which at the first allow our doctrine , and teach the same with a common consent together with vs . But afterwards they say , that it is our vocation to teach the first principles of Christian doctrine , and that the very mysteries of the scriptures are reueiled vnto them from aboue by God himselfe , and that they are called for this purpose , that they should open them to the world . After this maner doth the Deuill hinder the course of the Gospell , both on the right hand and on the left , but more on the right hand ( as I saide before ) by building and correcting , then on the left by persecuting and killing .

Wherefore it behoueth vs to pray without ceasing , to reade the holy scriptures , to cleaue fast vnto Christ and his holy word , that we may ouercome the Deuils crafte and subtilties , with which he assaileth vs both on the righte hande and on the lefte . Ephes. 6.22 . For we wrestle not against flesh and bloud , but against rule , against power , against the worldly gonerners , the Princes of the darkenes of this world , against spirituall wickednesses in heauenly things .

Verse . 7. Which is not an other Gospell , but that there be some which trouble you .

Here againe he excuseth the Galathians , and most bitterly reproueth the false Apostles . As though he would say : Ye Galathians are borne in hand , that the Gospell which ye haue receaued of me , is not the true and sincere gospell , and therefore ye thinke ye do well to receaue that new gospell which the false apostles doe teach , and that it is better then mine . I doe not so much charge you with this fault , as those disturbers which trouble your consciences , and pull you out of my hand . The troublers of the church . Here you see againe , how vehement and hoate he is against those deceauers , and with what rough and sharpe words he painteth them out , calling them troublers of the Churches : which doe nothing else but seduce and deceaue innumerable poore consciences , geuing occasions of horrible mischiefes and calamities in the congregations . This great mischiefe we also at this day are constrained to see , to the great griefe of our hartes , and yet are we no more able to remedie it , then Paule was at that time .

Howe the false Apostles had slaundered Paule . This place witnesseth , that those counterfait Apostles had reported Paule to be an vnperfect Apostle , and also a weake and erroneous preacher . Therefore here on the other side he calleth them troublers of the Churches , and ouerthrowers of Christes gospell . Thus they condemned eche other . The false Apostles condemned Paule , and Paule againe the false Apostles . And the like contending and condemning hath euer bene in the Church , specially when the doctrine of the gospell hath flourished , to wit , that wicked teachers doe persecute , condemne , and oppresse the godly : and on the contrary part , that the godly doe reproue and condemne the vngodly .

That vngodly teachers condemne and persecute the godly . The Papists , and bragging spirites do at this day hate vs deadly , and condemne our doctrine as wicked and erroneous . Yea moreouer they lie in wait for our goods and liues . And we againe doe with a perfect hatred detest and condenme their wicked and blasphemous doctrine . In the meane while the miserable people are at a stay , wauing hether and thither as vncertaine and doubtfull to which part they may leane , or whom they may safely follow : and this is , because it is not geuen to euery one to iudge Christianly of such great and waightie matters . But the ende will shew which part teacheth truely , and which of them doth iustly condemne other .

Sure it is that we persecute no man , oppresse no man , put no man to death , neither doth our doctrine disquiet mens consciences , but deliuereth them out of innumerable errours and snares of the Deuill . For the truth hereof we haue the testimonie of many good men , who geue thankes vnto God , for that by our doctrine they haue receiued certaine and sure consolation to their consciences . Wherfore like as Paule at that time was not to be blamed that the Churches were troubled , but the false Apostles : so also at this day it is not our fault , but the fault of the Anabaptists and such fantastical spirits , that many and great troubles are in the Church .

Marke here diligently , Euery one that teacheth workes , is a troubler of mens consciences . that euery teacher of workes and of the righteousnes of the law , is a troubler of the Church , and of the consciences of men . And who would euer haue beleeued that the Pope , Cardinals , Bishops , Monkes , and that whole Sinagoge of Satan , specially the Founders of those holy religious orders ( of which number neuertheles God might saue some by miracle ) were troublers of consciences ? Yea verely they be yet farre worse then were those false Apostles . For the false Apostles taught , that besides faith in Christ , the workes of the law of God were also necessary to saluation . The Papistes worse then the false Apostles among the Galathians . But the Papistes omitting Faith , haue taught mens traditions and workes not commaunded of God , but deuised by themselues without and against the worde of God : and these haue they not only made equall with the word of God , but also exalted them farre aboue it . But the more holy that the heretikes seeme to be in outward shew , so much the more mischeefe they doe . For if the false Apostles had not ben endued with notable giftes , with great authoritie , and a shewe of holines , and had not vaunted themselues to be Christes ministers , the Apostles disciples , and sincere preachers of the gospel : they could not so easily haue defaced Paules authoritie , and led the Galathians out of the way .

Nowe , the cause why he inueyeth so sharply against them , calling them the troublers of the Churches , is , for that besides Faith in Christ , they taught that Circumcision and the keeping of the law was necessary to saluation . The which thing Paule him selfe witnesseth in the fifte Chapiter following . And Luke in the fiftenth of the Actes declareth the same thing in these wordes : That certaine men comming downe from Iudea , taught the brethern , saying : Actes . 15.1 . Except ye be circumcised after the custome of Moises , ye can not be saued .

Wherfore the false Apostles most earnestly and obstinately contended that the law ought to be obserued . Vnto whom the stifnecked Iewes forthwith ioyned them selues , and so afterwardes easily perswaded such as were not stablished in the Faith , that Paule was not a sincere teacher because he regarded not the law , but preached such a doctrine as did abolish and ouerthrow the law . It seemed vnto them a very straunge thing that the lawe of God should vtterly be taken away , and the Iewes which had euer vntill that time bene counted the people of God , to whom also the promises were made , should be now reiected . Yea it seemed yet a more straunge thing vnto them , that the Gentiles being wicked Idolaters , should attaine to this glory and dignitie , to be the people of God without Circumcision , and without the works of the law , by grace onely and Faith in Christ .

These things had the false Apostles amplified and set forth to the vttermost , that they might bring Paule into more hatred among the Galathians . And to the ende they might set them the more sharply against him , they sayd that he preached vnto the Gentiles fredome from the law , False Apostles brag of their owne doings and dispraise other mens . to bring into contempt , yea and vtterly to abolish the law of God and the kingdom of the Iewes , contrary to the law of God , contrary to the custome of the Iewish nation , contrary to the example of the Apostles , and to be short , contrary to his owne example : Wherefore he was to be shunned as an open blasphemer against God , and a rebell against the whole common weale of the Iewes , saying that they themselues ought rather to be heard , who besides that they preached the Gospell rightly , were also the very disciples of the Apostles : with whom Paule was neuer conuersant . By this policie they defamed and defaced Paule among the Galathians : so that by this their peruerse dealing , of very necessitie Paule is compelled with all his mighte to set him selfe againste these false Apostles : whom he boldly reproueth and condemneth , say-ing that they are the troublers of the Churches and ouerthrowers of Christes gospell , as followeth :

Verse . 7. And intendeth to peruert the Gospell of Christ .

False Apostles trouble and ouerthrow the gospell of Christ . That is to say , they doe not onely goe about to trouble you , but also vtterly to abolish and ouerthrow Christes Gospell . For these two things the Deuill practiseth most busily . First , he is not contented to trouble and deceaue many by his false Apostles , but moreouer he laboureth vtterly to ouerthrow the Gospell by them , and neuer resteth till he haue brought it to passe . The most wicked teachers would be taken for holy instructers . Yet such peruerters of the Gospell can abide nothing lesse , then to heare that they are the Apostles of the Deuill : nay rather they glory aboue others in the name of Christ , and boast themselues to be the most sincere preachers of the Gospell .

But because they mingle the law and the Gospell together , they can not but be the peruerters of the Gospell . For either Christ must remaine and the law perish : or the law must remaine and Christ perish : For Christ and the law can by no meanes agree and raigne together in the conscience . Where the righteousnes of the law ruleth , there can not the righteousnes of grace rule . And againe , where the righteousnes of grace raigneth , there can not the righteousnes of the lawe raigne : for one of them must needes geue place vnto the other . And if thou canst not beleeue , The righteousnes of the law , and the righteousnes of grace are contrary . that God will forgeue thy sinnes for Christes sake , whom he sent into the world to be our high priest : how then I pray thee , wilt thou beleeue that he will forgeue the same for the works of the law , which thou couldest neuer performe : Or for thine owne workes , which ( as thou must be compelled to confesse ) be such , as it is impossible for them to counteruaile the iudgement of God ?

Wherefore the doctrine of Grace can by no meanes stande with the Doctrine of the Lawe . The one must simplye be refused and abolished , and the other confirmed and stablished , They that mingle the righteousnes of the lawe and grace together , are subuerters of the gospell of Christ . For as Paule sayeth here , to mingle the one with the other , is to ouerthrow the Gospell of Christ . And yet if it come to debating , the greater parte ouercommeth the better . For Christ with his side is weake , and the Gospell is but a foolish preaching . Contrariwise , the kingdome of the world and the Deuill the prince thereof , are strong . Besides that , the wisedom and righteousnes of the flesh cary a goodly shew . And by this meanes the righteousnes of grace and Faith is lost , and the other righteousnes of the law and workes aduaunced and maintained . But this is our comforte , that the Deuill with all his limmes , can not doe what he would . He may trouble many , but he can not ouerthrow Christes Gospell . The truth may be assailed , and may come in daunger , but pearish it can not . It may be assailed , but vanquished it can not be : For the word of the Lord indureth for euer .

The discommodities that follow the mingling of faith and works together . It seemeth to be a light matter , to mingle the lawe and the Gospell , faith and works together : but it doth more mischiefe then mans reason can conceaue . For it doth not onely blemish and darken the knowledge of grace , but also it taketh away Christ with all his benefits , and it vtterly ouerthroweth the Gospell , as Paule saith in this place . The cause of this great euill is our flesh : which being plunged in sinnes , seeth no way how to get out but by works , & therefore it would liue in the righteousnes of the lawe , and rest in the trust and confidence of her owne works . Wherefore it is vtterly ignoraunt of the doctrine of faith and grace : without which notwithstanding it is impossible for the conscience to finde rest and quietnes .

It appeareth also by these words of Paule : And intend to peruert the Gospell of Christ , that the false Apostles were exceeding bolde and shamelesse , which with all their might set them selues against Paule . Wherefore he againe , vsing his spirite of zeale and feruencie , and being fully perswaded of the certaintie of his calling , setteth him selfe strongly against them , & wonderfully magnifieth his ministery , saying :

Verse . 8. But though that we or an Angell from heauen preach vnto you otherwise then that we haue preached vnto you , let him be accursed .

The vehement zeale of Paule against the false Apostles . Here Paule casteth out very flames of fire , and his zeale is so feruent that he beginneth also almost to curse the Angels . Although , sayth he , that we our selues , euen I and my brethren Timothy and Titus , and as many as teach Christ purely with me ( I speake not now of those seducers of consciences ) : yea or if an angel from heauen preach vnto you &c. notwithstanding I would rather , that I my selfe , my brethren , yea & the very Angels from heauen also , should be holden accursed , then that my Gospel should be ouerthrowen . This is in deede a vehement zeale , that he dare so boldly curse , not onely him selfe and his brethren , but also euen an Angell from heauen .

The Greke word Anathema , in Hebrew Herem , signifieth a thing accursed , execrable , and detestable : which hath nothing to doe , no participation , or communion with God . So the citie Hierico ( saith Iosua ) shal be accursed for euer , Iosua . 6.26 . that it neuer be builded vp againe . And in the last of Leuiticus it is written : Nothing separate from the common vse , which shal be separate from man , Leuit. 16.29 . shal be redemed but die the death , whether it be man or beast . Exod. 17.14 . So God had appointed that Amalech , & certaine other cities accursed by gods owne sentence , should be vtterly rased and destroied . This then is Paules minde : I had rather that my selfe , and other my brethren , yea and an Angell from heauen should be accursed , then that we or others should preach any other Gospell , then that which we haue preached already . So Paule first curseth him selfe : for cunning artificers are wont first to finde faulte with themselues , that they may the more frely and sharply afterwards reproue others .

Paule therfore concludeth , that there is no other Gospell besides that , which he himselfe had preached . The Gospell of Paule . But he preached not a Gospell which he had him selfe deuised , but the same which God promised before by his Prophets in the holy scriptures . Rom. 1. Therefore he pronounceth him selfe and others , yea euen an Angell from heauen , Acts. 13.2 . Rom. 1.2 . Deut. 18.15 . Act. 3.22 . to be vndoubtedly accursed , if they teach any thing contrarie vnto the first Gospell . For the voice of the Gospell once sent forth shall not be called backe againe til the day of iudgment .

Verse . 9. As we said before so say we now againe , if any man preach vnto you otherwise then that you haue receaued , let him be accursed .

He repeteth the selfe same thing , onely chaunging the persons . Before he cursed him selfe , his brethren , and an Angell from heauen . Here if there be any ( saith he ) besides vs , which preach vnto you any other Gospell then that ye haue receaued of vs , let them also be accursed . Therefore he plainly excommunicateth and curseth all teachers in generall , him selfe , his brethren , an Angell , The vehemencie of Paule against the false Apostles . & moreouer all others whatsoeuer , namely all those false teachers his aduersaries . Here appeareth an exceeding greate feruencie of spirite in the Apostle , that dare curse all teachers thorow out the whole world and in heauen , which peruert his Gospel & teach any other . For all men must either beleue that Gospel that Paule preached , or els they must be accursed and condemned . An horrible sentence against the Papistes . O would to God this terrible sentence of the Apostle might strike a feare into their harts that seeke to peruert the Gospel of Paule : of which sorte at this day ( the more it is to be lamented ) the world is full .

The chaunging of persons is here to be marked . For Paule speaketh otherwise in his first cursing , then he doth in this second . In the first he saith : If we or an Angell from heauen , preach vnto you any other Gospell then that we haue preached vnto you . In the second : then that you haue receaued . And this he doth of purpose , lest the Galathians should say : We , o Paule , do not peruert the gospell that thou hast preached vnto vs : we vnderstood thee not rightly , but the teachers that came after thee , haue declared vnto vs the true meaning therof . This ( saith he ) wil I in no case admitte . They ought to adde nothing , neither to correct it : but that which you heard of me , is the sincere word of God : let this onely remaine . Neither doe I desire my selfe to be an other maner of teacher then I was , nor you other disciples . Wherefore , if ye heare any man , bringing any other Gospel then that ye haue heard of me , or bragging that he will deliuer better things then ye haue receaued of me , let him and his disciples be both accursed .

The contents of the two first chapters . The first two chapters , in a maner containe nothing els but defences of his doctrine , and confutations of errours . For in the ende of the second chapter , at the last he beginneth to handle the article of iustification . Notwithstanding , this sentence of Paule ought to admonish vs , that so many as thinke the Pope to be the iudge of holy scripture , are accursed . Which thinge the Popes Scholemen haue wickedly taught , The reason of the Papists , to proue that the Church is aboue the scripture . standing vpon this ground : The church hath allowed foure Gospels onely : therefore there are but foure . For if it had allowed more , ther had ben more . Now seeing the Church might receaue and allowe such and so many Gospels as it would , therefore the Church is aboue the Gospell . A goodly argument forsoth . I approue the scrpture , Ergo I am aboue the scripture . Iohn Baptist acknowledgeth and confesseth Christ and pointeth to him with his finger , therfore he is aboue Christ . The Church approueth the Christian faith and doctrine , therefore the Church is aboue them . For the ouerthrowing of this their wicked and blasphemous doctrine against God , thou hast here a plaine text like a thunderbolt , wherein Paule subiecteth both him selfe and an Angell from heauen , and Doctours vpon earth , and all other teachers and maisters whatsoeuer , vnder the authoritie of the scripture . For they ought not to be maisters , iudges , or arbiters , but onely witnesses , disciples and confessours of the Church , The word of God must only be taught in the church . whether it be the Pope , Luther , Augustine , Paule , or an Angell from heauen . Neither ought any doctrine to be taught or heard in the Church besides the word of God , that is to say , the holy scripture . Otherwise accursed be both the teachers and hearers together with their doctrine .

Verse . 10. For nowe preach I mans doctrine or Gods ?

These words are spoken with the same vehemencie that the former were . As if he would say : Am I Paule so vnknowen amongest you , which haue preached so openly in your churches ? Are my bitter conflicts and so many sharpe battails against the Iewes , yet vnknowne vnto you ? It appeareth , I thinke , sufficiently vnto you by my preaching , by so many and great afflictions which I haue suffered , whether I serue men or God .

What reward Paule receaued for his paines taking .

What the ministers of God ought to seeke .

For all men see that by this my preaching I haue not onely stirred vp persecution against me in euery place , but haue also procured the cruell hatred both of mine owne nation and of all other men . I shew therefore plainely enough that I seeke not by my preaching the fauour or liking of men , but to set forth the goodnes and glory of God .

Neither doe we ( be it spoken without bragge ) seeke the fauour of men by our doctrine . Ephes. 2.3 . For we teach that all men are wicked by nature , and the children of wrath . We condenme mans freewill , The summe and effect of the doctrine of the Gospel . his strength , wisedome and righteousnes , and all religion of our deuising . And to be shorte , we say that there is nothing in vs that is able to deserue grace and the forgeuenes of sinnes : but we preach , that we obtaine this grace by the free mercy of God onely for Christes sake . Psal. 19. ● For so the heauens shew forth the glory of God and his workes , condemning all men generally with their works . This certes is not to preach for the fauour of men and of the world . For the world can abide nothing lesse then to heare his wisedome , righteousnes , religion , and power condemned . And to speake against those mighty and glorious gifts of the world , is not to flatter the world , but rather to procure hatred and indignation of the world . For if we speake against men or against any such things as pertaine to their glory , it can not be , but that cruell hatred , persecutions , excommunications , murthers and condemnations therevpon must needes follow ,

If then ( saith Paule ) they see other matters , why see they not this also , that I teach the things that are of God & not of men ? that is to say : To teach the things that are of God , that I seeke no mans fauour by my doctrine , but I set out Gods mercie offred vnto vs in Christ . For if I sought the fauour of men , I would not condenme their workes . Now for as much as I condemne mens workes , that is to say , because I shew Gods iudgement out of his word ( whereof I am a Minister ) against all men , how that they are sinners , vnrighteous , wicked , children of wrath , bondslaues of the deuill and damned , and that they are not made righteous by works , or by circumcision , but by grace onely and faith in Christ : therfore I procure vnto my selfe the deadly hatred of men . For they can abide nothing lesse , than to be taken for such maner of men : nay rather they would be praised for wise , righteous , and holy . Wherfore this witnesseth sufficiently , that I teach not mans doctrine . After the same maner Christ speaketh also in the seuenth of Iohn : Iohn . 7.7 . Why the world hateth Christ . Iohn . 3.19 . The world can not hate you , but me it hateth , because I testifie of it that the workes thereof are euill . And in the third of Iohn : This is condemnation , that light is come into the world , and men loued darknes more then light , because their workes were euill .

Nowe , that I teach the things which are of God ( saith the Apostle ) hereby it may sufficiently appeare , that I preach the grace , goodnes & glory of God alone . Moreouer , he that speaketh ( as Christ saith ) those things which his Lord and maister hath commaunded him , and glorifieth not him selfe , but him whose messenger he is , bringeth and teacheth the true woorde of God . But I teache those things onely which are commaunded me from aboue : neither glorifie I my selfe , but him that sent me . Signes that testifie Paules doctrine to be true . Besides that , I stirre vp against my selfe the wrath and indignation both of the Iewes and Gentiles : Therefore my doctrine is true , pure , certaine and of God , neither can there be any other , ( much lesse then , any better ) then this my doctrine is . Wherfore whatsoeuer doctrine els teacheth not as mine doth , that all men are sinners and are iustified by faith only in Christ , must needes be false , wicked , blasphemous , accursed and deuillish : and such also are all they which either teach it or receaue it .

So we with Paule both boldly and assuredly doe pronounce all such doctrine to be accursed and abhominable , as dissenteth from ours . For in deede we seke not by our preaching the praise of men or the fauour of Princes or Bishops , but the fauour of God alone , whose onely grace and mercy we preach , despising and treading vnder our feete whatsoeuer is of our selues . Whosoeuer he be then which shall teach any other gospell , or that which is contrary to ours , let vs be bold to say that he is sent of the Deuill , and hold him accursed .

Verse . 10. Or goe I about to please men ?

That is , doe I serue men or God ? He hath alwaies a glaunce at the false Apostles . False Apostles seeke to please men . These ( saith he ) must nedes seeke to please & to flatter men : for by this meanes they seeke , that they againe may glory in their flesh . Moreouer , because they will not beare the hatred and persecution of men , they teach circumcision , onely to auoide the persecution of the crosse of Christ , as followeth in the 5 chapter .

So at this day you may finde many which labour to please men , Teachers of mens traditions doe please men . & to the end they may liue in peace and securitie of the flesh , they teach mans doctrine , that is to say , wicked things , or els they allow the blasphemies and wicked iudgements of the aduersaries , contrary to the word of God and against their owne conscience , that they may keepe stil the fauour of Princes and Bishops , and enioy their goods : But we , because we endeuour to please God and not men , The reward of godly teachers . do stirre vp against vs the malice of the Deuill and of hell it selfe : we beare the reproches and sclaunders of the world , death , & al the mischiefes that can be wrought against vs .

So saith Paule here : I seeke not to please men , that they may praise my doctrine , and report me to be an excellent teacher , but I desire only that my doctrine may please God : and by this meanes I make men my mortal enemies . Which thing I find by experience to be most true : for they requite me with infamy , sclaunder , imprisonment and sword . Contrariwise , the false Apostles teach the things that are of men , that is to say , such things as be pleasant and plausible to mans reason , and that to the end they may liue in ease and purchase the fauour , good will and praise of the people . And such men finde that they seeke for . The reward of false and vngodly teachers . Mat. 6.2 . For they are praised and magnified of men . So saith Christ also . Math. 6. That hypocrits do al things to be praised of men . And in the. 5. of Iohn he sharply reproueth such : How can ye beleue ( saith he ) which receaue honour one of an other , and seeke not the honour that commeth of God alone ? These things which Paule hath hitherto taught , Io. 5.44 . are in a maner examples onely . In the meane time notwithstanding he is very earnest euery where , in prouing his doctrine to be sincere and vnfained . Therefore he exhorteth the Galathians that they forsake it not for any other doctrine .

Verse . 10. For if I should yet please men I were not the seruaunt of God ?

All these things are to be referred to the whole office and ministerie of Paule , to shew what a contrarietie there was betwene his conuersation before in the Iewish law , and his conuersation now vnder the gospell . As if he would say : Doe ye thinke that I goe about still to please men , as I did in times past ? So he speaketh afterwardes in the fifte chapter . Verse . 11. If I yet preach Circumcision , why doe I suffer persecution ? As though he would say : Doe ye not see and heare of my daily conflictes , great persecutions and afflictions ? After I was conuerted & called to office of Apostleship , I neuer taught mans doctrine , neither sought I to please men , but God onely . That is to say : I seke not by my ministerie & doctrine the praise and fauour of men , but of God .

Here againe is to be marked how maliciously and craftely the false apostles went about to bring Paule into hatred among the Galathians . Lies and sclanders deuised by the false Apostles against Paule . They picked out of his preachings & wrytings certaine contradictions ( as our aduersaries at this day do out of our bokes ) , & by this meanes they would haue conuinced him that he had taught contrary things . Wherfore they said that ther was no credit to be geuen vnto him : but the Circumcision and the law ought to be kept . Which thing he himself also by his example had allowed , Acts. 16.5 . Acts. 18.13 . Acts. 21.24 . because he had circumcised Timothy according to the lawe , had purified him selfe with other foure men in the temple at Ierusalem , & had shauen his head at Cenchrea . These cauillers surmised that Paule was constrayned to doe these thinges by the commaundement and authority of the Apostles . Which notwithstanding he had kept as indifferent , bearing with the infirmity of the weake brethern ( which yet vnderstode not the christian liberty ) lest they should be offended . To whose cauillations thus he aunswereth : How true it is which the false apostles forge against me for the ouerthrowing of my gospell , and setting vp of the law and Circumcision againe , the matter it selfe sufficiently declareth . For if I would preach the law and Circumcision , and commend the strength , power , and will of man , I should not be so hated of them , but should please them maruelously well .

Vers. 11.12 . Now I certefie you brethern , that the gospell which was preached of me , 1 Cor. 15.1 . Acts. 9.1 . was not after man . For neither receaued I it of man , neither was I taught it but by the reuelation of Iesus Christ .

The chiefe purpose of Paule in this disputation . Here is the principal poynt of all this matter : which containeth a confutation of his aduersaries , and a defence of his doctrine to the ende of the second chapter . This he vrgeth , this he standeth vpon , & with an oth confirmeth it , that he learned not his gospel of any man , but receaued the same by the reuelation of Iesus Christ . And in that he sweareth , he is constrained so to do , that the Galathians may beleue him , and also , that they should geue no eare to that false Apostles : whom he reproueth as liers , because they had said , that he learned & receaued his gospel of the Apostles .

Where he sayth that his gospell is not after man , he meaneth not , that his gospell is not earthly , ( for that is manifest of it selfe : and the false apostles bragged also that their doctrine was not earthly but heauenly ) : Paules doctrine was not after man . but he meaneth that he learned not his gospel by the ministerie of men , or receiued it by any earthly meanes ( as we all learne it either by the ministery of men , or els receaue it by some earthly meanes : some by hearing , some by reading , and some by writing ) : but he receaued the same onely by the reuelation of Iesus Christ . If any man list to make any other distinction , I am not against it . Christ both God and man The Apostle sheweth here by the way , that Christ is not onely man , but that he is both very God and very man , whan he sayth : that he receaued not his gospell by man .

Now , Paule receaued his gospell in the way as he was going to Damascus , where Christ appeared vnto him , and talked with him . Afterwardes also he talked with him in the temple at Ierusalem : Where Paule receaued the Gospell . Acts. 9.71 . but he receaued his gospel vpon the way , as Luke reciteth the storie in the .9 . of the Actes . Arise ( sayth Christ ) and goe into the Citie , and it shall be told thee what thou must doe . He doth not bid him goe into the citie , that he might learne the gospel of Ananias : but Ananias was bid to goe and baptise him , to lay his hands vpon him , to commit the ministerie of the word vnto him , and to commend him vnto the Church : and not to teach him the Gospel , which he had receaued afore ( as he glorieth in this place ) by the onely reuelation of Iesus Christ . And this Ananias himselfe confesseth , saying : Brother Saule , Verse . 1● . the Lord which appeared to thee in the way hath sent me , that thou mightest receaue thy sight . Therfore he receaued not his doctrine of Ananias , but being already called , lightned , and taught of Christ in the way , he was sent to Ananias , that he might also haue the testimonie of men , that he was called of God to preach the gospell of Christ .

This Paule was constrained to recite , to put away the sclaunder of the false Apostles , who laboured to bring him into hatred among the Galathians , saying that Paule was inferiour to the rest of the Apostles schollers : who had receaued of the Apostles that which they taught and kept : whose conuersation also they had seene a long time : and that Paule him selfe had also receaued the same things of them , although he did now deny it . Why then would they rather obey an inferiour , and despise the authoritie of the Apostles themselues , who were not onely the fore elders and teachers of the Galathians , but also of al the Churches through out the whole world .

The argument of the false Apostles taken from the authoritie of the Apostles . This argument , which the false Apostles grounded vpon the authority of the Apostles , was strong & mighty , wherby the Galathians were sodenly ouerthrowne , especially in this matter . I would neuer haue beleued , had I not ben taught bp these examples of the Churches of Galatia , of the Corinthians & others , that they which had receaued the word of God in the beginning with such ioy ( among whom were many notable men ) could so quickly be ouerthrowne . Oh good God , what horrible and infinite mischeefes may one onely argument easily bring : which so pearceth a mans conscience when God withdraweth his grace , that in one moment he loseth altogether . By this craftie pretence then the false Apostles deceaued the Galathians , being not fully stablished and grounded , but as yet weake in the Faith.

Moreouer , the matter of iustification is brickle : not of it selfe ( for of it selfe it is most sure and certaine ) but in respect of vs . Whereof I my selfe haue good experience . For I know in what houres of darknes I sometimes wrastle . I know how often sodenly I lose the beames of the gospell and grace , as being shadowed from me with thicke and darke cloudes . So great is the weaknes euen of the godly , that they are hardli drawn to Gods promises , though they be most certaine . Briefly I know in what a slippery place euen such also do stand , as are well exercised , and seeme to haue sure footing in matters of faith . We haue good experience of this matter : For we are able to teach it vnto others , and this is a sure token that we vnderstand it . But when in the very conflict we should vse the gospell , which is the word of grace , consolation and life , there doth the law , the worde of wrath , heauines and death preuent the gospell , and beginneth to rage : and the terrours which it raiseth vp in the conscience , The office of the law . are no lesse then was that horrible shew in the mount Synai . Exod. 19.18 . So that euen one place out of the scripture containing some threatning of the law , He alludeth to the geuing of the law in mount Synai . drowneth and beareth downe all consolations besides , and so shaketh all our inward powers , that it maketh vs to forget Iustification , Grace , Christ , the gospell , and altogether .

The conflictes of the godly . Therfore in respect of vs , it is a very brickle matter , because we are brickle . Againe , we haue against vs euen the one halfe of our selues : that is to say , reason , & all the powers therof . Besides all this , the flesh resisteth the spirite , Galat. 5.17 . which can not beleeue assuredly that the promises of God are true . It fighteth therfore against the spirite , and ( as Paule sayth ) it holdeth the spirite captiue : Rom. 7.23 . so that it can not beleeue so stedfastly as it would . Wherefore we teach continually that the knowledge of Christ and of Faith , is no worke of man , but simplie the gift of God , Faith is the gift of God . who as he createth Faith , so doth he kepe it in vs . And euen as he first geueth Faith vnto vs through the word , so afterwardes he exerciseth , encreaseth , strengtheneth & maketh perfect the same in vs by the word . Therfore the greatest seruice that a man can doe vnto God ,

The cheefe seruice of God .

What inconueniences follow the lothing of Gods word .

& the very Sabboth of Sabboths is to exercise him selfe in true godlines , diligently to read and to heare the word . Contrariwise there is nothing more daungerous then to be wery of the word . He therfore that is so cold that he thinketh him selfe to know enough , and beginneth by litle and litle to lothe the word , that man hath lost Christ and the gospel , and that which he thinketh him self to know , he attaineth onely by bare ‖ ‖ Speculation is a naked knowledge without practise . Iam. 1.23.24 . speculation : And he is like vnto a man ( as S. Iames sayth ) : Who beholding his face in a glasse , goeth his way , and by and by forgetteth what his countenaunce was .

Wherefore let euery faithfull man laboure and striue with all diligence to learne and to keepe this doctrine : The doctrine of true godlines is kept by prayer and earnest studie of the worde . And to that ende let him vse humble and hearty prayer , with continuall studie and meditation of the worde . And when we haue striuen neuer so much , yet shall we haue enough to keepe vs occupied . For we haue to doe with no small enemies , but strong and mighty , and such as are in continuall warre against vs , namely our owne flesh , all the daungers of the world , The enemies of the godly . the law , sinne , death , the wrath and iudgement of God , and the Deuill himselfe : who neuer ceaseth to tempt vs inwardly by his fierie darts , & outwardly by his false Apostles , to the ende that he may ouerthrow , if not all , yet the most part of vs .

This argument therefore of the false apostles had a goodly shew , The reason which at this day is vsed against vs , and preuaileth with many . and seemed to be very strong . Which also at this day moueth many , namely that the Apostles , the holy fathers and their successours haue so taught : that the Church so thinketh and beleeueth : Moreouer that it is impossible that Christ should suffer his Church so long time to erre . Art thou alone ( say they ) wiser then so many holy men ? wiser then the whole church ? After this maner the deuil being chaunged into an Angell of light , setteth vpon vs craftely at this day by certaine pestiferous hypocrites , who say : We passe not for the Pope , nor for the Bishops those great persecutors and contemners of Gods word : we abhorre also the hypocrisie & deceitfulnes of Monkes & such like : but we would haue the aucthoritie of holy Church to remaine vntouched . The Church hath thus beleeued and taught this long time . So haue all the Doctours of the primatiue Church , The Deuils argument . holy men , more auncient and better learned then thou . Who art thou , that darest dissent from all these , and bring vnto vs a contrary doctrine ? When Satan reasoneth thus , conspiring with the flesh and reason , then is thy conscience terrified and vtterly despaireth , vnlesse thou constantly retourne to thy selfe againe , and say : Whether it be Cyprian , Ambrose , Augustine , either S. Peter , Paule or Iohn , yea or an Angell from heauen that teacheth otherwise , yet this I know assuredly , that I teach not the things of men , but of God : that is to say , I attribute all things to God alone , and nothing to man .

When I first tooke vpon me the defence of the Gospell , I remember that Doctor Staupitius a worthy man , Doctour Staupitius a fauourer of Luthers doctrine , when he began to preach . sayd thus vnto me . This liketh me well that this doctrine which thou preachest , yeldeth glory and all things else vnto God alone , and nothing vnto man : for vnto God there can not be attributed too much glory , goodnes , mercie . &c. This saying did then greatly comfort and confirme me . And true it is that the doctrine of the Gospell taketh from men all glory , The doctrine of the gospell attributeth all things vnto God , and nothing to man . wisedom , righteousnes . &c. and geueth them to the creatour alone , who made all things of nothing . We may also more safely attribute too much vnto God then to man . For in this case I may say boldly : Be it so that the Church , Augustine and other Doctours , also Peter and Apollo : yea euen an Angell from heauen , teach a contrary doctrine , yet my doctrine is such , that it setteth forth and preacheth the grace and glory of God alone , and in the matter of saluation , it condemneth the righteousnes and wisedom of all men . In this case I can not offend , because I geue both to God and man , that which properly and truely belongeth vnto them both .

But thou wilt say : The Church is holy , The Fathers are holy . It is true : notwithstanding , albeit the church be holy , yet is it compelled to pray : Mat. 1 . 1● . forgeue vs our trespasses . So , though the fathers be holy , yet are they saued through the forgeuenes of sinnes . Therfore neither am I to be beleued , Neither Angels nor Apostles , or any other to be beleued : if they teach any thing against the word of God . nor the Church , nor the Fathers , nor the Apostles , no nor an Angell from heauen , if we teach any thing against the word of God , but let the word of God abide for euer : For else this argument of the false Apostles had mightely preuailed against Paules doctrine . For in deede it was a great matter , a great matter I say , to set before the Galathians the whole Church , with all the companie of the Apostles , against Paule alone , but lately sprong vp and of small authoritie . This was therefore a strong argument , and concluded mightely . For no man sayth willingly that the Church erreth , and yet it is necessary to say that it erreth , if it teache any thing besides or against Gods worde .

Peter the cheefe of the Apostles taught both in life and doctrine besides Gods word , therfore he erred and was deceaued . The errour of Peter . Neither did Paule dissemble that errour ( although it seemed to be but a light fault ) because he sawe it would turne to the hurt of the whole Church , but withstoode him euen to his face , Galat. 2.11 . because he walked not after the truth of the Gospell . Therefore neither is the Church , nor Peter , A chefe argument against vs . nor the Apostles , nor Angels from heauen to be heard , vnlesse they bring and teach the pure word of God .

This argument euen at this day is not a little preiudiciall to our cause . For if we may neither beleeue the Pope , nor the Fathers , nor Luther , nor any other , except they teach vs the pure word of God , whom shall we then beleeue ? Who in the meane while shall certefie our consciences which part teacheth the pure word of God , we or our aduersaries ? For they bragge , that they also haue the pure worde of God and teach it . Againe , we beleue not the Papistes , because they teach not the word of God , neither can they teach it . Contrariwise , they hate vs most bitterly , and persecute vs , as most pestilent heretikes and seducers of the people . What is to be done in this case ? Shall it be lawfull for euery fantasticall spirite , to teach what him selfe listeth , seeing the world can neither heare nor abide our doctrine ? For although we glory with Paule , that we teach the pure Gospell of Christ ( vnto which , not onely the Emperour , Pope , and the whole world ought to geue credite , but also ought gladly and thankfully to receaue and embrace it , yea , and diligently to prouide , that it be taught in euery place : and if any should teach the contrary , were he the Pope , an Apostle , or an Angell from heauen , to holde him accurssed together with his Gospell ) , yet for all that , we profite nothing , but are compelled to heare , that this our glorying is not onely vaine , rash , and arrogant , but also Deuilish and full of blasphemie . But if we abase our selues , and geue place to the rage of our aduersaries , then both the Papists and Anabaptists waxe proud . The Anabaptists wil vaunt the they bring and teach vs some straunge thing which the world neuer heard of before . The Papistes will set vp againe and stablishe their olde abhominations . Let euery man therfore take hede , A preacher must be sure of his calling and doctrine . Galat. 1.8 . that he be most sure of his calling and doctrine , that he may boldly say with Paule : Although we or an Angell from heauen preach vnto you otherwise , then that which we haue preached vnto you , let him be accursed .

Verse . 13. For you haue heard of my conuersation in times past in the Iewish religion , how thar I persecuted the Church of God extremely and wasted it : And profited in the Iewish religion , aboue many of my companions of mine owne nation .

This place hath in it no singuler doctrine . Notwithstanding Paule alledgeth here his owne example , saying : I haue defended the obseruations of the Phariseis and the law more constantly then ye , and all your false teachers . Wherfore if the righteousnes of the law had bene any thing worth , The zeale of Paule . I had not turned backe from it : in the keping wherof notwithstanding before I knew Christ , I did so exercise my selfe , and so profite therin , that I excelled many of my companions of mine owne nation . Moreouer I was so zelous in defence of the same , that I persecuted the church of God extremely , & wasted it . For hauing receaued authoritie of the high priests , Actes . 8.1 . Actes . 9.12 . Actes . 16.4 . Rom. 9.3 . I put many in prison , & when they should be put to death I pronounced the sentence , and punishing them thorow out all the Sinagoges I compelled them to blaspheme , & was so exceding mad vpon them , that I persecuted them euen vnto straunge cities .

Verse . 14. And was much more zelous of the traditions of my fathers .

He calleth not here the Pharisaicall or humane traditions : the traditions of his fathers , for here he treateth not of the Pharisaicall traditions , but of a farre higher matter , and therefore he calleth euen that holy law of Moises , What Paule calleth the traditions of the fathers . his fathers traditions : that is to say , receaued and left as an inheritaunce from the fathers . For these ( sayth he ) when I was in the Iewish religion , I was very zelous . He speaketh after the same maner to the Philippians . Phil. 3.5 . As concerning the law ( sayth he ) I was a Pharisee , concerning zeale I persecuted the church , and as concerning the righteousnes of the law I was vnrebukeable . As though he would say : Here I may glory , and may compare with the whole nation of the Iewes , yea euen with the best and the holiest of all those which are of the Circumcision : Let them shew me if they can , a more zelous and earnest defender of Moises law , then I haue bene .

This thing ( O ye Galathians ) ought to haue perswaded you , not to beleue these seducers & deceauers , which magnify the righteousnes of the law , as a matter of great importaunce , when as , if there were any cause to glory in the righteousnes of the law , I haue more cause to glory then any other .

In like maner say I of my selfe , that before I was lightned with the knowledge of the gospel , I was as zelous for the papistical lawes and traditions of the fathers , as euer any was , most earnestly maintaining & defending them as holy and necessary to saluation . Moreouer , I did my endeuour to obserue & kepe them my selfe as much as was possible for me to do , punishing my pore body with fasting , watching , praying & other exercises , more than all they which at this day do so bitterly hate and persecute me because now I take from them the glory of iustifying . For I was so diligent and superstitious in the obseruation hereof , that I laid more vpon my body , then without daunger of health it was able to beare . I honoured the Pope of mere conscience & vnfainedly , not seking after prebends , promotions & liuings : but whatsoeuer I did , I did it with a single hart , of a good zeale & for the glory of god . But those things which then were gainfull vnto me , Phil. 3. ● . now with Paule I count to be but losse for the excellencie of the knowledge of Iesus Christ my Lord . But our aduersaries , as idle bellies & tried with no tentations , beleue not that I and many others haue endured such things : I speake of such as with great desire sought for peace & quietnes of conscience , which notwithstanding in so great darknes it was not possible for them to finde .

Vers. 15.16.17 . But when it had pleased God ( which had separated me from my mothers wombe , and called me by his grace ) to reueale his sonne in me , that I should preach him among the Gentiles , immediately I communicated not with flesh and bloud . Neither came I againe to Ierusalem to them which were Apostles before me , but I went into Arabia , and turned againe vnto Damascus .

This is the first iourney of Paule . And here he witnesseth , The first iourney of Paule . that straight way , after he was called by the grace of God to preach Christ among the Gentiles , he went into Arabia without the aduise of any man , to that worke whervnto he was called . And this place witnesseth by whom he was taught , & by what meanes he came to the knowledge of the Gospell and to his Apostleship . When it pleased God ( saith he . ) As if he would say : I haue not deserued it , because I was zealous for the lawe of God without iudgement , nay rather this foolish and wicked zeale stirred me vp , that God so permitting , I fell hedlong into more abhominable and outragious sinnes . I persecuted the church of God , I was an enemy of Christ , I blasphemed his Gospell , and to conclude , Paules merite or desert . I was the author of sheding much innocent bloud . This was my desert . In the middest of this cruell rage I was called to so great & inestimable grace . What ? was it because of this outragious cruelty ? No forsoth . But the aboundant grace of God who calleth and sheweth mercy to whom he will , pardoned and forgaue me all these blasphemies : and for these my horrible sinnes ( which then I thought to be perfect righteousnes , & an acceptable seruice vnto God ) he gaue vnto me his grace , By what deserts we attaine to grace the knowledge of his truth , and called me to be an Apostle .

We also are come at this day to the knowledge of grace by the self same merits . I crucified Christ daily in my monkesh life , and blasphemed God through my false faith wherin I then continually liued . Outwardly I was not as other men , extorcioners , vniust , whoremongers : but I kept chastitie , pouerty and obedience . Moreouer I was farre from the cares of this present life . I was onely geuen to fasting , watching , praying , saying of Masse and such like . Notwithstanding in the meane time I fostred vnder this cloked holines , and trust in mine owne righteousnes , continuall mistrust , doubtfulnes , feare , hatred and blasphemy against God . And this my righteousnes was nothing els , but a stinking puddle and a pleasant kingdome of the Deuil . For Sathan loueth such Saincts and accomteth them for his deare darlings , What maner of Saincts the Deuill loueth . who destroy their owne bodies and soules and depriue themselues of all the blessings of Gods gifts . In the meane time notwithstanding wickednes , blindnes , contempt of God , ignorance of the gospel , prophanation of the sacraments , blaspheming and treading of Christ vnder foote , and abuse of all the benefits and gifts of God raigne in them at the full . To conclude , such Saincts are the bondslaues of Sathan , and therefore are driuen to speake , thinke , and doe whatsoeuer he will , although outwardly they seeme to excell all others in good works , in holines and streitnes of life .

Such were we vnder the Popedome : verely no lesse ( if not more ) contumelious and blasphemous against Christ and his Gospell then Paule himself , and especially I : for I did so highly esteeme the Popes authoritie , that to dissent from him euen in the least point , I thought it a sinne worthy of euerlasting death . And that wicked opinion caused me to thinke that Iohn Hus was a cursed heretike , Iohn Hus. yea and I accounted it an heinous offence , but once to thinke of him . And I would my selfe in defence of the Popes authoritie haue ministred fire & sword , for the burning & destroying of that heretike , & thought it an high seruice vnto God so to do . Wherfore if you compare Publicanes & harlots with these holy Hipocrits , they are not euill . For they , when they offend , Publicans and sinners are farre better then merit-mongers . haue remorse of conscience , & do not iustifie their wicked doings : but these men are so farre of from acknowledging their abhominations , idolatries , wicked wilworshippings & ceremonies to be sinnes , that they affirme the same to be righteousnes & a most aceptable sacrifice vnto god , yea they adore them as matters of singular holines , & thorow them do promise saluation vnto others , & also sell them for mony , as things auaileable to saluation .

This is then our goodly righteousnes , Our desert . this is our high merite which bringeth vnto vs the knowledg of grace : to wit , that we haue so deadly & so deuelishly persecuted , blasphemed , troden vnder foote , & condemned God , Christ the gospell , faith , that sacraments , al godly men , the true worship of God , & haue taught & stablished quite contrary things . And the more holy we wer , the more wer we blinded , & the more did we worship the deuil . The Papistes a bloudy generation . Ther was not one of vs , but he was a bloudsucker : if not in deede , yet in hart .

Verse . 15. When it pleased God .

As though he would say : It is the alone and inestimable fauour of God , that not onely he hath spared me so wicked & so cursed a wretch , such a blasphemor , a persecutor , & a rebell against God , but besides that also hath giuen vnto me the knowledge of saluation , his spirit , By what deserts we attaine grace . Christ his sonne , the office of an Apostle and euerlasting life . So God beholding vs giltie in the like sinnes , hath not only pardoned our impieties & blasphemies , of his mere mercy for Christes sake , but hath also ouerwhelmed vs with great benefits & spiritual gifts . But many of vs are not onely vnthankfull vnto God for this his inestimable grace , and as it is written 2. Pet. 1. Do forget the clensing of their old sinnes , 2 Pet. 1. ● . but also opening againe a window to the Deuill , they beginne to loth his word , and many also corrupt it , and so become authors of new errours . Mat. 12.45 . The ends of these men are worse then the beginnings .

Verse . 15. Which had seperated me from my mothers wombe .

This is an Hebrew phrase . As if he sayde : which had sanctified , ordained , prepared me . That is , GOD had appoynted when I was yet in my mothers wombe , that I should so rage against his church , and that afterwards he should mercifully call me backe againe from the middest of my cruelty and blasphemy by his meere grace , into the way of truth and saluation . To be short , when I was not yet borne , I was an Apostle in the sight of God , and when the time was come , I was declared an Apostle before the whole world .

Thus Paule cutteth of all deserts , and giueth glory to God alone , but to himselfe all shame and confusion . As though he would say : All the gifts both smale and great , as well spirituall as corporall , which God purposed to giue vnto me , and all the good things which at any time in all my life I should doe , God himselfe had before appointed when I was yet in my mothers wombe , The deserts of S. Paule . where I could neither wish , thinke , nor doe any good thing . Therefore this gift also came vnto me by the meere predestination and free mercy of God before I was yet borne . Moreouer , after I was borne he supported me , being loden with innumerable and monstrous euils and iniquities . And that he might the more manifestly declare the vnspeakeable and inestimable greatenes of his mercy towards me , he of his meere mercy forgaue me my greate and innumerable sinnes , and moreouer replenished me with such plenty of his grace , that not onely I my selfe should know what things are giuen vnto vs in Christ , but that I should preach the same vnto others also . Such then were the deserts and merits of all men , and especially of those old dotards , who exercised themselues farre aboue others in the stincking dunghils of mans righteousnes .

Verse . 15. And called me by his grace .

Marke the diligence of the Apostle . He called me ( sayth he . ) Howe ? Was it for my pharisaicall religion ? or for my blameles and holy life ? for my praiers , fastings and works ? No. Much lesse then for my blasphemies , persecutions , oppressions ? How then ? By his meere grace .

Verse . 16. To reueile his sonne in me .

Paules doctrine . You heare in this place , what maner of doctrine is giuen and committed to Paule : to witte , the doctrine of the Gospel , which is the reuelation of the sonne of God . This is a doctrine quite contrary to the lawe , which reueileth not the sonne of God , but it sheweth fourth sinne , it terrifieth the conscience , it reueileth death , the wrath and iudgement of God , and hell .

The Gospell then is such a doctrine , as admitteth no law . Now , he that in this case could rightly distinguish , would not seeke the Gospell in the lawe , but would separate the Gospell as farre from the law , as there is distance betwene heauen and earth . This difference in it selfe is easie , certaine and plaine , but vnto vs it is hard , and almost not to be comprehended . For it is an easie matter to say , that the Gospell is nothing els but the reueiling of the sonne of the God , or the knowledge of Iesus Christ : and that it is not the reueiling of the law . But in the very agony and conflict of conscience , to hold this fast , and to practise it in deede , it is a hard matter , yea to them also that be most exercised therein . The definition of the Gospel .

Now , if the Gospell be the reueiling of the sonne of God ( as Paule defineth it in this place ) , then surely it accuseth not , it feareth not the conscience , it threateneth not death , it bringeth not to despaire , as the law doth : but it is a doctrine concerning Christ , which is neither law , nor worke , but our righteousnes , wisedome , sanctification & redemption . 1 Cor. 1.30 . The craftie Sophists haue turned the Gospell into the lawe of loue , and Christ into Moses . Although this thing be more cleare then the sunne light , yet notwithstanding the madnes and blindnes of the Papistes hath bene so great , that of the Gospell they haue made a lawe of charitie , and of Christ a lawegiuer , which should giue more streit and heauy commaundements then Moses himselfe . But the Gospell teacheth that Christ came not to set forth a newe law , and to geue commaundements as touching maners : Heb. 10.10 . but that he came to this end , that he might be made an oblation for the sinnes of the whole world , and that our sinnes might be forgeuen , and euerlasting life giuen vnto vs for his sake , and not for the works of the lawe , or for our rightesousnes sake . Of this inestimable treasure freely bestowed vpon vs , the Gospell properly preacheth vnto vs . The Gospell is not learned by any studie of man , but is taught from aboue , of God . Wherfore it is a kind of doctrine that is not learned or gotten by any studie , diligence or wisdome of man , nor yet by the lawe of God , but is reueiled by God himself ( as Paule saith in this place ) , first by the eternal word : then by the working of Gods spirite inwardly . The Gospell then is a diuine word , that came downe from heauen and is reueiled by the holy Ghost ( who was also sent for the same purpose ) : yet in such sort notwithstanding , that the outward word must goe before . For Paule himselfe had no inward reuelation vntil he had heard the outward word from heauen , which was this : Saule Saule why persecutest thou me ? Acts. 9.4 . First therfore he heard the outward word , them afterwards folowed reuelations , the knowledge of the word , faith , and the giftes of the holy Ghost .

Verse . 16. That I should preach him among the Gentiles .

It pleased God ( sayth he ) to reueale his sonne in me . To what purpose ? Not onely , that I my selfe should beleue in the sonne of God , but also that I should preach him among the Gentiles . Paule is the Apostle of the Gentiles . Ro. 15.15.16.17 And why not among the Iewes ? Loe here we see that Paule is properly the Apostle of the Gentiles , albeit he preached Christ among the Iewes also .

Paule comprehendeth here in few words ( as he is wont ) his whole diuinitie , Paules diuinitie . which is to preach Christ among the Gentiles . As if he would say : I will not burden the Gentiles with the law , because I am the Apostle and Euangelist of the Gentiles , and not their law geuer . Thus he directeth all his wordes against the false Apostles . As though he would say : The office of Paule to the Gentiles . O ye Galathians , ye haue not heard the righteousnes of the law , or of workes to be taught by me : for this belongeth to Moises and not to me Paule , being the Apostle of the Gentiles . For my office and ministerie is to bring the gospell vnto you , and to shew vnto you the same reuelation which I my selfe haue had . Therfore ought you to heare no teacher to teach the law . For among the Gentiles , the law ought not to be preached , but the Gospell , not Moises but the sonne of God , not the righteousnes of workes , but the righteousnes of Faith. This is the preaching that properly belongeth to the Gentiles .

Verse . 16. Immediatly I communicated not with flesh and bloud .

In that he maketh mention here of flesh and bloud , he speaketh not of the Apostles . For by and by he addeth : Neither came I againe to Ierusalem , to them which were Apostles before me . But this is Paules meaning , that after he had once receaued the reuelation of the gospell from Christ , he consulted not with any man in Damascus , much lesse did he desire any man to teach him the gospel : Againe , that he went not to Ierusalem , to Peter and the other Apostles to learne the gospell of them , but that forthwith he preached Iesus Christ in Damascus , where he receaued baptisme of Ananias , and imposition of handes : for it was necessary for him to haue the outward signe and testimonie of his calling . The same also wryteth Luke . Act. 9.

Verse . 17. Neither came I to Ierusalem , to them that were Apostles before me , but went into Arabia , and turned againe vnto Damascus .

That is , I went into Arabia before I saw the Apostles or consulted with them , and forthwith I toke vpon me the office of preaching among the Gentiles : for thervnto I was called , and had also receaued a reuelation from God . He did not then receiue his gospell of any man , or of the Apostles them selues , but was content with his heauenly calling , and with the reuelation of Iesus Christ alone . Wherefore this whole place is a confutation of the false Apostles argument , The confutation of the argument of the false Apostles . which they vsed against Paule : saying , that he was but a scholler and hearer of the Apostles , who liued after the law : moreouer , that Paule himselfe also had liued according to the law , and therfore it was necessary that the Gentiles them selues should kepe the law and be circumcised . To the ende therfore that he might stop the mouthes of these cauillers , he rehearseth this long historie . Before my conuersion ( sayth he ) I learned not my Gospell of the Apostles , nor of any other of the brethern that beleeued ( for I persecuted extremely , not only this doctrine , but also the Church of God , and wasted it ) : neither after my conuersion , for I preached straight wayes , not Moses with his law , but Iesus Christ at Damascus , consulting with no man , neither as yet hauing seene any of the Apostles .

Verse . 18. Then after .iij. yeares I came againe to Ierusalem , to visite Peter , and abode with him .xv. dayes . And none other of the Apostles sawe I , saue Iames the Lordes brother .

Paule graunteth that he was with the Apostles , but not with all the Apostles . Howbeit he declareth that he went vp to Ierusalem to them , not commaunded , but of his owne accorde : Moreouer , not to learne any thing of them , but to see Peter . The same thing Luke also wryteth in the ninth chapter of the Actes : that Barnabas led Paule to the Apostles , and declared to them , how he had seene the Lord in the way , and how he spake vnto him : Also how he had preached boldly at Damascus in the name of Iesus . This witnes beareth Barnabas of him . All his words therfore are so framed to the purpose , that they proue his gospell not to be of man . In deede he graunteth that he had seene Peter and Iames the brother of our Lord , but none other of the Apostles besides these two , and that he learned nothing of them .

He graunteth then that he was at Ierusalem with the Apostles : and this did the false Apostles truely report . He graunteth moreouer that he had liued after the maner of the Iewes , but yet onely among the Iewes . And this is it which he sayth in the. Paule became all things to all men . 1. Cor. 9.20 . 1. Cor. 9. when I was free from all men , I made my selfe seruaunt to all men , that I might win the moe . To the Iewes I became as a Iewe , that I might win the Iewes , and I was made all things to all men , that I might by all meanes saue some . He yeldeth then that he was at Ierusalem with the Apostles , but he denieth that he had learned his gospell of them . Also he denieth that he was constrained to teach the Gospell as the Apostles had prescribed . The whole effect then of this matter lieth in this word , to see : I went ( sayth he ) to see Peter , and not to learne of him . Therefore neither is Peter my master , nor yet Iames. And as for the other Apostles , he vtterly denieth that he saw any of them .

But why doth Paule repete this so often , that he learned not his gospell of men , Why Paule glorieth so much that he hath not learned his gospel of any man . nor of the Apostles them selues ? His purpose is this , to perswade the churches of Galatia which were now led away by the false Apostles , and to put them out of all dout that his gospell was the true word of God , and for this cause he repeteth it so often . And if he had not preuailed herein , he could neuer haue stopped the mouthes of the false apostles . For thus they would haue obiected against him : We are as good as Paule : we are the disciples of the Apostles as well as he : Moreouer , he is but one alone and we are many , therfore we excell him , both in authoritie and in number also .

Here Paule was constrained to boast , to affirme , and sweare , that he learned not his gospell of any man , neither receaued it of the Apostles themselues . For his ministerie was here in great daunger , and al the churches likewise which had vsed him as their cheefe pastor and teacher . The necessitie therfore of his Ministerie and of all the Churches required , that with a necessary and holy pride he should vaunt of his vocation , and of the reuelation of the Gospell made open vnto him by Christ , that their consciences might be thorowly perswaded that his doctrine was the true word of God . Here had Paule a waightie matter in hand : namely , that all the Churches in Galatia might be kept in sound doctrine : and to be short , the matter was concerning life & death euerlasting . For if the pure and certaine word of God be once taken away , there remaineth no more consolation , life , or saluation . The cause therfore why he reciteth these things , is to retaine the Churches still in true doctrine , and not to maintaine his own glorie , as Porphirie and Iulian doe falsly sclaunder him . His purpose is then to shew by this historie , that he receaued his gospel of no man : Againe , that he preached for a certaine time , namely the space of three or foure yeares , the selfe same Gospel that the Apostles had preached , by reuelation from God , both in Damascus and Arabia , before he had seene any of the Apostles .

Verse . 20. And nowe the things which I write vnto you , he hold I witnes before God , I lie not .

Wherefore addeth he an oth ? Because he reporteth an history he is constrained to sweare , to the ende that the churches might beleue him , and also that the false Apostles should not say : Paule sweareth . who knoweth whether Paule speaketh the truth or no ? Here you see that Paule the elect vessel of God was in so great contempt among his owne Galathians , to whom he had preached , that it was necessary for him to sweare that he spake the truth If this happened then to the Apostles , to haue so mighty aduersaries , that they durst despise them and accuse them of lying , what maruell is it , if the like at this day happen vnto vs , which in no respect are worthy to be compared with the Apostles ? He sweareth therfore in a matter ( as it seemeth ) of no weight , that he speaketh the truth , namely that he taryed not with Peter to learne of him , but onely to see him : but if you way the matter diligently , it is very weighty and of greate importance , as may appeare by that is said afore . In like maner we sweare after the example of Paule : God knoweth that we lie not . &c.

Verse . 21. After that , I went into the coastes of Syria and Cilicia .

Syria and Cilicia are countreys neare situate together . This is it that he still goeth about to perswade , that as well before he had seene the Apostles as after , he was alwaies a teacher of the Gospell , and that he receaued it by the reuelation of Christ , and was neuer any disciple of the Apostels .

Verse . 22 , 23. For I was vnknowen by face vnto the churches of Iudea , which were in Christ . But they heard onely some say , he which persecuted in times past , now preacheth the faith which before he destroied . And they glorified God .

This he addeth for the sequele and continuance of the history , The testimony of all the churches in Iudea for Paule . that after he had seene Peter , he went into Syria and Cilicia , and there preached , and so preached that he wonne the testimony of all the churches in Iudea . As though he would say : I appeale to the testimony of all the churches , yea euen of those which are in Iudea . For the churches doe witnesse , not onely in Damascus , Arabia , Syria , and Cilicia , but also in Iudea , that I haue preached the same faith which I once withstoode and persecuted . And they glorifie God in me : not because I taught that circumcision and the law of Moses ought to be kept , but for the preaching of faith and for the edifying of the churches by my ministery in the Gospell . Ye therefore haue the testimony , not onely of the people of Damascus and of Arabia , but also of the whole Catholike or vniuersall church in Iudea .

The second Chapter .

Verse . 1. Then fourtene yeares after I went vp to Ierusalem .

PAVLE taught that the Gentiles were iustified by faith onely without the works of the law . Paules doctrine . This doctrine when he had published abroad among the Gentiles , he commeth to Antioch , and declareth to the Disciples what he had done . Then they which had bene trained vp in the old customes of the law , Contention of such as were turned from the Iewes , against Paule . Acts. 15.89 . The declaration of Paule and Barnabas as touching those things which were done among the Gentiles . rose against Paule with great indignation , for that he preached to the Gentiles libertie from the bondage of the law . Wherevpon followed greate dissention , which afterwards stirred vp new troubles . Paule and Barnabas stoode strongly to the truth , and testified , saying : wheresoeuer we preached among the Gentiles , the holy Ghost came and fell vpon those which heard the word : and this was done through out all the churches of the Gentiles . But we preached not circumcision , neither did we require the keping of the law , but we preached onely faith in Iesus Christ : and at this preaching of faith , God gaue to the hearers the holy Ghost . The holy Ghost therefore doth approue the Faith of the Gentiles without the law and Circumcision . For if the preaching of the Gospell and faith of the Gentiles in Christ had not pleased him , he had not come downe in a visible shape vpon the vncircumcised which heard the word . Seing then by the only hearing of faith he came downe vpon them , it is certaine that the holy ghost by this signe hath approued the faith of the Gentiles . For it doth not appeare that this was euer done before at the preaching of the law .

Then the Iewes and many of the Phariseis which did beleue , and notwithstanding bare yet a greate zeale to the law , earnestly striuing to maintaine the glory thereof , sette themselues fiercely against Paule , What they aunswere to Paule in this disputation , which are so earnest for the lawe . ( who affirmed that the Gentiles were iustified by faith onely without the works of the lawe ) contending that the lawe ought to be kept , and that the Gentiles ought to be circumcised : for otherwise they could not be saued . And no maruell : for the very name of the lawe of God is holy & dreadfull . The heathen man , which neuer knew any thing of the law of God , if he heare any man say : This doctrine is the law of God , doubtles he is moued . How then could it be but that the Iewes must nedes be moued , & vehemently contend for the maintenance of the law of God , which euen from their infancie had bene nusled and trained vp therein ? They that were conuerted from among the Iewes hardly forsooke the lawe .

We see at this day how obstinate the Papists be in defending their traditions and doctrines of Deuils . Wherefore it was much lesse to be maruelled , that the Iewes did so vehemently and zelously striue for the maintenance of their law , which they had receaued from god . Custome is of such force , that where as nature is of it selfe inclined to the obseruation of the law , by long continuance it so confirmeth nature that now it becommeth a double nature . Custome is a double nature Therefore it was impossible for the Iewes which were newly conuerted to Christ , sodenly to forsake the lawe : who though they had receaued the faith of Christ , thought it necessary notwithstanding to obserue the lawe . And with this their weakenes God did beare for a time , vntill the doctrine of the Gospell might be plainely discerned from the lawe . God alwayes beareth with the infirmities of his people . 1 Reg. 8.21 . Exod. 34.6.7 . So he bare with the infirmitie of Israell in the time of King Achab , when the people halted betwene two religions . He bare also with our weakenes , while we were vnder the blindnes of the Pope : For he is long suffering and full of mercy . But we must not abuse this goodnes and patience of the Lord , nor continue still in our weakenes and errour , sithens the truth is nowe reueiled by the cleare light of the Gospell .

Moreouer , they that stoode against Paule , What they had to say for themselues that resisted Paule . affirming that the Gentiles ought to be circumcised , had to lay for themselues , first the law and custome of the countrey , then the example of the Apostles , and last of all the example of Paule himselfe who had circumcised Timothy . Wherefore if Paule in his defence said , that he did not this of necessity , but for Christian loue and liberty , lest they which were weake in faith should be offended : which of them would beleue him ? Herevnto all the people would aunswere : Since it is euident that thou hast circumcised Timothy , thou maist say what thou wilt : notwithstanding thou hast done it . For this is a matter farre passing all mans capacity , and therefore they could not vnderstand it .

Moreouer , no defence can serue when a man hath lost the fauour of the people and is fallen into such deadly hatred and contempt . Paule therfore seeing this contention and these clamours daily to encrease more and more , and being also warned by reuelation from God : after fourtene yeares ( besides those wherin he had preached in Damascus and Arabia ) he goeth vp againe to Ierusalem , to conferre his Gospell with the other Apostles : yet not for his owne cause , but for the peoples sake .

Now this contention touching the obseruation of the law , exercised Paule a long time after , and wrought him much trouble . But I doe not thinke that this is the contention which Luke speaketh of in the .15 . of the Acts , which happened ( as it appeareth ) by and by after the beginning of the Gospell . But this history which Paule here mencioneth , seemeth to be done long after , when Paule had now almost eightene yeares preached the Gospell .

Verse . 1. With Barnabas , and tooke with me Titus .

Paule taketh vnto him witnesses Barnabas and Titus . He ioyneth vnto himselfe two witnesses , Barnabas and Titus . Barnabas was Paules companion in preaching to the Gentiles freedome from the seruitude of the law . He was also a witnes of all those things which Paule did , Barnabas . and had seene the holy Ghost geuen vnto the Gentiles which were circumcised and free from Moses law , by the onely preaching of faith in Iesus Christ , & he only stucke to Paule in this poynt : that it was not necessary that the Gentiles should be burdened with the law , but that it was enough for them to beleue in Christ . Wherefore by his owne experience he testifieth with Paule against the Iewes , that the Gentiles were made the children of God & saued by faith alone in Iesus Christ , without the law or circumcision .

Not as hauing any soueraintie , otherwise then an Euangelist , or chiefe of the eldershippe of the churches . 1 Tit. 1.5 . Titus was not only a Christian but also the chiefe ouerseer in Crete : For vnto him Paule had committed the charge of gouerning the churches there . Tit , 1. And this Titus was a Gentile .

Verse . 2. And I went vp by reuelation .

For vnlesse Paule had bene admonished by reuelation , he had not gone vp to Ierusalem . But because God warned him by a speciall reuelation , and commaunded him to goe vp , therefore he went . And this he did to bridle or at least to appease the Iewes that beleued and yet obstinatly contended about the keeping of the law , to the ende that the truth of the gospell might be the more aduaunced and confirmed .

Verse . 2. And I communicated with them touching the gospell .

You heare them that at length , after .18 . yeres he went vp to Ierusalem , and conferred with the Apostles touching his gospell .

Verse . 2. Which I preach among the Gentiles .

For among the Iewes he suffered the law & circumcision for a time , as the other Apostles did : I am made al things vnto all men , saith he , 1. Cor. 9 : yet euer holding the true doctrine of the gospel , Paule so defendeth the gospel , that he will haue all things geue place vnto it . Actes . 13 . 3● . which he preferred aboue the law , circumcision , the Apostles , yea & an Angell from heauen . For thus sayth he vnto the Iewes : Through this Christ is preached vnto you the forgeuenes of sinnes . And he addeth very plainly : And from all things , from the which ye could not be iustified by the lawe of Moses , by him euery one that beleueth is iustified . For this cause he setteth forth and defendeth the doctrine of the gospell so diligently euery where , & neuer suffereth it to come in daunger . Notwithstanding he did not sodenly breake out at the first , but had regard vnto the weake . And because the weake should not be offended , ther is no doubt but he spake to the Iewes after this maner : If that vnprofitable seruice of Moses law which nothing auaileth to righteousnes , do so highly please you , ye may kepe it stil for me , so that the Gentiles which are not bound to this law , be not charged therwithall .

Paule confesseth then , that he conferred the gospel with the Apostles , ( but sayth he ) they profited me or taught me nothing : but I rather for the defence of the libertie of the gospel , in the presence of the Apostles did constantly resist those which would needes force the obseruation of the law vpon the Gentiles , and so did ouercome them . Wherfore your false apostles lie in saying that I circumcised Timothie , that I shaued my head in Cenchrea , and that I went vp to Ierusalem at the commaundement of the Apostles . Nay rather I glory that in going vp to Ierusalem by the reuelation of God , and not at the commaundement of the Apostles , and there conferring my Gospell with them , I brought to passe the contrary , that is to say , obtained that the Apostles did approue me , and not those which were against me .

Now , The question that was handled in the meting of the Apostles . the question whervpon the Apostles conferred together in this * * The practise of the church in the time of the Apostles , as touching Synodes and conferences , teach vs now to vse the same , when we haue any controuersie . assembly , was this : whether the keping of the law were necessary to iustification or no ? To this Paule aunswereth : I haue preached vnto the Gentiles , according to my gospel which I receaued from God , faith in Christ and not the law : and at this preaching of faith they receaued the holy Ghost : and hereof Barnabas shall beare me witnes . Wherfore I conclude that the Gentiles ought not to be burdened with the law , nor to be circumcised . Notwithstanding I geue no restraint to the Iewes herein . Who if they will nedes kepe the law and be circumcised , I am not against it , so that they do it with fredome of conscience . And thus haue I taught and liued among the Iewes , being made a Iew vnto the Iewes : holding euer the truth of the gospel notwithstanding .

Verse . 2. But particularly with them that were the chiefest .

That is to say , I did not onely conferre with the brethern , but with those that were the chiefest among them .

Verse . 2. Lest by any meanes I should run , or had run in vaine .

Why Paule sayth , lest I had run in vaine . Not that Paule doubted that he ran or had run in vaine , for as much as he had now preached the gospel .18 . yeres ( for it foloweth incontinent in the text , the he had continued firme & constant all this while & had preuailed ) but for that many did thinke that Paule had therefore preached the gospell so many yeres in vaine , because he had set the Gentiles at libertie from the obseruation of the lawe . Moreouer , this opinion daily more and more increased , that the lawe was necessary to iustification . Wherfore in going vp to Ierusalem by reuelation , he ment so to remedy this euill , that by this conference all men might plainly see his gospell to be in no poynt contrary to the doctrine of the other apostles : to the end that by this meanes he might stop the mouthes of the aduersaries , which would else haue sayd that he ran or had run in vaine . Note here by the way , the vertue of mans righteousnes , or of the righteousnes of the law to be such , that they which teach it , doe run and liue in vaine .

Verse . 3. But neither yet Titus which was with me , though he were a Grecian , was compelled to be circumcised .

This word , was compelled , sufficiently declareth what the conference and conclusion was : What was decreed in this conference . to wit , that the Gentiles should not be constrained to be circumcised , but that circumcision should be permitted to the Gentiles for a time : not as necessary to righteousnes , but for a reuerence to the forefathers : also for charities sake towardes the weake ( lest they should be offended ) vntil they were grown vp more strong in faith : For it might haue seemed straunge and vnseemely vpon a sudden to forsake the lawe and traditions of the fathers , which had bene geuen to this people from God with so great glory .

Paule then did not reiect circumcision as a damnable thing , neither did he by word or deede enforce the Iewes to forsake it . For in the .1 . Cor. 7. he sayth : If any man be called being circumcised , How Paule refused circumcision . 1. Cor. 7.18 . let him not adde vncircumcision . But he reiected circumcision as a thing not necessary to righteousnes , seing the fathers themselues were not iustified therby , but it was vnto them as a signe onely or a seale of righteousnes , wherby they testified and exercised their faith . Notwithstanding the beleuing Iewes which were yet weake , & bare a zeale to the law , hearing that circumcision was not necessary to righteousnes , could vnderstand this no otherwise , but that it was altogither vnprofitable and damnable . And this fond opinion of the weake Iewes that false apostles did encrease , to the end that the hearts of the people being stirred vp against Paule , by this occasion , they might throughly discredite his doctrine . How we teach fasting and other Christian exercises now a dayes . So we at this day do not reiect fasting & other good exercises as damnable things : but we teach that by these exercises we do not obtaine remission of sinnes . When the people heare this , by & by they iudge vs to speake against good workes . The Papists also do confirme & encrease this opinion in their preachings & wrytings . But they lie , & doe vs great wrong . For many yeres past there hath ben none that hath more truely and faithfully taught concerning good workes , then we doe at this day .

Paule then did not so condemne circumcision , as though it were sinne to receaue it or kepe it : What was determined in that meting of the Apostles . for so the Iewes would haue ben highly offended : but it was decided in this conference and Councel , that it was not necessary to iustification , & therfore not to be forced vpon the Gentiles . So this moderation was found , that for the reuerence of the fathers , and charitie towardes the weake in faith , the Iewes should kepe the law and circumcision still for a time , notwithstanding they should not therby seke to be iustified : And also that the Gentiles should not be burdened therwith , both because it would haue bene to them a very straunge thing , and also a burden vntolerable : Actes . 15. ●0 . briefly that none should be constrained to be circumcised , or any restrained from circumcision .

Paule therfore compelled none that would be circumcised , to remaine vncircumcised , so that he knew circumcision not to be necessary to iustification . This constraint would Paule take away . Therfore he suffred the Iewes to kepe the law , so that they did it with a free conscience . For he had euer taught , as wel the Iewes as the Gentiles , that in conscience they ought to be free from the law & circumcision : like as all the Patriarks & all the faithfull in the old Testament were free in conscience & iustified by faith , & not by the law or circumcision . And in dede Paule might haue suffred Titus to be circumcised : Why Paule would not suffer Titus to be circumcised . but because he saw that they would compell him thervnto , he would not . For if they had preuailed therein , by and by they would haue gathered that it had bene necessary to iustification , & so through this sufferance they would haue triumphed against Paule .

Now , as the false apostles would not leaue circumcision & the obseruation of the law indifferent , but required the same as necessary to saluation : so at this day our aduersaries doe obstinately contend that mens traditions can not be omitted without peril of saluation . And thus of an example of charitie , they make an example of faith , when notwithstanding there is but one example of faith , which is to beleue in Iesus Christ : And this , as it is alone necessary to saluation , so doth it also indifferently pertaine to all men . Notwithstanding the aduersaries would rather worship the Deuill ten times in stead of God , The obstinate aduersaries defend their wicked blasphemies by tyrannie and violence . then they would suffer this . Therfore they are daily hardned more and more , and seeke to establish their impieties and blasphemies against God , defending the same by force and tyrannie , and will not agree or consent vnto vs in any poynt . But what then ? Let vs go on boldly in the name of the Lord of hostes , and for all this , let vs not cease to set forth the glory of Iesus Christ : and let vs fight valiantly against the kingdom of Antichrist by the word and by prayer , Math. 6.9.10 . that the name of God alone may be sanctified , that his kingdom may come , and that his will may be done . And that this may spedely come to passe , we desire euen from the bottome of our heartes and say , Amen , Amen .

The victorie of Paule against the fals Apostles . This triumph of Paule therfore was very glorious : namely , that Titus which was a Gentile , although he were in the middes of the Apostles and all the faithfull where this question was so vehemently debated , was not yet constrained to be circumcised . This victorie Paule carieth away , & sayth that in this conference it was decided by the consent of all the Apostles , the whole Church also approuing the same , that Titus should not be circumcised . This is a strong argument , and maketh very much against the false apostles . And with this argument : Neither was Titus compelled to be circumcised , Paule was able to represse and mightely conuince all his aduersaries . As if he should say : Why doth these counterfait apostles so falsely report of me , saying , that I am compelled to keepe circumcision by the commaundement of the Apostles , seeing I haue the witnes of all the faithfull in Ierusalem , and moreouer of all the Apostles them selues , that by my pursute and trauaile the contrary was there determined : and that I did not onely there preuaile that Titus should not be circumcised , but that the Apostles did also approue and ratifie the same . Your counterfet apostles therfore do lie deadly , which sclaunder me vnder the name of the Apostles , and therby deceaue you : for I haue the Apostles and all the faithfull , not against me , but with me . And this I proue by the example of Titus .

Notwithstanding , Paule ( as I haue often sayd ) did not condemne circumcision as an vnprofitable thing , nor constrained any man therevnto . For it is neither sinne nor righteousnes to be circumcised or vncircumcised , as it is neither sinne nor righteousnes to eate or drinke . For whether thou eate or eate not , thou art neither better nor worse . 1. Cor. 8.8 . But if any man should adde therto either sinne or righteousnes , and say : If thou eate thou sinnest , if thou abstaine thou art righteous , he should shew him selfe both foolish and wicked . The Pope putteth righteousnes in the keping of his traditions , and damnation in breaking of them . Therfore to ioyne ceremonies with sinne or righteousnes , is great impietie : As the Pope doth , who in his forme of excommunication , threatneth to all those that doe not obey the law of the Bishop of Rome , Gods great curse and indignation , and so maketh all his lawes necessary to saluation . Wherefore the Deuil him selfe speaketh in the person of the Pope , & in all the Popes decrees . For if saluation consisteth in keping of the Popes lawes , what neede haue we of Christ to be our iustifier and Sauiour ?

Vers. 4.5 . For all the false brethern that crept in , who came in priuely to espie out our liberty which we haue in Christ Iesus , that they might bring vs into bondage . To whom we gaue not place by subiection for an houre , that the truth of the Gospell might continue with you .

Here Paule sheweth the cause why he went vp to Ierusalem , and there conferred his gospell with the other Apostles , and why he would not circumcise Titus : Not that he might be the more certaine , or confirmed in the gospell by the Apostles , for he nothing doubted thereof : but that the truth of the gospell might continue in the Churches of the Galathians , and in all the Churches of the Gentiles . We see then that this busines of Paule was no light matter .

Nowe , where he speaketh of the truth of the Gospell , he sheweth that there be two gospels , a true and a false gospell . Indeede the gospell of it selfe is simple , true and sincere , but by the malice of Satans ministers it is corrupt and defaced . Therfore where he saith : The truth of the gospel , he would haue vs to vnderstand also the contrary . As if he would say : The gospell of the false apostles . The false apostles do also preach a faith & a gospel , but they are both false . Therfore haue I set my selfe so constantly against them : and in that I would not geue place vnto them , I haue brought to passe that the truth of the gospell continueth with you . The gospell of the Pope , and other heretikes the Anabaptistes . Verse . 7. So the Pope and the Anabaptists doe bragge at this day that they teach the Gospell & faith in Christ . True it is : but with such frute as the false apostles once did , whom Paule calleth before in the first chapter troublers of the church , and subuerters of the gospell of Christ . On the other side he sayth that he teacheth the truth of the gospell . As if he should say : Those things which the false apostles teach , Of preachers which preach Christ corruptly . bragge they neuer so much that they teach the truth , are nothing else but starke lies . So all Heretikes pretend the name of God , of Christ , and of the Church . Also they pretend that they will not teach errours or lies , but most certaine truth and the pure Gospell of Christ .

The truth of the gospell , what it is . Now the truth of the gospell is , that our righteousnes cometh by Faith only without the workes of the law . The corruption or falshode of the Gospell is , The corruption of the gospell . that we are iustified by Faith , but not without the workes of the lawe . With the like condition the false apostles also preached the Gospel . Euen so doe our Papists and craftie Sophisters at this day . The doctrine of the Papistes concerning faith . For they say that we must beleue in Christ , and that Faith is the foundation of our saluation : but it iustifieth not , except it be furnished with charitie . This is not the truth of the Gospell , but falshode and dissimulation . But the true Gospell in deede is , that works or charitie are not the ornament or perfection of faith : but that faith of it selfe is Gods gift and Gods worke in our hearts , which therefore iustifieth vs because it apprehendeth Christ our redemer . Mans reason hath the law for his obiect , The obiect of reason . thus thinking with it selfe : This I haue done , this I haue not done . But faith being in her owne proper office , hath no other obiect but Iesus Christ the sonne of god , The obiect of faith , is the thing whervnto the eie of faith loketh , which is Christ . deliuered to death for the sinnes of the whole world . It loketh not to charitie . It sayeth not : what haue I done ? what haue I offended ? what haue I deserued ? but what hath Christ done ? what hath he deserued ? Here the truth of the gospel answereth thee : he hath redemed thee from thy sinne , from the Deuil & from eternall death . Faith therefore acknowledgeth , that in this one person Iesus Christ , it hath forgeuenes of sinnes and eternall life . He that turneth his eyes away from this obiect , hath not true Faith but a fantasie and a vaine opinion , and turneth his eyes from the promise to the law , which terrifieth and driueth to desperation .

Wherfore those things which the Sophisters & Scholemen haue taught concerning the iustifying faith being furnished with charitie , Faith adorned with charity . are no thing else but mere dreames . For that faith which apprehendeth Christ the sonne of God & is furnished with him , is the same faith that iustifieth , and not that faith which includeth charitie . For a true & a stedfast faith must lay hold vpon nothing else but Christ alone , and in the afflictions and terrours of conscience it hath nothing else to leane vnto , but this Diamond Christ Iesus . Wherfore he that apprehendeth Christ by faith , True faith . although he be neuer so much terrified with the law , & pressed downe with the weight of his sinnes , yet may he be bold to glory that he is righteous . How or by what meanes ? Euen by that precious Pearle Christ which he possesseth by faith . This our aduersaries vnderstand not , and therfore they cast away this precious Pearle Christ , & in his place they set charitie , which they say is their precious Diamund . Now , when they can not tell what Faith is , it is vnpossible that they should haue faith : much lesse can they teach it vnto others . And as for that which they will seme to haue , it is nothing else but a very dreame , an opinion , and naturall reason , and not faith .

This I say , to the end ye may perceaue that Paule mentioning here the truth of the Gospell , speaketh with great feruencie of spirite for the more reproofe of the contrary . For by these wordes he reprehendeth the false apostles , for that they had taught a false gospell : for they required circumcision & the obseruation of the law as necessary to saluation . Moreouer , Sleights practised of the false apostles against Paule . they went about by craftie sleights and policie to entrap Paule : for they watched him narowly , to see whether he would circumcise Titus or no : Also whether he durst withstand them in the presence of the Apostles , and for this cause he reprehendeth them bitterly . They went about ( sayth he ) to spie out our libertie which we haue in Christ Iesu , that they might bring vs into bondage . Wherfore the false apostles armed them selues on euery side , that they might conuince and confound him before the whole congregation . Besides this , they went about to abuse the authoritie of the Apostles , in whose presence they accused him , saying : Paule hath brought Titus being vncircumcised , into the company of all the faithfull : he denieth and condemneth the law in your presence which are Apostles . If he dare be so bold to attempt this here & before you , what wil not he attempt in your absence among the Gentiles ?

Wherfore when he perceaued that he was so craftely assailed , he strongly withstode the false apostles , saying : we did not suffer our liberty which we haue in Christ Iesu to come in daunger , although the false brethren sought by all meanes to snare vs , and put vs to much trouble : but we ouercame them euen by the iudgement of the Apostles themselues , and we would not yelde vnto them , no not one hower ( for , no doubt , their drift was to haue caused Paule to surcease from this liberty for a time ) sithens we saw that they required the obseruation of the law as necessary to saluation . But if they had alleaged nothing els but charitable bearing with the brethren , no doubt but Paule would haue giuen them place . But it was an other thing that they sought , to witte , that they might bring Paule and all that stucke to his doctrine into bondage . Therefore he would not yelde vnto them , no not the space of one moment .

In like maner doe we also offer to the Papistes all that is to be offered , yea and more then we ought . Onely we except the libertie of conscience which we haue in Christ Iesus . For we will not suffer our consciences to be bound to any worke , so that by doing this thing or that , we should be righteous , or leauing the same vndone , we should be damned . * * These be the corruptions which Luther here sayth , that he tolerateth more then he ought to do : but the safest way is , quite to reiect them . We are contented to eate the same meates that they eate , we wil kepe their feastes and fasting daies , so that they will suffer vs to doe the same with a free conscience , and leaue these threatning words wherwith they haue terrified and brought vnder their subiection the whole world , The Popes thunderbolts . saying : we commaund , we charge , we charge againe , we excommunicate , &c. but this liberty we can not obtaine : like as Paule also could not in his time . Therefore we doe as he did . For when he saw that he could not obtaine this libertie , he would not geue place to the false Apostles , for the space of one hower .

Wherefore like as our aduersaries wil not leaue this free vnto vs , that onely faith in Christ iustifieth : so on the other side neither will we nor can we geue place vnto them , that faith furnished with charitie iustifieth . It is a point of true godlines to be stout against the merit-mongers for keping our Christian liberty . Here we wil and we ought also to be rebellious and obstinate against them , for els we should lose the truth of the Gospell : we should lose our liberty which we haue , not in the Emperour , not in Kings and Princes , not in that monster the Pope , not in the world , not in flesh , bloude , reason &c : but which we haue in Christ Iesus . We should lose faith in Christ , which ( as before I haue said ) apprehendeth nothing els but that precious pearle Christ . This faith whereby we are regenerate , iustified , and engrafted into Christ , if our aduersaries will leaue vnto vs sound and vncorrupt : we offer vnto them that we will doe all things , so that they be not contrary to this faith . But because we can not obtaine this at their ha●des , we againe for our parte will not yelde vnto them one heares breadth ▪ For here is a great and a weighty matter in hand , namely touching the death of the sonne of God : who by the will and commaundement of the father was made flesh , When faith is sound all things are safe was crucified and died for the sinnes of the world . If faith here geue place , then is this death and resurrection of the sonne of God in vaine : then is it but a fable that Christ is the Sauiour of the world : The holy obstinacie and stoutnes of the Godly . then is God also found a lier because he hath not performed that he promised . Our stoutnes therefore in this matter is godly and holy : For by it we seeke to preserue our liberty which we haue in Christ Iesus , and therby to retaine the truth of the Gospell : which if we lose , then doe we also lose God , Christ , all the promises , faith , righteousnes , and euerlasting life .

But some man will say : The lawe is diuine and holy . The doctrine of the law . Let the law haue his glory : but yet no law , be it neuer so diuine and holy , ought to teach me that I am iustified and shall liue through it . I graunt it may teach me that I ought to loue God and my neighbour : also to liue in chastitie , sobernes , patience &c. but it ought not to shew me how I should be deliuered from sinne , the Deuill , death and hell . Here I must take counsell of the Gospell , The doctrine of the Gospel . I must harken to the Gospell which teacheth me , not what I ought to doe ( for that is the proper office of the law ) : but what Iesus Christ the sonne of God hath done for me : to wit , that he suffered and died to deliuer me from sinne and death . The Gospell willeth me to receaue this and to beleue it . And this is the truth of the Gospell . It is also the principall article of all Christian doctrine : wherein the knowledge of all godlines consisteth . Most necessary it is therfore that we should know this article wel , teach it vnto others , and beate it into their heades continually . For as it is very tender , so is it soone hurt . This Paule had well tried , and of this haue all the godly also good experience .

To conclude , Paule would not circumcise Titus , and ( as he saith ) for no other cause but for that certaine false brethren were crept in , to espie out their liberty , and would haue constrained Paule to circumcise Titus . Paule perceauing this constraint and necessity , would geue no place , no not for one hower , but strongly resisted them : And therefore he saith : Neither Titus which was with me , being a Gentile , Galat. 2.3 . was compelled to be circumcised . If they had required this in the way of brotherly charitie , doubtles he would not haue denied it . But seing they would haue done it as a necessary thing , and that by compulsion , to the ill example of others , to the ouerthrowing of the Gospell and to bring mens consciences into bondage , therefore he setteth himselfe mightely against them , and preuailed so , that Titus was not circumcised .

It may seeme to be but a small matter to be or not to be circumcised . But when a man hath an affiance in keping , or is in feare for not keping of it , here God is denied , Christ is reiected , the grace and all the promises of God are refused . They are to be restrained to such as serue to edification or els we ought to leaue them . But if circumcision be kept without this addition , there is no daunger . If the Pope would in this sort require of vs the keping of his traditions as bare ceremonies , it should not be greuous vnto vs to kepe them , forasmuch as we also doe vse ceremonies : but to binde mens consciences to these ceremonies , and to make of them an high and acceptable seruice vnto God , yea and moreouer to adde , that life and saluation , or death and euerlasting damnation consisteth in the obseruation hereof , is a deuilish superstition and full of blasphemie . Who so will not crie out against this , accursed be he .

Verse . 6.7 . And of them which seemed to be great , I was not taught ( what they were in times past , it is no matter to me . &c. )

Why Paule geueth not vnto the apostles any glorious title . This is a vehement and a stout confutation . For he geueth not to the true Apostles themselues any glorious title : but as it were abasing their dignitie , he saith : which seemed to be great , that is , which were in authoritie : vpon whom the determination of all matters depended . Notwithstanding the authoritie of the Apostles was in deede very greate in all the churches . And Paule also did not seeke any whit to diminish their authoritie , but he thus contemptuously aunswereth the false Apostles , which set the authoritie & dignitie of the Apostles against Paule in all the churches , that therby they might weaken his authority & bring his whole ministery into contempt . This Paule might not suffer . To the end therfore that the truth of the Gospell and liberty of conscience in Christ might continue among the Galathians and in all the churches of the Gentiles , he aunswereth stoutly to the false Apostles , that he passed not how greate the Apostles were or what they had bene in time past : and wheras they alleadged the authority of the name of the Apostles against him , it toucheth him nothing at all . He confesseth that the Apostles are in deede somewhat , and that their authority is to be reuerenced . Notwithstanding his Gospell and ministery ought not to be ouerthrowne for the name or title of any whatsoeuer , be he an Apostle or an Angeil from heauen .

And this was one of the greatest arguments that the false Apostles vsed against Paule . The Apostles said they , were familiarly conuersant with Christ for the space of three yeares . They heard and saw all his preachings and miracles . The argument of the false Apostles against Paule . Moreouer they themselues preached & wrought miracles whiles Christ was yet liuing in the world : whom Paule neuer saw in the flesh , & as touching his conuersion , it was long after the glorification of Christ . Wherefore they should now consider which of these they ought more to beleue : Paule which was but one and alone , and also but a disciple , yea and one of the last of all : or the cheifest and most excellent Apostles , The word of God to be preferred before all titles and persons whatsoeuer . which long before Paule were sent & confirmed by Christ himselfe . To this Paule aunswereth : what of all this ? This argument concludeth nothing . Let the Apostles be neuer so greate , yea let them be Angels from heauen , it is no matter to me . The question is not here concerning the excellency of the Apostles , but concerning the word of God and the truth of the Gospell . Herein consisteth all the weight of the matter , that the Gospell may be preserued pure and vncorrupt : which also aboue all things ought to be preferred . Therefore how greate Peter and the other Apostles haue bene , what greate miracles they haue wrought , it is no matter to me . This is it that I onely seeke , euen that the truth of the Gospell may continue among you . This seemeth to be but a slender aunswere of Paule , when of purpose he so contemneth the authoritie of the Apostles which the false Apostles alledged against him , and geueth no other solution to their mighty argument then this : it is no matter to me . Notwithstanding he addeth a reason of the confutation .

Verse . 6. God accepteth no mans person .

This place he alledgeth out of Moses , who vseth the same , God respecteth no mans person . Deut. 10.17 . 2 Chron. 19.7 . Rom. 2.11 . Eccles. 35.16 . Acts. 10.34 . Ephes. 6.9 . Colos 3.26 . not once but many times : Thou shalt not accept in iudgement the person of the rich man or of the pore . And this is a principle of diuinitie : God is no acceptor of persons . With the which saying he stoppeth the mouthes of the false apostles . As though he would say : Ye set those against me which seeme to be somewhat : but God careth not for such outward things . He regardeth not the office of Apostleship . It is not the dignity or authority of men the he loketh vpon . And in token hereof , Iudas . Saule . Ismaell . Esau . he suffered Iudas one of the chiefest Apostles , & Saul one of the greatest kings , yea & the first of all , to fall away & to be damned . Ismaell also & Esau he refused , being both first born . So shal you find throughout al the whole scripture that god oftentimes reiected those which in outward shew were very good & holy men . And in these examples God semeth sometimes to be cruel : but it was most necessary that such feareful examples should be shewed & also be writen . For this vice is naturally grafted in vs , that we highly esteeme that persons and outward appearance of men and more regard the same then the word of God . Contrariwise God will haue vs to fixe our eies and to rest wholy vpon the word it selfe : Man regardeth the person . he will not haue vs to reuerence and adore the Apostleship in the persons of Peter and Paule , but Christ speaking in them , and the word which they bring and preache vnto vs .

This the naturall man can not see : but the spirituall man onely discerneth the person from the word , Euery creature of God may be called the veile of God , because God is , as it were couered and shadowed vnder it . the veile of God from God himselfe . Now this veile of God is euery creature . Moreouer , God here in this life dealeth not with face to face , but couered and shadowed from vs : that is , as Paul saith in an other place : * * 1. Cor. 13.12 . we se him now as it were through a glasse and darkely . Therefore we can not be without veiles in this life . But wisedom is here required , which can discerne the veile from God himselfe : and this wisedom the world hath not . The couetous man hearing that man liueth not by bread onely , Deut. 5.10 . Mat. 4.4 . but by euery word that procedeth out of the mouth of God , eateth the bread , but he seeth not God in the bread : Man trusteth to the veiles of God , and not to God himselfe . for he beholdeth the veile onely and outward shew . So he doth with gold and other creatures , trusting to them so long as he hath them : but when they leaue him , he despaireth . And thus he honoureth not the creator , but the creatures , not God but his owne belly .

This I speake least any man should thinke that Paule vtterly condemneth these outward veiles or persons . For he sayth not that there ought to be no person , but that ther is no respect of persons with God . There must be persons and outward veiles : The outward veiles are Gods good creatures , but we must not trust in them , which is wicked . God hath geuen them and they are his good creatures : but we must put no trust in them . All the matter is in the right vsing of things , & not in the things themselues , as before I haue sayd . There is no fault in circumcision or vncircumcision ( for circumcision is nothing , and vncircumcision is nothing ) but in the vse therof . To put righteousnes in the one , and vnrighteousnes in the other , that vse is damnable and ought to be taken away : which being remoued , circumcision and vncircumcision are things tolerable .

So the Prince , the magistrate , the preacher , the scholemaster , the scholer , the father , the mother , the children , the master , the seruaunt are persons and outward veiles , which God will haue vs to acknowledge , loue and reuerence as his creatures , which also must needes be had in this life : but he wil not haue vs so to reuerence them or trust vnto them , that we forget him . And to the end that we should not too much magnifie the outward persons or put any trust in them , God leaueth in them offences and sinnes , yea great and foule sinnes , to teach vs what difference there is betwene the person and God him self . God suffreth his deare sainctes to fal into great vices , that we shuld not cleaue to their persons . * * 2. Sam. 11.4.17 . Dauid that good king , because he should not seeme to be a person vpon whom men should trust , fel into horrible sinnes , adulterie and murther . * * Mat. 26.69 . Marke . 14.66 . Luke . 22.55 . Iohn . 18.25 . Men are but men . Peter that excellent Apostle denied Christ . These and such like examples , wherof the scripture is full , ought to warne vs that we repose not our trust in the person & outward veile , nor thinke that when we haue the outward shewes & shadowes , we haue al things : As it is in Poperie , where they iudge all things according to the outward veile , and therefore all Poperie is nothing else but a meere respecting of persons and outward shewes . God hath geuen his creatures to our vse and to doe vs seruice , and not as Idols , that we should do seruice vnto them . Let vs then vse bread , wine , apparell , possessions , gold , siluer , and all other creatures : but let vs not trust or glory in them : for we must trust and glory in God alone : He onely is to be loued , he only is to be feared and honored .

Paule calleth here the person of man the Apostleship or office of the Apostles , which wrought many and greate miracles , Paule calleth the Apostleship the person of man . taught and conuerted many to the faith , and were also familiar with Christ . Briefly , this word person comprehendeth the whole outward conuersation of the Apostles which was holy , and their authoritie which was great . Notwithstanding ( sayth he ) God esteemeth not these things : Not that he esteemeth them not at all , but in the matter of iustification he regardeth them not , be they neuer so great and so glorious . For we must diligently marke this distinction , that in matters of diuinitie we must speake farre otherwise then in matters of policy . In matters of policy ( as I haue sayd ) God will haue vs to honour and reuerence these outward veiles or persons as his instruments by whom he gouerneth and preserueth the world . But when the question is touching religion , conscience , the feare of God , faith and the seruice of God , we must not feare these outward persons , we must put no affiance in them , loke for no comfort from them , The outward person is not to be looked vpon in iudgement , Deut. 1. or hope for deliuerance by them either corporally or spiritually . For this cause God will haue no respect of persons in iudgement : for iudgement is a diuine thing . Wherefore I ought neither to feare the iudge , nor trust to the iudge : but my feare & trust ought to be in God alone , who is the true iudge . The ciuill iudge or magistrate I ought in deede to reuerence for Gods cause , whose minister he is : but my conscience may not stay or trust vpon his iustice & equitie , or be feared through his vniust dealing or tyranny , whereby I might fal into any offence against God , either in lying , in bearing false witnesse , or denying the truth &c. Otherwise I will reuerence and honour the magistrate with all my heart .

What can the Pope otherwise do being Antichrist but take vpon him dominion such as Gods word neuer allowed of ?

Marke what seruitude Luther was content to endure so that he and others might enioy the liberty of conscience .

Acts. 4.19 .

The dominion of the Pope intolerable .

So I would also honour the Pope and loue his person if he would leaue my conscience free and not compell me to sinne against God . But he will so be feared and adored as can not be done without offence to the maiestie of God . Here since we must needes lose the one , let vs lose the person and sticke to God . We could be content to suffer the dominion of the Pope : but because he abuseth the same so tirannously against vs , & would compell vs to deny and blaspheme God , & him onely to acknowledge as our Lord & master , clogging our consciences , & spoiling vs of the feare & trust which we should haue in God , therfore we are compelled by the commaundement of God to resist the Pope : for it is writen that we must rather obey God then men . Therfore without offence of conscience ( which is our singular confort ) we contemne the authority of the pope .

There is a vehemencie in this word God : for in the cause of religion and the word of God , there must be no respect of person : but in matters of policy we must haue regard to the person : otherwise there must needes follow a contempt of all reuerence and order . In this world god will haue an order , a reuerence and a difference of persons . For els the childe , the scholler , the seruaunt , the subiect would say : I am a Christian as well as my father , my scholemaster , my master , my Prince : why then should I reuerence him ? Before God there is no respect of persons , neither of Grecian nor of Iewe , Rom. ● . 9.10 but all are one in Christ : although not so before the world .

Thus Paule dissolueth the argument of the false Apostles touching the authority of the Apostles , saying that it is nothing to that purpose . For the question is not here concerning the respect of persons , but ther is a farre weightier matter in hand , that is to say , a diuine matter concerning God & his word , & whether this word ought to be preferred before the Apostleship or no. Whereunto Paule aunswereth : So that the truth of the gospel may continue , so that the word of God and the righteousnes of faith may be kept pure and vncorrupt , let the Apostleship goe , let an Angell from heauen , let Peter , let Paule and altogether perish .

Verse . 6. Neuerthelesse they that seemed to be the chiefe , did communicate nothing with me .

As though he would say : I did not so conferre with the Apostles , that they taught me any thing . For what should they teach me , since Christ by his reuelation had before sufficiently taught me all things ? & moreouer since I haue now preached the Gospell the space of eightene yeares among the Gentiles , & Christ hath wrought so many miracles by me , wherby he hath confirmed my doctrine ? Wherfore it was but a conference and no disputation . Wherein I learned nothing , What Paule did in that conference . neither did I recant , nor yet defend my cause , but only declared what things I had done : to witte , that I had preached to the Gentiles faith onely in Christ without the lawe , and that by this preaching of faith the holy Ghost came downe vpon the Gentiles , which immediatly spake with diuers tongues . Which thinge when the Apostles heard , they witnessed that I had taught the truth . Wherfore the false Apostles doe me greate wrong which peruert and turne all these things cleane contrary .

Now if Paule would geue no place to the false Apostles which set the authoritie of the true Apostles against him : much lesse ought we to geue place to our aduersaries , which haue nothing els to bragge of but the authoritie of their Idol the Pope . I know that the godly ought to be humble : The holy pride of the godly against the Pope . but against the Pope I will and I ought to be proude with an holy pride and say : Thou Pope , I wil not be subiect vnto thee : I will not take thee for my master , for I am sure that my doctrine is true and godly . But the Pope will not heare this doctrine . Nay he would force vs to obey his lawes and his decrees , and if we will not , he will by and by excommunicate , curse and condemne vs as heretikes . Such pride therfore against the Pope is most necessary . And if we should not so be proude , & vtterly condemne in the holy Ghost both him withal his doctrine , & the deuil the father of lies speaking in him , Why●e the godly are proude against the Pope . we should neuer be able to defend this article of the righteousnes of faith . We doe not then contemne the authoritie of the Pope because we would beare rule ouer him , neither doe we goe about to exalt our selues aboue all souereigne power , since it is euident that we teach all men to humble and submit themselues to the higher powers * * The Pope is no power ordeined of God . ordained of God : but this is it that we onely seke , that the glory of God may be maintained and the righteousnes of faith may be kept pure and sound .

Wherefore if the Pope will graunt vnto vs that God alone by his meere grace through Christ doth iustifie sumers , This is impossible for Antechrist the sonne of perdition to acknowledge . we will not onely carry him in our hands , but will also kisse his feete . But since we can not obtaine this , we againe in God are proude against him aboue measure , & will geue no place , no not one hears breadth to all the Angels in heauen , not to Peter , not to Paule , not to an hundreth Emperours , not to a thousand Popes , nor to the whole world . Be it farre from vs that we should here humble ourselues , since they would take from vs our glory , euen God himselfe that hath created vs and geuen vs all things , and Iesus Christ who hath redemed vs with his bloud . Let this be then the conclusion of altogether , that we will suffer our goods to be taken away , our name , our life , and all that we haue : but the Gospell , our faith , Iesus Christ we will neuer suffer to be wrested from vs . And cursed be that humilitie which here abaseth and submitteth it selfe . Nay rather let euery Christian man here be proude and spare not , except he will deny Christ .

Wherefore God assisting me , my forehead shal be more hard then all mens foreheads . Here I take vpon me this title , according to the prouerbe : I geue place to none . Yea I am glad euen withal my hart in this poynt to be called rebellious and obstinate . And here I confesse that I am and euer will be stout and sterne and will not one inch geue place to any creature . Charitie geueth place : for it suffereth all things , beleueth all things , 1 Cor. 13.7 . Loue suffereth all things , but faith can beare nothing hopeth all things , endureth all things . But faith geueth no place , yea it can suffer nothing , according to this auncient verse , Non patitur ludum fama , fides , oculus : That is , mans good name , his faith , and his eie will not be dalied withall . Wherfore a Christian , as touching his faith , can neuer be to proude nor to stout , neither must he relent or geue place , no not the breadth of one hear . For faith maketh a man here like vnto God : 2 Pet. 1.4 , but God suffereth nothing , he geueth place to none , for he is immutable . So is faith immutable , and therfore may suffer nothing , geue place to no man . But as touching charitie let a Christian man yeld and suffer all things , for therin he is but a man .

Vers. 7.8 . But contrariwise when they sawe that the Gospell ouer vncircumcision was committed vnto me , as the Gospel ouer circumcision was vnto Peter ( for he that was mighty by Peter in the Apostleship ouer the circumcision , was also mighty by me towards the Gentiles . )

With these words Paule mightely confuteth the false Apostles : For here he chalengeth to himselfe the same authoritie which the false Apostles attributed to the true Apostles . And he vseth here a figure which is called an Inuersion , returning their argument against themselues . The false Apostles ( saith he ) doe alledge against me the authoritie of the greate Apostles , to maintaine their cause . But I contrariwise doe alledge the same against them for my defence , for the Apostles are on my side . Wherefore O my Galathians , beleue not these counterfet apostles which bragge so much of the authoritie of the Apostles against me . For the Apostles when they saw the Gospell ouer the vncircumcision to be committed to me , and knew of the grace that to me was geuen , gaue to me and Barnabas the right hands of felowship , approuing my ministerie and geuing thankes vnto God for the gift which I had receiued . Thus he retourneth the argument of the false apostles vpon them selues . And here is also in these wordes an ardent vehemencie , and more contained in matter , then in wordes is able to be expressed .

This seemeth to be a hard text , To Peter is committed the Gospell ouer circumcision . and to Paule ouer vncircumcision . Actes . 10.17 . where Paule sayth that the gospell ouer the vncircumcision was committed vnto him , & ouer the circumcision vnto Peter , when notwithstanding Paule almost euery where preached to the Iewes in their Sinagoges , and Peter likewise to the Gentiles . There are examples & testimonies of both in the Acts. Peter conuerted the Centurian with his familie , which was a Gentile . He wrote also to the Gentiles , as his first epistle testifieth . 1. Peter . 1.1 . Paule preaching Christ among the Gentiles , Actes . 9.20 . entreth notwithstanding into the Sinagoges of the Iewes , and there preacheth the gospel . And our Sauiour Christ in Mathew and Marke commaundeth his apostles to goe throughout the whole world , and preach the Gospel to euery creature . Mat. 23.9.10 . Marc. 16.15 . Paule likewise sayth : The gospel preached to euery creature which is vnder heauen . Coloss. 1.5.6 . Why then doth he call himselfe the Apostle of the Gentiles , and Peter with the other , the Apostles of the circumcision ?

This question is not hard . Paule here hath respect vnto this , that the other Apostles remained specially in Ierusalem , vntil God called them vnto other places . Thus stoode the matter then for the time , that whiles the politicall state of the Iewes continued , the Apostles still remained in Iudea : but when the destruction of Ierusalem approched , they were dispersed throughout the whole world . Actes . 13.1.2 . Peter the Apostle of the Iewes , and Paule of the Gentiles . But Paule as it is written in the Actes , by a singular vocation was chosen to be the Apostle of the Gentiles , and being sent out of Iudea , he traueled through the countreys of the Gentiles . Now were the Iewes dispersed almost throughout the whole world , and dwelt here and there in cities and other places amongs the Gentiles . Paule comming thether was wont ( as we read in the Actes ) to goe into the Sinagoges of the Iewes , Actes . 9.20 . Paule preached also to the Iewes . and by this occasion he first brought vnto them as the children of the kingdom , this glad tidings , that the promises made vnto the fathers , were now accomplished by Iesus Christ . When they would not heare this , he turned to the Gentiles , as Luke witnesseth , where he bringeth in Paule thus boldly speaking against the Iewes : Act. 13.45.46 . Math. 10.6 . It was necessary that we should first preach the word of God vnto you : but seing ye reiect it , & iudge your selues vnworthy of euerlasting life , loe we turne to the Gentiles . And in the Actes : Actes . 28 . 2● . Be it knowne therfore vnto you , that this saluation of God is sent vnto the Gentiles , and they shall heare it . Wherefore Paule was sent specially vnto the Gentiles . But because he was a detter vnto all , Rom. 1.14 . and became all things vnto all men , therfore , occasion being offered , he went into the Sinagoges of the Iewes , where not only the Iewes , but also the Gentiles heard him preaching Christ . Otherwhiles he preached publikely in the market place , in houses , and by the riuers sides . He was specially then the Apostle of the Gentiles , as Peter was of the Iewes : who notwithstanding preached Christ to the Gentiles also when occasion was offered .

Vncircumcision . Circumcision . And here he calleth vncircumcision the Gentiles , and circumcision the Iewes by a figure named Synecdoche , which vnder part comprehendeth the whole : which figure is commonly vsed in the scripture . The gospell then ouer vncircumcision , is that which should be preached to the Gentiles . This gospell he sayth was committed vnto him , as the gospell ouer circumcision was vnto Peter . For as Peter preached the gospell among the Iewes , so did he among the Gentiles .

Paule receaueth not his gospel of the other Apostles . This he often repeteth , that Peter , Iames and Iohn , which semed to be the pillers of the church , taught him nothing , nor committed vnto him the office of preaching the Gospell , as hauing authoritie and rule ouer him . But they them selues ( sayth he ) did see that the gospell was committed vnto me : but not by Peter . For as I did not receiue or learne my gospel of man , so did I receiue no commaundement by man to preach the same , but both the knowlege and the commaundement to preach it among the Gentiles , I receiued immediatly from God : like as the charge was geuen of God vnto Peter to preach the same among the Iewes .

This place witnesseth very plainly that the Apostles had like calling , The Apostles calling equall . like charge , and all one Gospell . Peter preached no other Gospell then the rest of the Apostles did , neither did he appoynt to others their charge and office : Equalitie among the Apostles . but there was an equalitie among them all , for they were all taught of God , that is , both their vocation and charge was wholy and immediatly from God . There was none therefore greater then other : none that had any prerogatiue aboue other . And therefore where the Pope vaunteth that Peter was the chiefe of the Apostles , that thereby he might confirme and stablish his vsurped primacie , it is an impudent lie .

Verse . 8. For he that was mightie by Peter .

This is a confutation of an other argument of the false apostles . Why doe the false apostles boast ( sayth he ) that the Gospell of Peter was mightie , that he conuerted many , that he wrought many and great miracles , raised vp the dead , and with his shadow cured the sick ? Actes . 15.14 . The Gospell of Peter mightie . I graunt all these things to be true : but Peter receiued this power from heauen . God gaue a vertue to his woorde that many did beleeue him , and great miracles were wrought by him . The same power had I also : which I receiued not of Peter , but the same God and the same spirite which was mightie in Peter , was mightie in me also . I had the same grace : I taught many : I wrought many miracles , and through my shadow also I cured the sicke . And this Luke testifieth in the .19 . Actes . 19.11.12 . of the Actes in these wordes : And God wrought no small miracles by the handes of Paule , so that from his body were brought napkins and handkercheefes , and the diseases departed from them , and the euill spirites went out of them . Read more hereof in the .13.16.20.28 . of the Actes .

To conclude , Paule wil be counted in no poynt inferiour to the rest of the Apostles : and herein he standeth with a godly and a holy pride . For he was compelled of necessitie to take vpon him stoutly against Peter , The stoutnes of Paul is not carnall . and the zeale of God constrained him to be proud whether he would or no. Certaine prophane spirites , as Iulianus and Porphirius not considering this , thought it to be but a carnall pride that caused Paule thus to doe : such as at this day we see in the Pope and his generation . But Paule had not here his owne busines in hand , but a matter of Faith. Nowe , as concerning Faith we ought to be inuincible , and more harde if it might be , then the Adamant stone . But as touching charitie , we ought to be soft , and more flexible then the reede or leafe that is shaken with the winde , and ready to yelde to euery thing . Therefore the controuersie was not here touching the glorie of Paule , but the glory of God , the word of God , the true worship of God , true religion , and the righteousnes of Faith , to the ende that these things might still remaine pure and vncorrupt .

Verse . 9. And when Iames and Cephas and Iohn knew of the grace that was geuen vnto me , which are counted to be pillers , they gaue to me and to Barnabas the right hands of felowship , that we should preach vnto the Gentiles , and they vnto the circumcision .

That is to say , when they heard that I had receaued my calling and charge from god to preach the gospel among the Gentiles , & that God had wrought so many miracles by me : moreouer , that so great a nomber of the Gentiles were come to the knowledge of Christ through my ministerie , and that the Gentiles had receiued the holy Ghost without the law and circumcision by the onely preaching of faith , they glorified God for this grace which was geuen vnto me .

What Paule calleth grace in this place . He calleth grace here what so euer he had receaued of God : to wit , that of a persecuter and waster of the Church , he was made an Apostle , was taught by Iesus Christ , & enriched with spiritual gifts . And heerewithall he sheweth that Peter gaue testimonie vnto him , Peter aloweth the ministerie of Paul. that he was a true Apostle , sent and taught , not by hym selfe nor by the other Apostles , but by God alone , and not onely acknowledged the ministerie and authoritie of Paule , and giftes of the spirite which were in him , as heauenly things , but also approued and confirmed the same , and yet not as a superiour and ruler , but as a brother and witnes . Iames and Iohn did ●●●●wise the same . Wherefore he concludeth that they which are esse●●● for the cheefe pillers amongst the Apostles , are wholy with him and not against him .

Verse . 9. The right handes of felowship .

As if they should haue sayd : We ( O Paule ) in preaching the gospel , doe agree with thee in all things . Therefore in doctrine we are companions and haue felowship togither therin : that is to say , we haue all one doctrine , Paule and the other Apostles taught all one gospell . for we preach one gospell , one baptisme , one Christ and one faith . Wherefore we can teach or enioyne thee nothing , since there is one mutuall consent betwixt vs in all things . For we doe not teach any other or more excellent things then thou doest : but the same giftes which we haue , we see to be in thee also , sauing that to thee is committed the Gospell ouer the vncircumcision , as the Gospell ouer the circumcision is vnto vs . But we conclude here that neither vncircumcision nor circumcision ought to hinder our societie and felowship , since it is but one gospell which we both preach .

Hetherto Paule hath proued by manifest witnes , not only from god , but also from man , that is to say , the apostles , that he had truely & faithfully preached the gospel . Therfore he sheweth that what so euer the false apostles sayd to diminish his authority , is but fained and forged matter , and that the testimony of the Apostles maketh for him , & not for the false apostles . But for that he is alone & without witnes , therfore he addeth an oth , & calleth God to record that the things which he hath spoken are true .

Verse . 10. Warning onely that we should remember the poore : which thing also I was diligent to doe .

After the preaching of the Gospel , A good minister must be carefull for the poore . Esay . 61.1 . Math. 11.1 . Luke . 4.16 . the office and charge of a true and faithful Pastor is , to be mindful of the poore . For where the Church is , there must needes be poore : who for the most part are the onely true disciples of the Gospell , as Christ sayth : The poore receiue the glad tidings of the Gospell . For the world and the Deuill do persecute the Church , and bring many to pouertie , who are afterwardes forsaken and despised of the world . Moreouer the world not onely offendeth herein , The world is forward to geue for the maintenaunce of vngodlines , but it careth not for Gods ministers . but is also carelesse for the maintenaunce and preseruation of the gospell , true religion , and the true seruice of God . There is none that will now take any care for the nourishing of the ministers of the Church , and erecting of scholes : but for the erecting and stablishing of false worship , superstition and idolatrie , no cost was spared , but euery man was ready to geue largely what so euer could be made . And hereof came vp so many Monasteries , so many cathedrall Churches , so many Bishopprickes in the Popes church where all impietie raigned , with so great reuenues prouided for their sustentation : where as now a whole Citie thinketh it much to finde one or two poore ministers and preachers of the Gospell , which before , whiles the Pope and all impietie raigned , was charged and burdened with finding so many Monasteries and infinite swarmes of massing Priestes . To be briefe , true religion is euer in neede . And Christ complaineth , that he is hungrie , thirstie , harbourles , naked and sicke . Contrariwise , Math. 25 . 3● . false religion and impietie flourisheth & aboundeth with all worldly wealth and prosperitie . Wherfore a true and faithful Pastor must haue a care of the poore also : and this care Paule here confesseth that he had .

Verse . 11. And when Peter was come to Antiochia , I withstoode him to his face : for he was to be blamed .

Paule goeth on still in his confutation , saying that he not onely hath for his defence the testimonie of Peter & the other Apostles which were at Ierusalem : but also that he withstoode Peter in the presence of the whole Church of Antioche . He sheweth here a matter not done in a corner , but in the face of the whole church . For ( as before I haue said ) he hath here no trifeling matter in hand , but the chiefest article of all Christian doctrine . The maiestie of this article of iustification . The value and maiestie where of who so rightly estemeth , to him all other things shall seeme but vile and nought worth . For what is Peter ? what is Paule ? what is an Angell from heauen ? what are all other creatures to the article of Iustification ? which if we know , then are we in the cleare light : but if we be ignoraunt therof , them are we in most miserable darknes . Wherfore if ye see this article impugned or defaced , feare not to resist either Peter or an Angell from heauen , following the example of Paule , who seing the maiestie of this article to be in daunger for the dignitie of Peter , did nothing regard his dignitie & estimation , that he might keepe the same pure & vncorrupt . For it is wrytten : Mar. 10.39 . Math. 16.25 . He that loueth father or mother , or his owne life more then me , is not worthy of me .

It behoueth vs to be obstinate in Gods matter . Wherefore we are not ashamed for the defence of the truth , to be counted and called of the hypocrites proud and obstinate , & such as wil be onely wise , will heare none , will geue place to none . Very necessary it is here to be inflexible & obstinate . For the cause why we offend man , that is to say , tread downe the maiestie of the person or of the world , is such , that the sinnes which the world iudgeth to be most hainous , are counted singular vertues before God . In that we loue our parentes , honoure the Magistrate , shew reuerence to Peter and other ministers of the word , we doe well . But here we haue in hand the cause neither of Peter nor parents , nor Magistrate , nor of the world , nor of any other creatures , but of god him selfe . Here if I geue no place to my parents , to the Magistrate , or an Angell from heauen , I doe well . For what is the creature in respect of the creator ? Yea , what are all creatures compared vnto him ? Euen as one droppe of water in respect of the whole sea . Why then should I so highly esteme Peter which is but a droppe , and set God aside which is the whole sea ? Let the droppe therefore geue place to the sea , and let Peter geue place vnto God . This I say , to the ende that ye should diligently weye and consider the matter wherof Paule entreateth : For he entreateth of God , who can neuer be magnified enough .

And here of purpose he addeth this clause , to his face , against the venemous vipers and apostles of Satan , which sclaunder those that are absent , and in their presence dare not once open their mouth : as the false apostles did , whom also here he toucheth by the way : A Christian will openly reproue vices in his brother which durst not speake euill of him in his presence , but in his absence sclaundered him most spitefully . So did not I ( sayeth he ) speake euill of Peter , but frankly and openly I withstoode him , not of any colourable pretence , ambition , or other carnall affection , but because he was to be blamed .

Here let other men debate whether an Apostle may sinne or no. The Prophets and Apostles haue sinned , and had their infirmities , & yet God hath deliuered vnto vs by their ministerie , whatsoeuer he would haue vs to folow without corruption . This say I , that we ought not to make Peters fault lesse then it was in deede . The Prophets themselues haue sometimes erred and ben deceiued . * * 2. Sam. 7.3.4.5 Actes 1.6 . Peter sinned . Math. 28. Actes . 10.11 . Nathan of his owne spirite sayd vnto Dauid that he should build the house of the Lord . But this Prophecie was by and by after corrected by a reuelation from God , that it should not be Dauid , because he was a man of warre and had shed much bloud , but his sonne Salomon that should build vppe the house of the Lord . So did the Apostles erre also . For they imagined that the kingdom of Christ should be carnall and worldly , as we may see in the first of the Actes . And Peter him selfe , although he heard this commaundement of Christ : Goe into the whole world . &c. Yet he had not gone vnto Cornelius , if he had not ben admonished by a vision . But in this matter he did not onely erre , but also committed a great sinne , and if Paule had not resisted him , all the Gentiles which did beleue , had ben constrained to receiue circumcision , and to kepe the lawe . The beleuing Iewes also had ben confirmed in their opinion : to witte , that the obseruation of these things was necessary to saluation , and by this meanes they had receiued againe the lawe in stede of the Gospell , Moises in stede of Christ : No Sainctes without sin . and of all this great enormitie and horrible sinne Peter by his dissimulation had ben the onely occasion . Therfore we may not attribute to the Sainctes such perfection , as though they could not sinne .

Luke witnesseth that there was such great dissention betwene Paule and Barnabas , Dissention betwene Paule and Barnabas . Actes . 15.1.2.3 . ( which were put a part together for the ministerie of the gospell among the Gentiles , and had traueled through many regions , and preached vnto them the gospell ) that the one departed from the other . Here we must nedes say that there was a fault either in Paule or in Barnabas . And doubtles it could not be but that the discord was exceeding great which seperated these two companions being ioyned together in such a holy felowship , as the text witnesseth . The fauls of the Sainctes bring great comfort vnto vs . Such examples are written for our consolation . For it is a great confort vnto vs when we heare that euen the saincts which haue the spirit of god , do sinne . Which confort they would take from vs which say that the sainctes doe not sinne .

Iudges . 1.6 . 2 Sam 11.24 . Iob. 3.12 . Iob. 4 &c. Ierem. 10.14 . Ionas . 4 3. Sampson , Dauid and many other excellentmen , full of the holy Ghost , fell into greate sinnes . Iob and Ieremy curse the day of their natiuitie . Elias and Ionas are wery of their life , and desire death . Such errours and offences of the sainctes , the scripture setteth forth to the comfort of those that are afflicted and oppressed with desperation , and to the terrour of the proude . No man hath so greuously fallen at any time , but he may rise againe . And on the other side , no man taketh so fast footing but he may fall . If Peter fell , I may likewise fall . If he rose againe , I may also rise againe . And such examples as these are , the weake harted and tender consciences ought to make much of , that they may the better vnderstand what they pray for when they say : forgeue vs our trespases : and , I beleue the forgeuenes of sinnes . We haue the selfe same spirite of grace and prayer which the Apostles and all the saincts had , neither had they any prerogatiue aboue vs . We haue the same gifts which they had , the same Christ , baptisme , word , forgeuenes of sinnes , all which they had no lesse neede of then we haue , and by the same are sanctified and saued as we be .

Verse . 12. For before that certaine came from Iames , he did eate with the Gentiles .

Peter liueth with the Gentiles like a Gentile . The Gentiles which were conuerted to the faith , did eate meates forbidden by the law , and Peter being conuersant with the Gentiles which were conuerted , did eate with them , and drunke wine also which was forbidden , knowing that herein he did well , and therefore boldly transgressed the law with the Gentiles . Paule confesseth that he also did the like when he saith that he became as a Iewe to the Iewes , and to them that were without law , 1 Cor. ● . 20.21 . as though he were without law : That is to say , with the Gentiles he did eate and drinke like a Gentile and kept no law at all : with the Iewes , according to the lawe he abstained from all things forbidden in the law . For he laboured to serue & please all men that he might gaine all . Wherefore Peter in eating and drinking with the Gentiles sinned not , but did well , and knew that it was lawfull for him so to doe : For he shewed by this transgression , that the law was not necessary to righteousnes , and also deliuered the Gentiles from the obseruation of the lawe . For if it were lawful for Peter in one thing to breake the law , it was lawfull for him to breake it in al things . And Paule doth not here reproue Peter for his transgression , but for his dissimulation , as followeth .

Verse . 12. But when they were come , he withdrewe and separated himselfe , fearing them which were of the circumcision .

Here then ye see Peters offence , as Paule plainly setteth it forth . The offence of Peter . Paule accuseth him not of malice or ignorance , but of dissimulation and infirmity , in that he absteined from meates forbidden in the law , fearing lest the Iewes which came from Iames , should be offended therby , and had more respect to the Iewes then to the Gentiles : wherby he gaue occasion as much as in him was , to ouerthrow the Christian libertie & truth of the Gospell . For in that he did withdraw and vtterly separate himselfe , abstaining from meates forbidden in the lawe ( which notwithstanding he had eaten of before ) he ministred a scruple of conscience to the faithfull , thus to gather vpon his example : What the beleuing Iewes gathered of Peters abstaining . Peter abstaineth from meates forbidden in the law : therefore he that eateth meates forbidden in the law , sinneth and transgresseth the law : but he that abstaineth is righteous and kepeth the law , for els would not Peter haue withdrawn himselfe . But because he did so , and of purpose refused those meates which before he did eate , it is a sure argument that such as eate against the law doe sinne , and such as abstaine from meates which the law forbiddeth , doe keepe the law and are iustified thereby .

Here note , that the end of this facte of Peter is reproued of Paule , & not the fact it selfe : for the facte in it selfe was not euill . A facte is one thing and the end of a facte an other . To eate and drinke , or not to eate & drinke is nothing . But the end , that is : If thou eate thou sinnest : If thou abstaine thou art righteous , is euill . So circumcision of it selfe is good , but this end is euill : If thou be not circumcised after the law of Moses , thou canst not be saued . Also to eate meates prohibited in the law , is not euill : but this shrinking and dissimulation of Peter is euill . For it might be said : Peter abstaineth from meates forbidden in the law : wherfore if thou doest not likewise abstaine , thou canst not be saued . This Paule might in no wise dissemble : for the truth of the Gospell was here in daunger . To the end therefore that this truth might continue sound and vncorrupt , he resisted Peter to his face .

And here we must make a distinction . Meates may be refused two maner of waies . 1 Cor. 9. For meates may be refused two maner of waies . First for christian charities sake . And herein ther is no daunger : for to beare with the infirmitie of my brother it is good . So Paule himselfe both did and taught . Secondly , by abstaining from them to obtaine righteousnes , and for not abstaining to sinne and to be be damned . Here accursed be charitie with all the seruice and works of charitie whatsoeuer . For thus to refraine from meates is to deny Christ , to tread his bloud vnder our feete , to blaspheme the holy Ghost , and to despise all holy things . Wherefore if we must lose the one , let vs rather lose man our frend and brother , then God our father . For if we lose god our father , man our frend and brother can not continue .

Ierome , who neither vnderstood this place nor the whole epistle besides , thinketh this to be but a fained reprehension of Paule , & therfore he excuseth Peters fall , saying , that it was done by ignorance . But Peter offended through dissimulation , The dissimulation of Peter and therby he had established the necessity of the law , he had constrained both Gentiles & Iewes to reuolt from the truth of the Gospell , he had giuen them greate occasion to forsake Christ , to despise grace , to returne to the Iewish religion & to beare all the burdens of the law , if Paule had not reproued him & by that meanes reuoked the gentiles & Iewes which were offended through this example of Peter , to the liberty which is in Christ Iesus & to the truth of the gospel .

The sinne of Peter . Wherfore if a man would here set forth and amplifie Peters offence , it should appeare to be very greate , and yet was it not done by malice or ignorance , but by occasion and feare only . Thus we see what ruines may come by one mans fal and offence if it be not well seene to and corrected in time . Wherfore we may not trifle with this article of iustification : A fall in doctrine is easy . neither is it without good cause that we do so often and so diligently put you in minde therof .

The Councell holden at Ierusalem . And it is much to be marueled that Peter being such an excellent Apostle should thus do : who before in the Councel of Ierusalem stood in a maner alone in the defence of this article & preuailed therin , namely that saluation cometh by faith without the law . Acts. 15. He that before did so constantly defend the truth & liberty of the gospell , now by his fall in abstaining from meates forbidden in the law , 1. Cor. 10.12 . is not only the cause of greate offence , but also offendeth against his owne decree . Wherfore let him which thinketh he standeth , take heede lest he fall . * * Ceremonies are daungerous : and if such offence come by keping those which were commaunded of God , what may we think of such as Antechrist hath deuised , seruing to no edification ? No man would thinke what daungers & perils do ensue of traditions & ceremonies : which not withstanding we can not want . What is more necessary then the law & the works therof ? and yet there is great daunger lest by the same , men be brought to the denial of Christ . For of the law often times cometh a trust & affiance in works , & where that is , there can be no affiance in Christ . Christ therfore is soone denied & sone lost , as we may see by this example of Peter , who knew this article of iustification better then we do , & yet how easily did he geue occasion of such an horrible ruine , that all the Gentiles should therby haue falne away from the preaching of Paule , & by this meanes should haue lost the gospell & Christ himselfe . And all this should haue bene done vnder a holy pretence . For they might haue said : Paule , hetherto thou hast taught vs that we must be iustified by grace without the law . Thou seest now that Peter doth the contrary : for he abstaineth from meates forbidden in the law , & hereby he teacheth vs that we can not be saued except we receaue circumcision & obserue the lawe .

Verse . 13. And the other Iewes dissembled likewise with him , in so much that Barnabas was brought into their dissimulation also .

Here ye may plainly see that Paule chargeth Peter with dissimulation . If Peter dissembled , Peters dissimulation . then did he certainly know what was the truth and what was not . He that dissembleth sinneth not of ignorance , Dissimulation what it is . but deceaueth by a colour which he knoweth himselfe to be false . And other ( saith he ) dissembled likewise with Peter , in so much that Barnabas also ( who was Paules companion , & had now a long time preached among the Gentiles faith in Christ without the law , together with Paule ) was brought into their dissimulation . Ye haue here then Peters offence plainly described to be meere dissimulation , which afterwards had ben an occasion of the ruine of the Gospel then newly receaued , if Paule had not resisted him .

And this is a wonderfull matter , that God preserued the church being yet but yong , and the Gospell it selfe , by one onely person . Paule alone standeth to the truth : for he had lost Barnabas his companion , & Peter was against him . So sometime one man is able to doe more in a Councell then the whole Councell besides . Which thing the Papistes themselues do witnes . And for example they alledge * * Paphnutius stoode in the defence of the mariage of ministers against the whole Councell . Paphnutius , who withstoode the whole Councell of Nice ( which was the best of all that were after the Councell of the Apostles at Ierusalem ) & preuailed against it .

This I say , The lawe and the Gospell must be discerned one from the other . to the end that we should diligently learne the article of Iustification , and make a plaine difference betwene the lawe and the Gospell , and that in this matter we should doe nothing by dissimulation , or geue place to any man , if we will retaine the truth of the gospell and faith sound and vncorrupt : which ( as I haue sayd ) are soone hurt . Wherefore in this case away with reason , The lawe and reason are against faith . which is an enemie to Faith : which also in tentations of sinne and death , leaneth not to the righteousnes of Faith ( for thereof it is vtterly ignoraunt ) , but to her owne righteousnes , or at least to the righteousnes of the law . Now as soone as the law and reason ioyne together , faith loseth her virginitie : for nothing more strongly fighteth against faith then the lawe and reason . And these two enemies can not be conquered but with great labour and difficultie : which we must conquere notwithstanding if we will be saued .

What we must do when our conscience is terrified . Wherefore , when thy conscience is terrified with the lawe , and wrestleth with the iudgement of God , aske counsell neither of reason nor of the lawe , but rest onely vpon grace and the word of consolation , and so stand herein , as if thou haddest neuer heard any thing of the law : but ascend vp to the glasse of faith , where neither the law nor reason do shine , but onely the light of Faith , which assureth vs that we are saued by Christ alone without any law . Thus the gospell leadeth vs beyond and aboue the light of the law and reason , into the inward and deepe secretes of Faith , where the lawe and reason haue nothing to doe . Notwithstanding we must hearken also vnto the law , but in place and time . Moises whiles he was in the mountaine , Exod. 19.16 . Moises in the mountaine was aboue the law : so in matters of faith , we must haue nothing to doe with the law . where he talked with God face to face , had no law , made no law , ministred no law : but when he was come downe from the mountaine , he was a lawgeuer , and gouerned the people by the law . So the conscience must be free from the law , but the body must be obedient vnto the law .

Hereby it appeareth that Paule reproued Peter for no light matter , but for the chiefest article of all Christian doctrine , which by Peters dissimulation was in great daunger . For Barnabas and the other Iewes dissembled togither with him , which did all offend : not through ignorance or malice , but for feare of the Iewes : wherby their hearts were so blinded that they did not see their sinne . And certainly it is much to be maruelled , that such excellent men as Peter , Barnabas and others , should so sodenly and so lightly fall , especially in that thing which they knew to be well done , & had also before taught vnto others . It is a perilous thing therefore to trust to our owne strength , We must not trust in our own strength . be we neuer so holy , neuer so well learned , and although we thinke our selues neuer so sure of that we know , For in that wherof we thinke our selues most sure , we may erre and fall , & bring our selues and other into great daunger . Let vs therefore diligently and with all humilitie employ our selues in the studie of the holy scriptures , and let vs heartely pray that we neuer lose the truth of the gospell .

Without Gods assistance we can doe nothing . Thus we see then that we are nothing , with all our giftes be they neuer so great , except God assist vs . When he leaueth vs to our selues , our wisedom and knowledge is nothing . For in the houre of tentation it may suddenly come to passe , that by the subteltie of the Deuil , all the comfortable places of the scripture shal be taken out of our sight , and such places onely as containe threatnings shal be set before our eies & shal oppresse & vtterly confound vs . Let vs learne therfore that if God withdraw his hand we may soone be ouerthrowne . Neither let any man vaunt and glory of his owne righteousnes , wisedome and other gifts , but let him humble himselfe and pray with the Apostle : Luc. 17.5 . Lord encrease our faith .

Verse . 14. But when I saw that they went not the right way to the truth of the Gospell .

This is a wonderfull example of such excellent men and pillers of the church . There is none but Paule that hath his eies open and seeth the offence of Peter , Peter knoweth not his errour . Barnabas and the other Iewes which dissembled with Peter . On the other side , they doe not see their owne offence : nay they rather thinke that they doe well in bearing with the infirmitie of the weake Iewes . Wherefore it was very necessary that Paule should reproue their offence and not dissemble it , and therefore he accuseth Peter , Barnabas and other , that they went not the right way to the truth of the Gospell : that is to say , they swarued from the truth of the Gospell . It is a greate matter that Peter should be accused of Paule as one that was falne from the truth of the Gospell . He could not be more greuously reprehended . Yet he suffered it patiently , and no doubt but he gladly acknowledged his offence . I sayde before that many haue the Gospell but not the truth of the Gospell . So Paule saith here , that Peter , Barnabas and other of the Iewes went not the right way to the truthe of the Gospell : that is to say , they had the Gospell , but they walked not vprightly according to the Gospell . For albeit they preached the Gospell , yet through their dissimulation ( which could not stand with the truth of the Gospell ) they established the law : but the establishing of the law is the abolishing of the Gospell .

Who so then can rightly iudge betwene the lawe and the Gospell , let him thanke God , and know that he is a right Diuine . In the time of tentation , The difference of the lawe and the Gospel is most diligently to be learned . I confesse that I my selfe doe not know how to doe it as I ought . Now , the way to discerne the one from the other , is to place the Gospell in heauen and the lawe on the earth : to call the righteousnes of the Gospell heauenly , and the righteousnes of the law earthly : and to put as greate difference betwene the righteousnes of the gospell and of the law , as God hath made betwene heauen and earth , betwene light and darknesse , The difference betwene the law and the Gospell . betweene daye and night . Lette the one be as the light and the day , and the other as the darkenes and the night . And would to God we could yet further separate the one from the other . Wherefore if the question be concerning the matter of faith or conscience , let vs vtterly exclude the law , and leaue it on the earth : but if we haue to doe with works , then let vs lighten the lanterne of works and of the righteousnes of the law . So let the Sunne & the inestimable light of the Gospell and grace shine in the day , and the lanterne of the law in the night . Wherefore if thy conscience be terrified with the sense and feeling of sinne , thinke thus with thy selfe : Thou art now remaining vpon earth : there let the Asse labour and trauel : there let him serue and carry the burthen that is laid vpon him , that is to say , let the body with his members be subiect to the law . But when thou mountest vp into heauen , then leaue the Asse with his burthen on the earth : for the conscience hath nothing to doe with the law or works , or with the earthly righteousnes . So doth the Asse remaine in the valley , but the conscience ascendeth with Isaac into the mountaine , knowing nothing at all of the law or workes thereof , but onely looking to the remission of sinnes and pure righteousnes offered and freely geuen vnto vs in Christ .

When the law is to be vrged . Contrariwise in ciuill policy , obedience to the law must be seuerely required . There nothing must be knowne as concerning the Gospell , conscience , grace , remission of sinnes , heauenvly righteousnes , or Christ himselfe : but Moses onely with the law and the works thereof . If we marke well this distinction , neither the one nor the other shall passe his bounds , but the law shall abide without heauen , that is , without the heart and conscience , and contrariwise the libertie of the Gospell shall abide without the earth , that is to say , without the body and members thereof . Now therfore as soone as the law and sinne come into heauen , that is , The law hath nothing to do with the conscience . into the conscience , let them by and by be cast out . For the conscience being feared with the terrour of the wrath and iudgement of God , ought to know nothing of the law and sinne , but of Christ onely . And on the other side , when grace and liberty come into the earth , that is , into the body , then say : thou oughtest not to dwell in the dregges and dunghill of this corporall life , but thou belongest vnto heauen .

This distinction of the law and the Gospell Peter confounded through his dissimulation , and therby perswaded the beleuing Iewes that they must be iustified by the Gospell and the law together . This might not Paule suffer , and therefore he reproued Peter , not to put him to any reproch , but to the ende that he might againe establish a plaine difference betwene these two : namely that the Gospell iustifieth in heauen and the lawe on earth . The Pope maketh the Gospell law , and confoundeth them both together . The Pope hath not onely mixed the law with the Gospell , but also of the Gospell hath made meere lawes , yea and such as are ceremoniall onely . He hath also confounded and mixed politicall and ecclesiasticall matters together : which is a deuilish and an hellish confusion .

This place touching the difference betwene the law and the Gospell , is very necessary to be knowne : How necessary this difference is to be knowen . for it containeth the summe of all Christian doctrine . Wherfore let all that loue and feare God , diligently learne to discerne the one from the other , not only in words , but in effect & practise , that is to say , in heart & conscience . For as touching the words , the distinction is soone made : but in time of tentation thou shalt finde the Gospell but as a straunger and a rare gest in thy conscience : The Gospell a straunger in tentations : The lawe a continuall gest . but the law contrariwise thou shalt finde a familiar and continuall dweller within thee : for reason hath the knowledge of the law naturally . Wherfore when thy conscience is terrified with sinne , which the law vttereth and encreaseth , then say thou : There is a time to die and a time to liue : there is a time to heare the law and a time to despise the law : there is a time to heare the Gospel , The time of the Gospell . and there is a time to be ignorant of the Gospell . Let the law now depart and let the Gospell come : for there is now no time to heare the lawe , but the Gospell . An obiection of the law . But thou hast done no good : nay thou hast done wickedly & hast greuously sinned . I graunt : notwithstanding I haue remission of all my sinnes for Christes sake . But out of the conflicte of conscience , When we must heare the law . when externall duties must be done , there is no time to harken to the Gospell : then must thou follow thy vocation and the works thereof .

Verse . 14. I said vnto Peter openly : If thou being a Iewe liuest as the Gentiles and not as the Iewes , why constrainest thou the Gentiles to doe like the Iewes .

That is to witte , To liue like the Iewes thou art a Iewe and therfore art bound to liue like a Iewe , that is , to abstaine from meates forbidden in the law . Notwithstanding thou liuest like a Gentile : that is to say , thou doest contrary to the law and transgressest the law . For as a Gentile which is free from the law , thou eatest common & vncleane meates , & therin thou doest well . But in that thou being afraid at the presence of the brethren conuerted from the Iewish religion , abstainest from meates forbidden in the law and keepest the law , thou compellest the Iewes likewise to keepe the law : that is , thou constrainest them of necessitie to obserue the law . For in that thou abstainest from profane meates , thou geuest occasion to the Gentiles thus to thinke : Peter abstaineth from those meates which the Gentiles vse to eate , which also he himselfe before did eate , therefore we ought likewise to auoid the same , and to liue after the manner of the Iewes : Peter through his dissimulation compelled the Gentiles to liue like the Iewes otherwise we can not be iustified or saued . We see then that Paule reproueth not ignorance in Peter , ( for he knew that he might freely eate with the Gentiles all maner of meates , ) but dissimulation , wherby he compelled the Gentiles to liue like the Iewes .

Here I say againe , that to liue as the Iew , is not euil of it selfe , for it is a thing indifferent either to eate swines flesh or any other meates . But so to play the Iewe that for conscience sake thou abstainest from certayne meates , Things indifdifferent may not clogge mens consciences . this is to deny Christ & to ouerthrowe the Gospell . Therfore when Paule saw that Peters act tended to this end , he resisted him and said : Thou knowest that the keeping of the lawe is not necessary to righteousnes , but that we are iustified onely through faith in Christ , and therfore thou keepest not the law , but transgressest the law and eatest all maner of meates . Notwithstanding by thy example thou constrainest the Gentiles to forsake Christ and to returne to the lawe . For thou geuest them occasion thus to thinke : Faith onely is not suffient to righteousnes , but the law and works are also required . And this Peter teacheth vs by his example . Therfore the obseruation of the law must needes be ioyned with faith in Christ if we wil be saued . Wherefore Peter by this example is not onely preiudicial to the purity of doctrine , Peters errour . but also to the truth of faith and christian righteousnes . For the Gentiles receaued this of him , that the keping of the law was necessary to righteousnes : which errour in case it be admitted , then Christ profiteth nothing .

Hereby it plainly appeareth to what end this discord betwene Paule and Peter tendeth . Paule doth nothing by dissimulation , but dealeth sincerely and goeth plainly to worke . Peter dissembleth , but this dissimulation Paule reproueth . The controuersie was for the maintenance of pure doctrine and the veritie of the Gospell : and in this quarell Paule did not care for the offence of any . In this case all people and nations , all Kings and Princes , all Iudges & Magistrats ought to geue place . Since then it is so daungerous a thing to haue to doe with the law , and that this fall was so sodaine and so greate as if it had bene from heauen aboue euen downe into hell , let euery Christian diligently learne to discerne betwene the law and the Gospell . Let him suffer the law to rule ouer the body and members therof , but not ouer the conscience . For that Queene and spouse may not be defiled with the lawe , Libertie of conscience . 2. Cor. 11. ● . but must be kept without spot for her onely husband Christ , as Paule sayth . 2. Cor. 11. I haue espoused you to one husband . &c. Let the conscience then haue her bride chamber , not in the lowe valley , but in the high mountaine : in the which let Christ lie and there rule & reigne , who doth not terrifie and afflict sinners , but comforteth them , pardoneth their sinnes and saueth them . What an afflicted conscience ought chiefly to looke vpon . Wherefore let the afflicted conscience thinke vpon nothinge , know nothing , set nothinge againste the iudgement of God , but the worde of Christ , whiche is the worde of grace , of remission of sinnes , of saluation and euerlasting life . But this to performe in deede , is a hard matter . For mans reason and nature can not stedfastly cleaue vnto Christ , but oftentimes it is caried away with the cogitations of the lawe and sinne , and so alwayes seeketh to be at libertie after the flesh , but according to conscience a seruaunt and slaue .

Verse . 15. We which are Iewes by nature , and not sinners of the Gentiles .

That is to say : we are borne vnto the righteousnes of the lawe , to Moses , and to circumcision , and euen in our birth we bring the law with vs . We haue the righteousnes of the law by nature , as Paule before sayth of him selfe in the first chapter : Galat. 1.14 . Being zelous of the traditions of the fathers . Wherefore if we be compared to the Gentiles , we are no sinners : we are not without the law & without works as the Gentiles : The prerogatiue of the Iewes . but we are Iewes borne , we are borne righteous & brought vp in righteousnes . Our righteousnes beginneth euen with our birth , for the Iewish religion is naturall vnto vs . Gen. 17.10 . For God commaunded Abraham to circumcise euery man childe the eight day . This law of circumcision receiued from the fathers , Moses afterward confirmed . It is a great matter therfore that we are Iewes by nature . Notwithstanding , although we haue this prerogatiue , that we are righteous by nature , borne to the law and the workes therof , and are not sinners as the Gentiles , yet are we not therfore righteous before God .

Hereby it is euident that Paule speaketh not of ceremonies , or of the ceremoniall lawe , as some doe affirme , but of a farre waightier matter , namely of the natiuitie of the Iewes , whom he denieth to be righteous , although they be borne holy , be circumcised , keepe the lawe , haue the adoption , the glory , the couenaunt , the fathers , the true worship , God , Christ , the promises , liue in them and glory in the same : Iohn . 8.33 . as they say Iohn . 8. We are the seede of Abraham . Also , we haue one father , Rom. 2.17 . which is God . And to the Romaines : Beholde , thou art called a Iew , and restest in the law . &c. Wherfore , although that Peter and the other Apostles were the children of God , righteous according to the law , the works and the righteousnes therof , circumcision , the adoption , the couenaunts , the promises , the Apostleship and all such like : yet Christian righteousnes commeth not therby : for none of all these is faith in Christ , Faith onely iustifieth . which onely ( as foloweth in the text ) iustifieth , and not the law : Not that the law is euil or damnable , for the law circumcision , and such like , are not therefore condemned because they iustifie not : but Paule therfore taketh from them the office of iustification , because the false apostles contended that by them , without faith , and onely by the worke wrought , men are iustified & saued . This was not to be suffred of Paule . All things deadly without faith . For where faith ceaseth , all things are deadly : the law , circumcision , the adoption , the temple , the worship of God , the promises , yea God and Christ him selfe without faith profiteth nothing . Paule therfore speaketh generally against all things which are contrary to faith , and not against ceremonies onely .

Verse . 16. Know that a man is not iustified by the works of the law , but by the faith of Iesus Christ .

The worke of the lawe . This clause the worke of the law , reacheth farre , and comprehendeth much . We take the worke of the law therefore generally for that which is contrary to grace . What so euer is not grace , is the law , whether it be Iudiciall , ceremoniall , or the ten commaundements . Wherfore if thou couldest doe the workes of the lawe according to this commaundement : Thou shalt loue the Lord thy God withall thy heart . &c. ( which no man yet euer did or could do ) notwithstanding thou shouldest not be iustified before God : for a man is not iustified by the workes of the law . But hereof we will speake more largely hereafter .

The worke of the law then according to Paule , signifieth the worke of the whole law , whether it be ceremoniall or Moral . Now if the worke of the morall law doe not iustifie , much lesse doth circumcision iustifie , which is a worke of the ceremonial law . Wherfore , when Paule sayth , ( as he oftentimes doth ) that by the law , or by the workes of the law ( which are both one ) a man is not iustified , he speaketh generally of the whole law , setting the righteousnes of faith against the righteousnes of the whole law . For the righteousnes of the law ( sayth he ) a man is not pronounced righteous before God : but the righteousnes of faith God imputeth freely through grace , for Christes sake . The lawe ( no doubt ) , is holy , righteous and good , and consequently the works of the law are holy , righteous , and good : yet notwithstanding a man is not iustified therby before God .

Now , Works done before iustification , and after iustification . the works of the law may be done either before iustification or after . There were many good men euen amongst the Paganes , as Xenophon , Aristides , Fabius , Cicero , Pomponius Atticus & others , which before iustification performed the deedes of the lawe , and did notable workes . Cicero suffered death valiantly in a good & a iust cause . Pomponius was a constant man , & loued truth , Cicero Pomponius Atticus . for he neuer made lie him self nor could suffer the same in any other . Now , constancie & truth are noble vertues & excellent works of the lawe , & yet were they not iustified therby . After iustification , Peter , Paule , & al other christians haue done & do the works of the law , but yet are they not iustified therby . I know not my selfe giltie in anything ( sayth Paule ) and yet am I not therby iustified . We see then that he speaketh not of any part of the law , Paule intreateth of the whole lawe . but of the whole law , and all the workes thereof .

The Diuinitie of the Sophisters , commonly called the Scholemen .

Wherfore the wicked & pernicious opinion of the Papists , The Papistes Diuinitie . is vtterly to be condemned , which do attribute the merite of grace & remission of sinnes to the worke wrought . For they say that a good worke before grace , is auaileable to obtaine grace of Congruence , Merite of Congruence . which they call meritum de Congruo , because it is meete and conuenient that God should reward such a worke . But when grace is obtained , the worke folowing deserueth euerlasting life of due det & worthines , which they cal meritum de Condigno . As for example : If a man being in deadly sin , without grace , Merite of duetie and worthines . do a good worke of his owne good naturall inclination : that is , if he say or heare a Masse , or geue almes , and such like , this man of congruence deserueth grace . When he hath thus obtained grace , he doth a worke which of worthines deserueth euerlasting life . For the first , god is no detter : but because he is iust and good , it behoueth him to approue such a good worke though it be done in deadly sinne , & to geue grace for such a seruice . But when grace is obtained , God is become a detter , and is constrained of right and duetie to geue eternal life . For now it is not onely a worke of freewill done according to the substance , but also done in grace which maketh gratious , that is to say , in loue .

This is the Diuinitie of the Antichristian kingdom . Which here I recite to the ende that the disputation of Paule may be the better vnderstand . The doctryne of the Papistes wicked and blasphemous against Christ and his righteousnes . ( For two contrary things being set together be the better knowen ) : and moreouer that all men may see how farre from the truth these blinde guides and leaders of the blinde haue strayed , and how by this wicked and blasphemous doctrine they haue not onely darkned , but taken away the Gospell , and buried Christ vtterly . For if I being in deadly sinne , can doe any litle worke which is not onely acceptable in Gods sight according to the substaunce , but also is able to deserue grace of congruence : and when I haue receaued this grace , I may do workes according to grace , that is to say , according to loue , and gette of right and duetie eternall life , what neede haue I now of the grace of God , forgeuenes of sinnes , of the promise , and of the death and victorie of Christ ? Christ is now to me in vaine and of none effect : For I haue freewill and power to doe good works , wherby I deserue grace of congruence , and afterwards of duety , and by the worthines of my worke , eternall life .

Such monstrous & horrible blasphemies should be set forth rather to the Turkes and Iewes , then to the church of Christ . And this plainly declareth that the Pope with his Bishops , Doctors , priests , & with all his religious rable , had no knowledge or regard of holy matters : and that they were not careful for the health of the seely and miserably scattered flocke . For if they had seene but through a cloud , what Paule calleth sinne and what he calleth grace , they would neuer haue compelled the people to beleue such abhominations & execrable lies as they haue done . What the Papistes call deadly sinne . By deadly sinne they vnderstoode onely the externall worke committed against the law , as murther , theft , and such like . They could not see that ignoraunce , hatred , and contempt of God in the heart , ingratitude , murmuring against God , and resisting the will of God , are also deadly sinne : and that the flesh can not thinke , speake , or do any thing , but that which is deuelish and altogether against God . If they had seene these mischeefes fast rooted in the nature of man , they would neuer haue deuised such impudent and execrable dreames touching the desert of congruence and worthines .

A description of a deadly or mortall sinner . Wherefore we must properly and plainly define what a wicked man or a deadly sinner is . He is such a holy and bloudy hypocrite as Paule was when he went to Damascus to persecute Iesus of Nazareth , to abolish the doctrine of the gospel , to murther the faithful , & vtterly to ouerthrow the church of Christ . And who will not say but that these were horrible sinnes ? Yet could not Paule see them . For he was so blinded with a peruerse zeale of God , that he thought these abhominations to be perfect righteousnes and high seruice vnto God : and shall we say that such as defend these horrible sinnes to be perfect righteousnes , doe deserue grace ?

Wherfore with Paule we vtterly deny the merite of congruence & worthines , and affirme that these speculations are nothing else but mere deceites of Satan , which were neuer done in dede , nor notified by any examples . Desert of congruence and worthines a vaine and folish toy . For God neuer gaue to any man grace and euerlasting life for the merite of congruence or worthines . These disputations therfore of the Scholemen touching the merite of congruence & worthines , are nothing else but vaine toyes & dreames of idle braines , to no other end and purpose but to draw men from the true worship of God . The ground of the whole Popedom . And herevpon is the whole papacie grounded . For there is no religious person , but he hath this imagination : I am able by the obseruation of my holy order to deserue grace of congruence : and by the workes which I doe after that I haue receiued this grace , I am able to heape vp such treasure of merite , as shall not onely be sufficient for me to obtaine eternall life , but also to geue or sell vnto others . Thus haue all the religious orders taught , and thus haue they liued . And to defend this horrible blasphemie against Christ , the Papists doe at this day attempt against vs what they can . And there is not one of them all , but the more holy hypocrite and meritemunger he is , the more cruell and deadly enemy he is to the Gospell of Christ .

The true way to Christianitie .

Now , the true way to Christianitie is this , The first poynt of true Christianitie is , that a man do acknowledge himselfe to be a sinner . that a man aboue al things doe acknowledge him selfe to be a sinner by the lawe , and that it is impossible for him to doe any good worke . For the lawe sayth : Thou art an euill tree , and therefore all that thou thinkest , speakest , or doest , is against God . Thou canst not therefore deserue grace by thy workes . Which if thou goe about to doe , thou committest yet a more greeuous offence : For since thou art an euill tree , Math. 7 . 1● . thou canst not but bring forth euill frutes , that is to say , sinnes : For what so euer is not of Faith , Rom. 14.23 . is sinne . Wherfore he that would deserue grace by workes going before Faith , goeth about to please God with sinnes , which is nothing else but to heape sinne vpon sinne , to mocke God , and to prouoke his wrath . When a man is thus instructed by the law , then is he terrified & humbled , then he seeth in deede the greatnes of his sinne , and can not finde in him selfe one iote of the loue of God : therefore he iustifieth God in his word , and confesseth that he is giltie of death and eternall damnation . The first part then of Christianitie is the preaching of repentance , and the knowledge of our selues .

The second part , is to beleue the forgeuenes of our sinnes . Iohn . 3.17 . The second part is : If thou wilt be saued , thou maist not seeke saluation by works , for God hath sent his onely begotten sonne into the world , that we might liue through him . He was crucified and died for thee , and offred vp thy sinnes in his owne body . Here is no congruence or worke done before grace , but wrath , sinne , terrour and death . Wherfore the lawe doth nothing else but vtter sinne , The office of the lawe . terrifie and humble , and by this meanes prepareth vs to iustification , and driueth vs to Christ . For God hath reueled vnto vs by his word , that he will be vnto vs a merciful father , & without our desertes ( seing we can deserue nothing ) wil freely geue vnto vs remission of sinnes , righteousnes , & life euerlasting for Christ his sonnes sake . For God geueth his gifts freely vnto all , and that is the praise & glory of his diuinitie . But the Iusticiaries will not receaue grace & euerlasting life of him freely , Meritmongers take from God the glory of his Godhead . but wil deserue the same by their workes . For this cause they would vtterly take from him the glory of his Diuinitie . To the ende therfore that he may maintaine and defend the same , he is compelled to send his law before , which as a lightning and thundring from heauen , may bruse and breake those hard rockes .

This briefly is our doctrine as touching Christian righteousnes , against the abominations and monstrous dreames of the Papists concerning the merite of congruence and worthines , The vanitie of the Papistes in that foolish distinction of congrunuum & condig●m . or workes before and after grace . For a sort of idle monks ( which neuer had any regard of God or his glory , nor of the health of their owne soules : which were neuer exercised with any tentations , neuer had any true feling of sinne , or of the terrour of death ) haue forged these vaine toyes & blasphemies of their owne braine , and therefore they know not what they say , or what they teach . Moreouer , they can shew no example of any worke done either before or after grace that could iustifie before God . Wherfore these are nothing else but vaine fables and lies whereby the Papists deceaue both them selues and other . For Paule here plainly affirmeth , that a man is not iustified by the works of the lawe , either going before grace ( wherof he here speaketh ) or comming after . You see then that Christian righteousnes is not such an essentiall qualitie engrafted in the nature of man , as the Scholemen doe imagine when they say :

The Diuinitie of the Schole men .

When a man doth any good worke , God accepteth it , and for that good worke he poureth into him charitie . This infused charitie ( say they ) is a qualitie grafted in the heart , What the Papistes call formall righteousnes . and this they call formall righteousnes ( which maner of speaking it is expedient for you to know : ) and they can abide nothing lesse then to heare that this qualitie furnishing the soule as whitenes doth the wal , should not be counted righteousnes . The Papistes take their formall righteousnes , which they call charitie , to be that grace wherby we are made acceptable vnto God . They can clime no higher then to this cogitation of mans reason : that man is righteous by his owne formall righteousnes , which is grace making him acceptable vnto God , that is to say , loue or charitie . So to this qualitie cleauing vnto the soule , that is to wit , charitie ( which is a worke after the law , for the law sayth : Thou shalt loue the Lord thy God . &c. ) they attribute formall righteousnes , and they say that this righteousnes is worthy of euerlasting life , and he that hath it , is formally righteous : and moreouer he is effectually or actually righteous , because he now doth good workes , wherevnto euerlasting life is due . This is the opinion of the Scholemen , yea euen of the best among them .

Some other there be which are not so good , as Scotus and Occam , Scotus . which sayd that for the obtaining of the grace of God , Occam . this charity infused or geuen of God , is not necessary : The pernicious opinion of the Papistes . Iohn . 17.1 . but that a man euen by his owne naturall strength may procure this charitie aboue all things . For so reasoneth Scotus : If a man may loue a creature , a yong man a maiden , a couetous man money , which are the lesse good , he may also loue God which is the greater good . If he haue a loue of the creature through his naturall strength , much more hath he a loue of the creator . With this argument were all the Sophisters conuicted , and none of them all was able to soile it . Notwithstanding thus they replie .

The scripture compelleth vs to confesse ( say they ) that God , besides that naturall loue and charitie which is engrafted in vs , The doctrine of the Sophisters . ( wherwith alone he is not contented ) requireth also charitie which he him selfe geueth . And heereby they accuse God as a tyranne and a cruell exactor , who is not content that we kepe and fulfil his law , but aboue the law , which we are of our selues able to fulfill , requireth also that we should accomplishe it with other circumstaunce and furniture , as apparell to the same . As if a Mistres should not be contented that her Cooke had dressed her meate excellently well , but should chide her for that she did not prepare the same , being decked with precious apparel & hauing a croune of gold vpon her head . What a mistres were this , who besides that which her Cooke was onely bound to doe and also exactly performed , would require moreouer precious apparell or a croune of gold which she could not haue ? Euen so , what a one should God be if he should require his lawe to be fulfilled of vs ( which otherwise by our owne naturall strength we obserue and fulfill ) with such furniture as we can not haue ?

But here lest they should seeme to aduouch contrary things , they make a distinction , and say that the law is fulfilled two maner of waies : first according to the substance of the deede , The law fulfilled two maner of waies , say the Papistes , according to the substance of the deede , and according to the intent or purpose of the Commaunder . and secondly according to the minde of the commaunder . According to the substance of the deede ( say they ) we may fulfil al things which the law commaundeth , but not according to the meaning of the Commaunder , which is , that God is not contented that thou hast done all things which are commaunded in the law , although he can require no more of thee : but he yet further requireth , that thou shouldest fulfill the law in charitie : not that charitie which thou hast by nature , but that which is aboue nature and heauenvly , which he himselfe geueth . And what is this els but to make of God a tyranne and a tormentor , which requireth of vs that we are not able to performe . And it is in a maner as much as if they should say that the fault is not in vs if we be damned , but in God , which with this circumstance requireth his law to be accomplished of vs .

These things I doe the more diligently repete , that you may see how farre they haue wandred from the true sense of the scripture , which haue sayd that we by our owne naturall strength may loue God aboue all things , or at least , by the worke wrought we may deserue euerlasting life . And because God is not contente that we fulfill the law according to the substance of the deede , but will haue vs also to fulfill the same according to the meaning of the Commaunder : therefore the scripture further compelleth vs to haue a qualitie aboue nature poured into vs from aboue , and that is charitie which they call formall righteousnes adorning and bewtifying faith , being also the cause that faith iustifieth vs . So faith is the body , and the shell : charitie the life , the kernell , the forme and furniture . These are the dreames of the Scholemen .

True Christian faith . But we in the steede of this charitie do place faith , and we say that faith apprehendeth Iesus Christ , who is the forme which adorneth & furnisheth faith , as the colour adorneth and bewtifieth the wall . Christian faith them is not an idle qualitie or empty huske in the heart , which may be in deadly sinne ( as they say ) vntill charitie come and quicken it : but if it be true faith , it is a sure trust and confidence of the heart , and a firme consent wherby Christ is apprehended : So that Christ is the obiect of faith , yea rather euen in faith Christ himselfe is present . Christ is the obiect which faith beholdeth and looketh vpon . Faith therefore is a certaine obscure knowledge , or rather darkenes which seeth nothing , and yet Christ apprehended by faith sitteth in this darknes : like as God in Sinai and in the temple satte in the middest of darknes . Exod. 19.9 . 1. Reg. 8.10 . Formall righteousnes . Wherfore our formall righteousnes is not charitie furnishing and beutifying faith , but it is faith it self which is as it were a certain cloud in our harts : that is to say , a stedfast trust & affiance in the thing which we see not , which is Christ : who although he be not seene at all , yet is he present .

Faith therefore iustifieth because it apprehendeth and possesseth this treasure , euen Christ present . But this presence can not be comprehended of vs , because it is in darknes , as I haue said . Wherfore , wher assured trust and affiance of the heart is , there Christ is present , yea euen in the cloud and obscuritie of faith . And this is that formall righteousnes , whereby a man is iustified , and not by charitie , as the popish Scholemen do affirme .

To conclude , like as the Scholemen say that charity furnisheth and adorneth faith : so do we say that it is Christ the furnisheth and adorneth faith , or rather that he is the very forme & perfection of faith . Wherefore Christ apprehended by faith and dwelling in the heart , is true christian righteousnes , for the which God counteth vs righteous and geueth vs eternall life . Here is vndoubtedly no worke of the lawe , no such charitie or loue as the Sophisters dreame of : but a farre other maner of righteousnes , and a certaine new world beyond and aboue the lawe : For Christ or faith is not the law nor worke of the law . But concerning this matter , which the Scholemen neither well vnderstood nor taught , we entende to speake more largely hereafter . Now it shall be enough that we haue shewed that Paule speaketh not here onely of the ceremonial law , but of the whole law .

The true rule of Christianitie .

Contrary to these vaine trifles and doting dreames ( as we haue also noted before ) we teach faith , and geue a true rule of Christianitie in this sorte : First that a man must be taught by the lawe to knowe him selfe , that so he may learne to say with the Prophet : All haue sinned and haue neede of the glory of God . Rom. 3.15 . Psal. 14.1 . Psal. 53.4 . Psal. 51.4 . Also , there is not one righteous , no not one : Not one that vnderstandeth , not one that seeketh after God : All haue gone astray . Also , against thee onely haue I sinned . Thus we by a contrary way , do driue men from the merite of congruence and worthines . Now , when a man is humbled by the law and brought to the knowledge of himselfe , then followeth true repentance ( for true repentance beginneth at the feare & iudgement of God ) and he seeth himselfe to be so great a sinner , that he can finde no meanes how he may be deliuered from his sinne by his owne strength , Rom. 7.14 . works , or merits . Then he perceaueth wel what Paule meaneth when he saith , that man is the seruaunt and bondslaue of sinne . Rom. 11.32 . Rom. 3.19 . Also , that God hath shut vp all vnder sinne : & that the whole world is gilty before god &c. Then he seeth that all the diuinitie of the Scholemen touching the merite of congruence and worthines , is nothing els but meere foolishnes , and that by this meanes the whole Papacye falleth to ruine .

Here then he beginneth to sigh , and saith in this wise : Who then can geue succour ? For he being thus terrified with the law , vtterly despaireth of his owne strength : The . ● . parte of the Gospell . he loketh about , and sigheth for the helpe of a Mediatour and Sauiour . Here then cometh in good time the holesome word of the Gospell , Mat. 9.1 . and saith : Sonne , thy sinnes are forgeuen the. Beleue in Christ Iesus crucified for thy sinnes . If thou feele thy sinnes and the burthen therof , looke not vpon them in thy selfe , but remember that they are translated and laid vpon Christ , Esai . 53.4 . 1. Pet. 2.24 . whose stripes haue made thee whole .

This is the beginning of health and saluation . By this meanes we are deliuered from sinne , iustified , & made inheritours of euerlasting life : not for our owne works and deserts , but for our faith , wherby we lay hold vpon Christ . Wherfore we also doe acknowledge a qualitie and a formall righteousnes in the heart : not charitie ( as the Scholemen doe ) but faith , and yet so notwithstanding that the heart do behold nothing , apprehend nothing but Christ the Sauiour . And here it is necessary that you know the true definition of Christ . The Scholemen being vtterly ignorant hereof , haue made Christ a iudge and a tormentor , deuising this fond fantasie concerning the merite of congruence & worthines .

Christ is no lawgeuer . But Christ , according to his true definition , is no lawgiuer , but he is a forgiuer of sinnes and a Sauiour . This doth faith apprehend and vndoubtedly beleue , that he hath wrought works and merits of congruence and worthines before and after grace abundantly . For he might haue satisfied for all the sinnes of the world by one onely droppe of his bloud . Verse . 12. But now he hath shed it plentifully and hath satisfied abundantly . Ebr. 9. By his owne bloud hath he entred into the holy place once for all , and obtained eternal redemption for vs . Also Rom. 3. Verse . 24.25 . And we are iustified freely by his grace through the redemption that is in Christ Iesus , whom God hath set forth to be a reconciliation vnto vs through faith in his bloud . Wherfore it is a greate matter to lay hold vpon Christ by faith bearing the sinnes of the world . Rom. 3.25 . Rom. 4.3 . And this faith alone is counted for righteousnes , as the Apostle teacheth in the third and fourth Chapters to the Romaines .

Here is to be noted that these three things , faith , Christ , Christ . Faith. Imputation . acceptation or imputation must be ioyned togither . Faith taketh hold of Christ and hath him present , and holdeth him inclosed as the ring doth the precious stone . And who so euer shal be found hauing this confidence in Christ apprehended in the hart , him will God account for righteous . This is the meane and this is the merite wherby we attaine the remission of sinnes and righteousnes . Because thou beleuest in me , saith God , and thy faith layeth hold vpon Christ whom I haue freely geuen vnto thee that he might be thy Mediatour and high Priest , Ebr. 4. therefore be thou iustified and righteous . Wherefore God doth accept or account vs as righteous , onely for our faith in Christ .

And this acceptation or imputation is very necessary : First because we are not yet perfectly righteous , Acceptation necessary . but whiles we remaine in this life , sinne dwelleth still in our flesh : and this remnant of sinne God purgeth in vs . Moreouer we are sometimes lefte of the holy Ghost and fall into sinnes , as did Peter , Dauid and other holy men . Notwithstanding we haue alwaies recourse to this article : They that beleue in Christ shall not be charged with their sinnes . Psal. 32. Rom. 4.21 . That our sinnes are couered , and that God will not lay them to our charge . Psal. 32. and Rom. 4. Not that sinne is not in vs ( as the Sophisters haue taught , saying that we must be alwaies working well vntill we feele that there is no gilt of sinne remaining in vs ) : yea sinne is in deede alwaies in vs , and the godly doe feele it : but it is couered and is not imputed vnto vs of God for Christes sake : whom because we doe apprehend by Faith , all our sinnes are now no sinnes . But where Christ and faith be not , there is no remission or couering of sinnes , but mere imputation of sinnes and condemnation . Thus will God glorifie his sonne , Io. 17. ● . and will be glorified him selfe in vs through him .

When we haue thus taught faith in Christ , then do we teach also good works . The doctrine of good workes to be taught after the doctrine of faith . Because thou hast laid hold vpon Christ by faith , through whom thou art made righteousnes , begin now to worke well . Loue God and thy neighbour : call vpon God , geue thanks vnto him , praise him , confesse him . These are good workes in dede , which flowe out of this faith and this chearefulnes conceaued in the heart for that we haue remission of sinnes freely by Christ .

The Crosse . Now , what crosse or afflictions so euer do afterwardes ensue , they are easily borne , and chearfully suffered . For the yoke that Christ layeth vpon vs , Math. 11.30 . is swete , and his burden is easie . When sinne is pardoned and the conscience deliuered from the burden and sting of sinne , then may a Christian beare all things easily . Because he feeleth all things within sweete and comfortable , therfore he doth and suffreth all things willingly . But when a man walketh in his owne righteousnes , what so euer he doth is greeuous and tedious vnto him , because he doth it vnwillingly .

We therfore doe make this definition of a Christian man : that he is a right christian to whom God imputeth not his sinne , Who is a right Christian . through faith in Christ . This doctrine bringeth great consolation to poore afflicted consciences in serious and inward terrours . It is not without good cause therefore that we doe so often repete and beat into your mindes the forgeuenes of sinnes , and imputation of righteousnes for Christes sake : A Christian man hath nothing to doe with the lawe . also that a Christian hath nothing to doe with the law and sinne , specially in the time of tentation . For in that he is a Christian , he is aboue the law and sinne . For he hath Christ the Lord of the law present and inclosed in his heart ( as we haue said ) euen as a ring hath a Iewel or precious stone inclosed in it . Therefore when the lawe accuseth and sinne terrifieth him , he looketh vpon Christ , and when he hath apprehended him by faith , he hath present with him the conquerour of the law , sinne , death , and the deuill : who raigneth and ruleth ouer them , so that they can not hurt him . Wherfore a Christian man , if ye define him rightly , is free from all lawes , and is not subiect vnto any creature , either within or without : In that he is a Christian ( I say ) and not in that he is a man or a woman , that is to say , in that he hath his conscience adorned and bewtified with this faith , with this great and inestimable treasure , 1. Cor. 9.15 . or as ( Paule saith ) this vnspeakeable gifte : which can not be magnified and praised enough , for it maketh vs the children and heires of God . And by this meanes a Christian is greater then the whole world . For he hath such a gifte , such a treasure in his heart that although it seemeth to be but litle , yet notwithstanding the smalnes therof is greater then heauen and earth : for Christ which is this gift and this treasure is greater then all things .

Whiles this doctrine pacifying and quieting the conscience abideth sound and vncorrupt , Christians are made iudges ouer all kindes of doctrine , and are Lords ouer the lawes of the whole world . Christians are Iudges of all kindes of doctryne . Then can they certainly iudge that the Turke with his Alcoran is damned because he goeth not the right way , that is , he acknowledgeth not himselfe to be miserable and damnable , nor apprehendeth Christ by faith , for whose sake he might be assured that his sinnes are pardoned . In like maner they boldly pronounce sentence against the Pope , The doctrine of the Pope . that he is condemned with all his kingdome , because he so walketh and so teacheth ( with all his religious rable of Sophisters and Scholemen ) , that by the merite of congruence we must come to grace , & that afterwards by the merite of worthines we are receaued into heauen . Here sayth the Christian , this is not the right way to iustifie vs , neither doth this way leade vs to heauen . For I can not ( saith he ) by my works going before grace , deserue grace , nor by my works following grace deserue eternall life : But to him that beleueth , sinne is pardoned and righteousnes imputed . This trust and this confidence maketh him the childe of God and heire of his kingdome : For in hope he possesseth already euerlasting life assured vnto him by promise . Through faith in Christ therefore all things are geuen vnto vs , grace , peace , forgeuenes of sinnes , saluation and euerlasting life , and not for the merite of congruence and worthines .

Wherefore this doctrine of the Scholemen , with their ceremonies , Masses , & infinite foundations of the Papisticall kingdome , are most abhominable blasphemies against God , sacrileges and plaine denials of Christ , as Peter hath foretold in these words . Ther shal be ( saith he ) false teachers among you which shall priuely bring in damnable heresies , denying the Lord that hath bought them &c. 2. Pet. ● . ● . As though he would say : the Lord hath redemed and bought vs with his bloud , that he might iustifie and saue vs : this is the way of righteousnes and saluation . But there shall come false teachers , which denying the Lord , shall blaspheme the way of truth , of righteousnes and saluation : they shall finde out new waies of falsehode and destruction , The Papacie liuely painted out . and many shall follow their perdiction . Peter throughout this whole chapter most liuely painteth out the Papacie , which neglecting and despising the Gospell and faith in Christ , hath taught the workes and traditions of men : as the merite of congruence & worthines , the difference of daies , meates , vowes , inuocation of Saincts , pilgrimages , purgatory & such like . In these fantasticall opinions the Papistes are so nusled , that it is impossible for them to vnderstand one syllable of the gospel , of faith , or of Christ .

And this the thing it selfe doth well declare . For they take that priuiledge vnto them selues which belongeth vnto Christ alone . He onely forgeueth sinnes , he onely geueth righteousnes and euerlasting life : and they most impudently and wickedly doe vaunte that they are able to obtaine these things by their owne merits and worthines before and after grace . Peter and the other Apostles call these damnable heresies and sects of perdition . For by these meanes they deny Christ , treade his bloud vnder their feete , blaspheme the holy Ghost , and despise the grace of God . Papisticall Idolatrie . Wherefore no man can sufficiently conceaue how horrible the idolatry of the Papistes is . As inestimable as the gifte is which is offered vnto vs by Christ : euen so and no lesse abhominable are these prophanations of the Papistes . They ought not then to be lightly esteemed or forgotten : but diligently wayed & considered . And this maketh also very much for the amplifying of the grace of God and benefite of Christ , as by the contrarye . For the more we know the prophanation of the papisticall Masse , so much the more we doe abhorre and detest the same , and embrace the true vse of the holy communion , The true vse of the Communion taken away by the Pope . which the Pope hath taken away , and hath made marchandise of it , that being bought for money , it might profite others . For he saith that the Massing priest , an apostata , denying Christ & blaspheming the holy Ghost , standing at the aultar doth a good work , not only for him selfe , but also for others both quicke & deade , and for the whole church , and that onely by the worke wrought , and by none other meanes .

Wherefore euen by this we may plainely see the inestimable pacience of God , in that he hath not long agoe destroyed the whole Papacy and consumed it with fire and brimstone , as he did Sodome and Gomorre . But now these ioly felowes goe about , not onely to couer , but highly to aduance their impietie and filthines . This we may in no case dissemble . We must therefore with all diligence set forth the article of iustification , that the same , as a most cleare Sunne , may bring to light the darknes of their hypocrisie , and may discouer their filthines and shame . For this cause we doe so often repete and so earnestly set forth the righteousnes of faith , that the aduersaries may be confounded and this article established & confirmed in our hearts . And this is a most necessary thing : for if we once lose this Sunne , we fal againe into our former darknes . And most horrible it is that the Pope should euer be able to bring this to passe in the church , that Christ should be denyed , troden vnder foote , The horrible abuse of the gospell , and Sacraments in the Popedome . spitte vpon , blasphemed , yea and that euen by the Gospell and sacraments : which he hath so darkned and turned into such an horrible abuse , that he hath made them to serue him against Christ , to set vp and stablish his detestable abhominations . O deepe darkenes , O horrible wrath of God .

Verse . 16. Euen we I say , haue beleeued in Iesus Christ , that we might be iustified .

This is the true meane to become a Christian , euen to be iustified by faith in Iesus Christ , and not by the workes of the lawe . Here we may not stand vpon the wicked glose of the Scholemen , which say that faith then iustifieth , when charitie and good workes are ioyned withal . That the Scholemens glose is wicked which saith that faith adorned with charitie iustifieth . With this pestilent glose the Sophisters haue darkened & peruerted this & such other like sentences in Paule , wherein he manifestly attributeth iustification to faith onely in Christ . But when a man heareth that he ought to beleue in Christ , and yet faith notwithstanding iustifieth not except it be formed and adorned with charitie , by and by faith faileth him and thus he thinketh with him selfe : If faith without charitie iustifieth not , then is faith in vaine and vnprofitable , and charitie only iustifieth : For except Faith be adorned and furnished with charitie , it is nothing .

And to approue this their pernicious and pestilent glose , they alledge this place out of the Corinthes : 1. Cor. 1● . 1 , Though I speake with the tounges of men & angels , & haue no loue I am nothing . This place is their brasen wall . But these men are without vnderstanding , & therfore they can see or vnderstand nothing in Paule . And moreouer they haue not onely done iniury to the words of Paule , but also they haue denied Christ & buried al his benefits . Faith iustifieth without the law . Wherfore we must auoid this their glose as a most deadly and deuilish poison and conclude with Paule that we are iustified , not by faith furnished with charitie , but by faith onely and alone .

We graunt that we must also teach good workes and charitie , The doctrine of good workes is not to be neglected . but it must be done in time and place , that is to say , when the question is concerning workes , and toucheth not this article of iustification . But here the matter resteth in this point , to know by what meanes we are iustified and attaine eternall life . To this we aunswere with Paule , that by faith onely in Christ we are pronounced righteous , and not by the workes of the law or charitie : Not because we reiect good workes , but for that we will not suffer our selues to be remoued from this anker hold of our saluation : which Sathan most desireth . Since then we are now in the matter of iustification , we reiect and condemne all good workes : for this place will admitte no disputation of good workes . Wherefore in this matter we doe generally cut of all lawes and all the workes of the law .

But the law is good , iust and holy . True it is . But when we are in the matter of iustification there is no time or place to speake of the law : but the question is , Christ . what Christ is , and what benefite he hath brought vnto vs . Christ is not the law , he is not my worke , or the worke of the law : he is not my charitie , my chastitie , my obedience , my pouerty , but he is the Lord of life and death , a Mediatour , a Sauiour , a redemer of those that are vnder the law and sinne . Iohn . 6.56 . In him we are by faith and he in vs . This bridegrome must be alone with the bride in his secrete chamber , all the seruants and family being put apart . But afterwards when the dore is open and he cometh forth , then may the seruauntes and handmaides returne , to minister vnto them . Then may charitie and good workes beginne to doe their office .

Let vs learne therefore to discerne all lawes , yea euen the law of God , and all workes , from faith and from Christ , that we may define Christ rightly , Io. 1.36 . Faith onely iustifieth because it onely taketh hold of the benefite of Christ . and know that he is not the law , and therfore he is no exactor of the law and workes , but he is the lambe of God that taketh away the sinnes of the world . This doth faith alone lay hold of , and not charitie , which notwithstanding as a certaine thankfulnes , must follow faith . Wherefore victory ouer sinne and death , saluation and euerlasting life come not by the law nor by the workes of the law , nor yet by the power of free will , but by the Lord Iesus Christ only & alone .

Verse . 16. That we might be iustified by faith in Christ , and not by the workes of the law .

Paule speaketh of the whole law . Paule speaketh not here of the ceremoniall law onely ( as before we haue sayd ) but of the whole law . For the ceremoniall law was as well the law of God as the morall law was . As for example , Circumcision , the institution of the Priesthoode , the seruice and ceremonies of the temple were commaunded of God no lesse then the ten commaundements . Moreouer , when Abraham was commaunded to offer vp his sonne Isaac in sacrifice , it was a law . This worke of Abraham pleased God no lesse then other works of the ceremoniall law did , and yet was not he iustified by this work , but by faith : for the scripture saith , Genes. 15.6 . Rom. 4.3 . Abraham beleued God , and it was counted to him for righteousnes .

But since the reueiling of Christ ( say they ) the ceremoniall lawe killeth and bringeth death . Yea , so doth the lawe of the ten commaundements also without faith in Christe . Moreouer , The lawe in any wise is not to be suffred to raigne in the conscience . Rom. 5.2 . Rom. 7.7 . there may no law be suffred to raigne in the conscience , but onely the law of the spirite and life , wherby we are made free in Christ from the lawe of the letter and of death , from the workes therof , and from all sinnes : Not because the lawe is euill , but for that it is not able to iustifie vs : for it hath a plaine contrary effect and working . It is an high and an excellent matter to be at peace with God : and therefore in this case we haue neede of a farre other Mediatour then Moses or the lawe . Here we must doe nothing at all , but onely receaue the treasure , which is Christ , Our saluation consisteth not in doing , but in receauing . and apprehend him in our heartes by Faith , although we feele our selues to be full of sinne . These words therfore of the Apostle : that we might be iustified by faith , and not by the workes of the lawe , are very effectual , and not in vaine or vnprofitable , as the Scholemen thinke , and therefore they passe them ouer so lightly .

Hetherto ye haue heard the wordes of Paule which he spake vnto Peter : Hetherto hath Paule spoken to Peter . wherein he hath briefly comprised the principall article of all Christian doctrine , which maketh true Christians in deede . Now he turneth to the Galathians to whom he wryteth , and thus he concludeth : Since it is so that we are iustified by faith in Christ , then by the workes of the lawe shall no flesh be iustified .

Verse . 16. Because by the deedes of the lawe , no flesh shall be iustified .

Flesh in Paule doth not signifie ( as the Scholemen dreame ) manifest and grosse sinnes , What Paule calleth the flesh . Galat. 9.19.20 . for those he vseth to call by their proper names , as adultery , fornication , vncleanes and such like : but by flesh Paule meaneth here as Christ doth in the third chapter of Iohn . That which is borne of flesh ( sayeth he ) is flesh . Iohn . 3.6 . Flesh therfore signifieth the whole nature of man , with reason and all other powers what so euer doe belong to man . This flesh ( sayth he ) is not iustified by workes , no not of the lawe . Flesh therefore , according to Paule , signifieth all the righteousnes , wisedome , deuotion , religion , vnderstanding and will that is possible to be in a naturall man : So that if a man be neuer so righteous according to reason and the lawe of God , yet withall his righteousnes , workes , merites , deuotion , and religion he is not iustified .

The blindenes of the Papistes . This the Papistes doe not beleue , but being blinde and obstinate , they defend their abhominations against their owne conscience , continuing in this their blasphemie , and hauing yet still in their mouthes these execrable wordes : He that doth this good worke or that , deserueth forgeuenes of his sinnes : who so euer entreth into this or that holy order and kepeth his rule , to him we assuredly promise euerlasting life . The Pope attributeth the vertue of iustifying to his owne traditions , which Paule taketh from the law of God . It can not be vttered what an horrible blasphemie it is to attribute that to the doctrine of Deuilles , to the decrees and ordinaunces of men , to the wicked traditions of the Pope , to the hypocriticall workes and merites of Monkes and Friers , which Paule the Apostle of Christ taketh away from the lawe of God . For if no flesh be iustified by the workes of the lawe , much lesse shall it be iustified by the rule of Benedict , Fraunces , or Augustine , in which there is not one iote of true Faith in Christ : but this onely they vrge , that who so euer kepeth these things , hath life euerlasting .

Wherefore I haue much and often marueled , that these sectes of perdition raigning so many yeres in such great darknes and errours , the Church could endure and continue as it hath done . Some there were whom God called by the letter of the Gospell and by baptisme . Who were saued in the kingdom of the Pope . These walked in simplicitie and humblenes of heart , thinking the Monkes and Friers , and such onely as were anoynted of the Bishops , to be religious and holy , and them selues to be prophane and secular , and not worthy to be compared vnto them . Wherfore they finding in them selues no good workes to set against the wrath and iudgement of God , did flie to the death & passion of Christ , and were saued in this simplicitie .

Horrible and vnspeakeable is the wrath of God , in that he hath so long time punished the contempt of the Gospell and of Christ in the Papistes , and also their ingratitude , geuing them ouer into a reprobate sense , Rom. 1.28 . in so much that they blaspheming and denying Christ altogether as touching his office , in stede of the gospell haue receaued the execrable rules , With the Papists , mans traditions are preferred before the Gospell . ordinaunces and traditions of men , which they haue deuoutly adored and honoured , yea and preferred the same farre aboue the word of God , vntill at length they were forbidden to marry , and were bound to that incestuous single life : wherein they were outwardly polluted and defiled with all kindes of horrible wickednes , as adultrie , whoredom , vncleanes , Sodomitrie and such other abominations . This was the frute of that filthie single life .

So God punishing sinne with sinne , inwardly gaue them ouer into a reprobate minde , and outwardly suffered them to fall into such horrible abominations : and that iustly , because they blasphemed the onely sonne of God , in whom the father would be glorified , and whom he deliuered to death , that al which beleue in him , might be saued by him , and not by their owne execrable rules and orders . Sam. 2.30 . Iohn . 5.23 . Him that honoureth me ( sayth he ) I will honour . Nowe God is honoured in his sonne . Who so then beleueth that the sonne is our Mediatour and Sauiour , he honoureth the father , and him againe doth God honour , that is to say , adorneth him with his giftes , forgeuenes of sinnes , righteousnes , the holy Ghost , & euerlasting life . Contrariwise : They that despise me ( sayth he ) shall be despised .

This is then a generall conclusion : The dignitie of the law . Because by the deedes of the law no flesh shal be iustified . The law of God is greater then the whole world , for it comprehendeth all men , and the works of the law do farre excel euen the most glorious wilworkes of all the Meritmongers : and yet Paule sayth , that neither the lawe nor the workes of the law do iustifie . Therfore we conclude with Paule that faith only iustifieth . This proposition he goeth about to confirme in this maner .

Verse . 18. If then while we seeke to be made righteous by Christ , we our selues are found sinners , is Christ therefore the minister of sinne ? God forbid .

If this be true ( sayth he ) that we are iustified by Christ , then is it vnpossible that we should be sinners , or should be iustified by the lawe . On the contrary , if this be not true , The first argument in defence of the righteousnes of faith . but that we must be iustified by the lawe and the workes of the lawe , it is then vnpossible that we should be iustified by Christ . One of these two must needes be false . Either we are not iustified by Christ , or we are not iustified by the lawe . But the truth is , that we are iustified by Christ : therefore we are not iustified by the lawe . He reasoneth therefore after this maner : If then while we seeke to be made . &c. That is : If we seeke to be iustified by Christ , and so being iustified we are yet found sinners , hauing neede of the lawe to iustifie vs being sinners : If we haue neede ( I say ) of the obseruation of the lawe to iustifie vs , so that they which are righteous in Christ are not righteous , but haue yet neede of the lawe to iustifie them : Or if he that is iustified by Christ must yet further be iustified by the lawe , then is Christ nothing else but a lawgeuer and a minister of sinne . Therfore he that is iustified and holy in Christ , is not iustified or holy , but hath yet neede of the righteousnes and holines of the lawe .

But we are in deede iustified and made righteous in Christ : For the truth of the Gospell teacheth vs that a man is not iustified in the lawe , but in Christ . Nowe , if they which are iustified in Christ are yet found sinners , that is , doe yet still belong to the lawe , and are vnder the lawe ( as the false Apostles teach ) then are they not yet iustified . For the lawe accuseth them , and sheweth them to be yet sinners : It requireth of them the workes of the lawe as necessary to their iustification , and so it foloweth that Christ is not a iustifier , but a minister of the lawe .

With these wordes he vehemently chargeth the false Apostles and all Meritemongers , The Iusticiaries make Moses Christ , and the lawe grace . that they peruerte altogether : for they make of the lawe grace and of grace the lawe , of Moses Christ and of Christ Moses . For they teach that besides Christ and all the righteousnes of Christ , the obseruation of the lawe is necessary to iustification . And thus we see that by their intolerable peruersnes they make the lawe Christ : for by this meanes they attribute that to the lawe , which properly belongeth vnto Christ . If thou doe the workes of the lawe ( say they ) thou shalt be saued : but if thou doe them not , thou shalt not be iustified although thou doe beleue in Christ neuer so much . Now , if it be so that Christ iustifieth not , but is the minister of sinne ( as it must needes folowe by their doctrine ) then is Christ the lawe : for we haue nothing else of him , seeing he teacheth that we are sinners , then that we haue by the lawe . So Christ being the minister of sinne , sendeth vs to the lawe and to Moses , as to our iustifier .

It can not be therfore but that the Papists and all such as are ignorant of the righteousnes of Christ , or haue not the true knowlege therof , must nedes make of Christ Moses and the law , & of the law Christ . For thus they teach : It is true ( say they ) that faith in Christ iustifieth , but withall we must needes kepe the commaundements of God . For it is wrytten : Math. 19.17 . If thou wilt enter into life , kepe the commaundementes . Here euen at the first dash Christ is denied and Faith abolished , because that is attributed to the commaundements of God or to the lawe , which belongeth to Christ alone . For Christ , Christ . according to his true definition , is a Iustifier and a Redemer from sinnes . If I attribute this to the lawe , then is the lawe my Iustifier , deliuering me from my sinnes , because I do the workes therof and so nowe the lawe is Christ , and Christ vtterly loseth his name , his office and glory , and is nothing else but a minister of the lawe , reprouing , accusing , terrifying , presenting and sending the sinner to an other , that may iustifie him : which is the proper office of the lawe .

But the proper office of Christ is , after the lawe hath pronounced a man to be giltie , to raise him vp againe , and to loose him from his sinnes , if he beleue the Gospell . For to all that doe beleue , The office of Christ . Rom. 1.16 . Iohn . 1.36 . Christ is the ende and full finishing of the lawe vnto righteousnes : He is the Lambe of God that taketh away the sinnes of the world . But the Papistes and Anabaptistes , because they vnderstand not this doctrine , doe peruert altogether , making of Christ Moses , and of Moses Christ . And this is in deede ( although they will say otherwise ) their principall proposition : That Christ is Moses . Meritemongers scorne the true preachers of faith . Moreouer they deride and mocke vs , because we doe so diligently teach , and so earnestly require Faith. Ha ha ( say they ) faith faith : wait thou the time vntil thou come to heauen by faith . Nay , thou must striue to doe greater & waightier matters . Thou must fulfill the law , according to that saying : Luke . 10.18 . Doe this and thou shalt line . Faith which ye so highly extoll , doth nothing else but make men careles , idle , and negligent . Thus are they become nothing else but ministers of the law , and laweworkers , calling backe the people from baptisme , faith , the promises of Christ , to the law and workes , turning grace into the law , and the law into grace .

Who would euer beleue that these things could so easily be confounded and mingled together . There is no man so vnsensible , which dothe not perceaue this distinction of the lawe and grace to be most plaine and manifest . For the very nature and signification of the wordes maketh this distinction and difference . The difference of the lawe and grace is very easie , but yet are they soone confounded and mixed together . For who vnderstandeth not that these words , Lawe and grace , do differ in name and signification ? Wherefore it is a monstrous thing , that this distinction being so plaine , the aduersaries should fall to such deuelish peruersenes , so to mingle together the lawe and grace , and to transforme Christ into Moses . For this cause I do often repete and teach , that this doctrine of faith is very plaine , and that euery man may easely vnderstand this distinction of the law and grace as touching the wordes , but touching the vse and inward practise , it is very hard .

The Pope confoundeth the lawe & grace together . The Pope and his Scholedoctors doe plainly confesse that the lawe and grace are diuers and distinct things : and yet when they come to the vse and practise thereof , they teach cleane contrary . Faith in Christ ( say they ) whether it be gotten by the strength , Faith infused , the Scholemen call that faith which is poured into vs , or geuen vnto vs of God . operation and qualities of nature , or whether it be Faith infused and poured into vs of God , yet is it but a dead Faith if charitie be not ioyned therewith . Where is nowe the distinction and difference of the lawe and grace ? In deede they doe distinguish them in name , but in effect they call grace charitie . Thus doe all they which so straitly require the obseruation of the lawe , and attribute iustification to the law and works . Wherfore who so euer do not perfectly vnderstand the article of iustification , must needes confound and mingle the lawe and grace together .

Let euery man therfore diligently learne aboue all things to put a difference betwene the lawe and grace in deede and in practise : not in words onely as the Pope and the fantasticall Anabaptists do : Who as touching the words , doe confesse that they are two distinct things : but in very deede ( as I haue sayd ) they confound & mingle them together : for they will not graunt that faith iustifieth without workes . If this be true , The Papistes and Anabaptistes against the sound doctrine of iustification . then Christ profiteth me nothing . For though my faith be neuer so perfite , yet after their opinion , if this faith be without charitie , I am not iustified . And thus Christ apprehended by faith is not a iustifier , grace profiteth nothing , neither can faith be true faith without charitie , ( or as the Anabaptistes say ) without the crosse , without suffering and effusion of bloud : but if charitie be ioyned withall , then is it true faith and iustifieth .

They that say , the lawe is necessary to righteousnes , are like to the false apostles . With this doctrine these lying spirites and sects of perdition doe darken againe the benefite of Christ at this day : they take away from him the glory of a iustifier , and make him a minister of sinne . They are in all things like to the false Apostles . For euen as they throughout all the Churches did require circumcision and the obseruation of the lawe besides faith in Christ , in so much that without circumcision and keping of the lawe , they denied the iustification of faith ( for except ye be circumcised , sayd they , after the lawe of Moses , ye can not be saued ) : euen so at this day these straite exactors of the lawe , besides the righteousnes of Faith , doe require the keping of the commaundementes of God , Luke . 10 . 2● . according to that saying : Doe this and thou shalt liue . Also , If thou wilt enter into life , kepe the commaundements . Math. 19 . 1● . Wherfore there is not one among them , be he neuer so wise , that vnderstandeth that difference betwene the lawe and grace .

But we put a difference , and say , that we do not here dispute whether we ought to doe good workes : whether the law be good , holy and iust : whether it ought to be kept or no : for this is an other maner of question . But our question is concerning iustification , The state of the matter . and whether the lawe doe iustifie or no. This the aduersaries will not heare : they will not aunswere to this question , nor make any distinction as we doe : but onely crie out , that good workes ought to be done , that the lawe ought to be obserued . We know that well enough . But because these are diuers and distinct matters , we will not suffer them to be mingled together . That good workes ought to be done , we will hereafter declare when time shall serue . But since we are nowe in the matter of iustification , we set aside here all good workes , for the which the aduersaries doe so earnestly striue , ascribing vnto them wholy the office of iustifying : which is to take from Christ his glory , and to ascribe the same vnto workes .

Wherfore this is a strong argument , which I haue oftentimes vsed to my great comfort : Verse . 17. If then while we seeke to be made righteous by Christ . &c. As though Paule should say : If our righteousnes come by the lawe , then is Christ in vaine . If we being iustified by Christ , are counted yet as not iustified and righteous , but as sinners which are yet to be iustified by the lawe , then may we not seeke iustification in Christ but in the law . But if iustification cometh by the lawe , then cometh it not by grace . Now , if iustification cometh not by grace , but by the lawe , what hath Christ done and wrought by his death , by his preaching , by his victorie which he hath obtained ouer the lawe , sinne and death , and by sending the holy Ghost ? We must conclude therfore , that either we are iustified by Christ , or else that we are made sinners , culpable , and giltie through him . But if the lawe doe iustifie , then can it not be auoided , but needes it must folowe that we are made sinners through Christ , and so Christ is a minister of sinne . The case standing thus , let vs then set downe this proposition : Euery one that beleueth in the Lord Iesus Christ is a sinner and is giltie of eternall death , and if he flie not vnto the lawe doing the workes thereof , he shall not be saued .

The holy Scripture , especially the new Testament , maketh often mention of faith in Christ , & highly aduaunceth the same : which saith , Faith in Christ . that whosoeuer beleueth in him , is saued , perisheth not , is not iudged , is not confounded , Ioh. 3.16 . Ioh. 5. ●4 . hath eternal life &c. But contrariwise they say : he that beleueth in him is condemned , because he hath faith without works which doth condemne . Thus doe they peruert all things , making of Christ a destroyer and a murtherer , and of Moses a Sauiour . And is not this an horrible blasphemy , so to teach that by doing good works thou shalt be made worthy of eternall life ? but by beleuing in Christ thou shalt be made culpable and giltie of eternall death ? that the law being kept & accomplished saueth ? & faith in Christ condemneth ?

These selfe same words ( I graunt ) the aduersaries doe not vse : but in very deede such is their doctrine . For faith infused ( say they ) which properly they call faith in Christ , doth not make vs free from sinne , but that faith which is furnished with charitie . Hereof it followeth that faith in Christ without the law saueth vs not . This is plainly to affirme that Christ leaueth vs in our sinnes and in the wrath of God , and maketh vs giltie of eternall death . On the other side , if thou keepe the law and doe the works therof , The doctrine of the Papists . then faith iustifieth thee because it hath works , without the which faith auaileth nothing : Therefore works iustifie and not faith . O horrible impietie . What pernicious and cursed doctrine is this ?

Paule therfore groundeth his Argument vpon an impossibilitie & a sufficient diuision . If we being iustified in Christ are yet found sinners , and can not be iustified but by any other meane than by Christ , that is to witte , by the law , then can not Christ iustifie vs , but he onely accuseth and condemneth vs : and so consequently it followeth that Christ dyed in vaine , and that these with other like places are false : Behold the lambe of God that taketh away the sinnes of the world . Ioh. 1 . 2●.36 . Also : He that beleueth in him hath euerlasting life : yea the whole scripture is false , which beareth witnesse that Christ is the Iustifier and Sauiour of the world . For if we be found sinners after that we be iustified by Christ , it followeth of necessitie that they which fulfill the law are iustified without Christ . If this be true , them are we either Turks , or Iewes , or Tartarians , professing the name and word of God in outward shew , but in deede and veritie vtterly denying Christ and his word . It is greate impiety therfore to affirme that faith , The Papistes are touched . except it be adorned with charitie , iustifieth not . But if the aduersaries wil needes defend this doctrine , why do they not then reiect faith in Christ altogether : especially seing they make nothing els of it but a vaine qualitie in the soule , which without Christ auaileth nothing ? why doe they not say in plaine wordes that workes doe iustifie and not faith ? Yea why doe they not generally denie , not onely Paule , but also the whole gospel ( as in very deede they do ) which attribute righteousnes to works , and not to faith alone ? For if faith and works together doe iustifie , then is the disputation of Paule altogether false , which plainly prononceth that a man is not iustified by the deedes of the law , but by faith alone in Iesus Christ .

Verse . 17. Is Christ therefore the minister of sinne ?

This is a kinde of speach vsed of the Hebrewes , 2. Cor. 3.6.7.8 . which Paule in the 2. Cor. 3. doth also vse : Where he most diuinely and plainly speaketh of these two ministeries , to witte , of the letter and the spirite , of the law and grace , or of death and life . The ministery of Moses , And he saith that Moses the minister of the law , hath the ministery of sinne ( as he calleth it ) and of death and condemnation . For Paule is wont to geue reprochfull names vnto the law , and among all the Apostles , he onely vseth this maner of speach : the other do not so speake . And very necessary it is that such as are studious of the holy scripture , should vnderstand this maner of speach vsed of the Apostle .

Now , a minister of sinne is nothing els , A minister of sinne . but a lawgiuer or a Scholemaster of the law , which teacheth good works and charitie , and that a man must suffer the crosse and afflictions , and follow the example of Christ and of the Sainctes . He that teacheth and requireth this , is a minister of the lawe , of sinne , of wrath , & of death : For by this doctrine he doth nothing els but terrifie & afflict mens consciences and shutteth them vnder sinne . Let all Papists and Anabaptistes marke this point , that euen in the iustified , there is not perfect fredom from sinne . Rom. 7.23 . 1. Timot. 1.7 . For it is impossible for the nature of man to accomplish the law : yea in those that are iustified and haue the holy Ghost , the law of the members fighteth against the law of the mind . What will it not then do in the wicked which haue not the holy Ghost ? Wherfore he that teacheth that righteousnes cometh by the lawe , doth not vnderstand what he sayeth , or what he affirmeth , and much lesse doth he keepe the law : but rather he deceaueth himselfe and others , and laieth vpon them such a burthen as they are not able to beare , requiring and teaching impossible things , and at the last he bringeth himselfe and his disciples vnto desperation .

The right vse and end therfore of the law is , The office and vse of the law to accuse and condemne as giltie , such as liue in securitie , that they may see themselues to be in daunger of sinne , wrath , and death eternall , that so they may be terrified and brought euen to the brinke of desperation , trembling and quaking at the falling of a leafe . And in that they are such , they are vnder the law . For the law requireth perfect obedience vnto God , and condemneth al those that doe not accomplish the same . Now , it is certaine that there is no man liuing which is able to performe this obedience , which notwithstanding God streitly requireth of vs . To be vnder the law . Deut. 27.6 . Galat. 3.10 . The law therfore iustifieth not but condemneth , according to that saying : Cursed is he that abideth not in all things that are writen in this booke . Therefore he that teacheth the law is a minister of the law .

2. Cor. 3.7 . Wherefore it is not without good cause that Paule in the 2. Cor. 3. calleth the minister of the law , The ministery of the law is the ministery of sinne . the minister of sinne : For the law sheweth and vttereth sinne , which without the law is deade . Now the knowledge of sinne ( I speake not here of that speculatiue knowledge of hypocrites , but of a true knowledge , by the which we see the wrath of God against sinne and feele a true tast of death ) terrifieth the heart , driueth downe to desperation , Rom. 7.11 . killeth and destroyeth . Rom. 7. Wherfore these Scholemasters of the law and works are called in the scripture oppressors and tirants .

Exod. 5. The scripture calleth the teachers of the law exactors and tirants .

The teachers of the lawe bring mens soules into spirituall slauery .

For as the taskemasters in Egypt did oppresse the children of Israell with corporall seruitude , so doe these lawgiuers and taskemasters driue men into most miserable bondage of soule , and at lengthe bring them to desperation and vtter destruction . These doe neither know themselues nor the force of the law . And it is not possible for them to haue quietnes and peace of conscience in great and inward terrours and in the agony of death , yea though they haue obserued the law , loued their neighbours , done many good works , and suffred great afflictions : for the law alwaies terrifieth and accuseth , saying : thou neuer diddest accomplish all that is commaunded in the law : but accursed is he that hath not done all things contained therin . Wherefore these terrours remaine still in the conscience and encrease more and more . And if such Scholemasters of the lawe be not raised vp by Faith and the righteousnes of Christ , they are driuen downe headlong to desperation .

The history of the deliuery of the law in Exod. 19.20 . Verse . 17. This also was notably figured when the law was geuen , as we may see in the .19 . and .20 . of Exodus . Moses , brought the people out of the tentes to meete with the Lord , that they might heare him speake vnto them out of the darke cloude . Then the people being astonished and trembling for feare , fled backe ( which a litle before had promised to doe all that God had commaunded ) , and standing aloofe of , sayd vnto Moses : Who can abide to see the fire , and to heare the thundrings and noise of the trumpet ? Talke thou with vs , and we will heare thee : but let not God talke with vs lest we die . So the proper office of the lawe is to leade vs out of our tents and tabernacles , that is to say , from the quietnes and securitie wherin we dwell , The office of the lawe . and from trusting in our selues , and to bring vs before the presence of God , to reueile his wrath vnto vs , and to sette before vs our sinnes . Here the conscience feeleth that it hath not satisfied the lawe , and that it is not able to satisfie it , nor to beare the wrath of God , which the lawe reueileth when it bringeth vs forth after this maner before the presence of God , that is to say , when it feareth vs , accuseth vs , and setteth before vs our sinnes . Here it is impossible that we should be able to stand : and therefore being thorowly affraid , we flie , and we cry out with the children of Israell : we shall die , we shall die : Let not the Lord speake vnto vs , but speake thou vnto vs &c.

He then which teacheth that faith in Christ iustifieth not without the obseruation of the law , maketh Christ a minister of sinne , Who make Christ a minister of sinne . that is to say , a Scholemaster of the law , which teacheth the selfe same doctrine that Moses did . By this meanes Christ is no Sauiour , no geuer of grace , but a cruell tirant , which requireth such things ( as Moses did ) which no man is able to performe . See how all the meritmongers doe take Christ to be but a new lawgeuer , and the Gospell to be nothing els but a certaine booke which containeth new lawes concerning works , as the Turkes dreame of their Alcoran . But as touching lawes , there is enough in Moses . The Gospell then is a preaching of Christ , The Gospell what it is . which forgeueth sinnes , geueth grace , iustifieth and saueth sinners . Now , whereas there are commaundements found in the Gospell , Commaundements in the Gospell what they are . they are not the Gospell , but expositions of the lawe and matters depending vpon the Gospell .

To conclude , if the lawe be the ministery of sinne , then is it also the ministery of wrath and of death . For as the lawe reueileth sinne , The lawe is the ministery of sinne , wrath , and death . so doth it terrifie a man , it sheweth vnto him his sinne and the wrath of God , and striketh into him a terrour of death and damnation . For thus the conscience by and by gathereth : Thou hast not kept the commaundements of God , therefore God is angry with thee . And it thinketh this to be an infallible consequence : I haue sinned , therfore I must die . The Conscience thus gathereth : Thou hast sinned , therfore thou art giltie of euerlasting death . And so it followeth that the ministery of sinne is the ministery of wrath and condemnation . For after that sinne is reueiled , by and by ensueth the wrath of God , death , and damnation . And hereof it cometh that many which are not able to beare the iudgement and wrath of God which the lawe setteth before their eyes , doe kill , hang or drowne themselues .

Verse . 17. God forbid .

A picture of Christ . As though he would say : Christ is not the minister of sinne , but the geuer of righteousnes and eternal life . Wherfore Paule separateth Moses farre from Christ . Let Moses then tary on the earth : Let him be the Scholemaster of the letter , and exactor of the law : Let him torment and crucifie sinners . But the beleuers ( sayth Paule ) haue an other Scholemaster in their conscience : not Moses but Christ , which hath abolished the lawe and sinne , hath ouercome the wrath of God , and destroyed death . He biddeth vs that laboure and are oppressed with all kindes of euils , to come vnto him . Therefore when we flie vnto him , Moses with his law vanisheth away , Deut 34. so that his sepulcher can no where be seene : sinne and death can hurt vs no more . For Christ our instructor is Lord ouer the lawe , sinne and death , so that they which beleue in him , are deliuered from the same . It is therefore the proper office of Christ to deliuer from sinne and from death . And this Paule teacheth and repeteth euery where .

The lawe . Christe . We are condemned and killed by the law , but by Christ we are iustified & restored to life . The lawe astonisheth vs and driueth vs from God : but Christ reconcileth vs to God , and maketh for vs an entrance , that we may boldly come vnto him : For he is the Lambe of God that hath taken away the sinnes of the world . Now , if the sinne of the world be taken away , then is it taken away from me also which doe beleue in him . Christ hath taken away all euils , and hath brought vnto vs all good things . If sinne be taken away , then is the wrath of God , death and damnation taken away also : And in the place of sinne succedeth righteousnes , in the place of wrath , reconciliation & grace , in the place of death , life , and in the place of damnation , saluation . Let vs learne to practise this distinction , not in wordes onely , but in life and liuely experience , and with an inward feeling . For where Christ is , there must nedes be ioy of heart and peace of conscience : For Christ is our reconciliation , righteousnes , peace , life , and saluation . Briefly , what so euer the pore afflicted conscience desireth , it findeth in Christ abundantly . Now Paule goeth about to amplifie this argument , and to perswade as foloweth .

Verse . 18. For if I builde againe the things that I haue destroyed , I make my selfe a trespasser .

As if he should say : I haue not preached to this ende that I might build againe those things which I once destroyed . For if I should so do , I should not onely labour in daine , but should make my selfe also a transgressor and ouerthrowe altogether , as the false Apostles doe : that is to say , of grace and of Christ I should againe make the law and Moses : & contrariwise of the law and Moses I should make grace and Christ . Now , by the ministery of the Gospell I haue abolished sinne , What Paule had destroyed by the ministery of the Gospell . heauines of heart , wrath and death . For thus haue I taught : Thy conscience O man , is subiect to the law , sinne , and death : from which thou canst not be deliuered either by men or Angels . But now cometh the Gospell and preacheth vnto thee remission of sinnes by Iesus Christ , who hath abolished the law , and hath destroyed sinne and death . Beleue in him : so shalt thou be deliuered from the curse of the law and from the tyrannie of sinne and death : thou shalt become righteous and haue eternall life .

Behold how I haue destroyed the law by the preaching of the Gospell , to the end that it should not reigne in thy conscience any more . For when the new Gest Christ Iesus cometh into the new house there to dwell alone , Moses geueth place to christ and the lawe to the gospel . Moses the old inhabiter must geue place vnto him and depart some whether els . Also where Christ the new Gest is come to dwel , there can sinne , wrath & death haue no place : but there now dwelleth meere grace , righteousnes , ioy , life , true affiance and trust in the father , now pacified and reconciled vnto vs , gracious , long suffering & full of mercy for his sonne Christes sake . Should I then , driuing out Christ and destroying his kingdome which I haue planted through the preaching of the Gospell , now build vp againe the law and sette vp the kingdome of Moses ? In deede this should I doe if I should teach circumcision and the obseruation of the law to be necessary to saluation , as the false Apostles doe : and by this meanes , in the steede of righteousnes and life , I should restore againe sinne and death . For the law doth nothing els but vtter sinne , procure Gods wrath , kill and destroy .

What are the Papists ( I pray you ) yea the best of them all , The Papistes are destroyers of the kingdome of Christ . but destroyers of the kingdome of Christ and builders vp of the kingdome of the Deuill and of sinne , of wrath and eternall death ? Yea they destroy the church , which is Gods building , not by the law of Moses , as did the false Apostles , but by mens traditions and doctrines of Deuils . And euen so the fantasticall heads which are at this day and shall come after vs , doe destroy and shall destroy those things which we haue built : doe build and shall build vp againe those things which we haue destroyed .

But we by the grace of Christ holding the article of iustification , doe assuredly know that we are iustified and reputed righteous before God by faith onely in Christ . The difference of the lawe and the Gospell diligently to be marked . Therfore we doe not mingle the law and grace , faith and works together : but we separate them farre asunder . And this distinction or difference betwene the law and grace , let euery man that feareth God marke diligently , and let him suffer the same to take place , not in letters and syllables , but in practise & inward experience : So that when he heareth , that good works ought to be done , and that the example of Christ is to be followed , he may be able to iudge rightly and say : well , all these things will I gladly doe . What then followeth ? Thou shalt then be saued and obtaine euerlasting life . Nay , not so . I graunt in deede that I ought to do good workes , patiently to suffer troubles and aflictions , and to sheed my bloud also if neede be , for Christes cause : but yet am I not iustified , neither doe I obtaine saluation therby .

We must not therfore draw good workes in to the article of iustification as the Monkes haue done , which say , that not only good works , but also the punishments and torments which malefactors suffer for their wicked deedes , How the Monkes were wont to confort condemned Persons at the time of their death . doe deserue euerlasting life . For thus they comfort them when they are brought to the gallowes or place of execution . Suffer willingly and patiently this shamefull death : which if thou do , thou shalt deserue remission of thy sinnes and euerlasting life . What an horrible thing is this , that a wretched theefe , a murtherer , a robber should be so miserably seduced in that extreame anguish and distresse , that euen at the very point of death , when he is now ready to be hanged or to haue his head cut of , he should refuse the Gospell and sweete promises in Christ , which are onely able to bring comforte and saluation , and should be commaunded to hope for pardon of his sinnes , if he willingly and patiently endure that opprobrious death which he suffereth for his mischeuous deedes ? What is this els but to heape vpon him that is already most miserably afflicted , extreme perdition and destruction , and through a false confidence in his owne death , to shew him the ready way to hell ?

Hereby these hypocrites doe plainely declare , that they neither teache nor vnderstande one letter or syllable concerning grace , the Gospell , or Christ . They retaine onely in outwarde shewe the name of the Gospell and of Christ , that they may begile the heartes of the people . Notwithstanding they denying and reiecting Christ in deede , doe attribute more to the traditions of men then to the Gospell of Christ . Which thing to be true , so many kindes of false worshippe , so many religious orders , so many ceremonies , and so many wilworkes doe witnesse : All which things were instituted as auailable to deserue grace , righteousnes , and euerlasting life . The maner of Popish confessions , In their confessions they make no mention of faith or the merite of Christ , but teach and set forth the satisfactions and merits of men , as it may plainly appeare in this forme of absolution ( I speake nothing here of other matters ) which the Monkes vsed among themselues , yea and such as would be counted more deuout and more religious then others : which I thinke good here to sette downe , that our posteritie may see howe greate and howe horrible the kingdome of the Pope is .

The forme of a Monkish absolution .

God forgeue thee , my brother . The merite of the passion of our Lord Iesus Christ , and of blessed Saincte Mary alwaies a virgine , and of all the Saincts : the merite of thine order , the streitnes of thy religion , the humilitie of thy confession , the contrition of thy hart , the good workes which thou hast done and shalt doe for the loue of our Lord Iesus Christ , be vnto thee auaileable for the remission of thy sinnes , the encrease of desert and grace , and the reward of euerlasting life . Amen .

Ye heare the merite of Christ mencioned in these words : but if ye weye them well , ye shall perceaue that Christ is there altogether vnprofitable , and that the glory and name of a iustifier and Sauiour is quite taken from him , and geuen to Monkish merites . Is not this to take the name of God in vaine ? Is not this to confesse Christ in wordes , and in very deede to deny his power , and blaspheme his name ? I my selfe also was once entangled with this errour . I thought Christ to be a iudge ( although I confessed with my mouth that he suffered and died for mans redemption ) and ought to be pacified by the obseruation of my rule and order . Therfore when I prayed or when I said Masse , I vsed to adde this in the end : O Lord Iesus , I come vnto thee , & I pray thee that these burthens and this streitnes of my rule and religion may be a full recompence for all my sinnes . But now I geue thankes vnto God the father of all mercies , which hath called me out of darkenes vnto the light of his glorious Gospell , & hath geuen vnto me plentifull knowledge of Christ Iesus my lord : for whose sake I count al things to be but losse , yea I esteme them but as dunge that I may gaine Christ , and that I may be found in him , not hauing mine owne righteousnes out of the rule of Augustine , but that righteousnes which cometh by faith in Christ : Vnto whom with the father & the holy ghost be praise and glory world without end . Amen .

Faith without workes . We conclude therefore with Paule , that we are iustified by faith onely in Christ , without the law . Now , after that a man is once iustified and possesseth Christ by faith , and knoweth that he is his righteousnes and life , doubtles he will not be idle , but as a good tree he wil bring forth good frutes . For the beleuing man hath the holy Ghost , and wher the holy Ghost dwelleth , it will not suffer a man to be idle , but stirreth him vp to all exercises of pietie and godlines and of true religion , to the loue of God , to the patient suffering of afflictions , to praier , to thankes geuing , to the exercise of charitie towards all men .

Hitherto we haue handled the first argument , wherin Paule contendeth that either we can not be iustified by the law , or els that Christ must needes be the minister of sinne . But this is impossible : wherefore we conclude that iustification cometh not by the law . Of this place we haue largely entreated , as it is well worthy , and yet can it not be caught and setforth sufficiently .

Verse . 19. For I through the law am deade to the law , that I might liue vnto God .

Paules maner of speach vnknowne to mans reason . These are maruelous words and vnknowne kindes of speach , which mans reason can in no wise vnderstand . And although they be but few , yet are they vttered with greate zeale and vehemencie of spirite , and as it were in greate displeasure . As if he should say : why doe ye boast so much of the law ? wherof in this case I will be ignoraunt . But if ye will needes haue the law , I also haue the law . Wherfore , as though he were moued through indignation of the holy Ghost , Paule calleth grace the law he calleth grace it selfe the law , geuing a new name to the effect and working of grace , in contempt of the law of Moses and the false Apostles , which contended that the law was necessary to iustification :

Phrases of speach onely proper to the scripture .

The lawe against the law .

and so he setteth the law against the law . And this is a sweete kind of speach and full of consolation , when in the scriptures , and specially in Paule , the law is set against the law , sinne against sinne , death against death , captiuitie against captiuitie , hell against hell , the altar against the altar , the lambe against the lambe , the passeouer against the passeouer .

In the .8 . to the Romaines it is sayd : For sinne he condemned sinne . Psal. 68. and Ephes. 4. He hath led captiuitie captiue . Hosee . 13. Psal. 68.19 . Ephes 4.8 . Hos. 13.14 . O death I will be thy death , O hel I will be thy destruction . So he saith here , that through the lawe he is dead to the lawe . As if he sayd : The lawe of Moses accuseth and condemneth me : but against that accusing and condemning lawe , I haue an other lawe , 1. Cor. 15.55 . which is grace and libertie . This lawe accuseth the accusing law , and condemneth the condemning law . So death killeth death : but this killing death is life it selfe . But it is called the death of death by abundance of spirite , Death against death . or vehement indignation against death . So righteousnes boroweth the name of sin , because it condemneth sin , & this condemning of sin is true righteousnes .

And here Paule semeth to be an heretike : Paules heresy . yea of all heretikes the greatest , & his heresie is straunge and monstrous . For he sayth , that he being dead to the law , liueth to God . He that is dead to the lawe , liueth to God . The false apostles taught this doctrine : Except thou liue to the lawe , thou art dead to God : that is to say , vnlesse thou liue after the lawe , thou art dead before God . But Paule sayeth quite contrary : If thou be not dead to the law , thou canst not liue to God . The doctrine of the papists . The doctrine of our aduersaries at this day is like to the doctrine of the false apostles of that time . If thou wilt liue to God ( say they ) liue to the law or after the law . But contrariwise we say : If thou wilt liue to God , thou must be vtterly dead to the law . Mans reason and wisedom vnderstandeth not this doctrine : therefore it teacheth alwayes the contrary : that is : If thou wilt liue vnto God , thou must kepe the law : for it is wryten : Do this and thou shalt liue . A speciall principle amongst the diuines . And this is a speciall principle amongst all Diuines : he that liueth after the law , liueth vnto God . Paule sayth the contrary : that is , we can not liue vnto God vnlesse we be throughly dead to the law . Wherfore we must mount vp to this heauenly altitude , that we may be assured that we are far aboue the law , yea that we are vtterly dead vnto the law . Now if we be dead vnto the law , then hath the law no power ouer vs , as also it hath no power ouer Christ , who hath deliuered vs from the same , that we might liue vnto God . All these things tende to this ende , to proue that we are not iustified by the lawe , but by faith onely in Iesus Christ .

And here Paule speaketh not of the ceremoniall lawe onely , ( as before we haue declared more at large ) but of the whole law , whether it be ceremoniall or morall : which to a Christian is vtterly abrogate , That the law is abrogated . for he is dead vnto it . Not that the lawe is vtterly taken away : nay it remaineth , liueth , and raigneth still in the wicked . But a godly man is dead vnto the lawe , like as he is dead vnto sinne , the Deuill , death and hell : which notwithstanding doe still remaine , and the world with all the wicked shall still abide in them . Wherfore when the Papist vnderstandeth that the ceremoniall lawe onely is abolished , vnderstand thou that Paule and euery Christian is dead to the whole lawe , and yet the lawe remaineth still .

Christ free from the graue . As for example : Christ rising from death is free from the graue , and yet the graue remaineth stil . Peter is deliuered from the prison , the sicke of the palsey from his bed , the yong man from his coffen , the maiden from her couch , and yet the prison , the bed , the coffen , the couch doe remaine still . Euen so the lawe is abolished when I am not subiect vnto it , the law is dead when I am dead vnto it , & yet it remaineth still . But because I die vnto it by an other law , it dieth also vnto me : As the graue of Christ , the prison of Peter , the couch of the maiden . &c. do still remaine , and yet Christ by his resurrection dieth to the graue , Peter by his deliueraunce is freed from the prison , and the maid through life is deliuered from the couch .

I am dead to the law . Wherfore these words : I am dead to the law , are very effectuall . For he sayeth not : I am free from the law for a time , or I am Lord of the lawe : but simplie , I am dead to the lawe , that is to say , I haue nothing to do with the law . Paule could haue vttred nothing more effectually against iustification of the law , then to say : I am dead to the law , that is , I care nothing at all for the law : therfore I am not iustified by it .

What it is to die to the lawe . Now , to die to the law , is , not to be bound to the law , but to be free from the law & not to know it . Therfore let him that will liue to God , endeuour that he may be found without the law , & let him come out of the graue with Christ . The souldiers were astonished when Christ was risen out of the graue : and they also which saw the maiden raised vp from death to life , were amazed . So mans reason and wisedom is astonished and becometh foolish when it heareth that we are not iustified , except we be dead to the law : for it is not able to reach vnto this mysterie . But we know that when we apprehend Christ by faith inwardly in conscience , we enter into a certain new law , which swaloweth vp the old law that held vs captiues . As the graue in which Christ lay dead , after that he was risen againe , was voide and emptie , and Christ vanished away : so when I beleue in Christ , I rise againe with him , and die to my graue , that is to say , the lawe , which held me captiue : So that now the law is voide , and I am escaped out of my prison and graue , that is to say , the lawe . Wherefore the lawe hath no right to accuse me , or to hold me any longer , for I am risen againe .

It is necessary that mens consciences should be diligently instructed , that they may wel vnderstand the difference betwene that righteousnes of the law & grace . The righteousnes of grace or the libertie of conscience doth in no wise pertaine to the flesh . For the flesh may not be at liberty , The flesh is subiect to the lawe , but not to the conscience . but must remaine in the graue , the prison , the couch : it must be in subiection to the law , and exercised by the Egyptians . But the christian conscience must be dead to the law , that is to say , free from the law , & must haue nothing at all to doe with it . It is good to know this : for it helpeth very much to the comforting of poore afflicted consciences . Wherfore when you see a man terrified and cast downe with the sense and feeling of his sinne , say vnto him : Brother , thou doest not rightly distinguish . Thou placest the lawe in thy conscience , which should be placed in the flesh . Awake , arise vp , and remember that thou must beleue in Christ the conquerour of the lawe and sinne . With this faith thou shalt mount vp aboue and beyond the lawe into that heauen of grace where is no law nor sinne . And albeit the law & sinne doe still remaine , yet they pertaine nothing to thee : for thou art dead to the lawe and sinne .

This is easily sayd : but blessed is he which knoweth howe to lay sure hold on these things in time of distresse , that is , which can say , when sinne ouerwayeth him , and the law accuseth him : what is this to me , O lawe , that thou accusest me , and sayest that I haue committed many sinnes ? In deede I graunt that I haue committed many sinnes , yea and yet stil I doe commit sinnes daily without number . This toucheth me nothing : I am now deafe , and can not heare : therefore thou talkest to me in vaine , for I am dead vnto thee . But if thou wilt needes dispute with me as touching my sinnes , get thee to the flesh and members , my seruaunts : teach them , exercise and crucifie them . But trouble not me Conscience , which am a Ladie and a Queene , and haue nothing to doe with thee : for I am dead to thee , and now I liue to Christ , The conscience answering to the accusation of the lawe . with whom I am vnder an other lawe , to witte , the lawe of grace , which ruleth ouer sinne and the lawe . By what meanes ? By faith in Christ , as Paule declareth hereafter .

But this semeth a straunge and a wonderfull definition , that to liue to the lawe is to die to God : and to die to the lawe , is to liue to God . These two propositions are cleane contrary to reason , and therefore no craftie Sophister or lawworker can vnderstand them . But learne thou the true vnderstanding thereof . He that liueth to the lawe , that is , seketh to be iustified by the workes of the lawe , is and remaineth a sinner : therfore he is dead & condemned . For the law can not iustifie and saue him , but accuseth , terrifieth , & killeth him . Therfore to liue vnto the law , is to die vnto God : and contrariwise , to die to the law is to liue vnto God . Wherefore if thou wilt liue vnto God , thou must die to the lawe : but if thou wilt liue to the lawe , thou shalt die to God . Now , To liue vnto God . to liue vnto God , is to be iustified by grace or by faith for Christes sake , without the lawe and workes .

This is then the proper and true definition of a Christian , that he is the childe of grace and remission of sinnes , Who is a Christian . because he is vnder no lawe , but is aboue the lawe , sinne , death , and hell . And euen as Christ is free from the graue , and Peter from the prison , so is a Christian free from the lawe . And such a respect there is betwene the iustified conscience and the lawe , as is betwene Christ raised vp from the graue , and the graue : and as is betwene Peter deliuered from the prison , and the prison . And like as Christ by his death and resurrection is dead to the graue , so that it hath now no power ouer him , nor is able any longer to holde him , but the stone being rolled away , the seales broken , and the kepers astonished , he riseth againe and goeth away without any let : and as Peter by his deliueraunce is freed from the prison , & goeth whether he will : euen so the conscience by grace is deliuered from the law . So is euery one that is borne of the spirite . But the flesh knoweth not from whence this cometh , nor whether it goeth , for it can not iudge but after the lawe . But on the contrary , the spirite sayeth : let the law accuse me , let sinne and death terrifie me neuer so much , yet I doe not therfore despaire : for I haue the lawe against the lawe , sinne against sinne , and death against death .

Therefore when I feele the remorse and sting of conscience for sinne , I behold that brasen serpent Christ hanging vppon the crosse . There I finde an other sinne against my sinne which accuseth and deuoureth me . Now this other sinne , namely in the flesh of Christ , which taketh away the sinnes of the world , is almightie : it condemneth and swaloweth vp my sinne . So my sinne is condemned by sinne , that is , by Christ crucified : 1. Cor. ● . 21 . who is made sinne for vs , that we might be made the righteousnes of God through him . In like maner I finde death in my flesh , which afflicteth and killeth me : but I haue in me a contrary death , Death against death . which is the death : for this death crucifieth and swaloweth vp my death .

These things be not done by the lawe or workes , but by Christ crucified : vppon whose shoulders lie all the euils of mankinde , the lawe , sinne , death , the Deuill , and hell : and all these doe die in him , for by his death he hath killed them . But we must receaue this benefite of Christ with a sure faith . For like as neither the lawe nor any worke thereof is offered vnto vs , but Christ alone : so nothing is required of vs but Faith alone , whereby we apprehend Christ , and beleue that our sinnes and our death are condemned and abolished in the sinne and death of Christ .

Thus haue we alwayes most certaine and sure arguments , which necessarily conclude that iustification cometh by faith alone . The lawe maketh vs not righteous , but faith onely . For how should the lawe and workes auaile to iustification , seeing that Paule is so earnest both against the lawe and workes , and sayeth plainely that we must be dead to the lawe , if we will liue to God . But if we be dead to the lawe , and the lawe be dead to vs , then hath it nothing to doe with vs . How then should it auaile any thing at all to our iustification ? Wherefore we must needes say , that we be iustified by grace alone , or by faith alone in Christ , without the lawe and workes .

This the blinde Sophisters doe not vnderstand , and therefore they dreame that Faith iustifieth not except it doe the workes of charitie . By this meanes Faith which beleueth in Christ becometh vnprofitable and of none effect : for the vertue of iustifying is taken from it except it be furnished with charitie . But let vs nowe set aparte the lawe and charitie vntil an other time , & let vs rest onely vpon the poynt of this present matter : which is this , The very poynt of all this matter . that Iesus Christ the sonne of God died vpon the crosse , did beare in his body my sinnes , the lawe , death , the Deuill and hell . These inuincible enemies and tyrannes doe oppresse , vexe , and trouble me , and therefore I am carefull howe I may be deliuered out of their handes , iustified and saued . Here I finde neither lawe , worke nor charitie which is able to deliuer me from their tyrannie . There is none but the Lord Iesus onely and alone , which taketh away the lawe , killeth and destroyeth my death in his body , and by this meanes spoyleth hell , iudgeth , and crucifieth the Deuill , and throweth him downe into hell . To be briefe , all the enemies which did before torment and oppresse me , Christ Iesus hath brought to naught : Hath spoyled them , and made a shew of them openly , Coloss. 2.15 . triumphing by him selfe ouer them , in such sort that they can nowe rule and raigne no more ouer me , but are constrained to obey me .

By this we may plainely see , In the matter of iustification there is nothing for vs to doe , but to heare what Christ hath done for vs , & to apprehend the same by faith . that there is nothing here for vs to doe . Onely it belongeth vnto vs , to heare that these things haue bene wrought and done in this sort , and by faith to apprehend the same . And this is the true formed and furnished faith in dede . Now , when I haue thus apprehended Christ by faith , and through him am dead to the lawe , iustified from sinne , deliuered from death , the deuill , and hell , then I doe good works , I loue God , I geue thankes to him , I exercise charitie towardes my neighbour . Good works . But this charitie or workes folowing do neither forme nor adorne my faith , but my faith formeth and adorneth charitie . This is our diuinitie : which seemeth straunge and maruelous , or rather foolish to carnall reason : to witte , that I am not onely blinde and deafe to the lawe , yea deliuered and freed from the law , but also wholy dead vnto the same .

This sentence well vnderstand in the time of trouble , maketh a man strong against all tentations . This sentence of Paule : Through the law I am dead to the law , is full of consolation . Which , if it may enter into a man in due season , & take sure hold in his heart with good vnderstanding , it may so worke that it will make him able to stand against all daungers of death , and all terrours of conscience and sinne , although they assaile him , accuse him , and would driue him to desperation neuer so much . True it is that euery man is tempted : if not in his life , yet at his death . There , when the law accuseth him and sheweth vnto him his sinnes , his conscience by and by saith : A speeche or Dialoge betwene the law and conscience . Thou hast sinned . If then thou take good hold of that which Paule here teacheth , thou wilt answere : I graunt I haue sinned . Then will God punish thee . Nay , he will not so doe . Why , doth not the lawe of God so say ? I haue nothing to doe with that lawe . Why so ? Because I haue an other lawe which striketh this lawe dumme , The lawe of libertie . that is to say , libertie . A consolation against the terrours of the law . &c. What libertie is that ? The libertie of Christ , for by Christ I am vtterly freed from the lawe . Therfore that lawe which is & remaineth a law to the wicked , is to me libertie , and bindeth that law which would condemne me : And by this meanes that lawe which would bind me and hold me captiue , is now fast bound it selfe , and holden captiue by grace and libertie , which is now my lawe : which sayth to that accusing law : The binding law through Christ , is bound it selfe . Thou shalt not hold this man bound & captiue , for he is mine : but I wil hold thee in captiuitie , and bind thy hands that thou shalt not hurt him , for he liueth now vnto Christ , and is dead vnto thee .

This to do , is to dash out the teeth of the lawe , to wrast his sting and all his weapons from him , and to spoile him of all his force . And yet the same law notwithstanding continueth and remaineth stil to the wicked and vnbeleuers : And to vs also that be weake , so farre forth as we lacke faith , it continueth yet still in his force : here it hath his edge & teeth . But if I do beleue in Christ , although sinne driue me neuer so much to despaire , yet staying vpon this libertie which I haue in Christ , I confesse that I haue sinned : Sinne condemned , and condemning . but my sinne which is a condemned sinne , is in Christ which is a condemning sinne . Now this condemning sinne is stronger then that which is condemned : for it is iustifying grace , righteousnes , life & saluation . Thus when I feele the terrour of death , I say : Thou hast nothing to doe with me O death , Death killed , and death killing . for I haue an other death which killeth thee my death , & that death which killeth , is stronger then that which is killed .

Thus a faithfull man by faith onely in Christ , may raise vppe him selfe , and conceaue such sure and sound consolation , that he shall not neede to feare the deuill , sinne , death , or any euils . And although the Deuill set vpon him with all might and maine , and goe about with all the terrours of the world to oppresse him , As Satan is to others ouer whom he hath dominion , so is Christ to Sathan whom he holdeth bound , that he can not hurt vs farther , than he geueth him leaue . 1. Iohn . 5.4.5 . yet he conceaueth good hope euen in the middes therof , and thus he sayth : Sir Deuill , I feare not thy threatninges & terrours , for ther is one whose name is Iesus Christ , in whom I beleue : he hath abolished the law , condemned sinne , vanquished death and destroyed hell : and he is thy Tormentor O Satan , for he hath bound thee , and holdeth thee captiue , to the end that thou shouldest no more hurt me , or any that beleueth in him . This faith the Deuill can not ouercome , but is ouercome of it . For this is the victorie ( sayth S. Iohn ) that ouercometh the world , euen our faith . Who is it that ouercometh the world , but he which beleueth that Iesus is the sonne of God ?

Paule therfore through a vehement zeale and indignation of spirit , calleth grace it selfe the lawe , Why Paule calleth grace the lawe . which notwithstanding is an exceding & inestimable libertie of grace which we haue in Christ Iesu . Moreouer he geueth this opprobrious name vnto the law for our consolation , to let vs vnderstand that there is a new name geuen vnto it : to witte , that it is not now aliue any more , but dead and condemned . And here ( which is a pleasant sight to behold ) he bringeth forthe the lawe , and setteth it before vs as a theefe and a robber , which is already condemned and adiudged to death . For he describeth it as it were a prisoner hauing both handes and feete fast bound , The lawe bound and condemned cannot accuse vs . and all his power taken away , so that it can not exercise his tyrannie , that is to say , it can not accuse and condemne any more : And with this most pleasaunt sight he maketh it odious and contemptible to the conscience : so that now he which beleueth in Christ dare boldly and with a holy pride triumph ouer the lawe after this maner . I am a sinner : A holy pride . If thou canst doe any thing against me , O lawe , nowe doe thy worst . So farre of is it then that the law is now terrible vnto him which doth beleue .

Since Christ is risen from death , why should he nowe feare the graue ? Since Peter is deliuered from the prison , why should he now feare it ? When the maiden was at the point of death , then might she in deede feare the bedde : but being now reised vp , why should she feare it ? In like maner , why should a Christian which enioyeth and possesseth Christ by faith , feare the law ? True it is that he feeleth the terrours of the law , but he is not ouercome of them : but staying vpon the libertie which he hath in Christ , he saith : I heare thee murmuring O law , that thou wouldest accuse and condemne me : but this troubleth me nothing at all . Thou art to me as the graue was vnto Christ . For I see that thou art fast bound hand and foote : and this hath my lawe done . How he calleth libertie the law . What law is that ? libertie , which is called the law , not because it bindeth me , but because it bindeth my law . The law of the ten commaundements did bind me . But against that law I haue an other law , euen the law of grace : The law of grace binding the law of the ten commaundements . which notwithstanding is to me no law , neither doth it bind me , but setteth me at liberty . And this is a law against that accusing and condemning law : which law it so bindeth , that it hath no power to hurt me any more . So against my death which bindeth me , I haue an other death , Death killed by death : that is the death which was due to me , is killed by Christes death that is to say , life , which quickneth me in Christ : and this death looseth and freeth me from the bondes of my death , and with the same bondes bindeth my death . So death which bound me , is now fast bound , which killed me , is now killed by death , that is to say , by life it selfe .

Thus Christ with most sweete names is called my law , my sinne , my death , The sweete and comfortable names of Christ . against the law , against sinne , against death : wheras in very deede he is nothing els but meere libertie , righteousnes , life and euerlasting saluation . And for this cause he is made the law of the law , the sinne of sinne , the death of death , that he might redeme me from the curse of the law , iustifie me and quicken me . So then , whiles Christ is the lawe , he is also libertie , whiles he is sinne he is righteousnes , and whiles he is death he is life . For in that he suffered the law to accuse him , sinne to condemne him and death to deuoure him , he abolished the law , he condemned sinne , he destroied death , he iustified and saued me . So is Christ the poison of the law , Christ a poyson against death . sinne , and death , and the remedy for the obtaining of libertie , righteousnes , and euerlasting life .

This maner of speach which Paule here vseth and is proper vnto him alone , The law of the mind sette against the law of the members . is full of consolation . Likewise in the .7 . chapter to the Romaines he setteth the law of the spirite against the law of the members , And because this is a straunge and a maruelous manner of speaking , therfore it entreth more easily into the mind and sticketh faster in the memorie . Moreouer , when he saith : I through the law am dead to the law , it soundeth more swetely then if he should say : I through libertie am dead to the law . For he setteth before vs as it were a certaine picture : as if the law were fighting against the law . As though he should say : O law , if thou canst accuse me , terrifie me , and bind me , I will set aboue and against thee an other law , that is to say , an other tormentor , which shall accuse thee , bind thee and triumph ouer thee . When thou art thus bound and suppressed , then am I at libertie . So then grace is a law , not to me , for it bindeth me not , but to my law : which this law so bindeth that it can not hurt me any more .

Thus Paule goeth about to draw vs wholy from the beholding of the law , sinne , death , & all other euils , and to bring vs vnto Christ , A most ioyfull combat . that there we might behold this ioyfull conflict : to witte , the law fighting against the law , that it may be to me libertie : sinne against sinne , that it may be to me righteousnes : death against death , that I may obtaine life : Christ fighting against the Deuill , that I may be the child of God : and destroying hell that I may enioy the kingdome of heauen .

Verse . 19. That I might liue vnto God .

That is to say , that I might liue before God . Ye see then that there is no life vnlesse ye be without the law , yea vnlesse ye be vtterly dead vnto the law , I meane in conscience . Notwithstanding in the meane season ( as I haue often said ) so long as the body liueth , The flesh subiect to the law , but not the conscience . the flesh must be exercised with lawes and vexed with exactions and penalties of lawes , as were the Egyptians . But the inward man not subiect to the law , but deliuered and freed from it , is a liuely , iust , and holy person , not of himselfe , but in Christ , because he beleueth in him , as foloweth .

Verse . 20. I am crucified with Christ .

This he addeth to declare that the law is a deuourer of the law . Not onely ( saith he ) I am dead to the law through the law that I may liue to God , but also I am crucified with Christ . But Christ is Lord ouer the law because he is crucified and dead vnto the law : Therfore am I also Lord ouer the law : for I likewise am crucified and dead vnto the lawe for as much as I am crucified and dead with Christ . By what meanes ? By grace and faith . Through this faith , because I am nowe crucified and deade vnto the law , therfore the law looseth all his power which it had ouer me , euen as it hath lost all his power which it had ouer Christ . To be crucified with Christ . Wherfore euen as Christ himselfe was crucified to the law , sinne , death and the Deuill , so that they haue no further power ouer him : euen so I through faith being now crucified with Christ in spirite , am crucified and deade to the law , sinne , death and the Deuill , so that they haue no further power ouer me , but are now crucified and deade vnto me .

Paule speaketh not here of crucifying by imitation or example ( for to follow the example of Christ is also to be crucified with him ) , which crucifying belongeth to the flesh . 1. Pet. ● . 21 . Wherof Peter speaketh in his 1. epistle and .2 . chapter . Christ suffered for vs ( saith he ) leauing vnto vs an example that we should follow his steppes . But he speaketh here of that high crucifying , wherby sinne , the deuil and death are crucified in Christ & not in me . Here Christ Iesus doth all himselfe alone . But I beleuing in Christ am by faith crucified also with Christ , so that all these things are crucified and dead vnto me .

Verse . 20. Thus I liue .

I speake not so ( saith he ) of my death and crucifying as though I now liued not : Yea I liue , for I am quickned by this death and crucifying through the which I die : That is , for as much as I am deliuered from the law , The true life of the faithful sinne and death , I now liue in deede . Wherfore that crucifying and that death wherby I am crucified and dead to the law , sinne , death and all euils , is to me resurrection and life . For Christ crucifieth the Deuill , he killeth death , condemneth sinne , and bindeth the law : and I beleuing this , am deliuered from the law , sinne , death and the Deuill . The law therfore is bound , dead and crucified vnto me , & I againe am bound , dead , & crucified vnto it . Wherfore euen by this death and crucifying , that is to say , by this grace or liberty I now liue .

Here ( as before I haue sayd ) we must obserue Paules maner of speaking . He saith that we are dead and crucified to the law , where as in very deede the law it selfe is dead and crucified vnto vs . The faithfull crucified and deade to the law . But this maner of speach he vseth here of purpose , that it may be the more sweete and comfortable vnto vs . For the law ( which notwithstanding continueth , liueth and reigneth in the whole world , which also accuseth and condemneth all men ) is crucified and dead vnto those onely which beleue in Christ : The glory of the faithfull . and therfore to them alone belongeth this glory , that they are dead to sinne , hell , death , and the Deuill .

Verse . 20. Yet now not I.

That is to say , not in mine owne person nor in mine owne substance . Here he plainly sheweth by what meanes he liueth : And he teacheth what true Christian righteousnes is , namely that righteousnes wherby Christ liueth in vs , and not that which is in our person . Therefore when we speake of Christian righteousnes we must vtterly reiect the person . And here Christ and my conscience must become one body , We must haue Ghrist onely before our eies . so that nothing remaine in my sight but Christ crucified and raised from the dead . But if I behold my selfe only and set Christ aside , I am gone . For by and by I fall into this cogitation : Christ is in heauen and thou art on the earth : how shalt thou now come vnto him ? Forsoth I will liue holily and doe that which the law requireth : so shall I enter into life . Here returning to my selfe , and considering what I am , what I ought to be , and what I am bound to doe , I lose Christ out of sight , who is my righteousnes and life . Who being lost , there is no counsell nor succour now remaining , but certaine desperation and destruction must needes follow .

And this is a common euil among men . For such is our misery , that when tentation or death cometh , by and by setting Christ aside , Such is our misery that intentations and afflictions we set Christ aside and loke backe into our owne life past . we consider our owne life past and what we haue done . Here , except we be raised vppe againe by faith , we must needes perish . Wherefore we must learne in such conflicts & terrours of conscience forgetting our selues , and setting the law , our life past , and all our works apart , which driue vs to the consideration of our selues onely , to turne our eies wholy to that brasen serpent Christ Iesus crucified , & assuredly beleue that he is our righteousnes and life , not fearing the threatnings and terrours of the law , sinne , death and the iudgement of God . For Christ , on whom our eies are fixed , in whom we liue , who also liueth in vs , is Lord and conquerour of the law , sinne , death and all euils : In whom most certaine and sure consolation is set forth vnto vs and victory geuen .

Verse . 20. Thus I liue , yet not I now , but Christ liueth in me .

Wher he saith : Thus I liue , he speaketh it as it were in his owne person . Therfore he by and by correcteth himselfe , saying : yet not I now . That is to say , I liue not now in mine owne person , but Christ liueth in me . In deede the person liueth , but not in himselfe , nor for his owne cause , nor for any thing that is in him . But who is that I of whom he sayeth : He speaketh of the olde man . yet not I. This I is he which hath the lawe , and is bound to doe the workes therof : who also is a certaine person seperate from Christ . This person Paule reiecteth . For as he is seperate from Christ he belongeth to death and hell . Therfore he sayeth : Nowe not I , but Christ liueth in me . He is my forme , my furniture and perfection , adorning and beutifying my faith , as the colour , the cleare light , or the whitnes do garnish and beutifie the wall . Thus are we constrained grossely to set forth this matter . For we can not spiritually conceaue that Christ is so nerely ioyned & vnited vnto vs , as the colour or whitenes are vnited vnto the wall . Christ bestoweth himself and all that he hath , vpon those that beleue in him . Christ therfore ( sayth he ) thus ioyned and vnited vnto me and abiding in me , liueth this life in me which I now liue : yea , Christ him selfe is this life which I now liue . Wherefore Christ and I in this behalfe are both one .

Now Christ liuing in me abolisheth the lawe , condemneth sinne , and destroyeth death : for it can not be but at his presence all these must nedes vanish away . For Christ is euerlasting peace , consolation , righteousnes and life : and to these the terrour of the law , heauines of mind , sinne , hell , and death must nedes geue place . So Christ liuing and abiding in me , taketh away and swalloweth vp all euils which vexe and afflict me . This vnion or coniunction then is the cause that I am deliuered from the terrour of the law and sinne , am seperate from my self , and translated vnto Christ and his kingdom , which is a kingdom of grace , righteousnes , peace , ioy , life , saluation , & eternal glory . Thus I now abiding and dwelling in him , what euill is there that can hurt me ?

In the meane season the old man abideth without and is subiecte to the lawe : but as concerning iustification , Christ and I must be entierly conioyned and vnited together , so that he may liue in me and I in him . And this is a wonderful maner of speech . Now , because Christ liueth in me , Whatsoeuer good the godly haue in them , it is Christes , and we are so knit together , that he liueth in vs and we in him . therefore looke what grace , righteousnes , life , peace , and saluation is in me , it is his , and yet notwithstanding the same is mine also by that vnseparable vnion and coniunction which is throughe Faithe : by which Christe and I are made as it were one bodye in spirite . For as much then as Christ liueth in me , it foloweth , that as I must nedes be with him pertaker of grace , righteousnes , life , and eternall saluation : so the lawe , sinne , and death can haue no place in me : yea the lawe is crucified and swallowed vp of the lawe , sinne of sinne , and death of death . Thus Paule goeth about to draw vs from the beholding of our selues , the law & workes , and to plant in vs true faith in Christ : so that in the matter of iustification we should thinke vpon nothing else but grace , separating the same farre from the law and works , which in this matter ought to haue no place .

Paule hath his peculiar phrase or kind of speach , Paules excelent and heauenly maner of speach . which is not after the maner of men , but diuine and heauenly : nor vsed of the Euangelistes or of the rest of the Apostles , sauing only of Iohn , who also is wont sometimes so to speake . And if Paule had not first vsed this phrase and set forth the same vnto vs in plaine words , the very Saincts themselues durst not haue vsed it . For it seemeth a very straunge and a monstrous maner of speaking thus to say : I liue , I liue not : I am dead , I am not dead : I am a sinner , I am not a sinner : I haue the law , I haue not the law . Which phrase is sweete and comfortable to all those that beleue in Christ . For in that they behold themselues , Albeit the faithfull be sinners yet are they also righteous . they haue both the law and sinne : but in that they looke vnto Christ , they are dead to the law and haue no sinne . If then in the matter of iustification thou separate the person of Christ from thy person , then art thou in the law , thou abidest in the law , thou liuest in the law and not in Christ , and so thou art condemned of the law and dead before God . The Papistes faith . For thou hast that faith which ( as the Sophisters dreame ) is furnished with charitie . Thus I speake for examples sake . For there was neuer any one found that was saued by this faith . And therfore what things soeuer the Sophisters haue written touching this faith , are nothing els but vaine toyes and meere deceites of Sathan . But let vs graunt that such there be as haue this faith : yet are they not therfore iustified . For they haue but an historicall Faith concerning Christ , which the Deuill also and all the wicked haue .

Faith therfore must be purely taught : namely that thou art so entirely and nerely ioyned vnto Christ , Faith so knitteth all beleuers & Christ together , that they become one person . that he and thou are made as it were one person , so that thou maiest boldly say , I am now one with Christ , that is to say , Christes righteousnes , victory , and life are mine . And again , Christ may say , I am that sinner , that is , his sinnes and his death are mine because he is vnited and ioyned vnto me & I vnto him . For by faith we are so ioyned together that we are become one flesh & one bone . Eph. 5. we are the members of the body of Christ , Ephes. 5.30 . flesh of his flesh , and bone of his bones : So that this faith doth couple Christ and me more neare together then the husband is coupled to his wife . True faith is not idle . This faith therfore is not an idle qualitie , but the excellencie therof is such , that it vtterly confoundeth these foolish dreames of the Sophisters touching their formed faith and counterfeit charitie , their merits , workes and worthines . These things I would gladly set forth more amply if by any meanes I could .

Hitherto we haue declared this to be the first argument of Paule : that either Christ must needes be the minister of sinne , or els the lawe doth not iustifie : when he had finished this argument , he set forth himselfe for an example , saying : that he was dead vnto that old law by a certaine new law . Now he aunswereth two obiections which might be made against him . His first aunswere is against the cauillations of the proude , and the offence of the weake . For when remission of sinnes is freely preached , then doe the malicious by and by sclander this preaching . As Rom , 3 : Let vs doe euill that good may come therof . For these fellowes as soone as they heare that we are not iustified by the law , What occasion the malicious take of this doctrine . forthwith do maliciously conclude and say : why , then let vs reiect the law . Againe , if grace doe there abound ( say they ) where sinne doth abound , let vs then abound in sinne that we may become righteous , and that grace may the more abound . These are the malicious and proude spirites , which spitefully and wittingly sclaunder the scriptures & sayings of the holy Ghost , euen as they sclaundered Paule whilest the apostles liued , to their owne confusion & condemnation , as it is said . 2. Pet. 3.

How the weake are to be instructed . Moreouer , that weake which are not malicious , are offended when they heare that the law & good works are not to be done as necessary to iustification . These must be holpen , and must be instructed how good works doe not iustifie : Good works are not the cause but the frutes of righteousnes . how they ought to be done , how not to be done . They ought to be done , not as the cause , but as the frutes of righteousnes : and when we are made righteous we ought to doe them : but not contrariwise , to the end that when we are vnrighteous we may be made righteous . The tree maketh the apple , but not the apple the tree .

He said before : I am dead . &c. here the presumptious and malicious might soone take occasion to cauill after this maner . What saiest thou Paule ? art thou dead ? how then doest thou speake ? how doest thou write ? The weake also might soone be offended and say vnto him : what art thou Paule ? Doe we not see that thou art liuing , and doest such things as pertaine to this life ? Life taken two maner of waies . To this he aunswereth : I liue in deede , and yet now not I , but Christ liueth in me . Ther is then a double life . The first is mine , which is naturall : the second is the life of an other , that is to say , the life of Christ in me . As touching my natural life I am dead , and now I liue an other life . I liue not now as Paule , but Paule is deade . Who is it then that liueth ? The Christian . Paule therfore as he liueth in him selfe , is wholy dead through the law : but as he liueth in Christ , or rather as Christ liueth in him , he liueth by an other life : for Christ speaketh in him , liueth in him , and exerciseth all the operations of life in him . This cometh not now of the life of Paule , but of the life of the christian and regenerate person . Therfore thou malicious spirite , where I say that I am dead , now sclaunder my words no more . And thou the art weake , be not offended , but distinguish & diuide this matter rightly . For ( as I saide ) there are two liues : to wit , my naturall life , and the life of an other . By mine owne life I liue not : for it I did , The faithfull liue not their owne life , but the life of Christ . the law would haue dominion ouer me , and hold me in captiuitie . To the end therfore that it should not hold me in captiuitie & bondage , I am dead to it by an other law : and this death purchaseth vnto me the life of an other , euen the life of Christ : which life is not mine by nature , but is geuen vnto me by Christ through faith .

The second aunswere is this . It might againe be obiected vnto Paule : what saiest thou Paule ? Doest thou not liue by thine owne life , or in thine owne flesh , but in Christ ? we see thy flesh , but we see not Christ . Wouldest thou then delude vs by thine inchauntments , that we should not see thee present in flesh , liuing as thou diddest before , and doing all things in this corporall life as others doe ? he aunswereth .

Verse . 20. And in that I now liue in the flesh , I liue by faith in the sonne of God .

That is to say , I liue in deede in the flesh , but this life , Christ is our life . whatsoeuer it is , I esteme as no life , for it is no true life in deede , but a shadow of life : vnder the which an other liueth , that is to say , Christ , who is my true life in deede , which life thou seest not but onely hearest & I feele . Thou hearest the wind , but knowest not whence it cometh or whether it goeth . Ioh. 3. Euen so thou seest me speaking , eating , labouring , sleeping , and doing other things , and yet thou seest not my life . The faithfull liue in the flesh but not according to the flesh . This life which I now liue , I liue in deede in the flesh , but not through the flesh or according to the flesh , but through faith and according to faith . Paule then denieth not that he liueth in the flesh , because he doeth all things that belong to a naturall man . He vseth also carnall things , as meate , drinke , apparell and such like , which is to liue in the flesh : but he saith that this is not his life : and although he vseth these things , yet he liueth not through them , as the world liueth through the flesh and after the flesh : for it neither knoweth nor hopeth for any life besides this .

Therfore ( saith he ) this life which I now liue in the flesh , To liue in the faith of the sonne of God . whatsoeuer it is , I liue in the faith of the sonne of God . For this word which I now corporally speake is the word , not of flesh , but of the holy Ghost and of Christ . This sight which goeth in or cometh out at mine eies procedeth not of flesh , that is to say , it is not gouerned of the flesh , but of the holy Ghost . So my hearing cometh not of the flesh , although it be in the flesh , but of the holy Ghost . A Christian speaketh none other but chast , sober , & holy things , which pertaine vnto Christ , to the glory of God & the profit of his neighbour . These things come not of the flesh , neither are done according to the flesh , and yet are they in the flesh . For I can not teach , write , pray or geue thanks but with these instruments of the flesh , which are necessary to the accomplishing of these works : and yet notwithstanding these works proceede not of the flesh , but are geuen by God from aboue . In like maner I behold a woman , but with a chast eie , not lusting after her . This beholding cometh not of the flesh , although it be in the flesh because the eies are the carnall instruments of this sight : but the chastnes of this sight cometh from heauen .

Thus a Christian vseth the world and all creatures , so that there is no difference betwene him and the Infidell . For in their apparell , in their feeding , hearing , seing , speaking , gestures , countenances and such other things they are like , and in outward apperance they seeme to be all one ( as Paule speaketh of Christ : Philip. 2.7 . In outward appearance he was found , The difference betwene the faithfull and vnfaithfull . sayth he , as a man : ) yet notwithstanding there is greate difference . For I liue in the flesh ( I graunt ) but I liue not of my selfe : but in that I now liue , I liue in the faith of the sonne of God . This which I now speake , springeth out of an other fountaine then that which thou heardest of me before . Paule before his conuersion spake with the same voice and toung wherwith he spake afterwards . But his voice and his toung were then blasphemous , and therfore he could speake nothing els but blasphemies & abhominations against Christ and his Church . After he was conuerted he had the same flesh , the same voice and toung which he had before , and nothing was chaunged : but his voice and his toung then vttered no blasphemies but spirituall and heauenly words : to witte , thanks geuing and the praise of God : which came of faith & the holy Ghost . So then I liue in the flesh , but not of the flesh or after the flesh , but in the faith of the sonne of God .

Hereby we may plainly see whence this spirituall life cometh : which we haue not of our selues but of an other , which the natural man can in no wise vnderstand , for he knoweth not what maner of life this is . He heareth the wind , but whence it cometh or whither it goeth he knoweth not . He heareth the voice of the spirituall man , he knoweth his face , his maners and his gestures : but he seeth not whence these workes , which are not now wicked and blasphemous as before , but holy and godly : or whence these motions and actions doe come . For this life is in the heart by Faith , where the flesh is killed and Christ raigneth with his holy spirite , who now seeth , heareth , speaketh , worketh , suffereth and doth all other things in him , although the flesh doe resist . To conclude , this is not the life of the flesh , although it be in the flesh : but of Christ the sonne of God , whom the Christian possesseth by faith .

Verse . 20. Who loued me and gaue him selfe for me .

Here haue ye the true meane of iustification , The true way to iustification . and a perfect example of the assuraunce of faith set before your eyes . He that can with a firme & constant faith say these words with Paule : I liue by Faith in the sonne of God , who hath loued me , & geuen him selfe for me , is happie in deede . And euen with these wordes Paule taketh away the whole righteousnes of the lawe and workes , as afterwardes we will declare . But we must diligently wey and consider these wordes : The sonne of God hath loued me , and geuen him selfe for me . It was not I then that first loued the sonne of God , and deliuered my selfe for him : as the Sophisters dreame , that they loue the sonne of God and deliuer themselues for him . For they teach that a man expuris naturalibus , that is , The pestilent doctrine of the Papistes and Pelagians . of his owne pure naturall strength , can do meritorious works before grace , & loue God & Christ aboue all things . These felowes preuent the loue of God and Christ : for they doe that which lieth in them ( as they are wont to say ) that is , they doe not onely kepe the commaundements , but they doe also the workes of supererogation , & sell the ouerplus of their merites to laimen , & so ( as they imagine ) they deliuer them selues for Christes sake , whereby they saue both themselues & others , turning the words of Paule cleane contrary , and saying : These meritemongers turne these wordes of Paule vpside downe . we haue loued Christ and geuen our selues for him . Thus , whiles the wicked being puffed vp with the wisedom of the flesh , imagine that they doe what in them lieth , that they loue God , and deliuer them selues for Christ : what doe they else but abolish the gospel , deride , deny and blaspheme Christ , yea spit vpon him & tread him vnder foote ? They confesse in wordes that he is a iustifier and a Sauiour : but in very deede they take from him the power both to iustifie and saue , and geue the same to their owne wilworkes , ceremonies , and deuotions . This is to liue in their owne righteousnes and workes , and not in the faith of the sonne of God .

This is not then the true meanes to attaine iustification , to do that which in thee lieth : To doe what in vs lieth . as the Sophisters and Scholedoctours doe teache , which affirme that if a man do what in him lieth , God wil vndoubtedly geue vnto him his grace . But this saying may not be straitly vrged , say they . For if we doe those works which may be approued by the iudgement of any good man , it is enough : for then grace shall surely follow , because god , in that he is good and iust , must needes geue grace as a recompence for such good works . And hereof cometh this verse : Vitra posse viri non vult Deus vlla requiri . That is , God will no more require of man , then of him selfe performe he can . In dede this is a good saying if it be vsed rightly & in place conuenient : that is , in the gouernment of common weales or families . And if I being in the kingdome of reason do execute the office of a magistrate or gouerne a family , doing that in me lieth , I am excused . This kingdom hath his bounds and limites : The Papistes do apply matters of policy and ciuill gouernment to the church . Rom. 7.14 . to the which also these sayings doe pertaine : To doe what in vs lieth : To doe as much as we are able . But the Sophisters apply these sayings to the spirituall kingdome , wherin a man can do nothing els but sinne : for he is sold vnder sinne . But in externall things ( such I meane as pertaine to ciuill and houshould gouernment ) he is not a seruaunt , but a Lord and a ruler . Wherfore they haue done wickedly in applying these sentences to the church , which properly pertaine to the gouernment of common weales & families . For the kingdome of mans reason and the spirituall kingdome must be separate farre asunder .

Moreouer , they say that nature is corrupt , but the qualities of nature notwithstanding are sound and vncorrupt : which also they attribute euen vnto Deuils . Vpon this ground they reason after this maner . If the naturall qualities of man be sound and vncorrupt , The Papistes doe graunt that nature is corrupt : but they say that the powers and qualities of nature remaine sound and vncorrupt then is his vnderstanding and his will sound and vncorrupt , and so consequently all other qualities of nature are pure and perfecte in him . To knowe these things it is necessary for you , that ye may hold the sinceritie of the doctrine of faith . Where they say then that the naturall qualities of man are sound and vncorrupt , and therof do inferre , that a man is able of him selfe to fulfil the law , and to loue God with al his heart , applying these qualities to the spirituall kingdome , I deny the consequence . And here I make a distinction betwene the naturall and the spirituall qualities ( which they confound and mingle together ) , & I say that the spirituall qualities are not sound but corrupt , yea vtterly quenched through sinne both in man and deuill , so that there is in them nothing els but corrupt vnderstanding and a will continually striuing against the will of God , which can thinke nothing els but that which is altogether against god . Notwithstanding , I graunt that the naturall qualities are vncorrupt . But what qualities are they ? That a man being drowned in sinne and iniquitie , and a bondslaue of Satan , hath will , reason , and power notwithstanding to execute the office of a magistrate , to gouerne a family , to guide a shippe , to build a house , and to doe such other things as are subiect vnto man : for these things are not taken from him . We doe not then denie but that these sentences are true in the corporall kingdom : But if ye wrest them to the spirituall kingdom , I vtterly deny them : for there ( as I said ) we are cleane ouerwhelmed and drowned in sinne . Whatsoeuer is in our wil , is euil : whatsoeuer is in our vnderstanding , is errour . Wherefore in spirituall matters man hath nothing but darknes , errours , ignoraunce , malice , and peruersenes both of wil and vnderstanding . How then should he worke well , fulfill the lawe , and loue God ?

Wherfore Paule sayth here that Christ first began and not we . He , Christ first loued vs , and not we him . euen he ( sayth Paule ) loued me & gaue him selfe for me . As if he said : He found in me no good will or right understanding : but this good Lord had mercy vpon me . He saw me to be nothing els but wicked , going astray , contemning God , and flying from him more and more : yea rebelling against God , taken , led , and caryed away captiue of the deuill . Thus of his mere mercy preuenting my reason , my wil , and my vnderstanding , he loued me , and so loued me , that he gaue him selfe for me , to the ende that I might be freed from the law , sinne , the deuill , & death .

Againe , these wordes : The sonne of God hath loued me , and geuen him selfe for me , are mightie thundrings and lightnings from heauen against the righteousnes of the law & all the works therof . So great & so horrible wickednes , errour , darknes and ignorance was in my wil and vnderstanding , that it was vnpossible for me to be rausomed by any other meanes then by such an inestimable price . The bragging of the integritie of our natural qualities is in vaine . Why do we then vaunt of the soundnes of nature , of the rule of reason , of free will , and of doing what in vs lieth ? Why do I offer vnto god being angry with me ( who , as Moses sayth , is a consuming fire ) this my rotten stubble and straw , yea horrible sinnes , & claime of him to reward me with grace & euerlasting life for them , since here I learne such wickednes to lie lurking in my nature , that the whole world & all creatures therin were not able to counteruaile the indignation of God , but that the very sonne of God him selfe must needes be deliuered for the same .

But let vs consider well this price , and let vs behold this captiue deliuered ( as Paule sayth ) for me , the sonne of God I meane , and we shal see him without all comparison to excede & excell all creatures . The greatnes of the price to be wel weyed , that was geuen for vs . What wilt thou doe when thou hearest the Apostle say that such an inestimable price was geuen for thee ? Wilt thou bring thy cowle , thy shauen crowne , thy chastitie , thy obedience , thy pouertie , thy works , thy merites ? What shall all these doe ? Yea what shall the law of Moses auaile ? What shall the works of all men , & all the suffering of the Martyrs profite thee ? What is the obedience of all the holy angels in comparison of the sonne of God deliuered , and that most shamefully , euen to the death of the crosse , so that there was no droppe of his most precious bloud but it was shedde , and that for thy sinnes ? If thou couldest rightly consider this incomparable price , thou shouldest hold as accursed all these ceremonies , vowes , works and merites before grace and after , and throw them all downe to hell . For it is an horrible blasphemy to imagine that there is any worke wherby thou shouldest presume to pacifie God , since thou seest that ther is nothing which is able to pacifie him but this inestimable price , euen the death & bloud of the sonne of god , one drop wherof is more precious then al the creatures in the world .

Verse . 20. For me .

Who is this me ? Euen I wretched and damnable sinner , so dearly beloued of the sonne of God that he gaue himselfe for me . If I then through works or merites could haue loued the sonne of God and so come vnto him , what needed he to deliuer himselfe for me ? Hereby it appereth how coldly the Papistes handled , The sluggishnes of the Papists in handling the holy scriptures . yea how they vtterly neglected the holy scriptures and doctrine of faith . For if they had considered but onely these words , that it behoued the sonne of God to be geuen for me , it had bene vnpossible that so many monstrous sectes should haue spronge vp amongest them . For faith would by and by haue aunswered : why doest thou choose this kind of life , this religion , this worke ? Doest thou this to please God , or to be iustified therby ? Doest thou not heare , O thou wretch , that the sonne of God shed his bloud for thee ? Thus true fayth in Christ would easilie haue withstande all maner of sectes . How sectes may be withstande .

Wherefore I say ( as I haue often times said ) that there is no remedie against Sectes or power to resist them , but this onely article of Christian righteousnes . If we lose this article , it is impossible for vs to withstand any errours or Sectes : As we may see at this daye in the phanaticall spirites the Anabaptistes and such like : who being fallen away from this article of iustification , will neuer cease to fall , erre , and seduce vntill they come to the fulnes of all iniquitie . There is no dout , but they will raise vp innumerable sectes , and still deuise new workes . But what are al these things ( though they haue neuer so goodly a shew of holines ) if ye compare them to the death and bloud of the sonne of God , who gaue himselfe for me . Consider well , I pray you , who this sonne of God is , how glorious he is , how mightie he is . What is heauen and earth in comparison of him ? Let all the Papistes and all the authors of sectes , yea though the whole world take their part , be throwne downe into hell , withall their righteousnes , workes , and merits , rather then the truth of the Gospell should be blemished , and the glory of Christ perish . What meane they they then , to bragge so much of workes and merits ? If I being a wretched and a damned sinner could be redemed by any other price , what needed the sonne of God to be geuen for me ? But because there was no other price , either in heauen or in earth , but Christ the sonne of God , therefore it was most necessary that he should be deliuered for me . Moreouer this he did of inestimable loue : For Paule sayth , which loued me .

Wherfore these wordes : which loued me , are full of faith . Hath geuen himselfe for me . And he that can vtter this litle word Me , and apply it vnto him selfe with a true and constant faith as Paule did , shal be a good disputer with Paule against the lawe . For he deliuered neither shepe , oxe , golde nor siluer , but euen God him selfe entierly and wholy , for me , euen for me ( I say ) a miserable and wretched sinner . Nowe therefore in that the sonne of God was thus deliuered to death for me , I take comfort and applie this benefite vnto my selfe . The true force of faith . And this maner of applying is the right force of faith in deede .

These wordes ( which are the pure preaching of grace and Christian righteousnes in deede ) Paule setteth against the righteousnes of the law . As if he sayd : Be it so that the law is an heauenly doctrine , The lawe loueth not sinners , but accuseth them . and hath also his glory : yet notwithstanding it loued not me , nor gaue it selfe for me : yea it accuseth me , terrifieth me , and driueth me to desperation . But I haue now an other which hath deliuered me from the terrours of the law , sinne and death , and hath brought me vnto libertie , the righteousnes of God , and eternall life : who is called the sonne of God : to whom be praise and glory for euermore .

Faith therefore ( as I haue said ) embraceth and wrappeth in it selfe Christ Iesus the sonne of God , deliuered to death for vs , as Paule here teacheth , who being apprehended by faith , geueth vnto vs righteousnes and life . And here he setteth out most liuely the Priesthode and offices of Christ : which are to pacifie God , to make intercession for sinners , to offer vppe him selfe a sacrifice for their sinnes , to redeme , to instruct , and to comfort them . Let vs learne therefore to geue a true definition of Christ , not as the Scholedoctours do and such as seeke righteousnes by their owne workes , which make him a new law-geuer , who abolishing the olde lawe hath established a newe . To these Christ is nothing else but an exactor and a tyranne : A true definition of Christ . but let vs define him as Paule here doth : namely that he is the sonne of God , who not for our desert or any righteousnes of ours , but of his owne free mercie offered vppe him selfe a sacrifice for vs sinners , that he might sanctifie vs for euer .

Christ then is no Moses , no exactor , no geuer of lawes , but a geuer of grace , a Sauiour , and one that is full of mercie : briefly , he is nothing else but infinite mercie and goodnes , freely geuen and bountifully geuing vnto vs . And thus shall you paint out Christ in his right coloures . If you suffer him to be painted out to you any otherwise then thus , when tentation and trouble cometh you shall soone be ouerthrowne . The greatest cunning that Christians can haue , is to define Christ rightly . Nowe , as it is the greatest knowledge and cunning that Christians can haue , thus to define Christ : so of all things it is the most hardest . For I my selfe euen in this great light of the Gospell , wherein I haue bene so long exercised , haue much a doe to hold this definition of Christ which Paule here geueth : So depely hath this doctrine and pestilent opinion that Christ is a lawgeuer , entred in me , euen as it were oyle into my boanes . Ye yong men therefore are in this case much more happie then we that are olde . For ye are not infected with these pernicious errours , wherein I haue bene so nusled and so drowned euen from my youth , that at the very hearing of the name of Christ my heart hath trembled and quaked for feare : for I was perswaded that he was a seuere iudge . Wherefore it is to me a double trauaile & trouble to correct and reforme this euill : First to forget , to condemne , and to withstand this olde grounded errour , that Christ is a lawgeuer and a Iudge : for it often returneth and plucketh me backe . Then to plant in my heart a new & a true perswasion of Christ , that he is a iustifier & a Sauiour . Ye ( I say ) that are yong , may learne with much lesse difficultie to know Christ purely and sincerely if ye will . Wherfore if any man feele him selfe oppressed with heauines and anguish of heart , he must not impute it vnto Christ , although it come vnder the name of Christ , but vnto the Deuill , who oftentimes cometh vnder the colour of Christ , and transformeth himselfe into an Angell of light .

Let vs learne therefore to put a difference betwene Christ and a lawgeuer , not only in word but in practise , & in deede also , that when the Deuil shal come vnder the shadow of Christ , & shal go about to trouble vs vnder his name , we may know him , not to be Christ , but a very feend in deede . For Christ when he cometh , is nothing else but ioy and sweetenes to a trembling and broken heart , as here Paule witnesseth , who setteth him out with this most sweete & louing title when he saith : which loued me and gaue him selfe for me . Christ loueth the afflicted , and such as feele the weight of their sinnes . Christ therefore in very deede is a louer of those which are in bitternes of minde , sinne & death , and such a louer as gaue him selfe for them : who is also our high priest , that is to say , a mediatour betwene God & vs wretched sinners . What could be sayd ( I pray you ) more sweete or comfortable to the poore afflicted conscience ? Now , if these things be true ( as they are in deede most true , or else the Gospell must be nothing else but a fable ) then are we not iustified by the righteousnes of the lawe : and much lesse by our owne righteousnes .

Read therefore with diligent attention , and with great vehemencie these wordes Me and for me , and so practise with thy selfe , Me. For me . that thou maist well conceaue and print this Me in thy heart , and applie it vnto thy selfe with a stedfast faith , not doubting but thou art of the number of those to whom this Me belongeth : Also that Christ hath not onely loued Peter and Paule , and geuen him selfe for them , but that the same grace also which is comprehended in this Me , doth as well pertaine and extend vnto vs as vnto them . For as we can not denie but that we are all sinners , and are constrained to say that through the sinne of Adam we were all lost , were made the enemies of God , subiect to the wrath and iudgement of God , and giltie of eternall death ( for this doe all terrified heartes feele and confesse , and more in deede then they should do ) so can we not denie but that Christ died for our sinnes that he might make vs righteous . For he died not to iustifie the righteous , but the vnrighteous , and to make them the children of God , and inheritours of all spirituall & heauenly gifts . Therfore when I feele & confesse my selfe to be a sinner through Adams transgression , As by Adam all became giltie , so by Christ all that beleue , are made righteous . why should I not say that I am made righteous through the righteousnes of Christ , especially when I heare that he loued me , & gaue himselfe for me . This did Paule most stedfastly beleue , & therfore he speaketh these wordes with so great a vehemencie and full assurance . Which he graunt vnto vs , in some part at the least , who hath loised vs and geuen him selfe for vs .

Verse . 21. I doe not abrogate or reiect the grace of God

Now he prepareth a way to the second argument of this epistle . And here ye must diligently consider , They that seke to be made righteous by the law , reiect the grace of God . that to seeke to be iustified by the workes of the law is to reiect the grace of God . But , I pray you , what sinne can be more execrable or horrible then to reiect the grace of God and to refuse that righteousnes which cometh by Christ ? It is enough and to much already that we are wicked sinners and transgressours of all the commaundements of God : and yet we commit moreouer the most execrable sinne of all sinnes , in that we doe so contemptuously refuse the grace of God and remission of sinnes offered vnto vs by Christ . This blasphemy is more horrible then can be expressed . There is no sinne which Paule and the other Apostles did so much detest as the contempt of grace and deniall of Christ , and yet there is no sinne more common . Hereof it cometh that Paule aboue the rest doth so sharply inuey against Antichrist for that he despiseth the grace of God and refuseth the benefite of Christ our high Priest , Antichrist reiecteth grace , and denieth faith . who offered vp himselfe a sacrifice for our sinnes . Now thus to deny Christ , what is it els but to spitte in his face , to treade him vnder foote , to set himselfe in his place , and to say : I will iustifie thee and will saue thee . By what meanes ? By masses , pilgrimages , pardons , merits and such like . We see then how proudly Antichrist hath lift vp himselfe against and aboue God , and set himself in the place of Christ , reiected the grace of God and denied the faith . For this is his doctrine : Faith auaileth nothing ( saith he ) vnlesse it be ioyned with works : and by this false and detestable doctrine he hath defaced , darkned , and vtterly buried the benefite of Christ , & in the steede of the grace of Christ and his kingdome , he hath established the doctrine of works and the kingdome of ceremonies , and hath confirmed the same with meere trifles and doting dreames , and by this meanes he hath wrested the whole world out of Christes hands ( who alone ought to reigne in the conscience ) & hath throwne it downe hedlong into hell .

What it is to reiect grace . Hereby we may easily vnderstand what it is to reiect and refuse the grace of God , euen to seeke righteousnes by the law . Now , who hath euer heard that a man by keping of the law reiecteth grace ? Do we then sinne in keeping of the law ? No forsoth . But we despise grace when we obserue the law to this end , that we may be iustified through it . The law is good , holy and profitable , and yet it iustifieth not . He then that kepeth the law to be iustified therby , reiecteth grace , denieth Christ , despiseth his sacrifice , and will not be saued by this inestimable price , but will satisfie for his sinnes through the righteousnes of the law , or deserue grace by his owne righteousnes : and this man blasphemeth and despiseth the grace of God . Now what an horrible thing is it to say that any man should be so deuilish , as to despise the grace and mercy of God ? And yet notwithstanding all the world doth so . The world is so vntoward that it reiecteth the grace of God . Albeit it can not abide that any man should so iudge of it , but will seeme to doe high seruice and honour vnto God . Now followeth the second argument .

Verse . 21. For if righteousnes come by the lawe , then Christ died in vaine .

Here againe I admonish you that Paule speaketh not of the ceremoniall law onely ( for this the Papistes doe alwaies alleage ) but of the whole law . Corrupters of Paule . And these words of Paule are diligently to be considered in this wise . It is true that Christ suffered death or not ? Againe , did he suffer in vaine or not ? Here we are constrained to aunswere , except we be starke madde , that he suffered in very deede : and that he suffered not in vaine nor for himselfe , but for vs . If then he suffered not in vaine , it followeth of necessitie that righteousnes cometh not by the law .

Take now therfore the whole law , and imagine that by the merite of congruence or works going before grace , thou hast so much profited , that thou hast receaued grace and the spirite of God , which is a thinge impossible vnto nature : If the desert of congruence auaile ought , then is Christ dead in vaine . but yet admitte ( I say ) that in doing what in thee lieth , thou hast obtained grace , art made righteous , and hast receaued the holy Ghost by the merite of congruence : then hast thou no neede of Christ , he is to thee vnprofitable and his death of none effect .

Moreouer take euen the law of the ten commaundements , wherin is contained the true religion and the highest seruice of God : If the law iustifie , Christ died in vaine . that is to say , faith , the feare of God , the loue of God , and the loue of our neighbour , and shew me any man that hath bene iustified therby : yet is it true notwithstanding that Christ died in vaine . For he that is iustified by the law , hath power in himselfe to obtaine righteousnes . For in that he doth what in him lieth , he deserueth grace , & the holy Ghost is powred into him , wherby he is now able to loue God and his neighbour . This being graunted , it must needes follow that Christ died in vaine . For what neede of Christ hath he which both loueth Christ and geueth himselfe for him , so that he is able by the merite of congruence before grace to obtaine grace , and then to doe such works as by the merite of worthines after grace he is able to deserue eternall life ? Then take away Christ withall his benefits , for he is vtterly vnprofitable . But why was he borne ? why was he crucified ? why did he suffer ? why was he made my high Priest louing me and geuing Himselfe an inestimable sacrifice for me ? In vaine ( no doubt ) and to no purpose at all if righteousnes come by no other meanes then the Papistes teach : for I finde no righteousnes but either in my selfe or in the law , without grace and without Christ .

Is this horrible blasphemy to be suffered or dissembled , that the diuine maiestie not sparing his owne deare sonne , but deliuering him to death for vs all , should not doe all these things seriously & in good earnest , The righteousnes of all Saincts is nothing in comparison of the righteousnes of Christ . but as it were in sport ? Before I would admit this blasphemie , I would not only that the holines of all the Papists & meritmongers , but also of all the Saincts & holy angels should be throwne downe into the bottome of hell , & condemned with the deuil . Mine eies shall behold nothing els but this inestimable price my Lord & Sauiour Christ . He ought to be such a treasure vnto me , that all other things should be but dunge in comparison of him . He ought to be such a light vnto me , that when I haue apprehended him by faith , I should not know whether there be any law , any sinne , any righteousnes or any vnrighteousnes in the world . For what is al that is either in heauen or earth in comparison of the sonne of god Christ Iesus my lord & Sauiour , who loued me & gaue himself for me .

A common sinne to reiect the grace of God . Wherfore , to reiect the grace of God , is an horrible sinne and commonly reigning throughout the world : wherof al they are giltie which seeke righteousnes by their owne workes . For whiles they seeke to be iustified by their owne works and merites or by the law , they reiect the grace of God and Christ , The Pope the chiefe author of all abhominations in the church . as I haue said . And of all these abhominations the Pope hath bene the only author . For he hath not onely defaced and troden the Gospell of Christ vnder his feete , but hath also replenished the world with his cursed traditions . And hereof amongest other enormities , The Popes pardons . his bulles and pardons are a sufficient witnes : wherby he absolueth , not such as beleue , but such as are contrite , make confession to a Priest , and reach out their helping hand to the maintenance of his pompe and his traditions . Yet notwithstanding in this greate light of the Gospell the blind and obstinate Papistes doe continue still in their damnable doting dreames , saying that the qualities of nature doe remaine sound and vncorrupt , & that men are able to prepare themselues to grace , or to deserue grace by their owne works and merits . And so farre of is it that they will acknowledge their errour and impietie , that they doe yet still obstinatly defend the same euen against their owne conscience .

But we doe constantly affirme with Paule ( for we will not reiect the grace of God ) that either Christ died in vaine , If the law iustifie , then is Christ died in vaine . or els the law iustifieth not . But Christ died not in vaine : therfore the law iustifieth not . Christ the sonne of God of his owne free grace and mercy hath iustified vs : therfore the law could not iustifie vs : for if it could , then had Christ done vnwisely in that he gaue himselfe for our sinnes that we therby might be iustified . We conclude therfore that we are iustified neither by our owne works and merites before grace or after , neither yet by the law .

Now , if my saluation was so costly and deare a price vnto Christ , that he was constrained to die for my sinnes , them all my works , with all the righteousnes of the law , A comparing of Christ and the law together . are but vile and nothing worth in comparison of this inestimable price . For how can I bie that for a farthing which cost many thousand talents of gold ? Now the law ( to speake nothing of other matters which are of much lesse valew ) with all the works and righteousnes therof , is but as a farthing if ye compare it vnto Christ : who by his death hath vanquished my death and hath purchased righteousnes and euerlasting life . Should I then despise and reiect this incomparable price , and by the law or by the works and merites of men ( vile drosse and dung , for so Paule calleth them , if they be compared vnto Christ ) seeke that righteousnes which Christ freely & of meere loue hath geuen vnto me already , & hath cost him so greate a price that he was constrained to geue himselfe and euen his owne hart bloud for me ? This ( as I haue said ) the whole world doth , and specially such as will be counted more holy and religious then others . Wherby they plainly witnes that Christ died in vaine , The deuilish peruersnes of the world . although with their mouthes they confesse the contrary neuer so much . Which is most horribly to blasphemie the sonne of god , to spit in his face , to tread him vnder foote , to count the bloud of the testament as an vnholy thing , & vtterly to despise the spirite of grace .

Paule here disputing of righteousnes , hath no ciuill matter in hand , that is , he speaketh not of ciuill righteousnes : which God notwithstanding alloweth and requireth , Ciuill righteousnes hath her rewards . and geueth certaine rewards therunto accordingly : which also reason is able in some part to performe . But he entreateth here of the righteousnes that auaileth before God , whereby we are deliuered from the law , sinne , death , and all euils , and are made partakers of grace righteousnes , and euerlasting life , and finally are now become Lords of heauen and earth and all other creatures . The righteousnes of faith , is the righteousnes that pleaseth God . This righteousnes neither mans law , neither the law of God is able to performe .

The lawe is geuen besides and aboue reason to be a light & a helpe to man , and to shew him what he ought to doe , & what to leaue vndone . Notwithstanding man with all his strength and reason , Reason although it be lightned with the lawe , yea and the lawe of God , yet it can not iustifie . yea with this great light also and heauenly benefite ( the law I meane ) can not be iustified . Now , if that which is the most excellent thing in the world ( the law I say ) which as a bright shining sunne is ioyned to the dimme and obscure light of mans reason , to lighten and to direct it , is not able to iustifie , what can reason doe ( I pray you ) without the lawe ? What ? Doutles nothing else but that which the Pope with his dreaming Sophisters and his whole Sinagoge hath done , who with their owne traditions haue darkned the light euen of the first commaundement . Wherfore there is not one of them that is able rightly to vnderstand any one syllable of the lawe , but euery man walketh in mere darknes of mans reason . And this errour is much more pernicious and deadly then that which procedeth of the doctrine of workes and the lawe .

These words therfore are very effectuall and full of power , where he sayth : Galath. 2.21 . If righteousnes come by the law , then Christ died in vaine . He speaketh here nothing of mans strength , reason or wisedom , be it neuer so great ( for the greater it is , the sooner it deceaueth a man ) , but he sayth plainly without all condition : If by the law . &c. Wherefore reason lightned , aided , and directed by the lawe , yea euen by the law of God , is so vnable to attaine righteousnes , that it draweth a man from righteousnes & reiecteth Christ . Set thou therfore the death of Christ simplie against all lawes , and with Paule know nothing but Iesus Christ crucified . Receaue no light either of reason , or of the lawe , or of any thing else then of Christ alone . Then shalt thou be learned in dede , righteous and holy , and shalt receaue the holy Ghost , which shall preserue thee in the puritie of the word and faith : but set Christ aside , and all things are but vnprofitable and vaine what so euer they be .

Here againe we see what a goodly commendation Paule geueth to the righteousnes of the lawe , or mans owne righteousnes , in that he teacheth it to be a contempt and reiecting of the grace of God , and an abolishing of the death of Christ . The praise of the righteousnes of the lawe . Paule is no great Rhetorician , and yet see what matter he ministreth to him that listeth to play the Rhetorician . What eloquence is able sufficiently to set out these wordes : To reiect grace : the grace of God : Also , that Christ died in vain . The horriblenes whereof is such , that all the eloquence in the world is not able to comprehend it . To say that any man dieth in vaine , it is but a small mater : but to say that Christ died in vaine , it is to take him quite away and make of him nothing at all . Who so listeth to play the Rhetorician hath here mater enough to dilate and amplifie at large , what an horrible & blasphemous doctrine it is to set vp the righteousnes of the law and workes . For what can be more blasphemous and horrible , then to make the death of Christ vnprofitable ? Who make Christ to haue died in vaine . and what doe they els which obserue the law to the end they may be iustified therby ? Now , to make the death of Christ vnprofitable , is also to make his resurrection , his victory , his glory , his kingdome , heauen , earth , God himselfe , the maiesty of God , and briefly all things els whatsoeuer , but vnprofitable and of none effect .

This thundring and lightning from heauen against the righteousnes of the law and mans owne righteousnes , should feare vs and make vs to abhorre it . And here with this thunderbolt falleth downe all the orders of Monkes and Friers , with all the rablement of such supersticious religion . For who will not detest his owne vowes , his cowle , his shauen croune , all mens traditions , yea the very law of Moses also , if he heare that for these things he reiecteth the grace of god and maketh the death of Christ vnprofitable ? The world hearing this , doth not beleue that it is true . It thinketh that such horrible wickednes can not enter into any mans heart , that he should reiect the grace of God & esteme the death of Christ as a thing of nought . And yet this sinne commonly reigneth . For whosoeuer seeketh righteousnes without Christ , either by workes , merites , satisfactions , afflictions , or by the law , reiecteth the grace of God and despiseth the death of Christ , whatsoeuer he protesteth with his mouth to the contrary .

The third Chapter .

Verse . 1. O foolish Galathians .

PAVLE here sheweth his Apostolicall care and feruent zeale which he beareth to the church : so that in disputing and confuting he intermixeth sometimes gentle exhortations , and sometimes he sharply chideth , according to his owne rule geuen to Timothy . Preach ( saith he ) the word : be instant in season and out of season : 2. Timot. 4.5 . Improue , rebuke , exhort . 2. Timot. 4. Here the simple reader haply may be deceaued , if he be not circumspect , Paules order in teaching . to thinke that Paule in teaching keepeth no order at all . And surely after the maner of the Rhetoricians he obserueth none : but as concerning the spirite he vseth a goodly order .

Now , after that he hath sufficiently proued , and with two strong arguments confirmed this article , that Christian righteousnes cometh not by keeping of the law , but by faith in Christ , and withall hath confuted the doctrine of the false Apostles : in the middes of this discourse he turneth his talke to the Galathians , O ye foolish Galathians . and reproueth them , saying : O ye foolish Galathians . &c. As if he should say : Alas , from whence are ye falne , O ye miserable Galathians ? I haue most carefully and diligently taught you the truth of the Gospell , and ye also haue receaued the same of me with feruent zeale and greate diligence . How then cometh it to passe , that ye are so suddainly falne away from it ? who hath bewitched you ?

Paule offendeth not in chiding the Galathians so sharply . He rebuketh the Galathians very sharply ( as it seemeth ) when he calleth them fooles , bewitched , and disobedient to the truth . Now , whether he did this of zeale or compassion , I will not here contend : both may be true . A carnall man would interprete this to be a reuiling rather then a godly reprehension . Did Paule then geue an euill example , or was he spitefull against the churches of Galatia because he called them foolish and bewitched ? No , not so . For with a Christian zeale it is lawfull for an Apostle , pastour , or preacher sharply to reproue the people committed to his charge : The chiding of parents towards their children . and such reprouings are both fatherly & godly . So parents , of a fatherly and motherly affection , do sharply reproue and rebuke their children : which they would not beare if an other should doe it . The Scholemaster sometimes is angry with his scholler : he rebuketh him and beateth him with roddes : all which he taketh in good parte and would not beare it at the handes of his equall . The magistrate likewise is angry : he reproueth and punisheth such as are vnder his charge . And this discipline is not onely good , but also very necessary : Anger sometimes a necessary vertue . without the which nothing can be well done . Wherfore vnlesse the magistrate , the minister , the father and mother be angry and vse to reproue or rebuke when case requireth , he is vnprofitable , and neuer shall discharge his office rightly .

Wherfore sharpe chidings & bitter words are as necessary in euery kind of life , as any other vertue els . Yet notwithstanding this anger must be so tempered , that it procede not of any enuy or malice , but onely of a fatherly affection and Christian zeale : that is to say , it ought not to be childish or womanlike , seking reuenge : but onely for the correcting of the faulte : As the father correcteth not his childe with desire to reuenge , but only that the childe therby may be the better . Iust anger is called in the scripture zeale or ielousie . And these kindes of anger are good , and are called in the scripture ielousies or zeales . For in chastising my brother , my child , my scholler or subiect in this sort , I seeke not his destruction , but his profite and welfare .

It may be then that Paule here rebuketh the Galathians , either of a very zeale ( not to destroy them , but by this meanes to reduce them into the way againe and to amend them ) : or els of pitie and compassion , as it were by way of complaint , for that it greueth him that the Galathians should be so miserably seduced . As if he should say : I am sory and ashamed to heare of this your miserable case , your wretched doings , &c. In like maner doe we also reproue the miserable : not that we treade them downe , or vpbraide them with their misery , but as hauing compassion on them and seeking their amendment . This I say , lest any man should cauill that Paule railed vpon the churches , contrary to the rule of the Gospell .

In like maner Christ rebuketh the phariseis , calling them serpents , Math. 13 33. The sharp rebukings of the holy Ghost . the generation of vipers , the children of the deuil . But these are the rebukings of the holy Ghost . They are fatherly and motherly , and as the chidings of a faithfull frend : As it is said also in the prouerbes : Better are the woundes of a frend then the kisses of an enemy . Prouerb . 27.6 . Thus one and the selfe same rebuke , if it come out of the mouth of a father , may be a great benefite : but if it procede out of the mouth of our equall or enemy , it is a spitefull reproch . When two men doe both one thing , in the one it is commendable , and in the other it is cleane contrary . When Christ and Paule doe reproue , it is done with singular vertue and commendation : but when a priuate man shall doe the like , in him it is a greate vice . Therfore one and the selfe same word in the mouth of Paule is a great vertue and a singular benefite : but in the mouth of an other it is a shamefull reproch .

Here is a great vehemencie to be noted in this word Galathians . For he calleth them not brethren , as els where he is wont to doe : The naturall vice of the Galathians . but he calleth them by the name of their countrey . And it should seeme that it was the naturall vice of that nation to be foolish : like as it was the fault of the Cretenses to be liars . As if he should say : As ye are called , euen so are ye in deed and so ye continue , that is to say , foolish Galathians : and this ye proue euen now in this busines of the Gospell ( wherin notwithstanding ye ought to haue shewed your selues most wise ) , but ye continue still in your old nature and shew your selues no changelings . Thus Paule by way of correction putteth them in mind of their corrupt nature .

Moreouer , we are here admonished , that according to the flesh there are yet certaine naturall vices remaining euen in Christian churches . The remnants of naturall vices remaine in the Godly . Grace maketh not such a chaung in the faithfull , that by and by they become altogether new creatures and perfect in all things : but there remaine yet certaine dregges of their old and naturall corruption . As if a man that is naturally enclined to anger be conuerted to Christ , although he be mollified by grace ( the holy Ghost so framing his heart , that he is now become more meeke and gentile ) yet this naturall vice is not vtterly quenched in his flesh . Likewise , such as are by nature stubborne and stout harted men , Ebr. 12. although they be conuerted to the faith , yet notwithstanding they can not vtterly forsake this stubbernes . Hereof it cometh that the holy scriptures , which doe containe all one truth , of diuers spirites are diuersly handled . The scripture being one and the selfe same truth , is diuersly handled of sundry men One in teaching is mild and gentle : an other more rough and rigorous . Thus the spirite of god being powred into diuers vessels , doth not quench at once the vices of nature : but by litle & litle during this life , he purgeth that sinne which is rooted , not onely in the Galathians , but also in all men of all nations .

Albeit then that the Galathians were lightned and did beleue , and had now receaued the holy Ghost by the preaching of faith , notwithstanding this remnant of vice ( this foolishnes I meane ) and the originall corruption which afterward did easily burst out in to the flame of false doctrine , Grace by litle and litle clenseth those that be godly , from their old sinnes . remained in them still . Wherfore let no man trust so much in himselfe , to thinke that when he hath receaued grace , he is thorowly purged from his old vices . In deede many things are purged in vs , and principally the head of the Serpent , that is to say , infidelitie & ignorance of God is cutte of and brused , but the slime and the relikes of sinne remaine still in vs . Let no man therfore presume so much of himselfe , that when he hath once receaued faith , he can by and by be thorowly chaunged into a new man : Nay , he shall keepe somewhat of his old vices still hanging vpon him , though he be neuer so good and perfect a Christian . For we are not yet dead , but we stil liue in the flesh : which , Galat. 5.17 . Rom. 7.13.14 . because it is not yet pure , continually lusteth against the spirite . Gal. 1. Rom. 7. I am fleshly ( sayth Paule ) sould vnder sinne . I see an other law in my members rebelling against the law of my minde . Wherfore the naturall vices that were in vs before we receaued faith , doe still remaine in vs after that we haue receaued faith : There is none so pure & vnspotted , that he may be called a Puritane but Christ . 1. Pet. 2.22 . Esay . 53.9 . 1. Iohn . 3.2 . sauing that nowe they are subdued to the spirite , which hath the vpper hande , to keepe them vnder that they rule not : and yet not without great conflict . This glory is due to Christ alone , and this title he beareth , that he is pure and without blemish . 1. Pet. 2. Who did no sinne , neither was there any guile found in his mouth .

Vers. 1. Who hath bewitched you , that ye should not beleue the truth ?

Here haue we an other commendation of this goodly righteousnes of the lawe and of our selues , namely , A goodly commendation of the righteousnes of the lawe . that it maketh vs to despise the truth : that it bewitcheth vs in such sort , that we obey not the truth , but rebell against it .

Of the bodily and spirituall witchcraft .

Paule calleth the Galathians foolish and bewitched , comparing them to children , to whom witchcraft dothe much harme . As though he should say : It hapneth to you as it doth to children , whom witches , sorcerers , & inchaunters are wont to charme by their enchauntments , and by the illusion of the deuill . Afterwardes in the .5 . chapter he reherseth sorcerie among the workes of the flesh , which is a kinde of witchcraft , whereby he plainly testifieth that such witchcrafte and sorcerie there is , and that it may be done . Moreouer , That witchcraft and sorcerie are the workes of the deuill . it can not be denied but that the deuill liueth , yea and raigneth throughout the whole world . Witchcraft and sorcerie therfore are the works of the deuil : wherby he doth not onely hurt men , but also , by the permission of God , he sometimes destroyeth them . Furthermore , we are all subiect to the Deuill both in body and goodes : and we be straungers in this world , wherof he is the Prince & God . Therfore the bread which we eate , the drinke which we drinke , the garments which we weare , yea the aire & whatsoeuer we liue by in this flesh , is vnder his dominion .

But he doth not onely bewitch men after this grosse maner , Sathan bewitcheth men spiritually . but also after a more subtile sort and much more daungerous : wherein he is a maruelous cunning workeman . And hereof it cometh that Paule applieth the charming and bewitching of the senses to the bewitching of the spirite . The blindnes of those that are bewitched . For by this spirituall witchcraft that olde serpent bewitcheth not mens senses , but their mindes with false & wicked opinions : which opinions they that are so bewitched do take to be true and right godly . Briefly so great is the malice of this sorcerer the deuil , & desire to hurt , that not onely he deceaueth those secure and proud spirits with his inchauntments , but euen those also which are professors of true Christianitie , and well affected in religion : yea , as touching my selfe , to say the truth , Luthers confl●ctes with Satan . he sometimes assaileth me so mightely , and oppresseth me with such heauie cogitations , that he vtterly shadoweth my Sauiour Christ from me , and in a manner taketh him cleane out of my sight . To be briefe , there is none of vs al which is not oftentimes bewitched with false perswasions : that is to say , which doth not feare , trust , or reioyce where he ought not , or doth not sometimes thinke otherwise of God , of Christ , of faith , of his vocation , of the Christian state &c. then he should doe .

Let vs therfore learne to know the subtile sleights of this Sorcerer , lest if he finde vs sleping in securitie , he deceaue vs by his enchauntments . True it is , that by his sorcerie he can doe no hurt to our ministerie : 1. Peter . 5.8 . yet is he with vs in spirite . Day and night he raungeth vp and downe , and seeketh how he may deuoure euery one of vs alone , and vnlesse he finde vs sobre and armed with spirituall weapons , that is to say , with the word of God and faith , he will deuoure vs .

This is the cause that he oftentimes stirreth vp new battails against vs . The profite that commeth to the godly by the tentation of Satan . And in deede it is very profitable for vs that he thus assaileth vs , & by his subtil traines exerciseth vs : For by this meanes he confirmeth our doctrine , he stirreth vp & encreaseth faith in vs . In deede we haue bene many times cast downe , & yet stil are cast downe in this conflict , but we perish not : for Christ hath alwayes triumphed and doth triumph thorough vs . Wherfore we conceaue assured hope , that by Iesus Christ we shall obtaine the victorie against the deuil . And this hope bringeth forth in vs sure consolation , so that in the mids of our tentations we take courage & say : Behold , Satan hath heretofore tempted vs , & by his false illusions hath prouoked vs to vnbeleefe , to the contempt of God , despaire &c : yet hath not he preuailed , neither shall he preuaile hereafter . He is greater that is in vs , 1. Iohn . 4.4 . then he that is in the world . Christ is stronger : who hath , & doth ouercome that strong one in vs , & shall ouercome him for euer . Notwithstanding , the deuill sometimes ouercometh vs in the flesh , that we may haue experience of the power of a stronger against that strong one , 2. Cor. 12.9 . and may say with Paule : When I am weake , then am I strong .

Sathan continually bewitcheth men . Let no man thinke then that the Galathians onely were bewitched of the Deuill : but let euery man thinke that he himselfe might haue bene , and yet may be bewitched by him . There is none of vs so stronge that he is able to resist him , and specially if he attempt to doe it by his owne strength . Iob. 1. ● . Iob was an vpright and a iuste man , fearing God , and there was none like vnto him vpon the earth . But what power had he against the deuill when God withdrewe his hand ? Did not this holy man horribly fall ? Therfore this enchaunter was not onely mightie in the Galathians : but he goeth about busily alwaies to deceaue , if not all men , Io. ● . 44 . yet as many as he can with his illusions and false perswasions : For he is a liar , and the father of lies . And by this his subtill practise he hath bewitched ( as I haue saide ) these frantike spirites , reigning in them and making them so obstinate and hard harted , that no Anuil can be so hard .

Verse . 1. Who hath bewitched you ?

Here Paule excuseth the Galathians , and laieth the faulte vpon the false Apostles . As though he should say : I see that ye are not falne thorough wilfulnes or malice : The false Apostles bewitchers of men . but the Deuill hath sent the enchaunting false Apostles his children amongest you , and they do so bewitch you in teaching you that ye are iustified by the lawe , that now ye thinke otherwise of Christ then ye did afore when ye heard the Gospell preached by me . But we labour both by preaching and writing vnto you , to vncharme that sorcery wherwith the false Apostles haue bewitched you , and to set at libertie those which are snared therwith .

So we also at this day doe labour by the word of God against those fantasticall opinions of the Anabaptistes , that we may set at libertie those that are entangled therewith , and reduce them to the pure doctrine of faith , and there hold them . And this our labour is not altogether in vaine . For we haue called backe many whom they had bewitched , and haue deliuered them out of their snares . Notwithstanding such there are as will not suffer themselues to be taught , especially the chiefe Sorcerers and authors of this witchery . They wil heare no reason , nor admit the scripture : yea they abuse and corrupt the scripture , and auoide such places as are alledged against them , with their false gloses and deuilish dreames cleane contrary to the scripture : which is a manifest signe that they are bewitched of the deuill . Wherefore they are nothing amended by our admonitions , but are much more hardened and more obstinate then they were before . And surely I could neuer haue beleued , but that I haue good experience therof at this day , that the power of the deuill is so greate , that he is able to make falshod so like to the truth . Moreouer ( which is yet much more horrible ) when he goeth about to ouerwhelme sorrowfull consciences with ouer much heauines , he can so cunningly and so liuely chaunge himselfe into the likenes of Christ , that it is impossible for the poore tempted and afflicted soule to perceaue it , wherby many simple and ignoraunt persons are deceaued and driuen downe to desperation , and some also destroy themselues . For they are so bewitched of the deuil that they beleue this to be a most certaine truth , that they are tempted and accused , not of the deuill , but of Christ himselfe .

The example of Doctor Kraus . Such a like thing of late happened to that miserable man Doctor Kraus of Hal , which said : I haue denied Christ , and therfore he standeth : now before his father and accuseth me . He being blinded with the illusion of the deuil , had so strongly conceaued in his minde this imagination , that by no exhortation , no consolation , no promises of God he could be brought from it , wherupon he despaired and so miserably destroied himselfe . The deuils definition of a false Christ . This was a meere lie , a bewitching of the deuil , and a fantasticall definition of a wrong Christ whom , the scripture knoweth not . For the scripture setteth forth Christ not as a Iudge , a temptour or accuser : but a reconciler , a mediator , a comforter and a throne of grace .

But the poore man deluded by the deuill , could not then see this , and therfore against al scripture he thinketh this to be an vndoubted truth : Christ accuseth thee before his father : he standeth not for thee , but against thee : therfore thou art damned . And this tentation is not of man , but of the deuill , which that enchaunter most strongly imprinteth in the heart of the tempted . But vnto vs which are lead and taught by an other spirite , it is a manifest and a cursed lie , and a plaine bewitching of the deuill . But vnto those that are thus bewitched , it is so certaine a truth , that none can be more certaine .

Seing then that the deuill is able to print in our hearts so manifest a lie , The Godly must diligently watch . that we woulde sweare a thousand times it were an vndoubted truth , we must not be proud , but walke in feare and humilitie , calling vpon the Lord Iesus , that we be not lead into tentation . Worldly and secure men , Worldly and secure men , are soone bewitched . which after they haue once or twise hearde the Gospell preached by and by imagine that they haue receaued aboundaunce of gods spirite , doe fall at length in like manner , because they feare not God nor render thankes vnto him : but perswade themselues that they are able , not onely to hold and to maintaine the doctrine of true religion , but also to stand against the deuill in any assault or conflicte , be it neuer were so greeuous . Such are meete instruments for the Deuill to bewitch , and to throwe downe to desperation .

On the other side , say not thou : I am perfite , I can not fall : but humble thy selfe , and feare , lest if thou stand to day , to morrow thou be ouerthrowne . I my selfe , although I be a Doctor of diuinitie , and haue nowe preached Christ and fought against the Deuill in his false teachers a great while , doe finde by experience notwithstanding what a doe I haue to holde fast and not to lose Christ . For I can not shake of Satan as I desire : neither can I so apprehend Christ as the scriptures set him forth : but oftentimes the Deuill setteth before mine eyes a false Christ . But thankes be to God who keepeth vs in the worde , in faith , and in prayer , that we may walke before him in humilitie and feare , and not presume of our owne wisedome , righteousnes , & strength , but trust in the power of Christ , who is strong when we are weake , and by vs weake and feeble creatures he alwayes ouercommeth and triumpheth . To whom be glory for euer .

This bewitching and sorcerie then is nothing else but a plaine illusion of the Deuill , Witchcraft what it is . printing in the hearte a false opinion of Christ and against Christ , and he that is deluded with this opinion is bewitched . They therfore that haue this opinion , Who are bewitched . that they are iustified by the workes of the lawe or traditions of men , are bewitched : for this opinion is against faith and against Christ . Paule vseth this word bewitching , in contempt of the false Apostles , which so vehemently vrged the doctrine of the lawe and workes . As if he should say : what a deuelish bewitching is this ? For as the senses are peruerted by bodely witchcrafte , so are the mindes of men also deluded by this spirituall with craft .

Verse . 1. That ye should not obey the truth ?

The Galathians at the first did gladly heare and obey the truth . Therfore where he sayth : Who hath bewitched you ? he sheweth that they were bewitched by these false apostles , and were fallen away from that truth which they before did obey . But this seemeth yet a more bitter and vehement kinde of speech , when he sayeth that they doe not beleeue the truth . For he signifieth by these wordes that they are bewitched , and that he would deliuer them from this witcherie , and yet they will not acknowledge nor receaue this benefite . For it is certaine that he did not reduce all from the errour of the false Apostles vnto the truth , but that many of them remained yet still bewitched . Therfore he vseth these sharpe and vehement wordes : Who hath bewitched you ? As if he would say : Ye are so deluded and bewitched , that nowe ye can not obey the truth . I feare lest many of you are vtterly lost , and so falne away , that ye will neuer returne againe to the truthe .

An other goodly commendation of the righteousnes of the lawe . Here haue ye yet an other goodly commendation of the lawe and mans owne righteousnes , that it so bewitcheth men , that they can not obey the truth . Hereof the Apostles and the fathers of the primitiue Church did oftentimes make mention . 1. Iohn . 5.16 . There is a sinne vnto death , for which I say thou shouldest not pray 1. Iohn . 5. And againe : It is impossible that they which were once lightned , Hebr. 6.4.5.6 . and haue tasted of the heauenly gift , and were made pertakers of the holy ghost , and haue tasted of the good worde of God , and of the powers of the world to come , if they fall away , should be renued againe by repentaunce . &c. Heb. 6. These wordes sound at the first as if some Nouatian had spoken them . The errour of the Nonations . But the Apostles were constrained to speake after this maner because of the Heretikes : And yet notwithstanding they did not hereby denie , but that they which were fallen might returne againe to the fellowship of the faithfull . After the same manner must we also speake at this day , because of the authors and maisters of errours & sectes , that such shall neuer retourne to the truth . Notwithstanding some there are which doe retourne : but such as are not greatly bewitched or strongly deluded . Who returne not to the truthe . But the captaines and the authors of this sorcerie doe neuer retourne . For to them we may well attribute this title which Paule here geueth vnto them , that they can not heare nor abide the truth , but studie rather how they may resist it .

Verse . 1. To whom Iesus Christ before was described in your sight .

It was bitterly spoken where he said before , that they were so bewitched that they could not obey the truth : But it is more bitterly said when he addeth that Christ was so liuely described before them , that they might handle him with their handes , and yet they would not obey the truth . Thus he conuinceth them euen by their owne experience . As though he would say : Ye are so bewitched and deluded with the deuillish opinions of the false apostles , that now ye will not obey the truth . And wheras I haue with great trauel and diligence set forth Christ plainly before your eyes , yet doth this profit you nothing at al.

In these wordes he hath respect to the former arguments , wherby he proued , that to those that will be iustified by the lawe , Christe is but the minister of sinne : that such doe reiect the grace of God : and that to them Christ died in vaine . Which arguments he had before more vehemently prosecuted , and more largely amplified in their presence : as if a painter had purtred Christ Iesus before their eies . Now being absent he putteth them in minde of the same things , saying : To whom Iesus Christ was described in your sight . As if he said : There is no painter that with his colours can so liuely set out Christ vnto you , as I haue painted him out by my preaching : and yet notwithstanding ye still remaine most miserably bewitched .

Verse . 1. And was among you crucified .

What did I then paint out ? Euen Christ him selfe . How was that done ? In this sort , that he is crucified in you or among you . The Apos●●o vseth bitter and rough wordes . He vseth here very rough and sharpe wordes . Before he said that they sought righteousnes by the lawe , reiected the grace of God , and that to them Christ died in vaine . Now he addeth moreouer that they crucifie Christ , who before liued & raigned in them . As if he should say : Ye haue now not onely reiected the grace of God , not onely to you Christ died in vaine , but also he is most shamefully crucified among you . After the same maner he speaketh . Heb. 6. Heb. 6. ● . Crucifying to them selues againe the sonne of God , and making a mocke of him . &c.

If a man do but heare the name of a Monke , of his shauen croune , of his cowle , of his rule , it should make him to tremble ( howe much so euer the Papists doe adore these abominations , and bragge that they are perfect religion and holines , as I and others did iudge of them before God reuealed his Gospell vnto vs : for we were brought vp in the traditions of men , which darkened Christ and made him vtterly vnprofitable vnto vs ) when he heareth Paule say , as here he doth , that euen they which seeke to be iustified by the lawe of God , be not onely deniers and murtherers of Christ , but also they doe most wickedly crucifie him againe . Nowe , They that seeke to be iustified by the law , crucifie Christ . if they be crucifiers of Christ which seeke to be iustified by the righteousnes of the law of God and the works therof , what are they ( I pray you ) which seeke saluation and eternall life by the dregges and filthie dunge of mans righteousnes , and by the doctrine of Deuils ?

But who could euer beleeue or thinke that it was so horrible and so abhominable a sinne to be made a religious man ( for so they call them ) namely to be made a Massing priest , a Monke , a Frier , a Nunne ? Doutles no man . Yea they them selues say moreouer that Monkerie is a new baptisme . The Papistes are crucifiers of the sonne of God . Can there be any thing more horrible then that the kingdome of the Papists is the kingdome of such as spitefully spitte in the face of Christ the sonne of God , and crucifie him againe ? For in deede they crucifie him a fresh ( who was once crucified & rose againe ) both in them selues , in the church , and in the hearts of the faithfull : for with their spiteful reproches , rebukes , sclaunders and iniuries they spit vpon him , and with their wicked opinions they wounde him and thrust him thorow , that in them he may die most miserably : and in the steade of him they set vp a glorious witchcraft , wherby men are so miserably charmed and deluded , that they can not know Christ to be their iustifier , their reconciler and Sauiour , but a minister of sinne , their accuser , their iudge and their destroyer , which must be pacified no otherwise then by our workes and merites .

And out of this opinion did afterwards spring the most pestilent & pernicious doctrine that is in the whole Papacie , which is this : If thou wilt serue God , thou must merite forgeuenes of sinnes and euerlasting life , and must also helpe others to attaine saluation : Thou must enter into a Monasterie , vow obedience , chastitie , pouertie &c. Monks and Friers , The Monkes dreamed that they were only in the state and life of perfection . and the rest of that religious rable being puffed vp with this opinion of their owne holines , dreamed that they onely were in the life and state of perfection , and that other Christians led but a common life , for they did no vndue workes , or more then they were bounde to doe , that is , they did not vowe and keepe chastitie , pouertie , obedience &c. they were but onely baptised and kept the ten commaundements : But as for them selues , besides that which was common as wel to them as to other Christians , they kept also the works of * * Workes of superogation they call such works as thei doe of their owne good will , more then they are bound to doe . supererogation , and the counsels of Christ : wherfore they hoped to haue merite and a place in heauen amongs the principall Saintes , farre aboue the common sort of Christians .

The illusion of the Deuill . This was vndoutedly an horrible illusion of the deuill , wherby he hath bewitched almost the whole world . And euery man , the more holy he would seeme to be , the more he is snared with this witcherie , that is to say , with that pestilent perswasion of his owne righteousnes . And this was the cause that we could not know that Iesus Christ was our Mediatour & Sauiour : but we did thinke that he was a seuere iudge , which should be pacified by our owne workes :

In the time of poperie we were so bewitched , that it was impossible to acknowledge Christ .

Daniel . 9 . 2● . Superstitious Monkes and such other , by streitnes of life , and afflicting their owne bodies , sought righteousnes and remission of sinnes .

which was nothing else but most horribly to blaspheme Christ , and as Paule said before , to reiect the grace of God , to make the death of Christ of none effect , and not onely to kill him , but also most shamefully to crucifie him againe . And this is the right meaning of that which Christ alledgeth out of Daniell : that abomination standeth in the holy place . Wherefore euery monke and religious person , and euery Iusticiarie seeking remission of sinnes and righteousnes by his owne works or by his afflictions , is a crucifier of Christ nowe raigning and liuing , although not in the proper person of Christ , yet in his owne heart and in the hearts of others . And whosoeuer doe enter into Monasteries to the ende , that by the keping of their rule and order they may be iustified , doe enter into the dennes of theeues and such as crucifie Christ againe .

Wherefore Paule vseth in this place very rigorous and bitter wordes , to the ende that he may feare and call backe the Galathians from the doctrine of the false Apostles . As if he should say : Consider well what ye haue done . Ye haue crucified Christ againe ( and this I doe so plainly shewe and paint out before your eyes , that ye may see it , yea and touch it with your handes ) because ye seeke to be iustified by the lawe . But if righteousnes come by the lawe , then is Christ a minister of sinne , and his death altogether in vaine . If this be true , then must it needes follow that Christ is crucified againe in you .

And it is not without cause that he addeth this clause , in you , In you , or amongst you . Rom. 6.9 . or among you . For Christ is no more crucified , or dieth any more in his owne person ( as is saide in the sixte chapter to the Romaines ) : but he dieth in vs when we reiecting true doctrine , grace , faith , free remission of sinnes , seeke to be iustified by our owne workes , To seeke righteousnes by the lawe . or else by the workes commaunded in the law . Here Christ is crucified in vs againe . Now , this false and wicked perswasion , to seeke righteousnes by the law and workes , is nothing else ( as I haue before more amplie declared ) but the illusion of the Deuill , wherwith men are so bewitched , that in no wise they can acknowledge the benefite of Christ : yea in all their life they can doe nothing else but , not onely denie the Lord who hath bought them and in whose name they are baptised , but also crucifie him againe in them selues . Who so euer then hath a feare of God and a true heart to Christ and his religion , let him flie quickly out of this Babylon , and let him tremble at the very name of the Papacie . The abhomination of the papacie horrible . For the impietie & abomination therof is so horrible , that no man is able to expresse it with words , neither can it be otherwise seene then with spiritual eies only .

These two argumentes Paule prosecuteth , & driueth into the heades of the Galathians very diligently : First , that they are so bewitched of the deuill , that they obey not the truth most clearely set forth before their eies : Secondly , that they crucifie Christ againe in them selues . These seeme to be simple and plaine words , and without any high eloquence , but in very deede they are so mighty , that they exceede all the eloquence of man . It can not therfore be comprehended , but onely in spirit , The commendations of the righteousnes of the law , & of our owne righteousnes . how great an impietie it is to seeke to be iustified by the righteousnes of the law or by mans owne righteousnes . For , as Paul saith here , it is nothing els but to be witched of the deuill , to be disobedient to the truth , and to crucifie Christ againe . Are not these goodly commendations of the righteousnes of the law and mans owne righteousnes ?

The Apostle therefore is here kindled with greate zeale , and with bitter words he pursueth & condemneth the presumption of our owne righteousnes rising vpon the obseruation of the law of God , and chargeth it with this impiety , that it crucifieth againe the sonne of God . Seing then it is so daungerous a thinge , it can not be beaten downe enough or condemned as it should be : For therof ensueth such a fall as is no lesse then the fall of Lucifer , The fall of Lucifer . and such a losse as can neuer be recouered , and therfore he vseth so sharpe and rigorous words against it , that he spareth not the very law of God : against the which he so bitterly inueieth , that it seemeth he would vtterly reiect and condemne it . And this doth he being constrained by greate necessity : for otherwise he could not withstand the false Apostles , nor defend the righteousnes of faith against them . Albeit then that the law be holy , iust , and good , yet must it put on as it were the visour of an hipocrite , if he seeke to be iustified by workes . Now he presseth them with an argument wherof they themselues had good experience , and which they could not denie .

Verse . 2. This onely would I learne of you : Receaued ye the spirite by the workes of the law , or by the hearing of faith preached ?

He speaketh these words with a certaine indignation and contempt of the false Apostles . An argument drawen from the Galathians owne experience . If I had nothing els against you but euen your owne experience ( saith he ) yet haue I enough . As if he should say : Goe to now , aunswere me I pray you , which am your scholler ( for ye are so sodainly become doctors that ye are now my masters and teachers ) : Receaued ye the holy ghost by the workes of the law , or by the preaching of the gospell ? With this argument he so conuinceth them that they haue nothing to replie againe . For their owne experience is altogither against them : to wit , that they had receaued the holy ghost , not by the works of the law , but by the preaching of the gospel .

Here againe I admonish you that Paule speaketh not onely of the ceremoniall lawe , but of the whole lawe . Paule speaketh of the whole law . For he groundeth his argument vpon a sufficient diuision . If he should speake but only of the ceremoniall lawe , it were no sufficient diuision . It is therefore a double horned argument , standinge vpon two partes , whereof the one must needes be true and the other false : That is , either ye haue receaued the holy Ghost by the law , or by the hearing of faith . If it be by the lawe , then is it not by the preaching of faith . If it be by the preaching of faith , then is it not by the law . There is no meane betwixt these two . For all that is not the holy Ghost or the preaching of faith , is the law . Here are we in the matter of iustification . But to come to iustification , Two waies to iustification , there is no other way but either the voice of the Gospell or the voice of the law . Wherefore the lawe is here taken generally , as wholy separate from the Gospell . But it is not onely the ceremoniall lawe that is separate from the Gospell , but also the morall law or the ten commaundementes : therfore Paule speaketh here of the whole lawe .

His argument therfore is grounded vpon a sufficient distinction , after this sort . Tell me ( sayth he ) : The holi ghost is receaued by hearing the word of faith and not by the lawe . Receaued ye the holy ghost by the workes of the lawe , or by the preaching of the Gospell ? Answere me to this . Ye can not say that this was done by the lawe . For so long as ye were vnder the lawe and did the workes therof , ye neuer receaued the holy ghost . In deede ye taught and heard the lawe of Moses euery Sabboth : but it hath not bene heard or seene that euer the holy ghost was geuen to any , either teacher or learner , through the preaching of the lawe . Moreouer , ye haue not onely taught and heard the lawe , but also ye haue laboured with all your power to performe the same by your workes , wherby ye should most of all haue receaued the holy ghost if he had bene geuen by the lawe , Neither the teachers nor hearers , nor yet the doers of the lawe , are iustified bi the lawe . seing ye were not onely teachers and learners , but also doers of the law : and yet ye cannot shew me that this was done at any time . But as soone as the hearing of faith or the gospell came vnto you , by and by ye receaued the holy Ghost by the only hearing of faith , before ye had done any worke or shewed any frute of the gospell . For as Luke witnesseth in the Actes , Acts 10 44. Acts. 11.15 . Acts. 15.8.9 . Acts. 19.5.6 . at the onely preaching of Peter and Paule the holy ghost came vpon those which hearde the word , through whome also they receaued diuers giftes , so that they spake with newe tonges .

It is manifest therefore that by the onely preaching of faith ye receaued the holy ghost before ye did any good worke , or brought forth any frutes of the gospell . The law bringeth not the holy ghost . On the other side , the accomplishing of the lawe neuer brought the holy ghost : much lesse could the onely hearing of the lawe doe it . Therfore not onely the hearing of the lawe , but that affection and zeale also wherby ye goe about to performe the lawe by your workes , is vtterly vnprofitable . Wherefore , although a man attempt to doe all things : that is to say , although he haue a zeale of God , and with all endeuour goe about to be saued by the lawe , and exercise him selfe day and night in the righteousnes therof , notwithstanding he doth but labour and consume himselfe in vaine . For they that are ignorant of the righteousnes of God , Rom. 10.3 . & seeke to establish their owne righteousnes ( as Paule sayth in an other place ) are not subiect to the righteousnes of God . Rom. 11.7 . Againe : Israell which followed the law of righteousnes , attained not to the lawe of righteousnes . &c. Now , Paule speaketh here of the manifestation of the holy ghost in the primatiue church . Math. 3.16 . The appearing of the holy ghost . For the holy ghost came downe in a manifest likenes vpon those that did beleue , and by this signe did plainly witnes that he was there present at the preaching of the Apostles : Also that they which heard the word of faith preached by the Apostles , were accepted as righteous before God : for else the holy Ghost would not haue come downe vpon them .

The argument of that booke which containeth the Actes of the Apostles .

We must therefore diligently consider the force of this argument , which is so often repeated in the Acts. Which booke is written to confirme and establish this argument : For it teacheth nothing else but that the holy Ghost is not geuen by the lawe , but by the hearing of the gospell . For when Peter preached , the holy ghost forthwith fel vpon all those that heard him , and in one day three thousand which were present at the preaching of Peter , beleeued & receaued the holy ghost . Act. 2. Actes . 2.41 . So Cornelius receaued the holy ghost , not by his almes which he gaue : but when Peter had opened his mouth and was yet in speaking , the holy Ghost fell vpon all them which with Cornelius heard the worde . Actes . 10.44.45 Act. 10. These are manifest arguments , experiences , and diuine workes , which can not deceaue vs .

Actes . 15.5.6.7 . And Luke wryteth of Paule in the 15. of the Actes , that where he had preached the gospell together with Barnabas among the Gentiles , and was returned to Ierusalem , he set him selfe against the Phariseis and disciples of the Apostles which vrged circumcision and the keping of the law as necessary to saluation : whose mouthes he so stopped ( saith Luke ) in shewing what things he and Barnabas had done amongest the Gentiles that the whole church was amazed at the hearing therof , especially whan they heard that God had wrought so many and so greate miracles and wonders by them among the Gentiles : and when they which bare a zeale to the lawe did greatly wonder how it could be that the vncircumcised Gentiles , not doing the law nor the workes therof , nor hauing the righteousnes of the law , should notwithstanding attaine to this grace , to be iustified and receaue the holy Ghost as well as the Iewes that were circumcised : here Paule and Barnabas did alledge nothing els but manifest experience : wherwith they were so confounded that they had nothing to reply againe . Paulus Sergius the lieutenaunt . By this meanes Paulus Sergius the Lieutenaunt , and all those cities , regions , kingedomes and countreis where the Apostles had preached , by the onely preaching of faith did beleue , without the law and the workes therof .

In the whole booke then of the Actes there is nothing els handled in effect , but that it behoueth as wel Iewes as Gentiles , The Iewes and Gentiles are iustified by faith onely . as wel righteous as vnrighteous to be iustified by faith alone in Christ Iesus , without the law and the workes therof . The which thinge doth appeare as well by the preaching of Peter , of Paule , of Stephen , of Philip and the other Apostles , as also by the examples of the Gentiles and Iewes . For as God gaue the holy ghost to the Gentiles which liued without the law , by the preaching of the Gospell , so did he geue the same to the Iewes : yet not by the law nor by the ceremonies and sacrifices commaunded in the law , but by the onely preaching of faith . Now , if the law had ben able to iustifie , and the righteousnes of the law had bene necessary to saluation , then doubtles the holy ghost had not bene geuen to the Gentiles which kept not the law . But experience it selfe doth plainly witnesse that the holy Ghost was geuen vnto them without the law : and this did the Apostles , both Peter , Paule , Barnabas , & others see : therfore the law doth not iustifie , but faith onely in Christ , which the Gospell setteth forth .

These thinges are diligently to be marked because of the aduersaries , who do not consider what is handled in the Acts of the Apostles . I my selfe in times past also reade this booke when in deede I vnderstoode in it nothing at all . Therefore when thou hearest or readest in the Actes of the Apostles , or wheresoeuer it be in the scriptures , this worde Gentiles thou must there thinke that it is not to be vnderstand literally of the common nature of the Gentiles , but it carrieth with it a spiritual meaning , and is to be taken , not for those which are vnder the law , as were the Iewes ( as before is said in the second chapter : We by nature Iewes &c. ) but for those which are without the lawe . Wherfore to say that the Gentiles are iustified by faith , The Gentiles iustified by faith . is nothing els , but that they which obserue not the law nor doe the workes therof , which are not circumcised , which sacrifice not , &c. are iustified and receaue the holy Ghost . By what meanes ? Not by the law and the workes therof ( for they haue no law ) : but freely and without any other meanes sauing onely the hearing of the Gospell .

So Cornelius and his frendes whom he had called to his house , doe nothing , neither looke they vpon any workes going before , and yet as many as are present , receaue the holy Ghost . No man speaketh but Peter : they sitting by doe nothing : they thinke not of the law , much lesse doe they keepe it : they sacrifice not : they care not for the receauing of circumcision , but only are bent to heare that which Peter speaketh . He by his preaching brought the holy Ghost into their heartes as it were visibly : For they spake with tonges and glorified God .

But some man may here cauill and say : who knoweth whether it were the holy ghost or no ? Wel , let him cauil . Sure it is that the holy Ghost so bearing witnesse doth not lie , but hereby sheweth that he accepteth the Gentiles for righteous , & iustifieth them by no other meanes then by the onely voice of the Gospell or hearing of faith in Christ preached . We may see also in the Actes how greatly the Iewes marueiled at this newe and straunge thinge . For the faithfull which were of the Circumcision and came with Peter to Caesarea seing the gifte of the holy Ghost to be poured out also vpon the Gentiles in the house of Cornelius , Acts. 11.3 . were amazed . Also they that were at Ierusalem complained of Peter for that he went into men vncircumcised & did eate with them : but when they heard the matter declared by Peter in order as it was done touching Cornelius , they marueiled , and glorified God saying : Then hath God also geuen saluation to the Gentiles . Verse . 18.

This report and fame then , that God hath geuen saluation also to the Gentiles , was not onely at the first intolerable , but also a greate offence euen to the beleuing Iewes : which they could not easily shake of : for they had this prerogatiue aboue all other nations , that they were the people of God : the adoption , the glory , the worship , &c. belonged to them . Rom. 9. Moreouer , they did exercise them selues in the righteousnes of the law : they laboured all the day long : The murmuring of the Iewes against the Gentiles . they bare the burthen and heat of the day . Moreouer , they had the promises for keeping of the law : therfore they could not but murmure against the Gentiles and say : Behold the Gentiles come but euen now , and haue not suffered any heate or borne any burden : Mat. 20. notwithstanding they haue the same righteousnes and holy Ghost without labour , which we by labour , & by the heate and burthen of the day could not obtaine . They haue laboured in deede , but that was but one hower , and by this labour they are more refreshed then weried . Wherefore then hath God tormented vs with the lawe , if it auaile nothing to the obtaining of righteousnes ? He now preferreth the Gentiles before vs , which haue bene so long burdened with the yoke of the law . For we which are the people of God , haue bene vexed all the day long : but they which are not the people of God , neither haue any lawe nor haue done any good at all , are made equall with vs .

And hereupon the Councell of the Apostles , The Councell of the Apostles . through great necessity , was assembled at Ierusalem to satisfie and pacifie the Iewes , who though they beleued in Christ , yet was this opinion notwithstanding deepely rooted in their hearts , that the law of Moses ought to be kept . There Peter vpon his owne experience , Act. 11.17 . set him selfe against them saying : If god haue geuen the same grace vnto the Gentiles , which he hath geuen vnto vs that haue beleued in the Lord Iesus Christ , who am I that I should forbid God ? Againe : God who knoweth their hearts , Actes . 15. Acts. 15 . 8.9.1● . bare them witnesse in geuing vnto them the holy Ghost , euen as he did vnto vs . And he put no difference betwene vs and them , purifiing their heartes by faith . 1. Cor. 1. ● . Now therfore why tempt ye God to lay a yoke on the disciples neckes which neither our fathers nor we were able to beare ? &c. With these wordes Peter at once ouerthroweth the whole law . As if he would say : We will not keepe the law : for we are not able to keepe it : but we beleue through the grace of our Lorde Iesus Christ to be saued as they doe . So Peter here is altogether occupied in this matter , that God hath geuen to the Gentiles the selfe same grace that he hath geuen to the Iewes . As though he would say : When I preached to Cornelius , I learned by mine owne experience , that the holy Ghost was geuen without the law , That the holy Ghost is geuen by the onely hearing of faith . to the Gentiles by the only hearing of faith . Therfore in no case are they to be burdened with the law . To conclude , since it is certaine that neither we nor our fathers were euer able to fulfill the law , it behoueth you also to reiect this opinion , that righteousnes and saluation commeth by the law . And this did the beleeuing Iewes by litle and litle : but the wicked which by this preaching were offended , at the length were altogether hardened .

The commendation of that Booke which containeth the Actes of the Apostles .

So in the Acts ye shall finde both expositions , and experience , and the preachings of the Apostles , and also examples for the confirmation of this matter against this obstinate opinion touching the righteousnes of the law . And therfore we ought the more to loue & the more diligently to read this booke , because therin are contained most substantiall testimonies , wherby our mindes may be comforted and confirmed against the Papistes our Iewes , The Papistes are our Iewes which molest vs no lesse , than the Iewes did Paule . whose abhominations and coloured hypocrisie we resist and condemne by our doctrine , that we may set forth the benefites and glory of Christ . Who , though they haue no substantiall matter to aledge against vs ( wheras the Iewes might haue laid against the Apostles that they had receaued the law & all these ceremonies from God ) yet notwithstanding they are no lesse stubborne in defending their wicked traditions and abhominations , then the Iewes were in mainteining their law which they had receaued from God , standing principally vpon this grounde , that they are called to the place of Bishops : that the power and aucthoritie of gouerning the Churches is committed vnto them . This they do to the ende that they may bring vs into bondage , and that they may wrest from vs this article , that we are iustified , not by faith formed and adorned with charitie ( as they say ) but by faith alone . But we set before them the booke of the Actes , that they may reade it and consider the examples contained therein . The argument of the booke conteining the Actes of the Apostles . There shall they finde this to be the summe and argument of that booke : that we are iustified by faith onely in Christ without workes , and that the holy Ghoste is geuen by the onely hearing of faithe at the preaching of the Gospell , and not at the preaching or worke of the lawe .

Wherfore thus teach we : O man , although thou faste , geue almes , honour thy parents , obey the magistrate . &c : yet art thou not iustified therby . This voice of the law , honour thy parents , or any other else , either heard or fulfilled , doth not iustifie . What then ? To heare the voice of the spouse , to heare the word of faith : this worde of hearing doth iustifie . Wherfore ? Because it bringeth the holy ghost which iustifieth and maketh righteous .

Hereby may we see , The difference betwene the law and the Gospell . what is the difference betwene the law and the Gospell . The law neuer bringeth the holy Ghost , but onely teacheth what we ought to doe : therfore it iustifieth not . But the Gospell bringeth the holy ghost , because it teacheth what we ought to receaue . Therefore the law and the Gospell are two contrary doctrines . To ground righteousnes therfore in the law , is nothing els but to fight against the Gospell . For Moses with his law is a seuere exactor , requiring of vs that we should worke and that we should geue : briefely , To exacte . To geue freely it exacteth of vs . Contrariwise , the Gospell geueth freely and requireth of vs nothing els but to hold out our hands and to take that which is offered . Now , to exacte and to geue , to take and to offer are cleane contrary and can not stand together . For that which is geuen , I take : but that which I geue I do not take , but I offer it vnto an other . Therfore if the Gospell be a gifte , it requireth nothing . Contrariwise , the law geueth nothing , but it requireth and streitly exacteth of vs , yea euen impossible thinges .

Of Cornelius in the 10. of the Actes .

Here our aduersaries set against vs the example of Cornelius . Cornelius ( say they ) was ( as Luke witnesseth ) a good man , iust , and fearing God , which gaue almes to the people , and praied to God continually : therefore of Congruence he did merite the forgeuenes of sinnes , and the sending of the holy Ghost . I aunswere : Actes . 10. ●8 . Cornelius was a Gentile , and this cannot the aduersaries deny : For the words which Peter alledgeth in the 10. chapter of the Actes , do plainly witnesse the same . Ye know ( saith he ) that it is vnlawful for a man that is a Iew , to accompany with one of an other nation : but God hath shewed me that I should not call any man polluted or vncleane . He was therfore a Gentile , and not circumcised , not keeping the law , Cornelius 〈◊〉 Gentile is iustified by faith yea not once thinking of it , because it pertained nothing vnto him . And yet notwithstanding he was iustified and receaued the holy Ghost . And this argument ( as I said ) is handled throughout the whole booke of the Actes : to wit , that the law auaileth nothing to righteousnes .

Let this suffice then for defence of the article of iustification , that Cornelius was a Gentile , not circumcised , not keeping the law : therfore was he not iustified by the lawe , but by the hearing of faith . God therefore iustifieth without the lawe , and so consequently the law auaileth nothing to righteousnes . The law helpeth not to righteousnes . For otherwise God woulde haue geuen the holy Ghost only to the Iewes which had the law & kept it , and not to the Gentiles which had not the law , & much lesse did accomplish it . But God wrought cleane contrary : For the holy Ghost was geuen to them that kept not the law : wherfore righteousnes commeth not by the lawe . By this meanes the obiection of the aduersaries which doe not vnderstand the true meane of iustification , is aunswered .

Here againe the aduersaries do obiect against vs , and say : Be it so that Cornelius was a Gentile & did not receaue the holy Ghost by the law , yet notwithstanding forasmuch as the text saith plainly : that he was a iust man , fearing God , geuing almes &c. it might seeme that by these works he deserued to haue the holy ghost afterwards geuen vnto him . I aunswere , that Cornelius was a iust & a holy man in the old testament because of his faith in Christ which was to come , The fathers in the old testament were holy &c. as all the fathers , prophets , godly kings , were righteous & did receaue secretly the holy ghost thorough faith in Christ to come . But these popish Sophisters put no difference betwene faith in Christ to come & in Christ which is already come . Faith in Christ already come , and in Christ to come . Wherfore if Cornelius had died before Christ was reueiled , yet had he not bene damned , because he had the faith of the fathers , which were saued by faith onely in Christ to come , Actes . 15.11 . He remained then alwaies a Gentile , vncircumcised & without the law , & yet notwithstanding he worshipped the selfe same God whom the fathers worshipped by faith in the * * Messias doth signifie Christ the Sauiour . Messias to come . But now , because the Messias was already come , necessary it was that it should be shewed vnto him by the Apostle Peter , that he was not now to be looked for , but that he was already come .

And this article as concerning faith in Christ to be reuealed ( that I may touch this also by the way ) is very necessary to be knowne . For seing that Christ is now reueiled , we can not be saued by faith in Christ to come , but we must beleue that he is already come , hath fulfilled all things , and abolished the lawe . Therfore necessary it was also that Cornelius should be brought to an other beliefe , not that Christ was yet to come , as he did beleue before : but that he was already come . So faith geueth place to faith : Rom. 1.17 . From faith to faith . Rom. 1.

Worke of congruence or merite before grace . The popish Scholemen therfore are deceaued , when they say for the maintenaunce of their opus congruum , or merite before grace , that Cornelius by the natural and morall works of reason attained grace & forgeuenes of the holy Ghost . For to be a iust man & fearing God , are the properties , not of a Gentile or of a naturall man , but of a spirituall man , who hath faith already . For if he should not beleue in God and feare God , he could not hope to obtaine any thing of him by his prayer . The first commendation therfore that Luke geueth vnto Cornelius is this : that he is a righteous man and fearing God : then afterwards he commendeth him for his works and almes deedes . This our aduersaries do not consider , but they lay hold only vpon this sentence , and it they maintaine with toth and naile : that he gaue almes vnto the poore : For that seemeth to make for the establishing of their merite of congruence or desert going before grace . But first of all the person or the tree must be commended , and then the works & the frute . The person first to be considered and then the worke . Cornelius is a good tree , for he is righteous and feareth God : therefore he bringeth forth good frute , he geueth almes , he calleth vpon God , & these frutes please God because of his faith . Wherfore the angell commendeth Cornelius for his faith in Christ which was yet to come , and bringeth him from that faith to an other faith in Christ which is already come , when he saith : Call for Simon whose surname is Peter : Actes 10.1.6 . he shall tell thee what thou oughtest to doe , &c. Like as then Cornelius was without the law before Christ was reueiled : euen so after Christ was reueiled , he receaued neither the law nor circumcision . And as he kept not the law before : so did he not keepe it afterwards . This argument therfore concludeth strongly : Cornelius was iustified without the law , therfore the law iustifieth not .

Naaman the Syrian

Likewise Naaman the Syrian was ( no doubt ) a good and a godly man , and had a religious and a reuerent opinion of God . And although he was a Gentile & belonged not to the kingdome of Moses , which them florished : yet notwithstanding his flesh was clensed , and the God of Israell was reueiled vnto him , and he receaued the holy Ghost . For thus he saith : 2. Reg. 5.14.15.16 . Now I know assuredly that ther is no other God in all the world but in Israell . He doth nothing at all , he kepeth not the law , he is not circumcised : but onely he praieth that so much of that earth might be geuen vnto him , as two mules shoulde be able to carie away . Moreouer , it appeareth that faith was not idle in him . For so he speaketh to the Prophet Heliseus : Thy seruaunt will henceforth neither offer burnt sacrifice , nor offering vnto any other God sauing the Lorde . But in this thinge the Lord be mercifull vnto thy seruaunte , that when my master goeth into the house of Rimmón to worship there , and leaneth on my hand , and I bowe my selfe in the house of Rimmón : when I doe bow downe ( I say ) in the house of Rimmón , the Lord be * * He feleth his conscience wounded in being present at idol seruice and therefore desireth God to forgeue 〈◊〉 , left others by his example might fall to idolatrie : For as for his owne parte he confesseth that he will neuer serue any but the true God . mercifull to thy seruaunt in this point . To whom the prophet saith , Go in peace . So was he iustified . The Iew hearing this , freateth for anger , and saith : What ? should the Gentile be iustified without the keeping of the law ? Should he be compared with vs which are circumcised ?

The Gentiles iustified without the law , euen when the law and policy of Moses was yet in force .

Therfore God , long before , when the kingdome of Moses was yet standing and florishing , did shew that he iustifieth men without the law , as in deede he iustified many kings in Egypt & in Babylon : also Iob and many other nations of the East . Moreouer , Niniuie a greate Citie was iustified and receaued the promise of God , Iob. Niniuites . that it should not be destroyed , but should be preserued . By what meanes ? Not because it heard & fulfilled the law , but because it beleued the word of God which the prophet Ionas preached . Ionas . 3.5 . For so saith the prophet : And the Niniuites beleued God , and proclaimed a fast , and put on sackecloth : that is : they repented . Our aduersaries doe craftely skippe ouer these words : They beleued , and yet the effect of altogether resteth therein . Thou readest not in Ionas : And the Niniuites receaued the lawe of Moses , were circumcised , offered vp sacrifice , fulfilled the works of the law , but beleuing the word , they repented in sackecloth and ashes .

This was done before Christ was reueiled , when as yet that faith reigned which beleeued in Christ that was to come . If then the Gentiles were iustified without the law , & receaued secretly the holy Ghost when the policie of the lawe was yet in force , why now should the lawe be required as necessary for the obtaining of righteousnes , which by the comming of Christ is already abolished ? This is therfore a sure and a strong argument grounded vpon the experience of the Galathians : Whether receaued ye the holy ghost by the works of the law , Galat. 3.2 . or by the hearing of faith preached ? For they were compelled to graunt , that they heard nothing of the holy ghost before the preaching of Paule , The conscience witnesseth that the holy Ghost is not geuen by the law , but by the hearing of faith . but when he preached the Gospel , then receaued they the holy Ghost .

So we also at this day , conuicted by the testimony of our owne conscience , are constrained to confesse , that the holy ghost is not geuen by the law but by the hearinge of faith . For many heretofore in Poperie haue gone about with great labour and studie , to keepe the law , the decrees of the fathers , and the traditions of the Pope : and some with painfull and continuall exercises in watching , fasting , and praying &c. did so weare and consume their bodies that they were able to sustaine no labour : wherby notwithstanding they gained nothing els but that they miserably afflicted and tormented them selues . They could neuer attaine to this , to haue a quiet conscience and peace in Christ , but continually they doubted of Gods good will towards them . But now , since the Gospel teacheth that the law and works iustifie not , but faith alone in Iesus Christ , there followeth a most certaine knowledge and vnderstanding , a most ioyfull conscience and true iudgement of euery kinde of life , and of all things els whatsoeuer . The beleuing man may now easily iudge that the Papacy with all the orders and traditions thereof is wicked : which before he could not do . The blindnes of the Popes kingdome . For so great blindenes raingned in the world , that we thought those works which men had deuised , not onely without the will of God , but also contrary to his commaundement , to be much better then those , which the magistrate , the houshoulder , the childe , the seruaunte did at the commaundement of God .

Doubtles we ought to haue learned by the word of God , that the religious orders of the Papistes ( which onely they call holy ) are wicked , since there is no commaundement of God at al , or testimony in the holy scriptures approuing the same . The orders and kindes of life that are appointed of God . Contrariwise other orders of life which haue the word and warrant of God , are holy & ordained of God . But we were then wrapped in such horrible darkenes , that we could not truely iudge of any thing . But now at the appearing of the cleare light of the Gospell , all kindes of life in the world are vnder our iudgement , which is most certaine & infallible . The state of seruauntes allowed before God . We may boldly pronounce out of the word of God , that the condition of seruauntes , which before the world is most vile , is farre more acceptable vnto God then all the religious orders of the Papistes . For by his word he commendeth , approueth , and setteth forth the state of seruauntes , and so doth he not , the orders of Monkes , Friers , and such other . Therfore this argument grounded vpon experience ought to stand in much force with vs also . For although diuers men in popery wrought sundry and diuers works both great and painefull , yet could they neuer be sure what was the will of God towards them , but they were alwaies in doubt : they could neuer attaine to the knowledge of God , of themselues , of their calling , nor felte the testimony of the spirite in their heartes . The certaintie of true beleuers . But now that the truth of the Gospell appeareth , they are fully instructed by the onely hearing of faith , in all these things .

It is not without cause that I doe so largely intreate of these matters . For it seemeth to mans reason but a light and a small matter to purchase the holy ghost by the onely hearing of faith , and that nothing els is required of vs but that we , setting a parte all our works , should geue our selues onely to the hearing of the Gospell . By what meanes the holy ghost is geuen vnto vs . Mans hearte doth not vnderstand nor beleue that so greate a price , namely the holy Ghost , is geuen by the onely hearing of faith : but reasoneth after this sorte : Forgeuenes of sinnes , deliueraunce from death , the geuing of the holy Ghost , of righteousnes and euerlasting life , are greate things : therfore if thou wilt obtaine these inestimable benefites , thou must performe some other greate and weighty matter . The disputation of mans reason . This opinion the deuill doth wel like and approue , & also encreaseth the same in the heart . Therfore when reason heareth this : Thou canst doe nothing for the obtaining of sinnes , but must onely heare the word of God , by and by it crieth out & saith : Fie , thou makest too small a count of the remission of sinnes &c. So the inestimable greatnes of the gift is the cause that we can not beleue it : and because this incomparable treasure is freely offered , therfore it is despised .

But this must we learne , that forgeuenes of sinnes , Christ , and the holy Ghost are freely geuen vnto vs at the onely hearing of faith preached , notwithstanding our horrible sinnes and demerits . And we must not wey , how greate the thing is that is geuen , and how vnworthy we are of it ( for so should the greatnes of the gift & our vnworthines terrefie vs ) : but we must thinke that it pleaseth God freely to geue vnto vs this vnspeakeable gifte : vnto vs ( I say ) which are vnworthy , as Christ in Luke sayeth : Luke . 12.32 . Feare not litle flocke : for it is your fathers pleasure to geue vnto you : ( Loe , to geue vnto you , saith he ) a kingdome . To whom the kingdome of heauen is geuen . To whom ? To you vnworthy , which are his litle flocke . If I then be litle and the thing great ( nay rather of all things the greatest ) which God hath geuen vnto me , I must thus thinke , that he also is great and onely greate , which geueth it . If he offer it and will geue it , I consider not mine owne sinne & vnworthines , but his fatherly good will towardes me which is the geuer , and I receaue the greatnes of the gift with ioy and gladnes , & am thankful for so inestimable a gifte geuen freely vnto me , to me ( I say ) vnworthy , by the hearing of faith .

Here againe foolish reason is offended and reproueth vs saying : Where ye teach men to do nothing at all for the obtaining of so greate and vnspeakeable a gift , What the aduersaries doe obiect against vs . but to heare the word of God , this seemeth to tend to the greate contempt of grace and to make men secure , idle and dissolute , so that they slacke their handes and doe no good at all . Therfore it is not good to preach this doctrine , for it is not true : but men must be vrged to labour and to exercise themselues vnto righteousnes , and then shall they obtaine this gift . The obiection of the Pelagians against Christians . This selfe same thing the Pelagians in times past obiected againste the Christians . But heare what Paul saith in this place : Ye haue receaued the holy Ghost : not by your owne labour and trauell , not by the workes of the law , but by the hearing of faith . Briefely , heare what Christ himselfe saith , and what he aunswereth to Martha , being very carefull and hardly bearing , that her sister Marie , sitting at the feete of Iesus and hearing his worde , should leaue her to minister alone . Martha Martha ( saith he ) thou carest and art troubled about many things , but one thing is needefull . Luke . 11 . 45.4● . Marie hath chosen the good parte which shall not be taken from her . A man therfore is made a Christian , A man is made a Christian by hearing the doctrine of faith . not by working but by hearing . Wherfore he that will exercise himselfe to righteousnes , let him first exercise himselfe in hearing the gospel . Now , when he hath heard and receaued the Gospell , Faith commeth by hearing , and hearing by the word of God . let him geue thankes to God with a ioyfull and a glad hearte , and afterwardes let him exercise him selfe in those good workes which are commaunded in the lawe , so that the lawe and workes may follow the hearing of faith . So may he quietly walke in the light which is Christ , and boldely choose and doe works , not hypocriticall , but good workes in deede , such as he knoweth to please God and to be commaunded of him , and contemne all those hypocriticall shadowes of freewill workes .

Our aduersaries thinke that faith whereby we receaue the holy Ghost , is but a light matter : but how high and harde a matter it is I my selfe doe finde by experience , and so doe all they which with me doe earnestly embrace the same . It is soone saide that by the onely hearing of faith , the holy Ghost is receaued : but it is not so easily heard , laied holde on , beleued and retained , as it is said . Wherefore if thou heare of me that Christe is that Lambe of God sacrificed for thy sinnes , see also that thou heare it effectually . Paule purposely calleth it the hearing of faith , and not the worde of faith ( although there be small difference ) : that is , such a word as thou hearing doest beleue , so that the worde be not onely my voice , but may be hearde of thee , and may enter into thy hearte , and be beleued of thee : then is it truly and in deede the hearing of faith , thorowe the which thou receauest the holy Ghost : which after thou hast once receaued , thou shalt also mortifie thy flesh .

The faithfull doe finde by their owne experience howe gladly they would hold and embrace the word when they heare it , with a full faith , and abandon this opinion of the lawe and of their owne righteousnes : The conflict of the flesh against the spirite in the godly . but they feele in their flesh a mightie resistaunce against the spirite . For reason and the flesh will needes worke together . This saying : Ye must be circumcised and keepe the lawe , can not be vtterly rooted out of our mindes , but it sticketh fast in the hearts of all the faithfull . There is therfore in the faithfull a continuall conflict betwene the hearing of faith and the workes of the lawe . For the conscience alwayes murmureth and thinketh , that this is too easie a way , that by the onely hearing of the word , To heare the worde of God . righteousnes , the holy ghost and life euerlasting is promised vnto vs . But come once to an earnest trial therof , and then tell me how easie a thing it is to heare the word of faith . In deede he which geueth is great : moreouer he geueth great things willingly and freely , and vpbraideth no man therwith : but thy capacitie is hard , and faith weake , still striuing against thee , so that thou art not able to receaue this gift . But let thy conscience murmure against thee neuer so much , & let this [ Must ] come neuer so often into thy minde , yet stand fast & hold out vntill thou ouercome this [ Must ] . So , as faith encreaseth by litle and litle , that opinion of the righteousnes of the lawe will diminish . But this can not be done without great conflict .

Verse . 3. Are ye so foolish , that after ye haue begone in the spirite , ye would now finish or be made perfect by the flesh ?

This argument being concluded , how that the holy ghost cometh not by the workes of the lawe , but through the preaching of faith : he beginneth here to exhort the Galathians , and to terrifie them from a double daunger and incommoditie . The first is : Are ye so foolish that after ye haue begone in the spirite , ye would now ende in the flesh ? The other followeth : Haue ye suffred so great things in vaine ? As if he said : To begin in the spirite . Ye began in the spirite : that is , your religion was excellently well begone . As also a litle after he saith : Ye ranne wel , &c. But what haue ye gotten therby ? Forsoth ye will nowe ende in the flesh , yea rather ye are ended in the flesh .

Paule here setteth the spirite against the flesh . He calleth not the flesh ( as before I haue said ) lust , beastly passions , or sensual appetites : for he intreateth not here of lust or of other fleshly desires : but of forgeuenes of sinnes , of iustifying the conscience , of obteining righteousnes before God , of deliueraunce from the lawe , sinne , and death : and yet notwithstanding he sayth here , that they , forsaking the spirite , doe now ende in the flesh . What flesh signifieth in this place . Flesh therfore is here taken for the very righteousnes and wisedome of the flesh and the iudgement of reason , which goeth about to be made righteous by the law . Whatsoeuer then is best and most excellent in man ( as the wisedome of reason , yea , and the righteousnes of the law it selfe ) the same here Paule calleth flesh .

And this place must be well weyed and considered , because of the slaunderous and cauilling Papists , which wrest the same against vs , saying that we in Poperie began in the spirite , but now , hauing maried wiues , we ende in the flesh . As though a single life , or not to haue a wife were a spirituall life : and as though it nothing hindred their spirituall life , if a man not contented with one whore , haue many . They are mad men , not vnderstanding what the spirite , or what the flesh is . The spirite is whatsoeuer is done in vs through the spirite : The flesh , The spirite . The flesh . whatsoeuer is done in vs according to the flesh without the spirite . Wherfore all the dueties of a Christian man , as to loue his wife , to bring vp his children , to gouerne his familie , and such like , What the papistes call worldly and carnall . which vnto them are worldly and carnal , are the frutes of the spirite . These blinde buzzardes can not discerne the things , which are the good creatures of God , from vices .

Here also is to be noted , that the Apostle sayth , the Galathians did begin in the spirite . He should here haue added actiuely : Nunc carne consummatis ? that now ye ende in the flesh ? But he doth not so : but sayth passiuely , carne consummamini : that ye ende , yea , or rather are ended in the flesh ? The righteousnes of the law which Paule here calleth the flesh , is so farre of from iustifying , that they which after the receauing of the holy ghost through the hearing of faith , fall backe againe vnto it , are ended in it , that is to say , are vtterly destroyed . Therfore who so euer teach that the lawe ought to be fulfilled to this ende , that men might be iustified thereby , whiles they goe about to quiet their consciences , they hurt them , & whiles they would iustifie them , they condemne them .

Paule euermore by the way hath a glaunce at these false apostles , for they stil vrged the law , saying : Faith onely in Christ taketh not away sinne , pacifieth not the wrath of God , iustifieth not : Therfore if ye will obtaine these benefites , ye must not onely beleeue in Christ : but therwith ye must also keepe the law , be circumcised , keepe the feastes , sacrifices . &c. Thus doing ye shall be free from sinne , from the wrath of God , from euerlasting death : yea rather ( sayth Paule ) by the selfe same things ye establish vnrighteousnes , ye prouoke the wrath of God , ye adde sinne to sinne , ye quench the spirite , ye fall away from grace , and vtterly reiect the same , and ye together with your disciples doe ende in the flesh . This is the first daunger , from the which he terrifieth the Galathians , lest if they seeke to be iustified by the lawe , they lose the spirite , and forgoe their good beginnings for a wretched ende .

Verse . 4. Haue ye suffered so many things in vaine ?

The other daunger and incommoditie is this : Haue ye suffred so many things in vaine ? As though he would say : Consider not onely howe well ye began , and howe miserablie ye haue forsaken your good beginnings , and your course well begone : moreouer , that not onely ye haue lost the first fruites of the spirite , being fallen againe into the ministerie of sinne and death , and into a dolefull and a miserable bondage of the lawe : but consider this also , that ye haue suffered muche for the Gospels sake , and for the name of Christe : to witte , the spoiling of your goodes , railings and reproches , daungers both of bodies and liues . &c. All things were in a happie course and great towardnes with you . Ye taught purely , ye liued holily , and ye endured many euils constantly for the name of Christe . But nowe all is lost , as well doctrine as faith , as well doing as suffering , as well the spirite as the fruites thereof .

Hereby it appeareth sufficiently what inconuenience the righteousnes of the lawe and mans owne righteousnes bringeth : What inconueniences mans owne righteousnes , or the righteousnes of the law doe bring . to witte , that they which trust in it , doe lose at once vnspeakeable benefites . Nowe , what a miserable thing is it , so sodenly to lose such inestimable glory and assuraunce of conscience towardes God ? also to endure so many great and greeuous afflictions , as losse of goods , wife , children , body , and life , and yet notwithstanding to sustaine all these things in vaine ? And out of these two places , much matter may be gathered to set forth and amplifie at large the goodly commendation of the lawe and mans owne righteousnes , if a man would stand vpon euery parcell by it selfe , and declare what spirite it was wherwith they began : what , how great , and how many the afflictions were which they endured for Christes sake . But no eloquence can sufficiently set forth these matters . For they are inestimable things wherof Paule here entreateth : to wit the glory of God , victory ouer the world , the flesh and the deuill , righteousnes and euerlasting life : and on the other side , sinne , desperation , eternall death , and hell . And yet notwithstanding in a moment we lose all these incomparable gifts , and procure vnto our selues these horrible and endles miseries , and al by false teachers , when they leade vs away from the truth of the gospel vnto false doctrine . And this not only they doe easily bring to passe , but also vnder the shew of great holines .

Verse . 4. If notwithstanding it be in vaine .

This he addeth as a correction : wherby he mitigateth the reprehension that goeth before , which was somewhat sharpe . And this he doth as an Apostle , lest he should terrifie the Galathians too much . Although he chide them , yet notwithstanding he alwayes doth it in such sorte , that he poureth in sweete oyle withall , lest he should driue them to desperation .

He saith therfore : If notwithstanding it be in vaine . As if he would say : yet I doe not take away all hope from you : but if ye would so end in the flesh , that is to say , follow the righteousnes of the lawe and forsake the spirite , as ye haue begone : then knowe ye , that all your glory and affiaunce which ye haue in God , is in vaine , and all your afflictions are vnprofitable . In deede I must needes speake somwhat more roughly vnto you in this matter : I must be more feruent in the defence therof , and more sharpe in chiding of you , especially the matter being so waightie , and constraining me thervnto , left ye should thinke it to be but a trifle to cast away the doctrine of Paule , and receaue an other . Notwithstanding , I will not vtterly discourage you , so that ye repent and amende . For sickely and scabbed children may not be cast away , but must be holpen and seene to more carefully then they which are in health . So that Paule here like a cunning Phisician , layeth all the fault in a manner , vpon the false Apostles , the authors and onely cause of this deadly disease . Contrariwise he entreateth the Galathians very gently , to the ende that by this his mildnes he might heale them , and restore them againe . We therfore by the example of Paule , ought in like manner to reprehend the weake , and so to heale and remoue their disease , that in the meane time we leaue not of to cherish and comfort them , lest if we handle them too sharply , they fall into desperation .

Verse . 5. He therfore that ministreth to you the spirite , and worketh miracles among you , doth he it through the workes of the lawe , or by the hearing of faith preached ?

Paule maketh often rehearsall of the argument grounded vpon experience . This argument grounded vpon the experience of the Galathians doth so well like the Apostle , that after he hath rebuked and terrified them , setting before them a double daunger and incommoditie , he nowe repeteth the same againe , and that with a more large amplification , saying : He which ministreth &c , That is to say : Ye haue not only receaued the spirite by the hearing of faith , but whatsoeuer ye haue either knowne or done , ye haue it by the hearing of faith . As though he would say : It was not enough that God gaue you once the spirite : but the same God also hath enriched you with the gifts of the spirite , and encreased the same in you , to the ende that ye hauing once receaued the spirite , it might alwaies growe and be more and more effectuall in you . Hereby it is plaine , that the Galathians had wrought miracles , or at the least had shewed such fruites of faith as the true Disciples of the Gospell are wont to bring forth . For the Apostle elswhere saith , That the kingdome of God is not in word , The kingdome of God consisteth not in wordes , but in power . 1. Cor. 4. Ver. 20. but in power . Now , this power is not onely to be able to speake of the kingdom of God : but also in very deede to shew that God through his spirite is effectual in vs . So , before in the second chapter he saith of him selfe : He that was effectuall in Peter among the Iewes , was also effectuall in me : he that was mighty by Peter in the Apostleship ouer the Circumcision , Chap. 2.8 . was also mighty by me towards the Gentiles .

When a preacher then so preacheth that the word is not destitute of his frute , but effectuall in the heartes of the hearers , that is to say : when faith , hope , loue and pacience do follow , then God geueth his spirite and worketh miracles in the hearers . In like manner Paule saith here , that God hath geuen his spirite to the Galathians , & hath wrought miracles among them . As though he would say : God hath not onely brought to passe through my preaching , that ye should beleue : but also that ye should liue holily , bring forth many frutes of faith , and suffer many afflictions . Also by the same power of the holy Ghost , of adulterers , of wrathfull , impacient , and couetous persons , and of very enemies , ye are become liberall , chast , gentle , pacient , and louers of your neighbours . Wherupon afterwardes he geueth testimony of them in the fourth chapter , Chap. 4.14.15 . that they receaued him as an Angell of God , yea rather as Christ Iesus : and that they loued him so vehemently that they were ready to haue plucked out their owne eyes for him .

Now , to loue thy neighbour so heartily , that thou art ready to bestow thy money , thy goods , thine eyes , and all that thou hast for his saluation : and moreouer to suffer patiently all aduersities and afflictions , these ( no doubt ) are the effects & fruits of the spirite , & these ( saith he ) you receaued and enioyed before these false teachers came among you . But ye receaued them not by the lawe , but of God , who so ministred vnto you , and daily encreased in you his holy spirite , that the gospell had a most happie course amongste you in teaching , beleeuing , working and suffring . Now , seeing ye know these things ( being conuicted euen by the testimonie of your owne consciences ) , howe cometh it to passe that ye shewe not forth the same fruites that ye did before : that is , that ye teache not truely , that ye beleeue not faithfully , that ye liue not holily , that ye worke not rightly , and that ye suffer not patiently ? Finally , who hath so corrupted you , that ye beare not so louing affection towards me , as ye did before ? that ye receaue not Paule now as an Angell of God , nor as Christ Iesus ? that ye will not plucke out your eyes to geue them vnto me ? How cometh it to passe ( I say ) that this feruent zeale of yours waxeth so colde towardes me , and that ye now preferre before me the false apostles which doe so miserably seduce you ?

In like manner it hapneth vnto vs at this day . When we first preached the Gospell , there were very many that fauoured our doctrine , and had a good and a reuerent opinion of vs : and after the preaching therof , followed the operations and effectes of faith . But what came then ? A sort of light and brainsicke heads sprang vp , and by and by destroyed all that we had in long time and with much trauaile planted before , and also made vs so odious vnto them which before loued vs dearely , and thankfully receaued our doctrine , that nowe they hate nothing more then our name . The workes of the Deuill . But the Deuill is the aucthor of this mischiefe , working in his members contrary signes , which wholy fight against the operations of the holy Ghost . Therfore , sayth the Apostle , your experience ( O ye Galathians ) ought to teach you , that these great and excellent miracles proceeded not of the workes of the law . For as ye had them not before the hearing of faith preached : so haue ye them not nowe , although the false apostles raigne in the middest of you .

Therfore we also may say to them at this day which vaunt them selues to be gospellers , and to be freed from the tyrannie of the Pope : haue ye ouercome the tyrannie of the Pope , and obtained libertie in Christ through the Anabaptistes and such other fanaticall spirites , or through vs which haue preached faith in Iesus Christ ? Here if they will confesse the truth , they must needes say : no doubt , it was by the preaching of faith . What happie successe the gospell had when it was first preached . And true it is , that in the beginning of our preaching , the doctrine of faith had a most happy course , and downe fell the Popes pardones , purgatorie , vowes , Masses , and such like abhominations , which drue with them the ruine of al Poperie . No man could iustly condemne vs : for our doctrine was pure , raising vp and comforting many poore consciences , which had bene long oppressed with mens traditions vnder the Papacie : which was a plaine tyrannie , a racking and crucifying of consciences . Many therfore gaue thankes vnto God , that through the Gospell ( which by the grace of God we then first preached ) they were so mightely deliuered out of these snares , The Popedom a very slaughterhouse of consciences . and this slaughterhouse of consciences . But when these new fond heads sprang vp ( who went about by all meanes to worke our discredite ) then began our doctrine to be euill thought of : for it was commonly bruted abrode , that the professors therof disagreed among themselues . Wherat many being greatly offended , fell quite from the truth , putting the Papistes in comfort , that we together with our doctrine , should shortly come to naught , and by this meanes they should recouer their former dignitie and authoritie againe .

Wherfore , like as the false apostles vehemently contended that the Galathians now iustified by faith in Christ ought to be circumcised & to kepe the law of Moses , if they would be deliuered from their sinnes and from the wrath of God , and obtaine the holy Ghost : and yet notwithstanding by the selfe same meanes they burdened them the more with sinnes ( for sinne is not taken away by the law , The Anabaptistes the authors of tumultes and seditions , hindred much the course of the gospell . neither is the holy ghost geuen through it , but onely it worketh wrath and driueth men into great terrours ) : so at this day these rash heades , which thought to prouide for the safetie of the catholike Church , & at once to driue downe all Poperie , haue done no good , but much hurt to the Church : they haue not ouerthrowne the Papacie , but haue more established it .

The Anabaptists enemies to the article of iustification . But if they had ( as they began ) with a common consent together with vs taught and diligently vrged the article of iustification : that is to say , that we are iustified neither by the righteousnes of the lawe , nor by our owne righteousnes , but by onely faith in Iesus Christ : doutles this one article by litle and litle ( as it began ) had ouerthrowen the whole Papacie , with al her brotherhodes , pardons , religious orders , relikes , ceremonies , inuocation of Sainctes , purgatorie , Masses , This mai rightly be applied to Munster , Knipperdoling , and such outragious Anabaptistes ( of whom Sleidan maketh mention ) who before times had much hindred the course of the gospell . watchings , vowes , and infinite other like abhominations . But they , leauing of the preaching of faith and true Christian righteousnes , haue gone an other way to worke , to the great hinderaunce both of sounde doctrine and of the Churches . Therfore it is happened to them much like as is said in the common Dutch prouerbe : They haue driuen away the fishes which the nette was about to enclose , whiles they went about to catch them with their handes .

Verse . 6. As Abraham beleeued God , and it was imputed to him for righteousnes .

Hitherto Paule groundeth his argument vpon the experience of the Galathians , and with this argument he presseth them vehemently . Ye ( saith he ) haue beleued , & beleuing haue done miracles , & haue shewed many notable signes : and moreouer ye haue suffred many afflictions , al which things are the effects & operations , not of the law , but of the holy ghost . This the Galathians were constrained to confesse . For they could not denie these things , which were before their eyes and subiect to their senses : and therfore this argument grounded vpon their owne experience is very strong .

Now he addeth the example of Abraham , Genes. 15.6 . & rehearseth the testimony of the scripture . The first is out of Genesis : Abraham beleued God &c. This place the Apostle here mightely prosecuteth , as also he doth in his epistle to the Romaines . Rom. 4.2.3 . If Abraham ( saith he ) was made righteous by the works of the law , he hath righteousnes and reioysing , but not before God , but before men : For before God he hath sinne and wrath . Now , he was iustified before God , not because he did work , but because he did beleue . For the scripture saith : Abraham beleued God , and it was imputed to him for righteousnes . This place doth Paule there notably set out & amplifie , as it is most worthy . Abraham ( saith he ) was not weake in the faith , Rom. 4.19.20.21 . &c. neither considered he his owne body being dead , when he was almost an 100. yere old : neither that Sara was past childe bearing . Thorough vnbelefe he doubted not of the promise of God , but was made strong in the faith , and gaue glory to God , being surely persuaded that whatsoeuer God had promised , he was able to performe : wherefore it was imputed vnto him for righteousnes . And this is wrytten , not onely for him , that it was counted vnto him for righteousnes , but for vs also . &c.

Paule by these wordes , Abraham beleeued , maketh the cheefest worship , the cheefest duetie , the cheefest obedience and the cheefest sacrifice , of faith in God . Let him that is a Rethorician , amplifie this place , and he shall see that faith is an almighty thing , & that the power therof is inestimable and infinite . The power of faith infinite . For it geueth glory vnto God , which is the highest seruice that can be geuen vnto him . Nowe , to geue glory vnto God , To geue glory to God . is to beleeue in him , to count him true , wise , righteous , merciful , almighty , briefly to acknowledge him to be the author and geuer of all goodnes . Faith geueth glory to God . This reason doth not , but faith . That is it which maketh vs diuine people , and ( as a man would say ) it is the creator of a certaine diuinitie , not in the substaunce of God , but in vs . For without faith God loseth in vs his glory , wisedom , righteousnes , truth , and mercy . To conclude : There no maiestie or diuinitie remaineth vnto God , where faith is not . And the cheefest thing that God requireth of man is , that he geue vnto him his glory and his diuinitie : that is to say , that he take him not for an idoll , but for God : who regardeth him , heareth him , sheweth mercy vnto him , and helpeth him . This being done , then hath God his full and perfect diuinitie , that is , he hath whatsoeuer a faithfull heart can attribute vnto him . To be able therfore to geue that glory vnto God , it is the wisedom of wisedomes , the righteousnes of righteousnesses , the religion of religions , and sacrifice of sacrifices . Hereby we may perceaue , what an high and excellent righteousnes faith is , and so by the contrary , what an horrible and greeuous sinne infidelitie is .

Whosoeuer then beleeueth the word of God as Abraham did , is righteous before God , Righteous before God . because he hath faith , which geueth glory vnto God : that is , he geueth to God that which is due to him . For faith saith thus : What God saith , if ye set faith aside , & harken vnto reason . I beleeue thee ( O God ) when thou speakest . And what sayth God ? Impossible things , lies , foolish , weake , absurde , abhominable , hereticall , and deuillish things , if ye beleeue reason . For what is more absurde , foolish and vnpossible , then when God saith to Abraham , that he should haue a sonne of the harren and dead body of his wife Sara ?

The iudgement of reason , touching the articles of faith . So , if we will follow the iudgement of reason , God setteth forth absurde and impossible things when he setteth out vnto vs the Articles of the Christian faith . In deede it seemeth to reason an absurde and a foolish thing , that in the Lordes supper is offred vnto vs the body and bloud of Christ , that baptisme is the Lauer of the new birth and of the renewing of the holy Ghost , that the dead shall rise in the last day , that Christ the sonne of God was conceiued and caried in the wombe of the virgin Marie , that he was borne , that he suffered the most reprochefull death of the crosse , that he was raised vp againe , that he nowe sitteth at the right hand of God the father , and that he hath power both in heauen and in earth . The Gospell is the word of the crosse . 1. Cor. 1 . 18.2● . For this cause Paule calleth the Gospell of Christe crucified , the worde of the crosse and foolish preaching , which to the Iewes was offensiue , and to the Gentiles foolish doctrine &c. Reason therfore doth not vnderstand , that to heare the worde of God and to beleeue it , The chiefe worship of God . is the cheefest seruice that God requireth of vs : but it thinketh that those thinges which it chooseth and doth of a good entent ( as they call it ) and of her owne deuotion , please God . Therefore when God speaketh , reason iudgeth his word to be heresie , and the word of the Deuill , for it seemeth absurde and foolish .

But faith killeth reason , Faith ●layeth reason . and slaieth that beast which the whole world and all creatures cannot kill . So Abraham killed it by faith in the worde of God , by which word seede was promised him of Sara who was barren and now past childe bearing . Vnto this word reason yeelded not streight way in Abraham , but doubtles it fought against faith in him , iudgeing it to be an absurde , a foolish , and vnpossible thing that that Sara , who was nowe not onely . 90. yeares of age , but also was barren by nature , should bring forth a sonne . The wrestling of faith with reason in Abraham . Thus faith ( no doubt ) wrestled with reason in Abraham , but heerein faith got the victory , killed and sacrificed reason , that most cruell and pestilent ennemie of God . So all the godly entring with Abraham into the darkenes of faith , doe kill reason , saying : Reason , thou art foolish , thou doest not sauour those things which belong vnto God : therefore speake not against me , but hold thy peace : iudge not , but heare the word of God and beleeue it . So the godly by faith kill such a beast as is greater then the whole world , and thereby doe offer to God a most acceptable sacrifice and seruice .

And in comparison of this sacrifice of the faithfull , The sacrifice of Christians . all the religions of all nations , and all the workes of all Monkes and meritemongers are nothing at all . For by this sacrifice , first ( as I said ) they kill reason , a greate and mightie ennemie of God . Reason Gods enemy . For reason despiseth God , denieth his wisedome , righteousnes , power , truth , mercie , maiestie , and diuinitie . Moreouer , by the same sacrifice they yeeld glory vnto God : that is , they beleeue him to be righteous , good , faithfull , true . &c : they beleeue that he can doe all things , that all his wordes are holy , The commendation of faith true , liuely , and effectuall &c. which is a most acceptable obedience vnto God . Therefore there can be no greater or more holy religion in the world , nor more acceptable seruice vnto God , then faith is .

Contrariwise , the Iusticiaries , and such as seeke righteousnes by their owne woorkes , lacking Faithe , in deede doe many things . They fast , they pray , they watch , they lay crosses vppon themselues . The vnfaithful geue not glory to God . But because they thinke to appease the wrath of God and deserue grace by these things , they geue no glory to God : that is , they doe not iudge him to be mercifull , true , and keeping promise . &c. but to be an angrie iudge , which must be pacified with woorkes , and by this meanes they despise God , they make him as a lier in all his promises , they denie Christe and all his benefites : to conclude , they thrust God out of his seate and set them selues in his place . For , they reiecting and despising the worde of God , doe choose vnto them selues such worshippe and woorkes as God hath not commaunded . They imagine that God hath a pleasure therin , and they hope to receiue a reward of him for the same . Therefore they kill not reason , that mightie enemie of God , but quicken it : and they take from God his maiestie and his diuinitie , and attribute the same vnto their owne woorkes . Wherfore onely faith geueth glory to God , as Paule witnesseth of Abraham . Abraham ( sayeth he ) was made strong in the faith , Rom. 4.20.21.22 and gaue glory to God , being fully assured , that whatsoeuer God had promised , he was able to performe , and therefore it was imputed to him for righteousnes .

Christian righteousnes consisteth in . Faith of the hearte and Gods imputation . It is not without cause that he addeth this sentence out of the fiftene Chapiter of Genesis : And it was imputed vnto him for righteousnes . For christian righteousnes consisteth in two things , that is to say , in faith of the heart , and in Gods imputation . Faith is in deede a * * Formall is that which geueth perfection to the substance wherunto it is ioyned . formal righteousnes , and yet this righteousnes is not enough : for after faith there remaine yet certaine remnaunts of sinne in our flesh . This sacrifice of faith began in Abraham , but at last it was finished in his death : And therfore the other part of righteousnes must needes be added also to finish the same in vs : that is to say , Gods imputation . For faith geueth not enough to God , because it is imperfecte , yea rather our faith is but a little sparke of faith , which beginneth onely to render vnto God his true diuinitie . The remnants of sinne in the godly . Rom. 8.23 . We haue receiued the first fruites of the spirite , but not yet the tenthes . Besides this , reason is not vtterly killed in this life : which may appeare by our concupiscence , wrath , impatience , and other fruites of the flesh , and of infidelitie yet remaining in vs . Yea , the holiest that liue , haue not yet a full and continuall ioy in God , but haue theyr sondry passions , sometimes sadde , sometimes mirry , as the scriptures witnes of the Prophetes and Apostles . But such faultes are not layde to their charge because of their faith in Christ , for otherwise no flesh should be saued . We conclude therefore vpon these wordes : It was imputed to him for righteousnes , that righteousnes in deede beginneth through faith , and by the same we haue the first frutes of the spirite : but because faith is weake , it is not made perfect without Gods imputation . Wherefore faith beginneth righteousnes , but imputation maketh it perfect vnto the day of Christ .

The popish Sophisters and Scholemen dispute also of imputation , when they speake of the good acceptation of the woorke : The blindnes of the Scholemen . but besides and cleane contrary to the scripture , for they wrest it onely to workes . They doe not consider the vncleanenes and inward poyson lurking in the hearte , as incredulitie , doubting , God accepteth our workes ( say the Papists ) not of duetie , but of Congruence , that is , because it is meete that God should reward them . despising and hating of God , which most pernicious and perelous beastes are the fountaine and cause of all mischiefe . They consider no more but outward and grosse faults and vnrighteousnes , which are little riuers proceeding and issuing out of those fountaines . Therefore they attribute acceptation to workes : that is to say , that God doth accept our workes , not of dutie , but of congruence . Contrarywise we , excluding all workes , doe goe to the very heade of this beast which is called reason , Mans reason . which is the fountaine and headespring of all mischiefes . For reason feareth not God , it loueth not God , it trusteth not in God , but proudely contemneth him . It is not moued either with his threateninges or his promises . It is not delighted with his wordes or workes : but it murmureth against him , it is angry with him , iudgeth and hateth him : to be short , it is an enemy to God , not geuing him his glorie . Rom. 8.7 . This pestilent beast ( reason I say ) being once slaine , all outward and grosse vices should be nothing .

Wherfore we must first and afore all thinges goe about by faith , to kill infidelitie , Reason must be killed by faith . the contempt and hatred of God , murmuring against his iudgement and his wrath , and against all his wordes and workes : for then doe we kill reason , which can be killed by none other meanes but by faith , which in beleeuing God geueth vnto him his glory , notwithstanding that he speaketh those things which seeme both foolish , absurde , and vnpossible to reason : notwithstanding also , that God setteth forth him selfe otherwise then reason is able either to iudge or conceiue , that is to say , after this maner : I will account thee and pronounce thee to be righteous , not for the keping of the lawe , not for thy workes and thy merites , but for thy faith in Iesus Christ mine onely begotten Sonne , who was borne , suffred , was crucified , and died for thy sinnes : and that sinne which remaineth in thee , I will not impute vnto thee . If reason then be not killed , and al kindes of religion and seruice of God vnder heauen that are inuented by men to get righteousnes before God , be not condemned , the righteousnes of faith can take no place .

When reason heareth this , by and by it is offended : it rageth , and vttereth all her malice against God , saying : Are then my good woorkes nothing ? Haue I then laboured and borne the burden and heate of the day in vaine ? Math. 20.12 . Hereof rise those vprours of nations , Psal. 2.2 . of Kings and Princes , against the Lord and against his Christ . For the world neither will nor can suffer that his wisedome , righteousnes , religions and worshippings should be reproued and condemned . The Pope with all his Popish rablement , will not seeme to erre , much lesse will he suffer himselfe to be condemned .

The definition of the Christian faith . Therefore let them which be studious of the woorde of God , learne out of this saying : Abraham beleeued God , and it was counted to him for righteousnes , to sette forthe truely and rightly this true Christian righteousnes after this manner : that it is a faith and confidence in the Sonne of God , or rather a confidence of the heart in God through Iesus Christe . And lette them adde this clause as a difference : Which Faith and confidence is accounted righteousnes for Christes sake . For these two things ( as I sayde before ) woorke Christian righteousnes : namely , Faith in the heart , which is a gifte of God , and rightly beleueth in Christ : and also , that God accepteth this imperfecte Faithe , for perfect righteousnes for Christes sake , in whom I haue begun to beleue . because of this faith in Christ , God seeth not my doubting of his good will towards me , my distrust , my heauines of spirite , and other sinnes which are yet in me . For as long as I liue in the flesh , sinne is verely in me . But because I am couered vnder the shadow of Christes winges , as is the chicken vnder the winge of the henne , and dwell without all feare vnder that most ample and large heauen of the forgeuenes of sinnes , which is spread ouer me , God couereth and pardoneth the remnant of sinne in me : that is to say , because of that faith wherwith I began to lay hold vpon Christ , he accepteth my imperfect righteousnes euen for perfect righteousnes , & counteth my sinne for no sinne , which notwithstanding is sinne in deede .

So we shroud our selues vnder the couering of Christes flesh , who is our cloudy piller for the day , and our fire by the night , lest God should see our sinne . And although we see it , and for the same doe feele the terrors of conscience , yet flying vnto Christ our Mediatour and reconciler ( through whom we are made perfect ) , we are sure and safe : For as all things are in him , so through him we haue all things , who also doth supply whatsoeuer is wanting in vs . When we beleue this , God winketh at all our sinnes and the remnantes thereof which are yet sticking in our flesh , and will haue them so couered as though they were no sinnes . Because ( saith he ) thou beleuest in my sonne , although thou haue many sinnes , notwithstanding they must be forgeuen thee , vntill thou be cleane deliuered from them by death .

Let Christians learne with all diligence to vnderstand this article of Christian righteousnes . And to this ende let them reade Paule , The diuinitie of Paule . and reade him againe both often and with greate diligence , and let them compare the first with the last , yea let them compare Paule wholy and fully with himselfe : then shall they finde it to be true , Christian righteousnes consisteth in two things . that Christian righteousnes consisteth in these two things , faith which geueth glorie vnto God , and Gods imputation . For faith is weake ( as I haue said ) & therfore Gods imputation must needes be ioyned withall , that is to say , that God will not lay to our charge the remnant of sinne , that he will not punish it , nor condemne vs for it : but that he will couer it and wil frely forgeue it , as though it were nothing at all : not for our sake , neither for our worthines and workes , but for Iesus Christes sake in whom we beleue .

Thus a Christian man is both righteous and a sinner , A Christian i● a righteous man and a sinner . holy and prophane , an enemy of God and yet a childe of God . These contraries no Sophister will admit , for they know not the true manner of iustification . And this was the cause why they would haue men to worke well so long vntil they should feele no sinne at all in them : and therby they gaue occasion to many , which , striuing with al their endeuour to be perfectly righteous , & yet not able to attaine therevnto , to become starke madde : And an infinite number also of those which were the authors of this wicked opinion , at the pointe of death were driuen into desperation . Which thinge had happened vnto me also , if Christ had not mercifully looked vpon me and holpen me out of this errour .

How they that fele sinne ought to be comforted . On the otherside , we teach and comfort the afflicted sinner after this manner : Brother , it is not possible for thee to become so righteous in this life , that thou shouldest feele no sinne at all , that thy body should be cleare like the Sunne , without spotte or blemish : but thou hast as yet wrinkles and spots , & yet art thou holy notwithstanding . But thou wilt say : How can I be holy when I haue and feele sinne in me ? I aunswere : in that thou doest feele and acknowledge thy sinne , it is a good token , geue thanks vnto God , & despaire not . It is one steppe to health , when the sicke man doth acknowledge and confesse his disease . But how shall I be deliuered from sinne ? Runne to Christ the Phisition , which healeth them that are broken in hearte and saueth sinners . Follow not the iudgement of reason , which telleth thee that he is angry with sinners : but kill reason and beleue in Christ . If thou beleue , thou art righteous , because thou geuest glory vnto God , that he is almighty , merciful , true &c : then doest thou iustifie & praise God . To be briefe , thou yeldest vnto him his diuinitie and al things else . The sinne which remaineth in thee is not laid to thy charge , but is pardoned for Christs sake in whom thou beleuest , who is perfectly iust : whose righteousnes is thy righteousnes , and thy sinne is his sinne .

Christians be Priestes . Here we see that euery Christian is an high Priest , for first he offereth vp and killeth his owne reason , and the wisedome of the flesh . Then he geueth glory to God , that he is righteous , true , patient , pitifull , The daily sacrifice of the new testament . and merciful .. And this is that daily sacrifice of the new testament which must be offered euening and morning . The euening sacrifice is to kill reason . The morning sacrifice is to glorifie God . Thus a Christian daily and continually is occupied in this double sacrifice and in the exercise therof . And no man is able to set forth sufficiently the excellencie and dignitie of this Christian sacrifice .

Christian righteousnes . This is therefore a straunge and a wonderfull definition of Christian righteousnes , that it is the imputation of God for righteousnes or vnto righteousnes because of our faith in Christ or for Christs sake . When the popish Scholemen heare this definition , they laugh at it . For they imagine that righteousnes is a certaine quality powred into the soule , and afterwards spread into all the partes of man . They can not put away the vaine imaginations of reason , which teacheth that a right iudgement , and a good wil or a good intent is true righteousnes . This vnspeakeable gifte therefore excelleth all reason , that god doth account and acknowledge him for righteous without workes , which embraceth his sonne by faith alone , who was sent into the world , was borne , suffered , and was crucified for vs .

This matter , as touching the words , is easie ( to wit , that righteousnes is not essentially in vs , but without vs in the grace of God onely & in his imputation : and that there is no essentiall substance of righteousnes in vs besides that weake faith or first frutes of faith , whereby we haue begon to apprehend Christ , and yet sinne in that meane time remaineth verely in vs ) : but in very deede it is no such smal or light matter , but earnest & of weighty importance . For Christ which was geuen for vs , and whom we apprehend by faith , hath done no small thing for vs , neither hath he dalied with vs , but ( as Paule said before ) : Galat. 2 . 2● . He hath loued vs and geuen him selfe in very deede for vs : Galat. 3.13 . He was made accursed for vs &c. And this is no vaine speculation , that Christ was deliuered for my sinnes , and was made accursed for me , that I might be deliuered from euerlasting death .

A child is borne vnto vs , a Sonne is geuen vnto vs .

Esay . 9.6 . We are reputed righteous by faith in Christ this Sonne and this gifte geuen vnto vs .

Therfore to apprehend that Sonne by faith , and with the heart to beleue in him , geuen vnto vs and for vs of God , causeth that God doth account that faith , although it be vnperfect , for perfect righteousnes .

And we are altogether in an other world farre from reason , where we dispute not , what we ought to doe , or with what works we may deserue grace , and forgeuenes of sinnes : but we are here in a matter of high and heauenly diuinitie , where we doe heare this Gospell or glad tidings , that Christ died for vs , and that we beleuing this , are counted righteous though sinnes notwithstanding do remain in vs , and that horrible sinnes . So our Sauiour Christ also defineth the righteousnes of faith . The father ( saith he ) loueth you . Wherfore doth he loue you ? Not because ye were Phariseis , The righteousnes of faith out of the xv . chapter of S. Iohns Gospel . vnreproueable in the righteousnes of the law , circumcised , or because ye did good works , and fasted &c : but because I haue chosen you out of the world , & ye haue done nothing , but that ye haue loued me and beleued , that I came out from the father . This obiect [ I ] being sent from the father into the world , pleased you . And because you haue apprehended and embraced this obiect , Christ is called our obiect because the eie of our faith is directed vnto him . therfore the father loueth you , and therefore ye please him . And yet notwithstanding in an other place he calleth them euil , and commaundeth them to aske forgeuenes of their sinnes . These two things are quite contrary : to wit , that a Christian is righteous and beloued of God , and yet notwithstanding he is a sinner . For God cannot deny his owne nature , that is , he must needes hate sinne and sinners : and this he doth of necessity : for otherwise he shoulde be vnrighteous and loue sinne . How then can these two * * Contrary sayings . contradictories stand together ? I am a sinner and most worthy of Gods wrath and indignation , and yet the father loueth me ? Here nothing commeth betwene , but onely Christ the mediatour . The father ( saith he ) doth not therfore loue you because ye are worthy of loue , Iohn . 16.27 . Iohn . 17.8 . but because ye haue loued me , and haue beleeued that I came out from him .

Thus a Christian man abideth in true humilitie , feeling sinne in him effectually , and confessing himselfe to be worthy of wrath , the iudgement of God , and euerlasting death for the same , that he may be humbled in this life : And yet notwithstanding he continueth still in his holy pride , in the which he turneth vnto Christ , and in him he lifteth vp him selfe against this feeling of Gods wrath and iudgement , and beleueth that , not only the remnants of sinne are not imputed vnto him , but that also he is loued of the father , not for his own sake , but for Christes sake whom the father loueth .

Hereby now we may see , how faith iustifieth without works , and yet notwithstanding , how imputation of righteousnes is also necessary . Sinnes doe remaine in vs , which God vtterly hateth . Therefore it is necessary that we should haue imputation of righteousnes , which we obtaine through Christ and for Christes sake , The imputation of righteousnes . who is geuen vnto vs and receaued of vs by faith . In the meane time as long as we liue here , we are caried and norished in the bosome of mercy and long sufferance of God , vntill the body of sinne be abolished , and we raised vp as newe creatures in that great day . Then shall there be newe heauens and a new earth , in which righteousnes shal dwell . In the meane while vnder this heauen sinne and wicked men do dwell , Rom. 7.23 . and the godly also haue sinne dwelling in them . For this cause Paule Rom. 7. complaineth of sinne which remaineth in the Saincts : Rom. 8.1 . yet notwithstanding he saith afterwards in the 8. Things contrary in Christ are made to agree . chapter : that there is no damnation to them which are in Christ Iesu . Now , how shall these things so contrary and repugnant be reconciled together : that sinne in vs is no sinne ? that he which is damnable shall not be condemned ? that he which is reiected shall not be reiected ? that he which is worthy of the wrath of God and euerlasting damnation , shall not be punished ? 1. Tim. 2.5 . Rom. 8.1 . The onely reconciler hereof is the mediatour betwene God and man , euen the man Iesus Christ , as Paule sayth : There is no condemnation to them which are in Christ Iesu .

Verse . 7. Knowe ye therfore that they which are of faith , the same are the children of Abraham .

This is the generall argument and whole disputation of Paule against the Iewes , Ro. 4.11.12 . &c. Rom. 9.6.7.8 . that they which beleeue are the children of Abraham , and not they which are borne of his flesh and his bloud . The disputation of Paule against the Iewes . This disputation Paule vehemently prosecuteth in this place , and in the 4. and 9. chapit . to the Rom. For this was the greatest confidence and glory of the Iewes : We are the seede and children of Abraham . He was circumcised and kept the lawe : therfore if we will be the true children of Abraham , we must folow our father . &c. It was ( no doubt ) an excellent glory and great dignitie , to be the seede of Abraham . For no man could denie but that God spake to the seede and of the seede of Abraham . But this prerogatiue nothing profited the vnbeleuing Iewes . The bosting of the Iewes . By reason wherof Paule , especially in this place , mightely striueth against this argument , and wresteth from the Iewes this strong affiance in them selues . And this could he , as the elect vessell of Christ , Actes . 9.15 . doe aboue all other . For if we at the beginning should haue disputed with the Iewes without Paule , peraduenture we should haue preuailed very litle against them .

So then Paule reasoneth against the Iewes which stoode so proudly vpon this opinion , that they were the children of Abraham , saying : We are the seede of Abraham . Well , what then ? By what meanes Abraham was iustified . Abraham was circumcised & kept the lawe : we doe the same . All this I graunt . What ? will ye therefore looke to be iustified and saued ? No not so . But let vs come to the Patriarke Abraham himselfe , and let vs see by what meanes he was iustified and saued . Doutles , Genes. 12.1.2.3 . &c. Genes. 17.24 . Genes. 22.2.3 . Genes. 15.6 . Rom. 4.18.19 . Iames. 2.2 . Galat. 3.6 . not for his excellent vertues and holy workes : not because he forsooke his countrey , kinred , and fathers house : not because he was circumcised , and obserued the lawe : not because he was about to offer vp in sacrifice at the commaundement of God , his sonne Isacke in whom he had the promise of posteritie : but because he beleued . Therfore he was not iustified by any other meanes then by faith alone . If ye then will be iustified by the lawe , much more ought Abraham your father to be iustified by the lawe . But Abraham could not otherwise be iustified , nor receaue forgeuenes of sinnes and the holy Ghost then by faith alone . Since this is true by the testimonie of the scripture , why stande ye so much vpon circumcision and the lawe , contending that ye haue righteousnes and saluation therby , when as your father Abraham him selfe , euen your headspring , of whom ye doe so much glory , was iustified and saued without these by faith alone ? What can be brought against this argument ?

Paule therfore concludeth with this sentence : They which are of faith , are the children of Abraham , that corporall birth or carnall seede maketh not the children of Abraham before God . That the carnall begetting doth not make vs the acceptable children of Abraham . Iohn . 8.39 . As though he would say : There is none before God accompted as the childe of this Abraham ( who is the seruaunt of God , whom God hath chosen and made righteous by faith ) through carnall generation : but he must haue such children geuen him before God , as he was a father . But he was a father of faith , and was iustified , and pleased God , not because he could beget children after the flesh , not because he had circumcision and the lawe , but because he beleeued in God . Therfore he that will be a childe of the beleeuing Abraham , must also him selfe beleeue , or else he is not a childe of the elect , The beleeuing Abraham , and the begetting Abraham . acceptable , and iustified Abraham , but onely of the begetting Abraham , which is nothing else but a man conceaued , borne , & wrapt in sinne , without the forgeuenes of sinnes , without faith , What maner of ones the carnall children of Abraham are . Iohn . 8.38.39 . without the holy ghost , as an other man is , and therfore condemned . Such also are the children carnally begotten of him , hauing nothing in them like vnto their father but flesh and bloud , sinne and death : therefore these are also damned . This glorious boasting then : We are the seede of Abraham , is to no purpose .

Rom. 9.11 . The first example of Ismael and Isaac . This argument Paule setteth out plainly in the .9 . to the Romains by two examples of the holy scripture . The first is of Ismaell and Isaac , which were both the seede and naturall children of Abraham , and yet notwithstanding Ismaell , ( which was begotten of Abraham as Isaac was , Genes. 21 . 1● . Rom. 9.7 . Heb. 11.17 . The second example of Esau and Iacob . Genes. 25. ●3 . Rom. 9.12 . Ma●●c . 1.2 . yea and should also haue bene the first begotten , if carnall generation had any prorogatiue , or could haue made children to Abraham ) is shut out , and yet the scripture saith : In Isaac shall thy seede be called . The second is of Esau and Iacob , who when they were as yet in their mothers wombe , and had done neither good nor euill , it was said , The elder shall serue the yonger . I haue loued Iacob and Esau haue I hated . Therfore it is plaine , that they which are of faith are the children of Abraham .

But some will here obiecte ( as the Iewes doe , The word Faith signifieth in the Hebrew tonge truth . Genes. 15 4.5.6 . Rom 4.13 . Rom. 4.3 . and certaine vnskilfull persons at this day which will seeme to know much ) and say , that this worde faith in the Hebrew signifieth truth , and therfore we doe wrongly alleage it in this matter : and moreouer , that this place out of Genesis . 15. speaketh of a corporall thing , namely of the promise of posteritie , and therfore is not wel applied of Paule to faith in Christ , but ought simplie to be vnderstand of the faith of Abraham , wherby he beleeued according to the promise of God , that he should haue seede . And hereby they would proue that the arguments and allegations of Paule doe conclude nothing . In like manner they may cauill also , that the place which Paule a litle after alledgeth out of Habacuc speaketh of faith concerning the accomplishing of the whole vision , and not of faith onely in Christ , Habac. 1.4 . for the which Paule alledgeth it . Likewise they may wrest all the .11 . chapter to the Hebrews , Heb. 11. which speaketh of faith and the examples of faith . By these things such vaineglorious and arrogant spirites doe hunt for praise , and seeke to be counted wise and learned , where they least of all deserue it . But because of the simple and ignoraunt we will briefly answer to their cauillations .

To the first I aunswere thus , that faith is nothing else but the truth of the hearte : that is to say , a true and a right opinion of the hearte as touching God . Now , faith only thinketh and iudgeth rightly of God , Faithe . and not reason . And then a man thinketh rightly of God , Faith thinketh aright of God , and not reason . when he beleueth his word . But when he will measure God without the word , and beleue him according to the wisedome of reason , he hath no right opinion of God in his heart and therfore he can not thinke or iudge of him as he should doe . As for example : when a Monke imagineth that his Cowle , his shauen croune and his vowes doe please God , & that grace and euerlasting life is geuen vnto him for the same , Truth and faith signifie both one thing . he hath no true opinion of God , but false and full of impietie . Truth therfore is faith it selfe , which iudgeth rightly of God , namely that God regardeth not our works & righteousnes , because we are vncleane : but that he will haue mercy vpon vs , looke vpon vs , accept vs , iustifie vs and saue vs , Iohn . 5.24 . Iohn . 11.25.26 . Heb. 9.11 . Heb. 10. if we beleue in his Sonne whom he hath sent to be a sacrifice for the sinnes of the whole world . This is a true opinion of God , and in very deede nothing else but faith it selfe . I can not comprehend nor be fully assured by reason , that I am receaued into gods fauour for Christes sake : but I heare this to be pronounced by the Gospell , and I lay hold vpon it by faith .

To the seconde cauillation I answere , that Paule doth rightly alledge the place out of the .15 . of Genesis , applying it to faith in Christ . For with faith alwayes must be ioyned a certaine assurance of Gods mercy . That Paule doth rightly alledge that place out of the .15 . of Genesis , and to his purpose . Now , this assurance comprehendeth a faithfull trust of remission of sinnes for Christes sake . For it is impossible that the conscience should looke for any thing at Gods hand , except first it be assured , that God is mercifull vnto it for Christes sake . Therfore all the promises are to be referred to that first promise concerning Christ : The seede of the woman shall bruse the serpents head . Genes. 3.15 . All the promises are to be referred to the first promise . So did all the Prophetes both vnderstand it and teach it . By this we see that the faith of our fathers in the olde Testament , and ours nowe in the newe is all one , although they differ as touching their outward obiectes . Which thing Peter witnesseth in the Actes when he sayth : which neither we nor our fathers were able to beare . Actes . 15.10.11 . But we beleeue through the grace of our Lord Iesus Christ to be saued euen as they did . And Paule sayth : Our fathers did all drinke of that spirituall rocke that folowed them , 1. Cor. 15.4 . which rocke was Christ . And Christ himselfe sayth : Abraham reioyced to see my day , Iohn . 8.56 . and he sawe it and was glad . Notwithstanding , the faith of the fathers was grounded in Christ which was to come , as ours is nowe in Christ which is now reuealed . Abraham in his time was made righteous through faith in Christ to come , but if he liued at this day , he should be made righteous by faith in Christ now already reuealed and present : Actes . 10.1.2.3 . Like as I said before of Cornelius , who at the first beleeued in Christ to come , but being instructed by Peter , he beleeued that Christ was already come . Therfore the diuersitie of times neither chaungeth faith , nor the holy Ghost , nor the gifts therof . For there hath bene , is , and euer shal be one will , one meaning and vnderstanding concerning Christ , The faith of the fathers & of vs bothe one . as well in the auncient fathers as in the faithfull which are at this day and shall come hereafter . So we also haue aswell Christ to come and beleeue in him , as the fathers of the olde Testament had . Coloss. 1.18 . Reuel. 1. 1. Thes. 4.15.16 . Math. 24. For we looke for him to come againe in the last day with glory to iudge both the quicke and the dead , whom nowe we beleue to be come alredy for our saluation . Therfore this allegation of Paule offendeth none but those blinde and ignorant cauillers .

That , the place of Genesis may well be applied to faith in christ . Paule therfore ( as I haue said ) rightly alledgeth that place out of Genesis of faith in Christ , when he speaketh of the faith of Abraham . For all the promises past , were contained in Christ to come . Therfore as well Abraham and the other fathers , as also we are made righteous by faith in Christ : They by faith in him to come , we by faith in him now present . For we entreate now of the nature and manner of iustification , which is all one both in them and vs concerning Christ to come and being come . It is enough therfore that Paule sheweth , that the law iustifieth not , but onely faith , whether it be in Christ to come , or in Christ already come .

At this day also Christ to some is present , to other some he is to come . To al beleuers he is present : To vnbeleuers he is not yet come , neither doth he profit them any thing at all : but if they heare the Gospel and beleue that he is present vnto them , he iustifieth & saueth them .

Verse . 7. Ye know therfore that they which are of faith , the same are the children of Abraham .

As if he would say : Ye know by this example of Abraham and by the plaine testimony of the scripture , that they are the children of Abraham which are of faith , whether they be Iewes or Gentiles , without any respect either vnto the law , or vnto works , or to the carnal generation of the fathers . For not by the law , but by the righteousnes of faith the promise was made vnto Abraham , Abraham a father both of Iewes and the Gentiles . Genes. 17.4 . Rom. 4.17 . that he should be heire of the world : that is to say , that in his seede all the nations of the earth should be blessed , and that he should be called the father of nations . And lest the Iewes should falsly interpret this word Nations , applying it vnto themselues alone , the scripture preuenteth this and saith not onely , a father of nations : but a father of many nations haue I made thee . Therefore Abraham is not onely the father of the Iewes , but also of the Gentiles .

Hereby we may plainly see that the children of Abraham are not the children of the flesh , but the children of faith , as Paule Rom. 4. The children of Abraham after the flesh , are not Abrahams children , but such as walke in the steppes of faith . Rom. 4.11 . Genes. 17.4 . Rom. 4.17 . A begetting Abraham , and a beleuing Abraham . declareth : who is the father of vs all ( as it is written : I haue made thee a father of many nations ) euen before God whom he did beleue : So that Paule maketh two Abrahams , a begetting Abraham , and a beleuing Abraham . Abraham hath children and is a father of many nations . Where ? before God , where he beleueth : not before the world where he begetteth . For in the world he is the child of Adam , a sinner , or ( which is more ) a worker of the righteousnes of the law , liuing after the rule of reason , that is , after the manner of men : but this pertaineth nothing to the beleuing Abraham .

This example then of the beleuing Abraham comprehendeth also the holy scripture which saith that we are counted righteous by faith . This argument therfore is strong and mightie two manner of waies , both for the example of Abraham , & also for the authority of the scripture .

Verse . 8. For the scripture foreseing that God would iustifie the Gentiles through faith .

The vaine bragging of the Iewes . These things doe pertaine to the former argument . As if he should say : Ye Iewes doe glory in the law aboue measure : ye highly commend Moses because God spake vnto him in the bush &c : As the Iewes doe proudly bragge against vs , ( as I haue my selfe at sundry times heard ) saying : ye Christians haue Apostles , ye haue a Pope and ye haue Bishops : but we Iewes haue Patriarkes , Prophets , yea we haue God him selfe , who spake vnto vs in the bush , in Sinai where he gaue vnto vs the law , and in the temple &c. Such a glory and such an excellent testimony alledge ye for your selues against vs , if ye can . To this aunswereth Paule the Apostle of the Gentiles : This your proude bragging & boasting is to no purpose . For the scripture preuented it , & foresaw long before the law , that the Gentiles should not be iustified by the law , but by the blessing of Abrahams seede , which was promised vnto him ( as Paule saith afterwards ) .430 . yeares before the law was giuen . Now the law being geuen so many yeares after , could not empech or abolish this promise of the blessing made vnto Abraham , but it hath continued firme and shall continue for euer . What can the Iewes aunswere to this ?

An argument grounded vpon the certaintie of time . Genes. 15.6 . Genes. 22.16 . This argument grounded vpon the certaintie of time , is very strong . The promise of blessing is geuen vnto Abraham .430 . yeares before the people of Israell receaued the law . For it is said to Abraham : Because thou hast beleued God and hast geuen glory vnto him , therefore thou shalt be a father of many nations . There Abraham by the promise of God is appointed a father of many nations , Rom. 4.20 . and the inheritaunce of the world for his posteritie and issue after him , is geuen vnto him before the law was published . Why doe ye then bragge , O ye Galathians , that ye obtaine forgeuenes of sinnes , and are become children , and doe receaue the inheritaunce through the law , which followed a long time , that is to say .430 . yeares after the promise .

Thus the false Apostles did aduaunce the law and the glory therof aboue measure : but the promise made vnto Abraham .430 . yeares before the law was geuen , they neglected and despised , and would in no wise know that Abraham ( of whom they gloried notwithstanding as the father of their whole nation ) being yet vncircumcised , and liuing so many ages before the law , was made righteous by no other meanes then by faith onely , as the scripture most plainly witnesseth : Genes. 15.6 . Rom. 4.18 . Abraham beleued God , and it was counted to him for righteousnes . Afterwards , when he was now accounted righteous because of his faith , the scripture maketh mention of circumcision in the .17 . of Genesis , where it saith : Genes. 17 . 1● . This is my couenaunt which ye shall keepe betwene me and you &c. With this argument Paule mightely conuinceth the false Apostles , Abraham was iustified before Circumcision & .430 . yeares before the law . and sheweth plainely that Abraham was iustified by faith onely , both without and before circumcision , and also .430 . yeares before the lawe . This selfe same argument he handleth in the fourth chapter to the Romaines : to witte , that righteousnes was imputed to Abraham before Circumcision , Rom. 4.10.11.12 . and that he was righteous being yet vncircumcised : much more then was he righteous before the law .

Therefore ( saith Paule ) the scripture did well prouide against this your glorious bragging of the righteousnes of the law and workes . When ? before Circumcision and before the law . Galat. 3.8 . For the law was geuen 430. yeares after the promise , whereas Abraham was not only iustified without the lawe and before the lawe , but also deade and buried : and his righteousnes without the lawe did not onely flourish vntill the lawe , but also shall flourish euen to the end of the world . If then the father of the whole Iewish nation was made righteous without the lawe and before the lawe , much more are the children made righteous by the same meanes that their father was . Therfore righteousnes cometh by faith onely , and not by the law .

Verse . 8. Preached the Gospell before vnto Abraham saying : Genes. 15.6 . Rom. 4 3. in thee shall all the Gentiles be blessed .

The Iewes doe not onely lightly passe ouer , but also doe deride and with their wicked gloses doe corrupt these excellent and notable sentences : Abraham beleued God &c. The Iewes corrupt the scriptures . I haue appointed thee a father &c , and such like , which highly commend faith & containe promises of spirituall things . For they are blinde & hard harted , and therfore they see not that these places do entreate of faith towards God , and of righteousnes before God . With like malice also they dallye out this notable place of the spirituall blessing : Genes. 12.13 . Actes . 3.23 . In thee all the nations of the earth shal be blessed . For ( say they ) to blesse signifieth nothing els but to praise , What the Iewes call blessing . to pray for prosperitie , and to be glorious in the sight of the world . After this manner they say , that the Iew which is borne of the seede of Abraham , is blessed : and the proselyte or straunger which worshipeth the God of the Iewes and ioyneth himselfe vnto them , is also blessed . Therefore they thinke that Blessing is nothing els but praise and glory in this world , that is to say , that a man may glory and vaunte that he is of the stocke and familie of Abraham . But this is to corrupt and peruert the sentences of the scriptures , and not to expound them . By these words : Abraham beleued , Paule defineth and setteth before our eies a spirituall Abraham , faithfull , righteous , and hauing the promise of God : an Abraham ( I say ) which is not in errour , and in the old flesh : which is not borne of Adam , but of the holy Ghost . And of this Abraham renued by faith and regenerate by the holy Ghost , speaketh the scripture , and pronounceth of him , that he should be a father of many nations : Also , that all the Gentiles should be geuen vnto him for an inheritaunce , when it saith : In thee shall all the nations of the earth be blessed .

The scripture then attributeth no righteousnes , but vnto the beleuing Abraham : and it speaketh of such an Abraham , as he is accounted before God . Therefore such sentences of the scripture doe set forth vnto vs a new Abraham , A new Abraham . which is separate from the carnall mariage and bed , and from the carnall generation , and is taken for such a one as he is before God , that is to say , beleuing and iustified through faith , & to whom now God maketh this promise because of his faith : Thou shalt be a father of many nations . Again : In thee shall all the nations of the earth be blessed And this is the meaning of Paule where he sheweth how the scripture preuenteth the vaine presumption and proude bragges of the Iewes as touching the lawe . For the inheritaunce of the Gentiles was geuen vnto Abraham , not by the law and circumcision , but long before the same , by the onely righteousnes of faith .

Therfore , wheras the Iewes will be counted and called blessed because they are the children and seede of Abraham , it is nothing else but a vaine glorious bragge . It is ( no doubt ) a great prerogatiue and glory before the w●●ld to be borne of Abrahams seede , as Paule sheweth . It is a great glory to be borne of Abrahams sede . Rom. 9 : but not so before God . Wherfore the Iewes doe wickedly peruert this place concerning the Blessing , in applying it onely to a carnal Blessing , and do great iniurie to the scripture which speaketh most manifestly of the spirituall Blessing before God , and neither can nor ought otherwise to be vnderstande . This is then the true meaning of this place : In thee shal be blessed . In which thee ? The exposition of these wordes : In thee shal be blessed . In thee Abraham beleeuing , or in thy faith , or thy seede which is to come : that is to say , in Christ in whom thou beleuest , all the nations of the earth ( I say ) shal be blessed : that is , all the nations shal be thy blessed children , euen like as thou art blessed , as it is writen : So shall thy seede be . Genes. 15.5 .

Hereof it followeth that the Blessing & Faith of Abraham is the same that ours is : that Abrahams Christ is our Christ : Abrahams faith and out all one , Io. 3.5 6. that Christ died aswell for the sinnes of Abraham as for vs . Abraham which sawe my day and reioyced . Io. 8. Therefore all sounde but one thinge . We may not suffer this word Blessing to be corrupted . The Iewes looke but through a veile into the scripture , We must marke diligently what is set out to vs in the promises of the law and therefore they vnderstande not what or whereof the promise is which was made to the fathers : Which we notwithstanding ought to consider aboue all things . So shal we see that God speaketh to Abraham the Patriarke , not of the lawe nor of things to be done , but of things to be beleued : that is to say , that God speaketh vnto him of promises which are apprehended by faith . Now , what doth Abraham ? He beleeueth those promises . And what doth God to that beleeuing Abraham ? He imputeth faith vnto him for righteousnes , and addeth further many moe promises , as : Genes. 15. ● . Genes. 17 4. Genes. 15.5 . I am thy defender . In thee shall all nations be blessed . Thou shalt be a father of many nations . So shall thy seede be . These are inuincible arguments , against the which nothing can be said , if the places of the holy scripture be throughly considered .

Verse . 9. So then they which are of faith , are blessed with faithfull Abraham .

All the weight and force lieth in these wordes : with faithfull Abraham . For he putteth a plaine difference betwene Abraham and Abraham , of one and the selfe same person making two . As if he sayde : A working Abraham and a beleuing Abraham . There is a working Abraham & there is a beleuing Abraham . With the working Abraham we haue nothing to doe . For if he be iustified by works , he hath to reioyce , but not with God . Let the Iewes glorie as much as they will of that begetting Abraham , which is a worker , Rom. 4.3 . is circumcised , and keepeth the law : but we glorie of the faithfull Abraham , of whom the scripture saith , that he receaued the Blessing of righteousnes through his faith , not onely for himselfe , but also for all those which beleue like as he beleued : And so the world was promised to Abraham , because he beleued . Therefore all the world is blessed . that is to say , receaueth imputation of righteousnes , if it beleue as Abraham did .

Wherfore the Blessing is nothing els but the promise of the Gospell . And , that all nations are blessed , is asmuch to say , as all nations shall heare the Blessing , That all nations are blessed . that is , the promise of God shall be preached and published by the Gospell among all nations . And out of this place the Prophets haue drawen many prophesies by a spirituall vnderstanding . Psal. 2.8 . As Psal. 2 : Aske of me and I will geue thee the heathen for thine inheritaunce , and the endes of the earth for thy possession . And againe , Psal. 19.3 . Psal. 19 : Their voice hath gone through all the earth . Briefely , all the prophesies of the kingdom of Christ and of the publishing of the Gospel throughout all the world , haue sprong out of this place : In thee shall all the nations of the earth be blessed . The Prophets diligently waied those promises that were made vnto the fathers . Wherefore , to say that the nations are blessed , is nothing els , but that righteousnes is freely geuen vnto them , or that they are counted righteous before God , not through the lawe , but by the hearing of faith : For Abraham was not iustified , by any other meanes , then by hearinge the worde of promise , of blessing , and of grace . Therefore , like as Abraham obtained imputation of righteousnes by the hearing of faith : euen so did all the Gentiles obtaine and yet doe obtaine the same . For the same word that was first declared vnto Abraham , was also afterward published to all the Gentiles .

Hereby then we see that to blesse signifieth nothing els , but ( as I saide before ) to preach and teach the worde of the Gospell , to confesse Christ , and to spread abroad the knowledge of him among all the Gentiles . And this is the office of the Priesthod and continuall sacrifice of the Church in the new testament , The office of the priesthod of the church of Christ . which distributeth this Blessing by preaching and by ministring of the sacraments , by comforting the broken harted , by distributing the worde of grace , which Abraham had and which was also his Blessing : which when he beleued , he receaued the Blessing . Our blessing is spirituall and not corporall , as the Iewes dreame . So we also beleuing the same , are blessed . And this blessing is a greate glorie , not before the world , but before God . For we haue heard that our sinnes are forgeuen vs , and that we are accepted of God , that God is our father , and that we are his children , with whom he will not be angry , but will deliuer vs from sinne , from death and all euils , and will geue vnto vs righteousnes , life and eternall saluation . Of this Blessing ( as I haue said ) doe the Prophetes preach in euery place , who did not so coldly consider those promises made vnto the fathers as the wicked Iewes did , and as the popish Scholemen and Sectaries doe at this day , The diligence of the Prophetes . Hoseas . 13.14 . but did reade them and way them with greate diligence , and also drew out of those promises whatsoeuer they prophecied of Christ or his kingedome . So the prophecie of Hoseas . 13. chapter : I will redeeme them from the power of the graue : I will deliuer them from death : O death I will be thy death : O graue I will be thy destruction , and suche like places of the other Prophetes did all spring out of these promises , in which God promised to the fathers the brusing of the serpentes heade and the blessing of all nations . Genes. 3.

Moreouer , if the nations be blessed , that is to say , if they be accounted righteous before God , it followeth that they are free from sinne and death , and are made pertakers of righteousnes , saluation , and euerlasting life , not for their works , but for their faith in Christ . Therfore that place of Genesis the .12 . chapter : Genes. 12. ● . In thee shall all the nations be blessed , speaketh not of the blessing of the mouth , but of such a blessing as belongeth to the imputation of righteousnes , which is auaileable before God , and redemeth from the curse of sinne , and from all those euils that doe accumpany sinne . Now , The Blessing is receaued onely by faith this Blessing is receaued onely by faith . For the text saith plainely : Abraham Beleued and it was accounted vnto him for righteousnes . Wherefore it is a meere spirituall Blessing , & there is no Blessing in deede but this : which although it be cursed in the world ( as in deede it is ) yet is it auaileable before God . This is therefore a mightie place , that they which are of faith are become partakers of this promise of the Blessing made vnto the beleeuing Abraham . And by this meanes Paule preuenteth the cauillation of the Iewes , which bragge of a begetting and a working Abraham and iust before men , and not of a beleeuing Abraham .

Now , like as the Iewes doe glorie onely of a working Abraham , euen so the Pope setteth out onely a working Christ , The Pope setteth Christ forth as an example and not as a gifte , Io. 13 . 1● . or rather an example of Christ . He that will liue godly ( saith he ) must walke as Christ hath walked , according to his owne saying in the .13 . of Iohn : I haue geuen you an example , that you should doe euen as I haue done to you . We deny not but that the faithful ought to follow the example of Christ , and to worke well : but we say that they are not iustified therby before God . And Paule doth not here reason what we ought to doe , but by what meanes we are made righteous . In this matter we must set nothing else before our eies , but Iesus Christ dyinge for our sinnes , and risinge againe for our righteousnes , and him must we apprehende by faith , In the matter of iustification we must loke vpon Christ as a gifte and not as an example . as a gift and not as an example . This reason vnderstandeth not , & therfore as the Iewes follow a working and not a beleuing Abraham , euen so the Papistes and all that seeke righteousnes by workes doe behold and apprehend , not a iustifying , but a working Christ , & by this meanes they swarue from Christ , from righteousnes and saluation . And like as the Iewes which were saued , ought to follow the beleuing Abraham : so we also , if we will be deliuered from our sinnes and be saued , must take holde of the iustifying and sauing Christ , whom Abraham him selfe also by faith did apprehend and through him was blessed .

It was in deede a greate glorie that Abraham receaued circumcision at the commaundement of God , that he was endued with excellent vertues , that he obeied God in all things : as it is also a greate praise and felicitie to follow the example of Christ working , to loue thy neighbour , to doe good to them that hurt thee , to pray for thine enemies , patiently to beare the ingratitude of those which render euill for good : but all this auaileth nothing to righteousnes before God . The excellent deedes and vertues of Abraham were not the cause that he was counted righteous before God : So likewise the imitation and following of the example of Christ doth not make vs righteous before God . For , to make vs righteous before God , there is a farre more excellent price required , which is neither the righteousnes of man , nor yet of the law . Here we must needes haue Christ to blesse vs and saue vs : like as Abraham had him to be his blesser and Sauiour . Howe ? Not by works , but by faith . Wherfore , as the beleuing Abraham is a thing farre differing from the working Abraham : so is Christe blessing & redeming a thing farre differing from Christ working or geuing example . And Paule here speaketh of Christ redeming and Abraham beleuing , and not of Christ geuing example , or of Abraham working . Therefore he addeth purposely and that with greate vehemencie : They which are of faith are blessed with faithfull Abraham . Galat 3.9 .

Wherefore we must separate the beleuing and the working Abraham as farre asunder , as there is distance betwixt heauen & earth . A man beleuing in Christ is altogither a diuine man , the child of God , the inheritour of the world , a conquerour of sinne , death , the world and the Deuill : therefore he can not be praised and magnified enough . Let vs not suffer this faithfull Abraham to lie hid in his graue , as he is hid from the Iewes : but let vs highly extoll and magnifie him , and let vs fill both heauen and earth with his name : so that in respect of this faithfull Abraham , we see nothing at al in the working Abraham . For when we speake of this faithfull Abraham , we are in heauen . But afterwards , doing those things which the working Abraham did , which were carnall and earthly , and not diuine and heauenly ( but in as much as they were geuen vnto him of God ) we are among men in earth . The beleuing Abraham therefore filleth both heauen and earth . So euery Christian through his faith filleth heauen and earth , so that besides it he ought to behold nothing .

Now , Paule of this word , [ shal be blessed ] gathereth a contrary argument . For the scripture is full of oppositions or contrary relations . And it is a great point of cunning , to marke wel these kindes of speach in the scriptures , and by them to expound the sentences therof : as here this word blessing by and by inferreth the contrary : that is to say , malediction . All nations through faith are blessed : therfore with out faith all are accursed . For when the scripture saith that all nations are blessed in faith or with faithfull Abraham , it followeth necessarily , that all , aswel Iewes as Gentiles are accursed without faith , or without this beleuing Abraham . For the promise of Blessing was geuen to Abraham , that in him all nations should be blessed . There is no Blessing then to be looked for , but onely in the promise made vnto Abraham , now published by the Gospell throughout the whole world . Therefore whatsoeuer is without that Blessing , is accursed . And this Paul sheweth plainly when he sayth :

Verse . 10. For as many as are of the works of the law are accursed .

Here ye see that the Curse is as it were a floude swallowing vp whatsoeuer is without Abraham : that is to say , without faith and the promise of the Blessing of Abraham . Now , if the law it selfe geuen by Moses at the commaundement of God , maketh them subiect to the Curse which are vnder it , much more shall the lawes and traditions deuised by mans braine doe the same . He therefore that will auoid the Curse , must lay hold vpon the promise of Blessing , or vpon the faith of Abraham , or els shall he abide vnder the Curse . Vpon this place therefore [ shal be blessed in thee ] it followeth , that all nations , whether they were before Abraham , in his time , or after him , are accursed & shall remaine vnder the Curse for euer , vnlesse they be blessed in the faith of Abraham , vnto whom the promise of Blessing was geuen to be published by his seede throughout the whole world .

To know these things it is very necessary , for they helpe greatly to comfort troubled and afflicted consciences : The righteousnes of faith and ciuill righteousnes . moreouer they teach vs to separate the righteousnes of Faith from the righteousnes of the flesh or ciuill righteousnes . For we must note that Paule here is in hande , not with a matter of policie , but with a matter diuine and spirituall before God , lest any mad braine should cauill , and say that he curseth and condemneth politike lawes and Magistrates . Here all the Sophisters and popish Scholemen are dumme and can say nothing . Therefore the readers must be admonished that in this place ther is nothing handled as touching ciuill lawes , Ciuill lawes and ordinaunces are good , and of God . or touching manners and matters politicall ( which are the ordinaunces of God and good thinges , and the scripture elsewhere approueth and commendeth the same ) , but of a spirituall righteousnes , by which we are iustified before God , and are called the children of God in the kingdom of heauen . To be briefe , there is nothing handled here concerning the bodily life , but concerding euerlasting life , where no blessing is to be hoped for , or righteousnes to be sought either through the law , or traditions , or whatsoeuer can be named in this life , besides the promise of Abrahams Blessing . Let ciuill lawes and ordinaunces abide in their right place and order : let the magistrate make good and notable lawes , yet notwithstanding they deliuer no man from the Curse of Gods law . The kingdome of Babylon ordained of God , and by him committed vnto Kings , had excellent lawes , and all nations were commaunded to obey them : notwithstanding this obedience of the lawes did not saue it from the Curse of the lawe of God . In like manner we obey the lawes of Princes and magistrates , but we are not thereby made righteous before God : For here we are in an other matter .

It is not without cause that I doe so earnestly vrge this distinction . The righteousnes of faith and ciuill righteousnes are easily confounded . For it is very necessary to knowe it . Albeit there are very fewe that doe marke it and vnderstand it in deede . Againe , the confounding and mingling together of the heauenly and ciuill righteousnes , is very easie . In the ciuill righteousnes we must haue regarde to lawes and workes , but in the spirituall , diuine and heauenly righteousnes , we must vtterly reiect all lawes and workes , and set the onely promise and Blessing before our eies , which layeth before vs Christ the geuer of this Blessing and of grace , and our onely Sauiour . So that this spirituall righteousnes , secluding the law and all workes , looketh only vnto the grace and blessing which is geuen by Christ , as it was promised to Abraham and of him beleued .

Hereby we may plainely see , that this argument is inuincible . For if we must hope to receaue this blessing by Christ alone , then it must needes followe of the contrary that it is not receaued by the law . For the blessing was geuen to faithful Abraham before the law and without the law . Now , like as Abraham beleued in Christ to come , the geuer of the Blessing : so and by the same faith , we beleue in Christ being come , and so are we now iustified by faith , as Abraham was then iustied by faith . They therfore which are vnder the lawe are not blessed , but doe remaine vnder the Curse .

This the Pope and his proude Prelates neither doe nor can beleue , neither can they abide this doctrine . Yet must we not holde our peace , but must confesse the truth and say , that the Papacie is accursed : yea all the lawes and ciuill ordinaunces of the Emperour are accursed : For according to Paule , whatsoeuer is without the promise and faith of Abraham , is accursed . When our aduersaries heare this , by and by they peruert and sclaunder our words , How the aduersaries sclauder and wrest our wordes . as though we taught that the Magistrates should not be honoured , but that we raise vp seditions against the Emperour , that we condemne all lawes , that we ouerthrow and destroy common weales &c. But they doe vs greate wronge . For we put a difference betwene the corporall and the spirituall Blessing , and we say that the Emperour is blessed with a corporall blessing . For to haue a kingdom , lawes , and ciuill ordinaunces , to haue a wife , children , house and landes is a blessing . For all these thinges are the good creatures and giftes of God . The corporall blessing deliuereth vs not from sinnes . But we are not deliuered from the euerlasting Curse by this corporall blessing , which is but temporall and must haue an ende . Therefore we condemne not lawes , neither doe we stirre vp sedition against the Emperour : but we teach that he must be obeied , that he must be feared , reuerenced and honoured , but yet ciuily . But when we speake of the blessing after the manner of Diuines , then we say boldely with Paule , that all thinges which are without the faith and promise of Abraham , are accursed and abide vnder that heauenvly and euerlasting Curse . For ther we must looke for an other life after this , & an other Blessing after this corporall Blessing .

To conclude , Corporall things are the good creatures of God . we say that all corporall things are the good creatures of God . Therefore ( as I haue said ) to haue wife , children , goodes , to haue politike lawes and orders , are the good blessings of God in their place : that is to say , they are temporall blessings belonging to this life . But these blessinges the Iusticiaries and Lawworkers of all ages , as the Iewes , Papists & Sectaries , and such like , do confound and mingle together . For they put no difference betweene corporall and spirituall blessings . Therefore they say : We haue a lawe , and this lawe is good , holy , and righteous : therefore we are iustified through it . The lawe of sinne , wrath , and death . Who denieth but that the lawe is good , holy , & righteous ? And yet is it also the lawe of malediction , of sinne , of wrath , and of death . Therfore we make here a distinction betweene the corporall and spirituall Blessing , & say , that God hath a double Blessing : one corporall for this life , Corporal blessings are to be sundred from spirituall blessings . and an other spirituall for the euerlasting life . Therfore to haue ritches , children and such like , we say it is a blessing , but in his degree , that is to say , in this life present . But as touching life euerlasting , it is not enough to haue corporall blessings : for the very wicked doe therein abound moste of all . It is not sufficient that we haue ciuill righteousnes or the righteousnes of the law : for therein also the wicked doe specially flourish . These things God distributeth in the world freely , & bestoweth them both vpon the good and bad , like as he suffereth the Sunne to rise both vpon the good and the euill , God bestoweth his giftes both vpon the good & euill . Rom. 1.20 . and sendeth raine vpon the righteous and vnrighteous : for he is liberall vnto all . And to him it is a small matter to put all creatures vnder the feete of the wicked . The Creature is subiect to vanitie , not of his owne will . Rom. 8. They therfore which haue but onely these corporall blessings , are not the children of God , blessed before God spiritually , as was Abraham : but they are vnder the Curse , as Paule here sayth : Whosoeuer is vnder the workes of the law , is vnder the Curse .

Paule might haue sayd by a generall proposition : Whatsoeuer is without faith , is vnder the Curse . He sayth not so , but he taketh that which besides faith is the best , the greatest , and most excellent among all corporall blessings of the world : to witte , the lawe of God . That lawe ( sayth he ) in deede is holy and geuen of God : notwithstanding it doth nothing else but make all men subiect to the Curse and keepe them vnder the same . The effectes of the lawe . Nowe , if the lawe of God doe make men subiect to the Curse , much more doe the inferior lawes and blessings . And that it may be plainly vnderstand what Paule calleth it to be vnder the Curse , he declareth by this testimonie of the scripture , saying :

Deut. 27 . 2● . Verse . 10. For it is wrytten : Cursed is euery man that continueth not in all things which are wrytten in the booke of the lawe , to doe them .

Paule goeth about to proue by this testimonie taken out of the 27. of Deuteronomie , that all men which are vnder the lawe or vnder the workes of the law , are accursed , or vnder the Curse : that is to say , vnder sinne , the wrath of God , and euerlasting death . For he speaketh not ( as I haue sayd before ) of a corporall , but of a spirituall Curse , which must needes be the Curse of euerlasting death and hell fire . And this is a wonderfull maner of prouing . For Paule proueth this affirmatiue sentence which he boroweth out of Moses : Whosoeuer are of the workes of the lawe are vnder the Curse : by this negatiue : Cursed is euery one that abideth not in all things &c. Now these two sentences of Paule and Moises seeme cleane contrary . Paule sayeth : whosoeuer shall doe the workes of the lawe , is accursed . Moses sayth : who so euer shall not do the works of the law , are accursed . How shall these two sayings be reconciled together ? or else , ( which is more ) how shall the one be proued by the other ? In deede no man can well vnderstand this place , vnlesse he also know and vnderstand the article of iustification .

Paule ( no dout ) being among the Galathians , had before more largely entreated of this matter : for else they could not haue vnderstand it , seeing he doth here but touche it by the way . But because they had heard him declare the same vnto them before , they being now againe put in minde thereof , doe call it to remembraunce . And these two sentences are not repugnant , but doe very well agree . We also doe teach in like maner : That the hearers of the lawe are not righteous before God , but the doers of the lawe shall be iustified . Rom. 2. Rom. 2.13 . Iames. 1 . 2● . And contrariwise : They that are of the workes of the law , are vnder the Curse . For the article of iustification teacheth , that whatsoeuer is without the faith of Abraham , is accursed . Rom. 8 4. Sentences in the scriptures somtime seme to be contrary . And yet notwithstanding the righteousnes of the lawe must be fulfilled in vs . Rom. 8. To a man that is ignoraunt of the doctrine of Faith , these two sentences seeme to be quite contrary .

Wherfore , aboue all things , we must marke wel whervpon Paule entreateth in this place , wherabout he goeth , and how he looketh into Moses . He is here ( as before I haue often sayd ) in a spirituall matter , seperated from policie and from all lawes , and he looketh into Moises with other eyes , then the hypocrites & false apostles do , and expoundeth the law spiritually .

To doe the lawe .

Two maner of doers of the lawe .

Wherfore the whole effect of the matter consisteth in this worde [ to doe ] . Now , to doe the lawe , is not onely to doe it outwardly , but to doe it truely & perfectly . There be two sortes then of doers of the law : The first are they which are of the workes of the lawe , against whom Paule striueth throughout all this Epistle . The other sort are they which are of Faith , of whom we will speake hereafter . Nowe , to be of the lawe or of the workes of the lawe , and to be of Faith , are quite contrary , yea euen as contrary as God and the Deuill , sinne and righteousnes , death and life . For they are of the lawe which would be made righteous by the lawe .

To be of the lawe .

To be of faith .

They are of faith , which doe assuredly trust that they are made righteous through onely mercy for Christes sake . He which sayeth that righteousnes is of faith , curseth and condemneth the righteousnes of workes . Contrariwise , he which sayth that righteousnes is of the lawe , curseth and condemneth the righteousnes of faith : Therfore they are altogether contrary the one to the other .

To doe the lawe . He that considereth this , shall easely vnderstand , that to performe the lawe , is not to do that which is commaunded in the law in outward shew only ( as the hypocrites imagine ) but in spirit : that is to say , truly and perfectly . A fulfiller of the law after the Papistes opinion . But where shall we finde him that will so accomplish the lawe ? Let vs see him and we will praise him . Here our aduersaries haue their aunswer ready , saying : The doers of the lawe , shal be iustified . Rom. 2. Very well . But let vs first define who be these doers of the law . These be the works preparatorie , as the Papists cal them , which goe before iustification as the efficient cause therof . They call him a doer of the law , which doeth the workes of the lawe , and so by those workes going before , is made righteous . This is not to doe the lawe according to Paule : for ( as I haue said ) to be of the works of the law , and to be of faith are contrary things . Therfore to seeke to be iustified by the workes of the lawe , is to denie the righteousnes of faith . Wherfore these Iusticiaries and Lawworkers when they doe the lawe , euen in so doing denie the righteousnes of Faith , and sinne against the first , the second , and thirde commaunment , The wickednes and error of meritmongers . yea euen against the whole lawe . For God commaundeth that we should worshippe him in Faith , and in the feare of his name . These , on the contrary make righteousnes of workes without faith and against faith : therefore in that they doe the lawe , they doe cleane contrary to the lawe , and sinne most deadly . For they deny the righteousnes of God , his mercy & his promises : they deny Christ withal his benefits , Rom. 10.2 . & in their heart they stablish , not the righteousnes of the lawe ( which they vnderstand not , and much lesse doe it ) : but a meere fantasie and Idoll of the law . Therfore we must needes say , that not onely in doing of the lawe they performe it not , but also they sinne , and deny the diuine Maiestie in all his promises . And to this ende the lawe was not geuen .

Wherefore , they not vnderstanding the lawe , abuse the lawe , and as Paule sayeth : Rom. 10.3 . They being ignoraunt of the righteousnes of God , and going about to stablish their owne righteousnes , haue not submitted them selues to the righteousnes of God . Rom. 10. For they are blinde , and know not how they ought to iudge of faith and of the promises , and therfore without all understanding they rush into the Scripture , taking holde but of one part therof : to wit , the law , & this they imagine that they are able to fulfill by works . But this is a very dreame , a bewytching and illusion of the heart : and that righteousnes of the lawe , which they thinke they doe fulfill , is nothing else in very deede , but Idolatrie and blasphemie against God . Therfore it can not be but they must needes abide vnder the Curse .

It is impossible therfore that we should doe the law in such forte as they imagine , much lesse that we should be iustified therby . This thing first the lawe it selfe specifieth , which hath a cleane contrary effecte : The effect of the lawe . For it increaseth sinne , it worketh wrath , it accuseth , it terrifieth and condemneth . How then should it iustifie ? Moreouer , the promise also sheweth the very same thing . For it was sayd vnto Abraham : In thee shall all the nations of the earth be blessed . Genes. 17. There is no blessing therfore but in the promise of Abraham : and if thou be without that promise , thou art vnder the Curse . If thou be vnder the Curse , thou fulfillest not the lawe , because thou art vnder sinne , the Deuill , and euerlasting death : all which doe assuredly follow the Curse . To conclude . If righteousnes should come by the lawe , then should the promise of God be in vaine , and in vaine should he poure out his blessing in so great aboundance . Therefore when God sawe that we could not fulfill the lawe , he prouided for this long before the lawe , and promised the Blessing to Abraham , saying : In thee shall all the nations of the earth be blessed . And so hath he testified that all the nations should be blessed , not by the lawe , but through the promise made vnto Abraham . They therefore that lay holde on the lawe , and seeke to be iustified therby , despising the promise , are accursed .

Wherfore [ to doe ] is first of all , to beleeue , and so through faith to performe the lawe . We must first receaue the holy Ghoste , To fulfill the lawe . wherewith we being lightened and made newe creatures , begin to doe the lawe , that is to say , to loue God and our neighbour . But the holy Ghost is not receaued through the law ( for they which are vnder der the lawe , as Paule sayth , are vnder the Curse ) : Gala● . ● . but by the hearing of faith , that is to say , through the promise . We must be blessed only with Abraham in the promise made vnto him , How the law is to be done . and in his faith . Therefore before all things , we must heare and receaue the promise , which setteth out Christ , and offereth him to all beleuers : and when they haue taken holde vpon him by faith , then the holy Ghost is geuen vnto them for his sake . Then doe they loue God and their neighbour , then doe they good works and carie the crosse patiently . This is to doe the law truely and in deede : otherwise the law remaineth alwaies vndone . Wherfore , if thou will define truely and plainly what it is to do the law , it is nothing els , but to beleeue in Iesus Christ , and when the holy Ghost is receaued through faith in Christ , to worke those things which are commaunded in the lawe : and otherwise we are not able to performe the lawe . For the scripture saith , that there is no blessing without the promise , To doe the law . no not in the lawe . It is impossible therefore to performe the law without the promise , for the Blessing must needes goe withall , which is the preaching & publishing of Christe , who was promised to Abraham , that the world should be blessed through him : otherwise , we shall neuer performe the law .

This word , Doer of the law , without the promise of the Gospell is a fained terme There is not one therefore to be found in all the world , vnto whom this title , to be called a doer of the law , appertaineth without the promise of the Gospell . Wherefore this word [ doer of the law ] is a fained terme , which no man vnderstandeth vnlesse he be without and aboue the law in the Blessing and faith of Abraham . So that the true doer of the law is he , A doer of the law . who receauing the holy Ghost through faith in Christ , beginneth to loue God & to do good vnto his neighbour . So that this word [ to do the law ] must comprehend faith also which maketh the tree : and when the tree is made , then follow the frutes . The tree must be first , & then the frute . For the apples make not the tree , but the tree maketh the apples . So faith first maketh the person , which afterwards bringeth forth works . Therfore to doe the law without faith , is to make the apples of wood & earth without the tree : which is not to make apples , but meere fantasies . In diuine matters the doer is framed through faith before there be any deedes . Contrariwise , if the tree be made , that is to say , the person or doer , which is made through faith in Christ , works will follow . For the doer must needes be before the things which are done , and not the things which are done before the doer .

The doer then is not so called of the things that are done , but of the things that are to be done . The godly are not made righteous by doing righteous things . For Christians are not made righteous in doinge righteous thinges , but being now made righteous by faith in Christ , they doe righteous things . In politike matters it commeth so to passe , that the doer or worker is made of the thinges which are wrought , as a man in playing the carpenter becometh a carpenter : but in diuine matters the workers are not made of the workes going before , but the persons made and framed already by faith which is in Christ , are now become doers & workers . Of such speaketh Paule when he saith : The doers of the law shal be iustified , that is , Rom. 2.13 . shal be counted righteous .

Yea , The doctrine of the Scholemen or Sophistes . the very Sophisters and popish Scholemen are compelled to confesse , and so they teach also , that a morall worke outwardly done , if it be not done with a pure heart , a good will , and true intent , it is but hypocrisie . And hereof cometh the prouerbe among the Germaines : Such a cowle couereth many a knaue . For the vilest and the wickedst knaue in the world may counterfeit the same works that a godly man worketh by faith . Iudas did the same workes that the other Apostles did . What fault was there in the works of Iudas , seing he did the selfe same workes that the other Apostles did ? Here marke what the Sophister aunswereth out of his morall Philosophie . Although he did the selfe same works ( saith he ) which the other Apostles did , notwithstanding , because the person was reprobate , & the iudgement of reason peruerse , therefore his workes were hypocriticall and not true , as were the workes of the other Apostles , how like soeuer they seemed to be in outward shewe . Wherfore they them selues are constrained to graunt that in politike and externall matters workes doe not iustifie vnlesse there be ioyned withall an vpright heart , will , and iudgement . In policie the worke is not iudged to be good , except it be done with a good will much more in Diuinitie . Howe much more are they compelled to confesse the same in spirituall matters , where , before all things , there must be a knowledge of God and faith which may purifie the hearte ? They walke therefore in workes and in the righteousnes of the law , as Iudas did in the works of the Apostles : not vnderstanding what they say or what they affirme . And although Paule saith plainely euery where that the law iustifieth not , The effectes of the law . but causeth wrath , vttereth sinne , reueileth the indignation and iudgement of God , and threateneth euerlasting death : yet notwithstanding reading these things they see them not , much lesse doe they vnderstand them . Therefore they deserue not to be called hypocrites , but visours and shadowes of disguised hypocrites , moste miserably bewitched in that they dreame that they are made righteous by the workes of the lawe . Wherefore ( as I haue said ) this worde [ Doer of the law ] as they define it , is an imagined terme , a very monster , and no where to be founde .

Wherefore , when Paule proueth this place : Whosoeuer are are of the works of the law are vnder the curse , Galath. 3. by this sentence of Moises : Cursed is euery one that abideth not in all that is wrytten in this booke : he proueth not one contrary by an other , as at the first sight it may appeare , but he proueth it rightly and in true order . For Moises meaneth and teacheth the selfe same thing that Paule doth , when he sayeth : Cursed is euery one which shall not doe all &c. But no man doeth them : therfore whosoeuer are of the workes of the lawe keepe not the lawe . If they keepe it not , they are vnder the curse . But seeing there be two sortes of men that are doers of the lawe ( as before I haue sayde , ) true doers and hypocrites , the true doers must be seperated from the hypocrites . The true doers of the lawe are they which through Faith are the good tree before the fruite , doers and workers before the works . Of these speaketh Moises also : and except they be such , they are vnder the Curse . But the hypocrites are not of this sorte : for they haue this opinion , that they will obtaine righteousnes through their workes , and thereby make the person iust and acceptable . For thus they thinke : We that are sinners and vnrighteous , will be made righteous . Howe shall that be ? By good woorkes . Therefore they doe euen like as a foolish builder which goeth about of the rouffe to make the foundation : of the fruites to make the tree . For when they seeke to be iustified by woorkes , of the woorkes they would make the worker , which is directly against Moises , which maketh such a worker subiect to the curse as well as Paule doth . Therefore whiles they goe about to doe the lawe , they not onely doe it not , but also denie ( as I haue sayd ) the first commaundement , The wickednes and error of hypocrites . the promises of God , the promised Blessing of Abraham : they renounce Faith , and they goe about to make them selues blessed by their owne workes : that is to say , to make them selues righteous , to deliuer them selues from sinne and death , to ouercome the Deuill , and by violence to lay holde vppon the kingdome of heauen . And this is plainly to renounce God , and to set them selues in the place of God . For all these are the workes of the diuine Maiestie alone , and not of any creature either in heauen or in earth .

Hereupon Paule was able easily to foreshewe out of the first commaundement , the abhominations that were to come , which Antichrist should bring into the Church . For all they which teach that any other worshippe is necessary to saluation , The worship of the first commaundement . then that which God requireth of vs by the first commaundement , which is the feare of God , Faith and the loue of God , are plaine Antichristes and set them selues in the place of God . That such should come , Christe him selfe foretolde , when he sayeth in the xxiiii . Chapter of Mathew : Many shall come in my name , saying : I am Christ . Math. 24.5 . So we also at this day may boldely and easily pronounce , that who soeuer seeketh righteousnes by workes without faith , The godly iudge al things . denieth God and maketh him selfe God . For thus he thinketh : If I doe this worke , I shall be righteous , I shall be a conquerer of sinne , death , the Deuill , the wrath of God , and of hell , and shall obtaine life euerlasting . And what is this els ( I pray you ) but to chalenge that worke vnto him selfe which doth belong to God alone , and to shew in deede that he him selfe is God ? Therefore it is an easie matter for vs to prophesie , and most certainely to Iudge of all those which are without faith , that they are not onely Idolaters , but very Idols , which denie God and set them selues in the place of God . Vpon the same grounde Peter also prophecieth when he saith : 2. Pet. 2.1 . ● . There shal be amongest you false teachers , which priuely shall bringe in damnable heresies , and shall denie the Lorde &c. and make marchandise of the people .

And in the olde testament all the prophesies against Idolatry sprang out of the first commaundement . For all the wicked kings and Prophetes , with all the vnfaithfull people , did nothing els but that which the Pope and all hypocrites alwaies doe . They , contemning the first commaundement and worship appointed of God , and despising the promise of Abrahams seede , euen that seede in whom all nations should be blessed and sanctified , ordained a wicked worshippe cleane contrary to the worde of God , and saide : With this worship will we serue God and set out his praise , Exod. 32.4 . The two golden calues of Ieroboam . 1. Kings . 12.28 . which hath brought vs out of the land of Egypt . So Ieroboam made two golden calues and saide : Beholde thy Gods , O Israell , which brought thee out of the land of Egypt . This he saide of the true God which had redeemed Israell , and yet both he and all the people were Idolaters : For they worshipped God contrary to the first commaundement . They onely regarded the worke : which being done , they counted them selues righteous before God . And what was this els , but to deny God him selfe , whom they confessed with their mouth and saide that he had brought them out of the lande of Egypt . Paule speaketh of such Idolaters when he saith : Rom. ● . They confesse that they know God , but in their deedes they denie him .

Wherfore all hypocrites & idolaters goe about to doe those workes which do properly pertaine to the diuine maiestie , & doe belong to Christ onely and alone . Hypocrites go about to doe that thing which belongeth onely to Christe . In deede they say not in plaine wordes , I am God , I am Christ : and yet in very deede they proudly chalenge vnto themselues the Diuinitie & office of Christ , and therfore it is as much in effect as if they sayd : I am Christ , I am a Sauiour , not onely of my selfe , The doctrine of the Monks . but also of others . This the Monkes haue not onely taught , but also haue made the whole world to beleeue : to wit , that they are able , not onely to make them selues righteous thorowe their hypocriticall holines , The Pope chalengeth a Diuinitie or Diuine power as wel as god himselfe . but also others vnto whom they communicate the same : whereas notwithstanding it is the proper and onely office of Christ to iustifie the sinner . The Pope in like manner , by publishing and spreading his diuinitie throughout the whole world , hath denied and vtterly buried the office and Diuinitie of Christ .

The vse of the doctrine of faith , It is expedient that these things should be well taught and well weyed , for therby we may learne to iudge of the whole Christian doctrine , and the life of man : also to confirme mens consciences : to vnderstand all prophesies and all the holy scriptures , and rightly to iudge of all other things . He that knoweth all these things rightly , may certainly iudge that the Pope is Antichrist , The Pope is Antichrist . because he teacheth a farre other maner of worship then the first table setteth out . He may perfectly know and vnderstand , what it is to denie God , to denie Christ , and what Christ meaneth when he sayth : Math. 24.5 . Many shall come in my name , saying , 2. Thes. 2.4 . Math. 24.15 . Mar. 13.14 . Luc. 22.20 . Dan. 9.27 . I am Christe : What it is to be against God , and to be lifted vp aboue all that is called God , or that is worshipped : What it signifieth that Antichrist sitteth in the temple of God , shewing himselfe as God : What it is to see the abhomination of desolation standing in the holy place &c.

What a mischeuous thing hypocrisie is . Nowe , hereof spring all these mischiefes , that this cursed hypocrisie will not be made righteous by the diuine Blessing , nor created a new of God the creatour . It will in no wise be a patient , or suffer any thing to be wrought in her : but will needes be altogether an agent , and worke those things which she should suffer God to worke in her and receaue of him . Therfore she maketh her selfe a creator and a iustifier through her owne works , Euery meritemōger is both the matter & the worke , or the worke & the workeman . despising the Blessing promised and geuen to Abraham and to his beleeuing Children : So that euery hypocrite is bothe the matter and the worke ( although this be against Philosophie , for one and the selfe same thing can not worke vpon it selfe ) : the matter because he is a sinner : the worker , because he putteth on a cowle , or chooseth some other worke through which he hopeth to deserue grace , and to saue him selfe and others : therefore he is both the creature and the creator . Wherfore no man can expresse with words , how execrable and horrible it is , to seeke righteousnes in the lawe or by workes , without the Blessing . For it is the Abhomination standing in the holy place , which denieth God , and setteth vppe the creature in the place of the creatour .

The Doers therfore of the law are not the hypocrites , doing the law outwardly : but the true beleeuers , who receauing the holy ghost , The true doers of the lawe . doe fulfill the lawe , that is to say , they loue God and their neighbour . So that a true Doer of the lawe is to be vnderstand , not in respecte of the workes which he worketh : but in respect of the person regenerate nowe by Faith. For according to the Gospel , they that are made righteous doe righteous things , but according to Philosophie it is not so : but contrariwise they that doe righteous things are made righteous . Therfore we being iustified by Faith do good workes , through which ( as it is sayd .2 . Pet. 1. ) our calling and election is confirmed , 2. Pet. 1 . 1● . and from day to day is made more sure . But because we haue but onely the first fruites of the spirite , and haue not as yet the tenthes , and the remnaunts of sinne doe still remaine in vs : therfore we doe not the lawe perfectly . The godly do not the lawe perfectly . But this imperfection is not imputed vnto vs which doe beleeue in Christ , who was promised to Abraham , and hath blessed vs . For we are nourished and tenderly cherished in the meane season for Christes sake , in the lappe of Gods long sufferance . We are that wounded man , which fell into the handes of theeues , Luc. 10.30.31.32.33 . &c. whose woundes the Samaritan bound vp , pouring in oyle and wine , and afterwardes laying him vpon his beast , he brought him into the Inne , and made prouision for him , and departing , commended him to the hoste , saying : Take care of him . And thus we in the meane time are cherished as it were in an Inne , vntill the Lord put to his hand the second time ( as Esay sayeth ) that he may deliuer vs .

Wherfore the sentence of Moises : Cursed is euery one that abideth not in all the things that are written in this booke , is not contrary to Paule , who pronounceth all them to be accursed which are of the workes of the lawe . What a Doer of the lawe Moises requireth . Exod. 34.7.8.9 . Psal. 143.2 . For Moises requireth such a Doer as may do the lawe perfectly . But where shall we haue him ? No where . For Moises himselfe confesseth that he is not such a one : for he sayth , Exod. 34. That none is innocent before God . And Dauid sayth : Lord enter not into iudgement with thy seruaunt , for no flesh is righteous in thy thy sight . Rom. 5. ●● . And Paule sayeth : For what I would , that doe I not : but what I hate , that doe I. Wherefore Moises together with Paule doth necessarily driue vs to Christe , through whom we be made Doers of the lawe , and are not accompted giltie of any transgression . Howe so ? First by forgeuenes of sinnes & imputation of righteousnes , because of our Faith in Christ . Secondly by the gift of God & the holy Ghost , which bringeth forth a newe life and newe motions in vs , so that we may also doe the lawe effectually . Nowe , that which is not done , is pardoned for Christes sake . That we are made Doers of the lawe throughe Christe . And moreouer , what sinne so euer is lefte in vs , is not imputed . So Moises agreeth with Paule , and meaneth the selfe same thing that he doth , when he sayeth : Cursed is euery one that abideth not . &c. For he sayeth that they doe not the law , because they would make them selues righteous by workes , and concludeth with Paule that they are vnder the Curse . Therfore Moises requireth true Doers of the law which are of Faith , euen as Paule condemneth those which are not true doers of the law , that is to say , which are not of faith . Heerein is no repugnance , that Moises spake negatiuely and Paule affirmatiuely , so that ye define rightly what is meant by this worde Doe . So , both sentences are true , to witte , that all are accursed which abide not in all that is wrytten in this boke : And , that all they are accursed , which are of the workes of the lawe .

An Aunswere to those argumentes which the aduersaries alleage against the doctrine and righteousnes of Faith.

Seeing this place offereth vnto vs occasion , we must say something as touching the arguments which our aduersaries doe obiect against the doctrine of Faith , The proposition . which is : That we are made righteous by Faith alone . There are many places bothe in the olde Testament and in the newe as concerning workes and rewardes of works , Places of the lawe and worke . which our aduersaries doe alleage , and thinke them selues able thereby vtterly to ouerthrowe the doctrine of Faith which we teach and maintaine . Therefore we must be well furnished and armed , that we may be able not onely to instruct our brethren , but also to aunswer the obiections of our aduersaries .

The Schoolemen and all such as vnderstand not the Article of Iustification , doe knowe no other righteousnes then the ciuile righteousnes and the righteousnes of the lawe , The righteousnes of the law was also knowen to the heathen . which after a sorte the Gentiles also doe know . Therfore they borrow certaine words out of the lawe & morall Philosophie , as [ to Doe , to Worke ] , and such like , and they applie the same vnto spirituall matters : wherein they deale most peruersly and wickedly . We must take good heede that we make a difference betweene Christian Diuinitie and humane Philosophie . The Schoolemen them selues graunt and teach , that in the order of nature , Being goeth before Working , for naturally the tree is before the fruite . Againe , they graunt that a worke morally wrought , is not good except there be first a right iudgement of reason , and a good will or a good intent . So then they wil haue a right iudgement of reason , and a good intent to goe before the work , that is to say , they make the person morally righteous before the worke . Contrariwise in Diuinitie and in spiritual matters , where they ought most of all so to doe , such dull and senseles asses they are that they peruert and turne all quite contrary , placing the worke before right reason and the good intent .

Wherfore , this word Doing is one thing in nature , To doe naturally , morally , and spiritually . an other in moral Philosophy , & an other in Diuinitie . In nature the tree must be first , and then the fruite . In moral Philosophie Doing requireth a good entent & sound reason to worke wel , to goe before : Morall Philosophie . and here all the Philosophers stay & go no further . Therfore the Diuines say , that moral Philosophie hath not God for the obiect , & final cause . For Aristotle , a Sadduce , or a man of any ciuile honesty , calleth this a right reason , & a good intent , if he seeke the publike commoditie of the common wealth , & the quietnes & honestie therof . A Philosopher or Lawworker ascendeth no higher . He thinketh not through right reason & a good intent to obtaine remission of sinnes & euerlasting life , as the Sophister or the Monke doth . Therfore the heathen Philosopher is much better than such an hypocrite . For he abideth within his limites , hauing only consideration of the honestie and tranquillitie of the common wealth , not mingling heauenly and earthly things together . Contrariwise that Sophister imagineth that God regardeth his good intent and workes . Therefore he mingleth earthly and heauenly things together , and polluteth the name of God . And this imagination , he learneth out of morall Philosophie , sauing that he abuseth it much worse then the Heathen man doth .

We therfore that be Christians , The popishe Schoolemen thinke a right iudgement of reason , and a good intent without faith to be sufficient to commend the worke . must rise vp higher then nature & Philophie with this word Doing , so that now it must be made altogether new , ioyned with a right iudgement of reason , & a good wil or good intent , not morally , but diuinely : which is , that I know & beleue by the word of the gospel , that God hath sent his sonne into the world to redeeme vs from sinne & death . Here Doing is a new thing vnknown to reason , to Philosophers , to Lawworkers , & vnto al men : For it is a wisedon hidden in a mysterie . Therfore in Diuinitie the work necessarily requireth faith going before .

Howe we must aunswer vnto our aduersaries , vrging these tearmes of Doing and working . Therefore , when our aduersaries doe alleage against vs the sentences of the Scripture touching the lawe and works , where mention is made of Working and Doing , thou must aunswer them , that they are termes pertaining to Diuinitie , and not to naturall or morall things . If they be applied to naturall or morall things , they must be taken in their own signification . But if they be applied to matters of Diuinitie , they must include such a right reason and good will , as is incomprehensible to mans reason . Wherefore Doing in diuinitie must be alwaies vnderstande of a faithfull Doing . To doe in diuinitie , what it is . So that this faithfull Doing is altogether as it were a newe kingdom , separate from the naturall or morall Doing . Therefore , when we that are Diuines speake of Doing , we must needes speake of that faithfull Doing : for in Diuinitie we haue no other right reason , and good wil or intent , besides Faith.

Heb. 11. ●2 . Sa. 17.34.35.36 A rule to be obserued as touching those places which speake of workes . This rule is wel obserued in the .11 . chap. to the Hebrues . There are recited diuers and many workes of the Saincts out of the holy Scripture . As of Dauid who killed a Lion and a Beare , and slew Goliath . There the Sophister or Schooleman , that foolish Asse , looketh vpon nothing else but the outward appearaunce of the worke , as doth the Oxe vpon a newe gate . But this worke of Dauid must be so loked into , that first thou doe consider what manner of person Dauid was , before he did this work : Then thou shalt see that he was such a person , whose heart trusted in the Lord God of Israell , as the text hath plainly . 1. Sam. 17.37 . The Lord that deliuered me out of the pawe of the Lion , and out of the pawe of the Beare , he will deliuer me out of the hande of this Philistian . 45. Moreouer : Thou comest to me with a sworde , and with a speare , and with a shielde : but I come to thee in the name of the Lord of hostes , the God of the hoste of Israel , vpon whom thou hast railed this day . 46. This day shall the Lord close thee in my hande , and I shall smite thee , and take thine head from thee . &c : Because the Lord saueth not with sword nor speare ( for the battle is the Lordes ) and he will geue you into oure handes . 47. The worke of Dauid is a faithfull worke . You see then that he was a righteous man , accepted of God , strong and constante in Faith before he did this worke . This Doing of Dauid therefore , is not a naturall or morall Doing , but a faithfull Doing .

Genes. 5.24 . Heb. 11.4 . The sacrifice of Abell and Caine . Gens . 4.3.4.5 . So it is sayd of Abell in the same Epistle : that through Faith he offred vp a better sacrifice vnto God then Caine . If the Schoolemen fall into this place as it is read in Genesis ( where it is simplie set out , how that both Caine & Abell offred vp their gifts , and that the Lord had respect vnto Abell and his offrings ) by and by they take hold of these wordes . They offred their oblations vnto the Lord . The Lord had respect to the offerings of Abell , and crie out , saying : Here ye see that God had respect to offrings : therfore workes doe iustifie . So that these filthie swine doe thinke that righteousnes is but a morall thing , onely beholding the visour or outward shewe of the worke , and not the heart of him that doth the worke : The visour of the work is not to be regarded , but the hearte of the worker i● to be considered . whereas notwithstanding euen in Philosophie they are constrained , not to looke vpon the bare worke , but the good will of the worker . But here they stande altogether vpon these wordes : They offred vp giftes : The Lord had respect vnto Habel and to his offrings , and see not that the text sayth plainly in Genesis , that the Lord had respect first to the person of Habel , which pleased the Lord because of his Faith , and afterwardes to his offrings . Therfore in Diuinitie we speake of faithfull workes , sacrifices , oblations and giftes , that is to say , which are offred vp and done in Faith , Hebr. 11. Verse . 4. Verse 5. Verse . ● . as the Epistle to the Hebrewes declareth , saying : Through Faith Habel offered vp a better sacrifice : Through Faith Enoch was taken away : Through Faith Abraham obeyed God , &c. We haue here then a rule set forth in the .11 . to the Hebrewes , A rule . how we should simply answer to the argumentes obiected of the aduersaries as touching the law and workes , that is to say : this or that man did this or the worke in Faith. And by this meanes thou geuest a solution to all their arguments , and so stoppest their mouthes , that they can haue nothing to replie againe .

Hereby it appeareth manifestly that in Diuinitie & diuine matters , the worke is nothing worth without Faith , The worke is nothing worth without faith Hebr. 11.6 . but thou must needes haue Faith before thou begin to worke . For without Faith it is impossible to please God : but he that will come vnto God , must beleeue . Therfore in the Epistle to the Hebrewes it is sayd that the sacrifice of Habel was better then the sacrifice of Caine , because he beleeued : Heb. 4. Therfore the worke or the sacrifice of Habel was Faithfull . Abels sacrifice was faithful and Caines vnfaithfull . Contrariwise in Caine , because he was wicked and an hypocrite , there was no Faith or trust of Gods grace and fauour , but mere presumption of his owne righteousnes , and therfore his worke , wherby he went about to please God , was hypocriticall and vnfaithfull . Wherefore the aduersaries them selues are compelled to graunt that in all the workes of the Sainctes , Faith is presupposed , for the which their workes doe please God , and are accepted of him . Therfore in Diuinitie there is a newe Doing , cleane contrary to the morall Doing .

Moreouer , we are wont also to distinguish Faith after this sort , The scripture some time speaketh of faith without works , and some time of faith with workes . that Faith is sometime taken without the worke , sometime with the worke . For like as an artificer speaketh diuersly of the matter whervpon he worketh , and likewise a Gardiner of the tree being either barren or frutefull : euen so the holy Ghost speaketh diuersly of Faith in the Scripture : sometime of an absolute Faith : sometime of a compound , or ( as a man would say ) an incarnate Faith. Nowe , an absolute Faith is this , when the Scripture speaketh absolutely of iustification or of the iustified , as is to be seene in the Epistles to the Romaines & to the Galathians . But when the Scripture speaketh of rewardes and workes , then it speaketh of the compounde or incarnate faith . We will rehearse some examples of this Faith : As , Faith which worketh by loue . Galat. 5.6 . Doe this , and thou shalt liue . If thou wilt enter into life , keepe the commaundementes . He that shall doe these , shall liue in them . Decline from euill , and doe that which is good . In these & such like places ( as there are many like in the holy Scriptures ) where mention is made of Doing , Doe this and thou shalt liue . the Scripture alwayes speaketh of Faithfull Doing . As when it sayeth : Doe this and thou shalt liue , it meaneth thus : See first that thou be faithful , that thou haue * * These termes the Papistes vse , and set them in the place of faith . a right reason and a good will , that is to say , Faith in Christ : when thou hast this Faith , , worke on a Gods blessing .

What maruell is it then , if rewardes be promised to this incarnate Faith : that is to say , to the working faith , as was the faith of Abel , or to faithfull works ? And why should not the holy Scripture thus speake diuersly of faith , The scripture sometime speaketh of one nature in Christ , sometime of both . when it speaketh diuers wayes of Christ as he is God and man : that is to say , sometime of his whole person , sometime of his two natures a parte , either of his diuine or of his humaine nature ? If it speake of the natures apart , it speaketh of Christ absolutely : but if it speake of the diuine nature vnited in one person to the humaine nature , then it speaketh of Christ compound and incarnate . There is a common rule among the Schoolemen of the communication of the proprieties , A rule of the communication of the proprieties , called commanicatio Idiomatum . Luc. 2.10 . when the proprieties belonging to the diuinitie of Christ , are attributed to the humanitie : which we may see euery where in the Scriptures . As Luke . 2. the Angel calleth the infant borne of the virgine Marie , the Sauiour of men , and the vniuersall Lord both of the Angels & men . And chap. 1. Luc. 1.22 . the Sonne of God . Herevpon I may truely say , that that infant which lay in the maunger , & in the lappe of the virgine , created heauen & earth , and that he is Lord of the Angels . Here I speake in dede of a man : but man in this proposition is a new word , & ( as the Scholemen them selues do graunt ) it is referred to the diuinitie , The man Christ created all things . that is to say : This god which is made man , hath created al things . Creation is attributed onely to the diuinitie of Christ : for the humanitie doth not create , & yet notwithstanding it is very wel said , man created , because the diuinitie , which only createth , is incarnate with the humanitie , and therfore the humanitie together with the diuinitie , is partaker of the same proprieties . Wherefore it is wel & godly said : This man Iesus Christ brought Israel out of Egypt , stroke Pharao , & wrought all the wonders from the beginning of the world .

Therfore when the Scripture saith : If thou wilt enter into life &c. If thou wilt enter into life keepe the commaundements of God : Do this and thou shalt liue . &c. First we must see of what manner of keeping and Doing he speaketh . For in these and such like places ( as I haue said ) he speaketh of a compound faith , and not of a naked and simple faith . And the meaning of this place : Do this and thou shalt liue , is this . Thou shalt liue because of this faithful Doing , or this Doing shall geue vnto thee life , because of thy faith alone . After this manner iustification is attributed to faith alone , as creation is to the diuinitie . And yet notwithstanding as it is truly saide : Iesus the sonne of Marie created all thinges , so also iustification is attributed to the incarnate faith , or to the faithfull Doing . Therefore we must in no wise thinke with the Sophisters and Hypocrites , that workes doe absolutely iustifie , and that rewardes are promised to morall workes , but to faithfull workes onely .

Let vs therefore suffer the holy Ghost to speake as he doth in the Scriptures , either of naked , simple , & absolute faith , Faith simple , Faith compound . or of compound and incarnate faith . All thinges which are attributed to workes doe properly belong vnto faith . For workes must not be looked vpon morally , but faithfully and with a spirituall eie . Faith is the diuinitie of workes , and is so spread throughout the workes of the faithfull , as is the diuinitie throughout the humanitie of Christ . Faith therefore ( if I may so say ) is * * Fac totum is that which is all in all , and doth all alone . Fac totum in faithful works . Abraham is called faithfull , because faith is spread throughout the whole person of Abraham , so that beholding him working , I see nothing of the carnall Abraham or of the working Abraham , but of the beleuing Abraham .

Wherfore when thou readest in the Scriptures , of the Fathers , The places of workes mentioned in the scriptures must be expounded as the Epistle to the Hebrewes expoundeth them . Ebr. 11.33 . Verse . 35. Prophetes and Kings , how they wrought righteousnes , raised vp the deade , ouercame kingdomes , thou must remember that these and such like sayinges are to be expounded as the Epistle to the Hebrewes expoundeth them , that is : By faith they wrought righteousnes , by faith they raised vp the deade , by faith they subdued Kinges and kingedomes . So that faith incorporateth the worke and geueth it his perfection . And this the aduersaries , if they be wel in their wittes , can not denye , neyther haue they any thinge to saye or obiecte againste it . In deede they can cry out that the scripture speaketh oftentimes of doing and walking . And we alwaies aunswer them againe , that it speaketh also of faithful Doing . For first reason must be lightened by faith , before it can worke . Now , when it hath a true opinion and knowledge of God , then is the worke incarnate and incorporate into it : so that what soeuer is attributed to faith , is afterwardes attributed to works also , but yet because of faith onely and alone .

The difference betwene morall doing and spirituall doing . Wherfore in reading of the Scriptures we must learn to put a difference betwene the true and the hypocriticall , the morall and the spiritual Doing of the law . So shall we be able to declare the true meaning of all those places which seeme to maintaine the righteousnes of works . Now , the true Doing of the law is a faithfull and a spirituall Doing , which he hath not that seeketh righteousnes by works . Therfore euery Doer of the law and euery holy morall worker is accursed . For he walketh in the presumption of his owne righteousnes against God , whiles he wil be iustified by mans free wil & reason , & so in doing of the law he doth it not . And this , according to Paule , is to be vnder the workes of the law , that is to say , that hypocrites do the law , and yet in doing it , Hypocrites doe many things , but without faith . they do it not : for they vnderstand this word Doing according to the literal sense of the law , which in true Christian diuinitie is nothing worth . In deede they worke many things , but in the presumption of their owne righteousnes , and without the knowledge of God and faith , as the Pharise did Luke . 18. and as Paule did before his conuersion : therfore they are blind and miserably erre , and so remaine vnder the Curse .

Wherefore againe I admonish you , that such sentences as the aduersaries doe alledge out of the scriptures concerning workes and rewards therof , must be spiritually expounded . As if they alledge this sentence out of Daniel .4 . Dan. 4 . 2● . chap. Redeeme thy sinnes by almes deedes , thou must not here expounde these wordes after the morall sense , but after the meaning of the Gospell . So shall thou see that this word Redeme signifieth no moral but a spirituall Doing , that is to say , it comprehendeth faith . For in the Scriptures the worke ( as I haue said ) requireth also a good will and right iudgement of reason to goe before , not morall as they would haue it , but diuine and spirituall , which is faith . The Papistes learne their diuinitie out of Aristotle an heathen Philosopher . By this meanes thou shalt be able to stoppe the mouthes of these peuish Sophisters . For they them selues are compelled to graunt , and so they teach also out of Aristotle , that euery good worke procedeth out of mans choise or free will . If this be true in Philosophie , much more must this good will and righte iudgement of reason guided by faith , goe before the worke in Diuinitie and diuine matters . And this doe all wordes of the imperatiue mode , that is , all such wordes as are commaunding , signifie in the Scriptures : & all such words also as teach the lawe , as the Epistle to the Hebrewes doth plainly declare : By Faith Abel offred . &c.

Now , A generall aunswer to al the argumentes of the aduersaries . admit the case that this solution is not sufficient ( although it be in deede most sure and certaine ) : yet notwithstanding let this be the argument of all arguments , and the principall mirrour of Christians to beholde , against all the tentations and obiections , not onely of the aduersaries , but also of the Deuill him selfe : The argument of all arguments most strong and mighty , to holde fall the head Christ . namely to apprehend and to holde fast the head , which is Christ . Moreouer , admitte that the Sophisters being more craftie and subtill then I , should so snare and entangle me with their arguments , which they bring for the maintenaunce of workes against Faith , that I should knowe no way how to wynde my selfe out ( which notwithstanding is impossible for them to doe ) , yet wil I rather geue reuerence and credite to Christ alone , then be perswaded with all the places they are able to alledge for the establishing of the righteousnes of works against the docrine of Faith.

Wherfore , they must be simply and plainly aunswered after this manner : Here is Christ , there are the testimonies of the Scripture touching the law and works . Now , Christ is the Lord of the Scripture and of all works . He also is Lord of heauen , the earth , the Saboth , the temple , righteousnes , life , wrath , sinne , death , & generally of all things whatsoeuer . Galat. ● . 3 . Christ was made a curse for vs . And Paule his Apostle sheweth that he was made sinne and became accursed for me . I heare then that I coulde by no other meanes be deliuered from my sinne , my death and my malediction , but by his death and bloudsheeding . Wherefore I conclude that it properly appertained to Christ him selfe to ouercome my sinne , death , and malediction in his owne body , and not to the workes of the law or mine owne workes . And herevnto reason is constrained to agree , and say : that Christe is not the worke of the lawe , or my worke : Circumcision is not the death of Christ . that his bloud and death is not circumcision , the obseruation of the ceremonies of the lawe , and much lesse a Monkes cowle , a shauen crowne , abstinence , vowes , and such like . Wherefore if he be the price of my redemption , if he be made sinne and malediction that he might iustifie me and blesse me : I care not if thou bring a thousand places of the Scripture for the righteousnes of workes against the righteousnes of Faith , and crie out neuer so much that the Scripture is against me . I haue the author and Lorde of the scripture with me , on whose side I will rather stand , then beleue all the rablemente of Lawworkers and meritemongers . Albeit it is impossible that the Scripture should be against this doctrine , vnlesse it be among the senseles and indurate hypocrites : but among the godly and such as haue vnderstanding , it geueth witnesse for Iesus Christ his Lord . See therfore how thou canst reconcile the Scripture which thou sayest is against my doctrine . As for me , I will sticke to the author of the Scripture .

Therefore if any man thinketh himselfe not well able to reconcile such places of the Scripture or aunswer vnto the same sufficiently , A plaine and simple aunswere to the places of scripture concerning workes . and yet notwithstanding is constrained to heare the obiections and cauillations of the aduersaries , let him aunswere simply and plainely after this sorte : Thou settest against me the seruaunte , that is to say , the scripture , and that not wholy , neither yet the principall parte thereof , but onely certaine places as touching workes . This seruaunte I leaue vnto thee . But I come with the Lorde himselfe , who is aboue the Scripture , and is made vnto me the merite and price of righteousnes and euerlasting life . On him I lay holde , him I sticke to , No Iusticiary seking righteousnes by the law and workes can wrest this solution from the faithfull . and leaue workes vnto thee : which notwithstanding thou neuer didest . This solution neither the Deuill nor any Iusticiary can euer wrest from thee or ouerthrowe . Moreouer thou art in safetie before God : For thy hearte abideth fixed in the obiect , which is called Christ : who being nailed to the crosse and accursed , not for him selfe but for vs ( as the text saith ) was made a curse for vs . Holde fast this , and lay it against all the sentences of the lawe and workes whatsoeuer , and say : doest thou heare this Satan ? Here must he needes geue place , for he knoweth that Christe is his Lorde and master .

Habaeue . 2.4 . Rom. 1.17 . E●r . 10.38 . Verse . 11. And that no man is iustified by the lawe in the sight of God , it is euident : For the iust shall liue by faith .

This is an other argument grounded vpon the testimony of the Prophet Habacucke . And it is a sentence of greate weight and aucthoritie , which Paule setteth against all the sentences that speake of the lawe and workes . As if he should say : what neede we any longe disputation ? Here I bringe forth a moste plaine testimonie of the Prophet , againste the which no man can cauill : The iust man shall liue by faith . If he liue by faith , then he liueth not by the lawe : For the lawe is not of faith . And here Paule excludeth workes and the lawe , as things contrary to faith .

The Sophisters ( as they are alwayes ready to corrupt the scriptures ) do wrest and peruert this place after this manner . How the Sophisters corrupt this place : The iust doth liue by faith . The iust man doth liue by faith : that is to wirte ( say they ) by a faith which is effectuall or working , or formed and made perfect with charitie : but if it be a faith not formed with charitie , then doth it not iustifie . This glose they them selues haue forged , and by the same they doe iniurie to the wordes of the Prophet . If they did call this formed or furnished faith , the true faith which the Gospell teacheth , this their glose should nothing at all offend me , for then faith should not be separated from charitie , but from the vaine opinion of faith : The difference betwene a true and a false faith . As we also put a difference betwene a counterfeit faith and a true faith . The counterfeit faith is that which heareth of God , of Christ and of all the mysteries of his incarnation and our redemption : which also apprehendeth & beareth away those things which it heareth , yea and can talke goodly thereof , and yet there remaineth nothinge els in the hearte but a naked opinion and a sounde of the Gospell : which howe farre of it is from true faith , hereby it may appeare , in that it neither renueth nor changeth the hearte : it maketh not a new man , but leaueth him in the vanity of his former opinion and conuersation : and this is a very pernicious faith . The morall philosopher is much better , then the hypocrite hauing such a faith .

Wherefore , if they would make a distinction betwene their formed faith and a false or counterfeit faith ( as I haue said ) their distinction should not offend me . But they speake of faith in such sorte , that they make charitie the forme and perfection of faith . This is to preferre charitie before faith , and to attribute righteousnes , not to faith , but to charitie : wherefore when they doe not attribute righteousnes to faith , but onely for charities sake , they attribute to faith nothing at al.

But the holy Ghost which geueth to all men both mouth & tongue , knoweth howe to speake . He coulde haue said , The formed faith of the Scholemen . ( as the Sophisters doe wickedly imagine ) : The righteous man shall liue by faith formed and beautified or made perfecte by charitie . But this he omitteth of purpose , and saith plainely : The righteous man liueth by faith . Let these doltish Sophisters goe therfore , with this their wicked and pestilent glose . We will still hold and extoll this faith , which God himselfe hath called faith , that is to say , True faith before God . a true and a certaine faith which doubteth not of God , nor of the diuine promises , nor of the forgeuenes of sinnes through Christ , that we may dwel sure & safe in this our obiect Christ : and may keepe still before our eies the passion and bloud of the Mediatour and all his benefites . Faith only taketh holde of Christ . Now , faith alone which ●●ieth holde vpon Christ , is the onely meane that we suffer not these benefites to be taken out of our sight or wrested from vs by any meanes . Therfore , reiecting this pestilent glose , we must vnderstand this place of faith onely . And this Paule himselfe declareth when he disputeth against faith formed with charitie after this sorte .

Verse . 12 : And the law is not of faith .

The Scholemen say : The righteous man doth liue if his faith be formed and adorned with charitie . But contrariwise , Paule saith : The law is not of faith . The law teacheth loue . But what is the law ? Is it not also a commaundement touching charity ? yea the law commaundeth nothing els but charitie , Deut. 6.5 . Mat. 22.37 . Mar. 12.29 . Exod. 20.6 . Mat. 22.40 . as we may see by the texte it selfe : Thou shalt loue the Lord thy God with all thy soule &c. Againe : shewing mercy vnto thousands that loue him and keepe his commaundements . Also : In these two commaundementes consist the lawe and the Prophetes . If the lawe then that commaundeth charitie be contrary to Faith , it must needes follow , that charitie is not of faith . So Paule plainely confuteth that glose which the Sophisters haue forged touching their formed faith , and speaketh onely of faith as it is separate from the law . Nowe the law being separate and set aparte , charitie is also set aparte , with all that belongeth to the lawe , and faith onely is left which iustifieth and quickneth to euerlasting life .

Paule therfore reasoneth here out of a plaine testimony of the Prophet : that there is none which obtaineth iustification and life before God , The beleuing man obtaineth righteousnes and euerlasting life with out the lawe and charitie . but the beleeuing man , who obtaineth righteousnes and euerlasting life without the law and without charitie , by faith alone . The reason is , because the law is not of faith : that is , the law is not faith , or any thing belonging to faith , for it beleueth not : neither are the works of the lawe faith , nor yet of faith : therfore faith is a thing much differing from the law , like as the promise is a thing much differing from the law . For the promise is not apprehended by working , but by beleuing . Yea there is as greate a difference betwene the promise and the law , and consequently betwene faith and works , as there is distaunce betwene heauen and earth .

It is impossible therefore that faith should be of the lawe . For faith only resteth in the promise , it onely apprehendeth and knoweth God , and standeth onely in receauing good things of God . The promise and the law , faith and works , are separate the one from the other . Contrariwise the law and workes consist in exacting , in doing , and in geuing vnto God . As Abell offering his sacrifice , geueth vnto God , but he beleuing , receaueth of God . Paule therefore concludeth mightely out of that place of Habacuck , that the righteous man liueth by faith alone . For the law in no wise belongeth vnto faith , because the lawe is not the promise . But faith resteth onely vpon the promise . The law . Wherefore as there is a difference betwene the lawe and the promise : so is there also betwene workes and faith . Faith. And therefore that glose of the Scholemen is wicked and false , which ioyneth the law with faith , yea rather it quencheth faith and setteth the law in the place of faith . And here note that Paule alwaies speaketh of such as would do the law morally , and not according to the Gospell . But whatsoeuer is said of good workes according to the meaning of the Gospell , the same is attributed to faith alone .

Verse . 12. But the man that shall doe those things shal liue in them .

I take this clause to be spoken by way of derision . And yet I denye not but that it may be also expounded morally : to wit , They that doe the law morally . that they which doe the law ciuilly and externally , that is , without faith , shal liue in it : that is to witt , they shall not be punished , but shall haue corporall rewardes through it . But I vnderstand this place generally , as I doe that saying of Christ : Doe this and thou shalt liue : so that a man may take it to be spoken in manner of a taunt or derision . Now , Paule here goeth about to shew what is the very true righteousnes of the law and of the Gospell . The righteousnes of the law . Galat. 3 . 1● . The righteousnes of the law is to fulfill the law according to that saying : He that shall doe those things shall liue in them . The righteousnes of faith is to beleue according to that saying : The righteous man doth liue by faith . The righteousnes of faith . Verse 11. The law therfore requireth that we should yeeld somwhat vnto God . But faith requireth no works of vs , or that we should geue any thing vnto God , but that we beleuing the promise of God , should receaue of him . Therfore the office of the law in his highest perfection is to worke , The office of the law , and the office of faith . as the office of faith is to assent vnto the promises . For faith is the faith of the promise , and the worke is the worke of the law . Paule therefore standeth vpon this worde Doing : and that he may plainly shew what is the confidence of the lawe and what is the confidence of workes , he compareth the one with the other , the promise with the law , and faith with workes . He saith that of the law ther cometh nothing els but only Doing : but faith is a cleane contrary thing , namely that which receaueth and holdeth the promise .

Fye vpon these Sophisters therfore with their cursed glose , and with their blinde distinction of faith formed and vnformed . Fides formata , Fides informis , Fides acquisita , & such other , are cursed and monstrous termes deuised by the Papistes . For these newe forged termes , faith formed , faith vnformed , faith gotten by mans industry , and such like , are very monsters of the Deuil , inuented to no other ende but to deface and destroy the true Christian doctrine and faith , to blaspheme and to treade downe Christe , and to establishe the righteousnes of workes . In deede workes must follow faith , but faith must not be workes , or workes faith , but the limites and kingedomes both of the law or workes , and of faith must be rightly distinguished the one from the other .

When we beleue therefore , then doe we liue simply by faith in Christ , who is without sinne , who is also our couerture , our propitiation and remission of sinnes . The office of the lawe . Contrarywise , when we doe the lawe , we worke in deede , but we haue not righteousnes nor life . For the office of the law is not to make righteous and to geue life , but to shew forth sinne , and to destroy . In deede the lawe saith : He that shall doe these thinges shall liue in them . Where is he that doth the lawe . But where is he which doth the lawe : that is , which loueth God with all his hearte , and his neighbour as himselfe ? Therefore no man doth the lawe , and although he goe about to doe it neuer so much : yet in doing it he doth it not : therefore he abideth vnder the Curse . The office of faith . But faith worketh not , but beleueth in Christ the Iustifier . Therefore a man liueth not because of his doing , but because of his beleuing . But a faithfull man performeth the lawe , and that which he doth not , is forgeuen him through the remission of sinnes for Christes sake , and that which is remaining , is not imputed vnto him .

Rom. 10. ● . Paule therefore in this place and in the tenth chapter to the Romaines compareth the righteousnes of the lawe and of faith together , where he saith : He that shall doe those thinges shall liue in them . As though he would say : It were indeede a goodly matter if we could accomplish the law : but because no man doth it , we must flie vnto Christ , who is the ende of the lawe to righteousnes to euery one that beleueth . Rom. 10.4 . Christ the end of the law . Galat. 4.4 5. The Godly do the lawe . He was made vnder the lawe that he might redeeme vs that were vnder the lawe . Beleuing in him we receaue the holy Ghost , and we begin to doe the lawe : and that which we doe not , is not imputed vnto vs because of our faith in Christ . But in the life to come we shall no more haue neede of faith . For then we shall not see darkely through a glasse ( as we now doe ) but we shall see face to face : 1. Cor. 11.11 . that is to say , When faith hath an ond● . there shall be a most glorious brightnes of the eternall Maiestie , in which we shall see God euen as he is . There shall be a true and a perfect knowledge and loue of God , a perfect light of reason and a good wil : not such a morall and philosophicall will as the popish Scholemen dreame of , but an heauenly , diuine and eternall will . Here in the meane time , in spirite by faith , we looke for the hope of righteousnes . Contrariwise they that seeke forgeuenes of sinnes by the lawe , and not by Christ , doe neuer performe the lawe , but abide vnder the Curse .

Paule therefore calleth them onely righteous , Who they are that Paule calleth righteous . which are iustified through the promise , or through faith in the promise , without the lawe . Wherefore , they that are of the workes of the lawe , and will seeme to doe the lawe , doe it not . To doe the lawe . For the Apostle simply concludeth that all they which are of the workes of the lawe , are vnder the Curse , vnder the which they shoulde not be , if they fulfilled the lawe . In deede it is true , that a man doing the workes of the law , shall liue in them : that is , shall be blessed : but such a one can not be founde . Now , seeing there is a double vse of the lawe , A double vse of the lawe . the one politike and the other sptrituall , he that will vnderstande this sentence ciuilly , may doe it after this sorte : He that shall doe those thinges shall liue in them : that is , if a man obey the magistrate outwardly and in the politike gouernment , he shall auoid punishment and death : For the ciuill magistrate hath no power ouer him . This is the politike vse of the lawe , which serueth to bridle those that are rude and vntractable . But Paule here speaketh not of this vse , but entreateth of this place like a Diuine : therefore there is a condition necessarily included . As if he saide : If men could keepe the lawe , they should be happy . But where are they ? They are not therfore Doers of the lawe , except they be first made righteous before and without the lawe through faith .

Wherefore , when Paule curseth and condemneth those that are of the works of the law , he speaketh not of such as are iustified through faith , The imagination of Ierome , vnderstanding Paule as though he spake of the law but morally , and as it is separate from faith . but of such as goe about to be iustified by works without faith in Christ . This I say lest any man should follow the fond imagination of Ierome , who being deceaued by Origene , vnderstoode nothing at all in Paule , but onely considered of him as a meere ciuill Lawyer . Hereupon he reasoneth after this manner : The holy Patriarches , Prophetes , and Kinges were circumcised and offered sacrifice : therefore they obserued the law . But it were a wicked thing to say , that they are vnder the Curse : therfore all they that are of the works of the law are not vnder the Curse . Thus he fighteth against Paule without all iudgement , making no difference betwene the true doers of the law iustified by faith , and those workers which seeke to be iustified by the lawe without faith .

But Paule speaketh here nothing at all against those that are iustified by faith , and are true doers of the law in deede , for they are not of the workes of the law : but againste those which , not onely doe not keepe the law , but also sinne against the same . For the law commaundeth that we should feare , loue , & worship God with a true faith . This they doe not , A picture of al Hypocrites . but choose out new kindes of worship and workes which were neuer commaunded of God , by which God is not pacified , but more prouoked to anger , Mat 15.9 . according to that saying : They worship me in vaine with the commaundementes of men . Therefore they are full of impietie , rebelles against God , and idolaters , sinning greuously against the first commaundement aboue all the rest . Moreouer , they haue also wicked concupiscence and other greate passions . Briefely there is no good thing in them , but that outwardly they would seeme to be righteous , and would haue men to thinke that they doe the law .

So we also which are made righteous by faith , as were the Patriarches , Prophetes and all the Sainctes , are not of the works of the law as concerning the matter of iustification . But in that we are in the flesh , and haue as yet the remnauntes of sinne in vs , we are vnder the law , & yet not vnder the Curse , because the remnaunts of sinne are not imputed vnto vs for Christes sake in whom we beleue . For the flesh is an enemy vnto God , & that concupiscence which yet remaineth in vs , not onely fulfilleth not the law , but also sinneth against the same , rebelling against vs and leading vs captiue into bondage . Rom. 7. Now , if the law be not fulfilled in the Sainctes , Rom. 7.23 . Remnauntes of sinne in the Sainctes , and in the elect of God . but that many things are done in them contrary to the law , if euill concupiscence and the remnauntes of sinne are yet remaining in them , which doe so hinder them that they can not feare and loue God , they can not call vpon God with assured trust , they can not praise God and reuerence his worde as they should do : much more is this true in a man which is not yet iustified by faith , but is an enemy vnto God , and with all his hearte despiseth and hateth the worde and worke of God . Ye see then that Paule speaketh here of such as will fulfill the law and be iustified thereby , although they haue not yet receaued faith , and not of the fathers and Saincts ( as Ierome imagineth ) which are iustified by faith already .

Verse . 13. Christ hath redeemed vs from the the Curse of the law , when he was made a Curse for vs . ( For it is written : Deut●● . ●1 . ●5 . Cursed is euery one that hangeth on tree . )

Here againe Ierome and the Schoolemen which followe him , are much troubled , and miserably racke this most comfortable place , seeking to remoue this ignominie and reproche from Christ , that he should be called a Curse or execration . They shift of this sentence after this manner : that Paule spake not here in good earnest . And therefore they moste wickedly affirme that the Scripture in Paule agreeth not with it selfe . And this they proue after this manner : The sentence ( saye they ) of Moses which Paule here alleadgeth , speaketh not of Christ . Moreouer this generall clause [ who so euer ] which Paule hath , is not added in Moses . Again Paule omitteth this word [ of God ] which is in Moses . To conclude , it is euident enough , that Moses speaketh of a theefe or a malefactor , which by his euil deedes hath deserued the gallowes , as the Scripture plainly witnesseth in the 21. chapter of Deuteronomy . Deut. 3● . ●5 . Therefore they aske this question howe this sentence may be applied to Christ , that he is accursed of God and hanged vpon a tree , seing that he is no malefactor or theefe , but righteous and holy ? This may peraduenture moue the simple and ignoraunt , who thinke that the Sophisters or Scholemen speake these things not only wittely , but religiously also , and by this meanes doe maintaine the honour and glorie of Christ , warning all Christians to beware that they thinke not so wickedly of Christ that he should be made a Curse , &c. Therefore let vs see what the meaning and purpose of Paule is .

Paule here did well fortifie his wordes , and spake very aduisedly and to the purpose . But here againe we must make a distinction , Christ bearing the curse not for himselfe . as the words of Paule doe plainely shewe . For he saith not , that Christ was made a Curse for him selfe , but for vs . Therefore all the weight of the matter standeth in this word , For vs . What this worde for us importeth . For Christ is innocent as concerning his owne person , and therefore he ought not to haue bene hanged vpon a tree : but because , accordinge to the lawe of Moses , euery theefe and malefactor ought to be hanged , therefore Christe also according to the lawe ought to be hanged , for he sustained the person of a sinner and of a theefe , not of one , but of all sinners and theeues . For we are sinners and theeues , and therefore giltie of death and euerlastinge damnation . Christ tooke vpon him the person of a transgressour and therefore must be hanged . Esay . 53.12 . But Christe tooke all our sinnes vpon him , and for them died vpon the crosse : therefore it behoued that he should become a transgressour , and ( as Esay the Prophet sayth chapter .53 . ) to be reckened and accounted among transgressours and trespassers .

And this ( no doubte ) all the Prophetes did foresee in spirite , that Christe shoulde become the greatest transgressour , Christ the greatest sinner of all others , because he bare the sinnes of the whole world . murtherer , adulterer , theefe , rebell and blasphemer that euer was or coulde be in all the worlde . For he being made a sacrifice for the sinnes of the whole worlde , is not nowe an innocent person and without sinnes , is not nowe the Sonne of God borne of the virgin Marie : but a sinner , which hath and carieth the sinne of Paule , which was a blasphemer , oppressour and persecuter : of Peter which denied Christ : of Dauid which was an adulterer , Esay . 53.5 . Mat. 8 17. 1. Pet. 2. ●● . a murtherer , and caused the Gentiles to blaspheme the name of the Lorde : and briefely , which hath and beareth all the sinnes of all men in his bodie , not that he him selfe committed them , Christ tooke our sinnes vpon him . but for that he receaued them being committed or done of vs , and layed them vpon his owne bodie that he might make satisfaction for them with his owne bloude . Therefore this generall sentence of Moses comprehendeth him also ( albeit in his owne person he was innocente ) because it found him amongest sinners and transgressours : Like as the magistrate taketh him for a theefe & punisheth him whom he findeth amonge other theeues and transgressours , though he neuer committed any thinge worthy of death . Nowe , Christ was not onely founde amonge sinners , but of his owne accorde and by the will of his father he woulde also be a companion of sinners , takinge vpon him the flesh and bloud of those which were sinners , theeues , and plunged in all kindes of sinne . When the lawe therefore founde him among theeues , it condemned and killed him as a theefe .

What incommodities followe of the doctrine of the Scholemen . The Sophisters and Scholemen doe spoile vs of this knowledge of Christe and moste heauenly comforte ( namely that Christe was made a Curse , to the ende he might deliuer vs from the Curse of the lawe ) when they separate him from sinnes and sinners , and onely sette him out vnto vs as an example to be followed . By this meanes they make Christ , Christ must be wrapped as well in our sinnes , as in our flesh and bloud . not onely vnprofitable vnto vs , but also a Iudge and a Tyraunte , which is angry with our sinnes and condemneth sinners . But we must as well wrappe Christ and knowe him to be wrapped in our sinnes , in our malediction , in our death , and in all our euils , as he is wrapped in our flesh and in our bloud .

But some man will say : It is very obsurde and sclaunderous , An obiection , that Christ ought not to be called a Curse . to call the Sonne of God a cursed sinner . I aunswere : If thou wilt denye him to be a sinner and to be accursed , deny also that he was crucified and died . For it is no lesse absurde to say , that the Sonne of God ( as our faith confesseth and beleeueth ) , was crucified and suffered the paines of sinne and death , then to say that he is a sinner and accursed . But if it be not absurde to confesse and beleue , that Christ was crucified betwene two theeues , then is it not absurde to saye also that he was accursed and of all sinners the greatest . These wordes of Paule are not spoken in vaine : Christ is made a Curse and become sinne for vs . 2. Cor. 5. ● . Christ was made a Curse for vs . God made Christ which knewe no sinne , to become sinne for vs , that we in him might be made the righteousnes of God . 2. Cor. 5.

After the same maner Iohn the Baptist calleth him The Lambe of God which taketh away the sinnes of the worlde . Io. 1.29 . Christ the Lambe of God 1. Pet. 2.22 . He verely is innocente , because he is the vnspotted and vndefiled Lambe of God . But because he beareth the sinnes of the worlde , his innocencie is charged with the sinnes and gilte of the whole worlde . Whatsoeuer sinnes , I , thou , and we all haue done or shall doe hereafter , they are Christes owne sinnes as verely as if he him selfe had done them . To be briefe , our sinne must needes become Christes owne sinne , Our sinne must become Christes owne sinne . or els we shall perish for euer . This true knowledge of Christ , which Paule and the Prophetes haue moste plainely deliuerede vnto vs , the wicked Scholemen and Sophisters haue darkened and defaced .

Esay in the .53 . chapter speaketh thus of Christ : Esay 53.6 . God ( saith he ) laid the iniquitie of vs all vpon him . We must not make these wordes lesse then they are , but leaue them in their owne proper signification . For God dallieth not in the wordes of the Prophet , but speaketh earnestly , & of greate loue : to wit , that Christ this Lambe of God shoulde beare the sinnes of vs all . But what is it to beare ? The Sophisters aunswere , to be punished . Wery well . But wherfore is Christ punished ? It is not because he hath sinne and beareth sinne ? Nowe , that Christe hath sinne , the holy Ghoste witnesseth in the 40. Psalme : Psal. 40 . 1● . My sinnes haue taken suche holde of me , that I am not able to looke vppe , yea they are more in number then the heares of my heade . In this psalme and certaine others the holy Ghost speaketh in the person of Christe , and in plaine wordes wittenesseth , that he had sinnes . For this testimonie is not the voice of an innocent Christ , but of a suffering Christ , which tooke vpon him to beare the person of all sinners , and therefore was made giltie of the sinnes of the whole worlde .

Wherefore Christ was not onely crucified and died , but sinne also ( through the diuine loue ) was laide vpon him . When sinne was layed vpon him , then cometh the lawe and saith : euery sinner must dye . Therefore , O Christ , if thou wilt aunswere , become giltie , and suffer punishment for sinners , thou must also beare sinne and malediction . Paule therefore doth very well alleadge this generall sentence out of Moses as concerning Christ : Euery one that hangeth vpon the tree is the accursed of God : but Christ hath hanged vpon the tree , therefore Christ is the accursed of God .

A singular consolation of the faithfull . And this is a singular consolation for all Christians , so to cloth Christ with our sinnes , and to wrappe him in my sinnes , thy sinnes , and in the sinnes of the whole world , and so to * * He alludeth to the brasen Serpent . beholde him bearing all our iniquities . For the beholdinge of him after this manner , shall easilie vanquish all the fantasticall opinions of the Papistes concerning the iustification of workes . For they doe imagine ( as I haue sayde ) a certaine faith formed and adorned with charitie . By this ( say they ) sinnes are taken away and men are iustified before God . The faith of the Papistes formed and made perfect with charity . And what is this els ( I pray you ) but to vnwrappe Christ , and to strip him quite out of our sinnes , to make him innocente and to charge and ouerwhelme our selues with our owne sinnes , and to looke vpon them , not in Christ , but in our selues . Yea , what is this els but to take Christ cleane away , and to make him vtterly vnprofitable vnto vs ? Our sinnes are taken away by Christ alone . For if it be so that we put away sinne by the workes of the law and charitie , then Christ taketh them not away . For if he be the Lambe of God ordained from the beginning to take away the sinnes of the world : and moreouer if he be so wrapped in our sinnes , that he be became accursed for vs , it must needes followe that we can not be iustified by workes . For God hath laide our sinnes , not vpon vs , but vpon his Sonne Christ , that he bearing the punishment thereof , might be our peace , and that by his stripes we might be healed . Therefore they can not be taken away by vs . To this all the Scripture beareth witnesse : and we also doe confesse the same in the Articles of the Christian beleefe , when we say : I beleue in Iesus Christ the Sonne of God , which suffered , was crucified and died for vs .

Hereby it appeareth that the doctrine of the Gospel , which of all other is most sweete and ful of singular consolations , speaketh nothing of our workes or of the workes of the lawe , Of what pointes the doctrine of the Gospell encreateth . but of the inestimable mercy and loue of God towardes vs most wretched and miserable sinners : to witte , that our most mercifull father seeing vs to be oppressed and ouerwhelmed with the curse of the lawe and so to be holden vnder the same that we could neuer be deliuered by our owne strength out of it , he sent his onely sonne into the world and laied vpon him all the sinnes of all men , saying : Be thou Peter that denier : Paule that persecuter , blasphemer , and cruell oppressor : Dauid that adulterer : that sinner which did eate the apple in Paradise : that theefe hanginge vpon the crosse : and briefely , be thou the person which hath committed the sinnes of all men : See therefore that thou pay and satisfie for them . Here now cometh the law and saith : I finde him a sinner , The law hath accused and killed Christ . and that such a one as hath taken vpon himselfe the sinnes of all men , and I see no sinnes els but in him : therefore let him die vpon the crosse : and so he setteth vpon him and killeth him . By this meanes the whole world is purged and clensed from all sinnes , & so deliuered from death and all euils . Now , sinne being vanquished and death abolished by this one man , God would see nothing els in the whole world if it did beleue , but a meere clensing & righteousnes . And if any remnaunts of sinne should remaine , yet for the great glory that is in Christ , God would winke at them & not behold them .

Thus we must magnifie the article of Christian righteousnes againste the righteousnes of the lawe and workes : The article of iustification . albeit no eloquence is able sufficiently to set forth the inestimable greatnes therof . Wherfore the argument that Paule handleth in this place , of al other is most mighty against all the righteousnes of the lawe . For it containeth this inuincible * * This opposition , called Antithesis , is a comparing and matching of two contraties together . opposition which can not be denied : that is , if the sinnes of the whole world be in that one man Iesus Christ , then are they not in the world . But if they be not in him , then are they yet in the world . Also , if Christ be made giltie of all the sinnes which we all haue committed , them are we loosed from all sinnes , but not by our selues , nor by our owne workes or merites , but by him . But if he be innocent and beare not our sinnes , then doe we beare them , and in them we shall die and be damned . 1. Cor. 15.57 . But thankes be to God who hath geuen vs victorie by our Lorde Iesus Christ . Amen .

But now let vs see by what meanes these two thinges so contrary & so repugnant may be reconciled together in this one person Christ . A maruelous com●ate betwene sinne and righteousnes in Christ . Not onely my sinnes and thine , but also the sinnes of the whole world , either past , present , or to come , doe take holde vpon him , and goe about to condemne him , as also they do in deede condemne him . But because in the self same person , which is the highest , the greatest and the onely sinner , there is also an euerlasting and inuincible righteousnes : therefore these two doe encounter together , the highest , the greatest and the onely sinne , and the highest , the greatest and the onely righteousnes . Here one of them must needes be ouercome and geue place to the other , seeing they fight together with so great force and power . The sinne therfore of the whole world cometh vpon righteousnes with all maine & might . In this combate what is done ? Righteousnes is euerlasting , immortall and inuincible . Righteousnes . Sinne also is a most mightie and cruell Tyranne , ruling and raigning ouer the whole world , subduing and bringing all men into bondage . To conclude , sinne is a strong and a mightie God , which deuoureth all mankinde , Sinne . . learned , vnlearned , holy , mightie and wise men . This Tyranne ( I say ) flieth vpon Christ , & will needes swallow him vp , as he doth all other . But he seeth not that he is a person of inuincible and euerlasting righteousnes . Therefore in this combate sinne must needes be vanquished and killed , Righteousnes the conquerour of sinne . and righteousnes must ouercome , liue , & raigne . So in Christ all sinne is vanquished , killed & buried , & righteousnes remaineth a conquerour and raigneth for euer .

In like manner , death , which is an omnipotent Queene and Emperesse of the whole world , killing Kings , Princes , and generally all men , The combate betwene life and death . doth mightely encounter with life , thinking vtterly to ouercome it and to swallow it vp : and that it goeth about , it bringeth to passe in deede . But because life was immortall , therefore when it was ouercome , yet did it ouercome and get the victory , vanquishing and killing death .

Death therfore through Christ is vanquished & abolished throughout the whole world , The conquered life the vanquisher of death . so that now it is but a painted death , which losing his stinge , can no more hurte those that beleue in Christ , who is become the death of death , as Hoseas the prophet saith : O death I wil be thy death .

Hoseas . 13.34 . So the Curse , which is the wrathe of God vppon the whole world , hath the like conflict with the Blessing : that is to say , with grace and the eternall mercye of God in Christe . The conflict of the curse with the blessing . The Curse therefore fighteth against the Blessing , and would condemne it and bring it to nought : but it can not so doe . For the Blessing is diuine and euerlasting , Christ the ouercommer of the Curse . and therfore the Curse must needes geue place . For if the blessing in Christ could be ouercome , then should God himselfe also be ouercome . But this is impossible : therefore Christ the power of God , righteousnes , Blessing , grace and life , ouercometh & destroieth these monsters , sinne , death and the Curse , without warre or weapons , in his owne body , and in himselfe , as Paule deliteth to speake : Colos. 2.15 . Spoiling ( saith he ) all principalities and powers , and triumphing ouer them in himselfe , so that they can not any more hurt those that doe beleue .

And this circumstance , In him selfe , In him selfe . maketh that combate much more wonderfull & glorious . For it sheweth that it was necessary , that these inestimable things should be accomplished in that one only person Christ ( to witte , that the Curse , sinne & death should be destroied & the Blessing , righteousnes and life should succede in their place ) , and that so the whole creature through this one person should be renued . Sinne and death abolished to all beleuers . Therefore if thou looke vpon this person Christ , thou shalt see sinne , death , the wrath of God , hell , the Deuill and all euils vanquished and mortified in him . Forasmuch then as Christ reigneth by his grace in the heartes of the faithfull , there is no sinne , no death , no curse : but where Christ is not knowne , there all these thinges doe still remaine . Therefore all they which beleue not , doe lacke this inestimable benefite and glorious victory . Io. 5.40 For this ( as S. Iohn saith ) is our victory that ouercometh the world , euen our faith .

This is the principal Article of all Christian doctrine , which the popish Scholemen haue altogether darkened . They that deny the article of the Diuiniti of Christ deny also the article of redemption . And here ye see how necessary a thing it is to beleue and to confesse the Article of the Diuinitie of Christ : which when Arrius denied , he must needes also deny the Article of our redemption . For to ouercome the sinne of the world , death , the Curse and the wrath of God in himselfe , is not the worke of any creature , but of the diuine power . Therefore he which in him selfe should ouercome these , must needes be truly and naturally God . For against this mightie power of sinne , death and the curse ( which of it selfe reigneth throughout the world and in the whole creature ) it was necessary to set a more high and mightie power . But besides the soueraigne and diuine power , no such power can be found . Wherfore , to abolish sinne , to destroy death , to take away the curse in himselfe : and againe , to geue righteousnes , to bringe life to light , and to geue the Blessing , are the workes of the diuine power onely and alone . Now because the Scripture doth attribute all these to Christe , therefore he in him selfe is life , righteousnes and Blessing , which is naturally and substantially God . Wherefore they that denye the Diuinitie of Christ , They become Turkes and Gentiles which denie the Diuinitie of Christ . doe lose all Christianitie and become altogether Gentiles and Turkes . We must learne therfore diligently the Article of iustification ( as I often admonish you ) . For all the other Articles of our faith are comprehended in it : and if that remaine sounde , then are all the rest sound . Wherfore when we teach that men are iustified by Christ , that Christ is the conquerour of sinne , Christ God by nature . death and the euerlasting Curse : we witnes therewithall that he is naturally and substantially God .

The blindnes and wickednes of the Papistes . Hereby we may plainely se how horrible the wickednes and blindnes of the Papistes was , which taught that these cruell and mightie Tirauntes , sinne , death and the Curse ( which swallowe vp all mankinde ) must be vanquished , not by the righteousnes of the law of God ( which , although it be iust , good , and holy , can doe nothing but bring men vnder the Curse ) : but by the righteousnes of mannes owne workes , as by fasting , pilgrimages , masses , vowes , & such other like paltrie . But ( I pray you ) was there euer any founde that being furnished with this armour , ouercame sinne , death and the Deuill ? Paule in the .6 . The harnesse of Christians ▪ set out , Ephes. 6. chapter to the Ephesians describeth a farre other manner of armour , which we must vse against these most cruell and raging beastes . Therefore in that these blind buzzardes and leaders of the blind , haue set vs naked and without armour before these inuincible and most mightie Tyrauntes , they haue not onely deliuered vs vnto them to be deuoured , but also haue made vs ten times greater and more wicked sinners then either theeues , whores or murtherers . For it belongeth onely to the diuine power to destroy sinne and to abolish death , The worke of God , to abolish death and to geue life . to create righteousnes and to geue life . They haue attributed this diuine power to our owne workes saying : If thou shalt doe this worke or that , thou shalt ouercome sinne , death and the wrath of God : And by this meanes they set vs in Gods place , making vs in very deede ( if I may so say ) euen naturally God himselfe . And herein the Papistes , vnder the name of Christe , haue shewed them selues to be seuen folde more wicked Idolaters , then euer were the Gentiles . For it hapneth to them , 2. Pet. 2. ●1 . as it doth to the Sowe , which after she is washed , walloweth her selfe againe in the myre . And as Christ sayth : After they are falne away from faith an euill spirite entreth againe into the house , Luke . 11.26 . out of that which he was driuen , and taketh vnto him seuen worse spirites then him selfe , and there dwelleth . And then the later ende of that man is worse then the beginninge .

What maner of doctrine the doctrine of the Gospell i● . Let vs therfore receaue this most sweete doctrine and full of comfort with thankes geuing , and with an assured Faith , which teacheth that Christ being made a Curse for vs ( that is , a sinner subiecte to the wrath of God ) did put vpon him our person , and laid our sinnes vpon his owne shoulders , saying : I haue committed the sinnes which all men haue committed . Therefore he was made a Curse in deede according to the lawe , not for him selfe , but as ( Paule sayeth ) for vs . For vnlesse he had taken vpon himselfe my sinnes and thine , and the sinnes of the whole world , the law had had no right ouer him , which condemneth none but sinners onely , and holdeth them vnder the Curse . Christ tooke our sinnes of his owne accord , and therfore it behoued him to be made a Curse for them . Wherfore he coulde neither haue ben made a Curse nor die , sith the onely cause of the Curse and of Death is sinne , from the which he was free . But because he had taken vpon him our sinnes , not by constraint , but of his owne good wil , it behoued him to beare the punishment & wrath of God : not for his owne person ( which was iust and inuincible , and therfore could be found in no wise giltie ) but for our person .

So making a happie chaunge with vs , he tooke vpon him our sinnefull person , and gaue vnto vs his innocente and victorious person . Wherwith we being now clothed , are freed from the Curse of the lawe : for Christ was willingly made a Curse for vs , saying : As touching mine owne person , I am blessed , and neede nothing . But I will put of mine owne person , and will put vppon me your person and your apparell : that is , your humane nature , Philip. 2.7 . and will walke in the same among you , and will suffer Death to deliuer you from Death . Nowe , he thus bearing the sinne of the whole world in our person , was taken , suffered , was crucified and put to death , & became a Curse for vs . But because he was a person diuine and euerlasting , it was impossible that death should holde him . Wherefore he rose againe the third day from death , and now liueth for euer : and there is neither sinne , nor death , nor our shape founde in him any more , but meere righteousnes , life and euerlasting blessednes .

This image and this myrrour we must haue continually before vs , and beholde the same with a stedfast eye of Faith. He that doth so , hath this innocencie and victory of Christ , although he be neuer so great a sinner . By Faith onely therefore we are made righteous , Faith onely layeth holde vpon the victory of Christe . for Faith layeth hold vpon this innocencie & this victorie of Christ . Loke then howe much thou beleuest this , so much thou doest enioy it . If thou beleeue sinne , death , and the Curse to be abolished , they are abolished . For Christ hath vanquished and taken away these in him selfe , and will haue vs to beleue , that like as in his owne person there is now no appearaunce of a sinner nor token of death , euen so is there none in ours , seeing he hath performed all things for vs .

Wherfore , if sinne vexe thee and death terrifie thee , thinke that it is ( as it is in deede ) but an imagination , & a false illusion of the Deuil . For in very deede there is now no Sinne , no Curse , no Death , no Deuill any more , for Christ hath vanquished and abolished all these things . Therefore the victorie of Christ is most certaine , and there is no defect in the thing it selfe , since it is most true , but in our incredulitie : for it is a hard matter to reason to beleeue these inestimable good things and vnspeakeable riches . Moreouer , the Deuill also with his vaine spirites ceaseth not to assaile vs . The Deuil and heretikes lie in wait to deceaue the Godly . The Deuill with his fiery dartes , his ministers with their wicked and false Doctrine goe about to wrest from vs and vtterly to deface this doctrine . And specially for this Article , which we doe so diligently teach , we sustaine the hatred and cruell persecution of the Deuill and of the world . For Sathan feeleth the power and fruite of this Article .

And that there is in deede no more sinne , death , or malediction , since Christ nowe raigneth : we confesse daily in the Creede of the Apostles : I beleue that there is an holy Church . I beleue that there is an holy Church . Which is in deede nothing else , but as if we should say : I beleue that there is no sinne , no malediction , no death in the Church of God . For they which do beleue in Christ , are no sinners , are not giltie of death , but are holy and righteous , lordes ouer sinne and death , & liuing for euer . But Faith onely seeth this : for we say , I beleeue an holy Church . But if thou beleue reason and thine owne eyes , thou wilt iudge cleane contrary . For thou seest many things in the Godly which offend thee . The weaknes of the godly . Thou seest them sometime to fall into sinne , and to be weake in Faith , to be subiect vnto wrath , enuie , and such other euill affections : therefore the Church is not holy . I deny the consequence . If I looke vpon mine owne person , or the person of my brother , it shall neuer be holy . But if I behold Christ , who hath sanctified and clensed his Church , then is it altogether holy : for he hath taken away the sinnes of the whole world .

Therfore , where sinnes are seene and felt , there are they in deede no sinnes . For according to Paules Diuinitie , there is no sin , no death , no malediction any more in the world , but in Christ , who is the Lambe of God that hath taken away the sinnes of the world : who is made a Curse that he might deliuer vs from the Curse . Contrariwise , according to Philosophie and reason , sinne , death , and the Curse , are no where else but in the world , in the flesh , or in sinners . For , a Sophisticall Diuine can speake no otherwise of sinne , What the Sophisters thinke of Christe . then doth the Heathen Philosopher . Like as ( sayeth he ) the colour sticketh in the wall , euen so doth sinne in the world , in the flesh , or in the conscience : therfore it is to be purged by contrary operations , to witte , by charitie . But true Diuinitie teacheth that there is no sinne in the world any more : for Christ vpon whom the Father hath cast the sinnes of the whole world , hath vanquished and killed the same in his owne body . Esay . 5● . To the beleuers , sinne and death are aboli●hed . He once dying for sinne and raised vp againe , dieth nowe no more . Therefore whersoeuer is a true faith in Christ , there sinne is abolished , dead , and buried in deede . But where no Faith in Christ is , there sinne doth still remaine . The remnants of sinne dead in the saincts . And albeit the remnaunts of sinne be as yet in the Saintes because they beleue not perfectly , yet are they dead in that they are not imputed vnto them because of their Faith in Christe .

This is therfore a strong and a mighty argument which Paule here prosecuteth against the righteousnes of workes . Christ hath redemed vs from the Curse , therfore not the lawe . It is not the lawe nor workes that doe deliuer vs from the euerlasting Curse , but Christe alone . See therefore good Christian reader I beseech thee , that thou distinguish Christ from the law , and diligently marke how Paule speaketh , and what he sayth . All ( sayth he ) which doe not fulfil the law , are necessarily vnder the Curse . But no man fulfilleth the law : therfore all men are vnder the Curse . He addeth moreouer an other proposition : By nature we are all vnder the Curse , but Christ hath redemed al that beleue in him . Christ hath redemed vs from the Curse of the law , being made a Curse for vs : It followeth then that the lawe and workes doe not redeeme vs from the Curse , but doe bring vs rather vnder the Curse . Charitie therefore , ( which , as the Schoolemen say , geueth forme and perfection vnto Faith ) hath not onely not redemed vs from the Curse , but rather it wrappeth vs more and more in the Curse .

This text then is plaine , that all men , yea the Apostles , Prophets , and Patriarks had remained vnder the Curse , if Christ had not set him selfe against sinne , death , the Curse of the law , the wrath and iudgement of God , and ouercome them in his owne body : for no power of flesh and bloud could ouercome these huge and hideous Monsters . But now , Christ is not the law or the worke of the law , but a diuine and humane person , which tooke vpon him sinne , the condemnation of the lawe and death , not for him selfe , but for vs . Wherfore all the weight and force hereof consisteth in this word , For vs .

We must not then imagine Christ to be innocent & as a priuate person ( as doe the Schoolemen , and almost all the Fathers haue done ) which is holy and righteous for him selfe onely . All men , yea the most holy , remaine vnder the Curse , without Christ . True it is in deede that Christe is a person most pure and vnspotted : but thou must not stay there : for thou hast not yet Christe , although thou knowe him to be God and man : but then thou hast him in deede , when thou beleeuest that this most pure and innocent person is freely geuen vnto thee of the Father to be thy high Priest and Sauiouer , Howe Christ is truely knowen . yea rather thy seruaunt , that he putting off his innocentie and holines , and taking thy sinnefull person vpon him , might beare thy sinne , thy death , and thy Curse , and might be made a sacrifice and a Curse for thee , that by this meanes he might deliuer thee from the Curse of the lawe .

Ye see then with what an Apostolike spirite Paule handleth this argument of the Blessing and of the Curse , whilest he not onely maketh Christ subiect to the Curse , but sayth also that he is made a Curse . So in the. 2. Corrin . 5. he calleth him Sinne , when he sayth : He hath made him to be Sinne for vs , which knew no sinne , that we shoulde be made the righteousnes of God in him . 2. Cor. 5.25 . And although these sentences may be well expounded after this maner : Christ is made a Curse , that is to say , a sacrifice for the Curse : and Sinne , that is , a sacrifice for sinne , Christ is made a Curse and sinne for vs . yet in my iudgement it is better to keepe the proper signification of the words , because there is a greater force and vehemencie therin . For when a sinner cometh to the knowledge of him selfe in deede , he feeleth not onely that he is miserable , but misery it selfe : not onely that he is a sinner & is accursed , but euen sinne and malediction it selfe . For it is in deede a great matter to beare sinne , the wrath of God , malediction and death . Wherefore that man which hath a true feeling of these things ( as Christ did truely & effectually feele them for all mankinde ) is made euen sinne , death , and malediction it selfe .

Paule therefore handleth this place with a true Apostolicall spirite . There is neither Sophister , nor Lawyer , nor Iew , nor Anabaptist , nor any other that speaketh as he doeth . For who durst alleage this place out of Moises : Accursed is euery one that hangeth on tree , and applie it vnto Christ ? Like as Paule then applied this sentence to Christ , euen so may we apply vnto Christe , not onely that whole . 27. chap. of Deuteronomie , but also may gather all the Curses of Moises lawe together , and expound the same of Christ . For as Christ is innocent in this generall lawe , touching his owne person , so is he also in all the rest . All the curses of the lawe be laid vpon Christ . And as he is giltie in this generall lawe in that he is made a Curse for vs , and is hanged vpon the crosse as a wicked man , a blasphemer , a murtherer & a traitour : euen so is he also giltie in all others . For all the Curses of the law are heaped together and laide vpon him , and therfore he did beare and suffer them in his owne body for vs . He was therfore not onely accursed , but was also made a Curse for vs .

This is rightly and after a true Apostolicall manner to interprete the Scriptures . For a man is not able to speake after this manner without the holy Ghost : that is to say , to comprehend the whole lawe in this one saying : Christ is made a Curse for vs , and lay the same altogether vpon Christe : This is a most sure argument taken out of the whole lawe . and contrariwise to comprehend all the promises of the Scripture , and say , that they are all at once fulfilled in Christ . Wherfore this is in deede an Apostolike and inuincible argument , not taken out of one place of the lawe , but out of the whole lawe : which Paule also vseth as a sure ground .

Here we may see with what diligence Paule read the holy Scriptures , and howe exactly he wayed euery worde of this place : Paule diligently wayeth this sentence of Genesis : In thy seede . &c. In thy seede shall all the nations of the earth be blessed . First , out of this worde Blessing . &c. he gathereth this argument : If blessing shall be geuen vnto all nations , then are all nations vnder the Curse , yea the Iewes also , who haue the lawe . And he alleageth a testimonie of the Scripture , wherby he proueth that all the Iewes which are vnder the lawe , are vnder the Curse : For Cursed is euery one which abideth not in all the things that are written in this booke .

Moreouer , he diligently wayeth this clause : All nations . All nations . Out of the which he gathereth thus : that the Blessing belongeth not onely to the Iewes , but also to all the nations of the whole world . Seing then it belongeth to all nations , it is impossible that it should be obtained through the lawe of Moises , The Iewes attained not to righteousnes through the lawe . Rom. 10. for as much as there was no nation that had the law , but onely the Iewes . And although they had the law , yet were they so farre of from obtaining the Blessing through it , that the more they indeuoured to accomplish it , the more they were subiecte to the Curse of the lawe . Wherfore there must needes be an other righteousnes which must be farre more excellent then the righteousnes of the law , through which , not onely the Iewes , but also all nations through out the whole world , must obtaine the Blessing .

Finally , these words : In thy Seede , In thy seede . he expoundeth after this maner , that a certaine man should issue out of the seede of Abraham , that is to say , Christ , through whom the Blessing should come afterwards vpon all nations . Christ became accursed , that he might blesse all nations . Seing therfore it was Christe that should blesse all nations , it was he also that should take away the Curse from them . But he could not take it away by the law , for by the lawe it is more & more encreased . What did he then ? He ioyned himself to the companie of the accursed , taking vnto him their flesh and their bloud , and so set him self for a Mediator betwene God and men , saying : How the nations were deliuered from the Curse . In one person Christ ioyneth God and man together . Although I be flesh and bloud , and now dwell among the accursed , yet notwithstanding I am that Blessed one through whom all men must be blessed . So in one person he ioyned God and man together , and being vnited vnto vs which were accursed , he was made a Curse for vs , & hid his Blessing in our sinne , in our death , and in our Curse , which condemned him and put him to death . But because he was the Sonne of God , he coulde not be holden of them , Hypocrites are offended at the doctrin of the gospell . but ouercame them , led them captiue and triumphed ouer them : and whatsoeuer did hang vpon flesh , which for our sake he tooke vpon him , he caried it with him . Wherefore all they that cleaue vnto this flesh , are blessed and deliuered from the Curse , that is , from sinne , and euerlasting death .

They that vnderstand not this benefite of Christ ( wherof the gospell specially intreateth ) and knowe not an other righteousnes besides the righteousnes of the lawe , when they heare that the workes of the lawe are not necessary to saluation , but that men doe obtaine the same by onely hearing and beleuing that Christe the Sonne of God hath taken vpon him our flesh and ioyned him selfe to the accursed , to the ende that all nations might be blessed , they ( I say ) are offended : for of all this they vnderstand nothing , or else they vnderstand it carnally . For their mindes are occupied with other cogitations & fantastical imaginations : therfore these things seeme vnto them straunge matters . Yea euen vnto vs which haue receaued the first fruites of the spirit , it is vnpossible to vnderstand these things perfectly : for they mightely fight against reason .

To conclude , all euils should haue ouerwhelmed vs , as they shall ouerwhelme the wicked for euer . But Christ being made for vs a transgressor of all lawes , giltie of all our malediction , our sinnes , and al our euils , cometh as Mediatour betwene , embracing vs wicked and damnable sinners . He tooke vpon him and bare all our euils , which should haue oppressed and tormented vs for euer : and these caste him downe for a while , and ranne ouer his head like water , as the Prophet in the person of Christ complaineth when he sayth : Thy indignation sore presseth me , Psa. 88.15.16 . and thou hast vexed me with all thy stormes . Again : Thine indignations haue gone ouer me , and thy terrours haue troubled me . By this meanes we being deliuered from these euerlasting terrours and anguish through Christe , shall enioy an euerlasting and inestimable peace and felicitie , so that we beleue this .

These are the reuerend mysteries and secretes , which Moises also somwhat parkly in some places did for eshew : The true mysteries . The Fathers of the old Testament reioyced more of the benefite of Christ then we doe . which also the Prophets & Apostles did know , & did deliuer to their posteritie . Of which thing to come , the Saincts of the old Testament reioyced more , then we doe for the same already exhibited vnto vs . In deede we do acknowledge that this knowledg of Christ & of the righteousnes of faith , is an inestimable treasure : but we conceaue not therby such a ful ioy of spirite , as the Prophets and Apostles did . Hereof it cometh , that they ( and specially Paule ) so plentifully set forth and so diligently taught the Article of Iustification . For this is the proper office of an Apostle , The proper office of Apostles . to set forth the glory and benefit of Christ , and thereby to raise vp and to comfort troubled and afflicted consciences .

Verse . 14. That the blessing of Abraham might come vpon the Gentiles through Christ Iesus .

Paule hath alwayes this place before his eyes : In thy seede &c. For the Blessing promised vnto Abraham , could not come vpon the Gentiles , The blessing geuen vnto the Gentiles by Christe . but onely by Christ the seede of Abraham : and that by this meanes : to witte , that it behoued him to be made a Curse , that this promise made vnto Abraham : In thy seede shall all nations be blessed , might so be fulfilled . Therfore by no other meanes could this be done that is here promised , but that Iesus Christ must needes become a Curse , and ioyne him selfe to those that were accursed , that so he might take away the Curse from them , and through his Blessing might bring vnto them righteousnes and life . And here marke ( as I haue also forewarned you ) that this word Blessing is not in vaine , as the Iewes dreame , The worde Blessing . who expound it to be but a salutation by word of mouth or by wryting . But Paule entreateth here of sinne and righteousnes , of death and life before God . He speaketh therefore of inestimable and incomprehensible things , when he sayth : that the Blessing of Abraham might come vpon the Gentiles through Iesus Christ .

Ye see moreouer what merits we bring , Our desert wherby we obtaine the Blessing . & by what meanes we obtain this Blessing . This is the merite of Congruence & worthines , these are the works preparatiue wherby we obtain this righteousnes , that Christ Iesus was made a Curse for vs . For we are ignorant of God , enemies of God , dead in sinne , & accursed : and what is our desert then ? What can he deserue that is accursed , ignorant of God , dead in sinnes , and subiect to the wrath & iudgement of God ? When the Pope excommunicateth a man , whatsoeuer he doth , is counted accursed . How much more then may we say , that he is accursed before God ( as all we are before we know Christ ) which doth nothing else but cursed things ? The way how to escape the Curse . Wherefore there is no other way to auoide the Curse , but to beleue , and with assured confidence to say : Thou Christ art my sinne & my Curse , or rather I am thy sinne , thy Curse , thy death , thy wrath of God , thy hell : and contrariwise , thou arte my righteousnes , my Blessing , my life , my grace of God , and my heauen . For the text sayeth plainely : Christe is made a Curse for vs . Therefore we are the cause that he was made a Curse : nay rather we are his Curse .

This is an excellent place , & full of spiritual consolation , & albeit it satisfie not the blind & hard harted Iewes , yet it satisfieth vs that are baptised , and haue receaued this doctrine , and concludeth most mightely , that we are blessed through the Curse , the sinne , & the death of Christ , that is to say , we are iustified and quickned vnto life . So long as sinne , death and the Curse do abide in vs , sinne terrifieth , death killeth , and the Curse condemneth vs . But when these are translated and laid vpon Christes backe , Our sinnes are cast vpon Christ and his righteousnes is geuen vnto vs . then are these euils made his owne , and his good thinges are made ours . Let vs therefore learne in all tentations to translate sinne , death , the Curse and all euils which oppresse vs , from our selues vnto Christ , and againe , from him vnto our selues , righteousnes , mercy , life and blessing . For he beareth all our euils vpon him . God the father cast the iniquities of vs all , The mercy of God towards sinners vnspeakeable . as Esay the Prophet saith , vpon him : And he hath taken them vpon him willingly , for he was not giltie . But this he did , that he might fulfill the will of his father , by the which we are made holy for euer .

This is that infinite and vnmeasurable mercy of God , which Paule would gladly amplifie with all eloquence and plentie of wordes , The greatnes of Gods mercy is so exceeding , that it can scant be beleued . but the slender capacitie of mans heart can not comprehende , and much lesse vtter , that vnsearchable deapth and burning zeale of Gods loue towards vs . And verely the inestimable greatnes of Gods mercy , not only engendreth an hardnes to beleue , but also incredulitie it selfe . For I doe not onely heare that almightie God the creatour and maker of all things is good and merciful , but also that the same high souereigne Maiestie was so careful for me a damnable sinner , a child of wrath and of euerlasting death , that he spared not his owne deare Sonne , but deliuered him to a most opprobrious and shamefull death , that he hanging betwene two theeues , might be made a Curse and sinne for me a cursed sinner , Of what things the Gospell entreateth . that I might be made blessed : that is to say , the childe and heire of God . Who can sufficiently praise and magnify this exceeding great goodnes of God ? Not all the Angels in heauen . Therfore the doctrine of the Gospell the booke of God , speaketh of farre other matters then any booke of policie or philosophie , yea or the booke of Moses himselfe : to wit , of the vnspeakeable and most diuine giftes of God , which farre passe the capacitie and vnderstanding both of men and Angels .

Verse . 14. That we might receaue the promise of the spirite through faith .

This is a phrase of the Hebrewes : The promise of the spirite : The promise of the spirite . that is to say , the spirite promised . Now , the spirite is freedom from the law , sinne , death , the Curse , hel , and from the wrath and iudgement of God . Here is no merite or worthines of ours , but a free promise and a gifte geuen through the Seede of Abraham , The nature of Faith. that we may be free from all euils , and obtaine all good things whatsoeuer . And this libertye & gift of the spirite , we receiue not by any other merites then by Faith alone . For that onely taketh holde of the promise of God , as Paule plainly sayth in this place : that we might receaue the promise of the spirite , Verse . 14. not by workes , but by Faith.

This is in dede a sweete and a true Apostolike doctrine , What maner of doctrine the Apostolicall doctrine is . which sheweth that those things are fulfilled for vs , & now geuen to vs , which many Prophets & Kings desired to see & to heare . And such like places as this one is , were gathered together out of diuers sayings of the Prophets , which forsaw long before in spirite , that all things should be chaunged , repaired , and gouerned by this man Christe . Therfore the Iewes hauing the law of God , did notwithstanding besides that law , looke for Christ . None of the Prophets or gouernours of the people of God , did make any new lawe , but Elias , Samuel , Dauid , & all the other Prophets did abide vnder the law of Moses : they did not appoint any new tables , or a new kingdom & priesthode : The chaunge of things reserrued to Christ alone . for that new chaunge of the kingly priesthoode of the law & the worship , was referred & kept to him only of whom Moises had prophesied longe before : The Lord thy God shal raise vp a Prophet vnto thee of thine owne nation , and from among thy brethren : Him shalt thou heare . As if he should say : Thou shalt heare him onely , and none besides him .

This the Fathers well vnderstode , for none could teach greater and higher poynts then Moises him selfe , who made excellent lawes of high and great matters , as are the ten commaundements , especially the first commaundement : I am the Lord thy God : Exod. ●0 . Thou shalt haue no other Gods but me : Thou shalt loue the Lord thy God with all thy heart &c. This law concerning the loue of God , doth comprehend the very Angels also . Therfore it is the headspring of all diuine wisedom . The first commaundement the spring of all the wisedom of God . And yet was it necessary notwithstanding , that an other teacher should come , that is to say , Christ , which should bring & teach an other thing farre passing these excellent lawes : to witte , grace and remission of sinnes . This is therfore a mightie text . For in this short sentence : That we might receaue the promise of the spirite by faith , Paule poureth out at once what so euer he was able to say . Therfore when he can goe no further ( for he could not vtter any greater or more excellent thing ) , he breaketh of , and here he stayeth .

Verse . 15. Brethern , I speake according to man : Though it be but a mans couenaunt when it is confirmed , yet no man doth abrogate it , or addeth any thing therto .

After this principall & inuincible argument Paule addeth an other grounded vpon the similitude of a mans Testament : which semeth to be very weake , and such as the Apostle ought not to vse for the confirmation of a matter of so great importance . For in high and waightie matters , Humaine things must be confirmed by diuine things , , and not contrariwise diuine things by humaine things . we ought to confirme earthly things by diuine things , & not diuine and heauenly things by earthly and worldly things . And in deede it is true the these arguments of all other are most weake , when we goe about to proue and confirme heauenly matters with earthly and corruptible things as Scotus is wont to doe . A man ( sayth he ) is able to loue God aboue all things , for he loueth him self aboue all things : therfore much more is he able to loue God aboue all things . For a good thing the greater it is , the more it is to be loued . And hereof he inferreth that a man is able , ex puris naturalibus : that is to say , euen of his owne pure natural strength , easily to fulfil that high commaundement : Thou shalt loue the Lord thy God with all thy heart . &c. For ( sayth he ) a man is able to loue the least good thing aboue all things : yea he setteth at naught his life ( of all other things most deare vnto him ) for a litle vile money : Therfore he can much more doe it for Gods cause .

Ye haue oftentimes heard of me , that ciuill ordinaunces are of God : for God hath ordained them and alloweth them , as he doth the Sunne , the Moone , & other creatures . Therfore an argument taken of the ordinance or of the creatures of God , is good , so that we vse the same rightly . An argument taken from Gods creatures holdeth . So the Prophets haue very often vsed similitudes and comparisons taken of creatures , calling Christ the Sunne , the Church the Mone , the preachers & teachers of the word the Starres . Also there are many similitudes in the Prophets , of trees , thornes , flowers , and frutes of the earth . The often vse of similitudes in the holy scriptures . The new Testament likewise is full of such similitudes . Therfore where Gods ordinance is in the creature , there may an argument be wel borrowed and applied to diuine and heauenly things .

So our Sauiour Christ in Mat. 7. argueth from earthly things to heauenvly things , Math. 7.11 . when he sayth : If ye then which are euil can geue to your children good gifts , how much more shall your Father which is in heauen geue good things to them that aske him ? Likewise Paule : We must obey men : therfore much more must we obey God . Ieremie also in the 53. chap : The Rhecabites obeyed their Father : Rom 13. Ierems . 3● . 16 . how much more ought ye to haue obeyed me ? Now these things are appoynted of God , and are his ordinaunces , that Fathers should geue vnto their children , When arguing from huma●ne things is of force . & that children should obey their parents . Therfore such maner of arguments are good when they are grounded vpon the ordinaunce of God . But if they be taken from mens corrupt affections , they are naught . When it is not of force . Such is the argument of Scotus : I loue the lesser good thing , therfore I loue the greater more . I deny the consequence . For my louing is not Gods ordinaunce , but a deuillish corruption . In deede it should be so , that I louing my selfe or an other creature , should much more loue God the creatour : but it is not so . Our loue is corrupted . For the loue wherwith I loue my selfe , is corrupt and against God .

This I say lest any man should cauill that an argument taken of corruptible things , & applied to diuine and spirituall matters , is nothing worth . For this argument ( as I haue sayd ) is strong enough , so that we ground the same vpon the ordinaunce of God , as we see in this argument which we haue in hand . For the ciuil law which is an ordinaunce of God , The testament of a man is not chaunged . sayth that it is not lawfull to breake or to chaunge the testament of a man . Yea it commaundeth that the last will or testament of a man be straitly kept : For that it is one of the holiest & most laudable customes that are among men . Now therefore vppon this custome of mans Testament Paule argueth after this maner : How cometh it to passe that man is obeyed and not God ? Political and ciuill ordinaunces , as concerning Testaments and other things , are diligently kept . There nothing is chaunged , nothing is added or taken away . Gods Testament is chaunged . But the Testament of God is chaunged : that is to say , his promise concerning the spiritual Blessing , that is , concerning heauenly and euerlasting things , which the whole world ought not onely to receaue with great zeale and affection : but also ought most religiously to reuerence and honour . This persuadeth vehemently , when we so argue from the examples and lawes of men . Therfore he sayth : I speake after the maner of men : that is to say , I bring vnto you a similitude taken of the custome and maner of men . As if he should say : A Testament or last will is confirmed by the death of him that maketh it . The testaments of men and such other corruptible things are streitly executed , and that which the lawe commaundeth is diligently obserued and kept . For when a man maketh his last wil , bequeathing his lands and goods to his heires and therupon dieth , this last wil is confirmed and ratified by the death of the Testator , so that nothing may nowe be either added to it , or taken from it , according to all law & equitie . Now , if a mans wil be kept with so great fibelity , that nothing is added to it or taken from it after his death : The Testament of God ought to be kept with greater fidelitie then mans Testament . how much more ought the last Wil of God to be faithfully kept , which he promised and gaue vnto Abraham and his seede after him ? For when Christ died , then was it confirmed in him , and after his death the writing of his last Testament was opened : that is to say , the promised Blessing of Abraham was preached amonge all nations dispersed throughout the whole world . This was that last Wil and Testament of God the great Testatour confirmed by the death of Christ : The Testament o● last Will of God . therfore no man ought to chaunge it or to adde any thing to it , as they that teach the law and mans traditions doe . For they say , vnlesse thou be circumcised , kepe the law do , many workes , & suffer many things , thou canst not be saued . This is not the last Will or Testament of God . For he said not vnto Abraham : if thou doe this or that , thou shalt obtaine the Blessing : or they that be circumcised & keepe the law shall obtaine the same : but he saith , In thy seede shall all the nations of the earth be blessed . As if he should say : I of meere mercye doe promise vnto thee , the Christ shall come of thy seede , who shall bring the Blessing vpon all nations oppressed with sinne and death : that is to say , which shall deliuer the nations from the euerlasting Curse : to wit , from sinne & death , receauing this promise by faith : In thy seede &c Wherefore , euen as the false Apostles were in time past , so are all the Papistes and Iusticiaries at this day peruerters and destroyers , Who are the destroyers of Gods Testament . not of mans Testament ( because they are forbidden by the law ) : but of Gods Testament , whom they feare nothing at all , although he be a consuming fier . The nature of hypocrites . For such is the nature of all hypocrites , that they will obserue mans law exactely : but the lawes of God they doe despise , and most wickedly transgresse . But the time shall come when they shall beare an horrible iudgement , and shall feele what it is to contemne and peruerte the Testament of God . This argument then grounded vpon the ordinaunce of God , is strong enough .

Verse . 16. Now to Abraham and his seede were the promises made . He saith not : And to the Seedes , as speaking of many : but and to thy Seede , as of one which is Christ .

Here by a newe name he calleth the promises of God made vnto Abraham concerninge Christe that shoulde bringe the Blessinge vnto all nations , Paule calleth the promise a Testament . a Testament . And in deede the promise is nothinge else but a Testament , not yet reuealed , but sealed vppe . Nowe , a Testament is not a lawe , but a donation or free gifte . For heires looke not for lawes , exactions , or any burdens to be laide vpon them by the Testament , but they looke for the inheritaunce confirmed thereby .

First of all therefore he expoundeth the wordes : Afterwardes he applieth the similitude , and standeth vpon this worde Seede . There were no lawes geuen vnto Abraham ( saith he ) , but a Testament was made and deliuered vnto him : that is to say , the promises were pronounced vnto him as touching the spirituall Blessing : therefore somewhat was promised and geuen vnto him . The Testament of man is a shadowe of Gods Testament . If then the Testament of a man be kept , why shoulde not rather the Testament of God be kept ? whereof the Testament of man is but a shadowe ? Againe , if we will keepe the signes , why doe we not rather keepe the things which they signifie ?

Now , the promises are made vnto him , not in all the Iewes , or in many Seedes , but in one Seede , which is Christ . The Iewes will not receaue this interpretation of Paule : For they say , that the singular number is here put for the plurall , one for many . But we gladly receaue this meaning and interpretation of Paule , who oftentimes repeteth this worde Seede , and expoundeth this Seede to be Christ : Christ the Seede promised to Abraham . and this he doth with a true Apostolicall spirite . Let the Iewes deny it as much as they will : we notwithstanding haue argumentes stronge enough , which Paule hath before rehersed , which also confirme this thinge , and they can not deny them . Hitherto , as touching the similitude of Gods ordinaunce , that is to say : of mans Testament . Now he expoundeth and amplifieth the same .

Verse . 17. And this I say , that the law which was . 430. yeares after , can not disanull the couenaunte that was confirmed before of God in respect of Christ , that it should make the promise of none effect .

Here the Iewes might obiect , An obiection of the Iewes . that God was not onely content to geue promises to Abraham , but also after . 430. yeares he made the law . God therefore mistrusting his owne promises , as vnsufficient to iustifie , added thereto a better thinge : that is to say , the law , to the end that when the same , as a better successor , was come , not the idle but the doers of the law might be made righteous thereby . The law therefore which followed the promise , did abrogate the promise . Such euasions and starting holes the Iewes seeke out .

To this cauillation Paule aunswereth very well and to the purpose , and strongly confu●eth the same . Paule confuteth the obiection of the Iewes . The law ( saith he ) was geuen 430. yeares after the promise was made : In thy Seede &c. and it could not make the promise voide and vnprofitable . For the promise is the Testament of God , confirmed by God himselfe in Christ so many yeares before the law . Now , that which God once hath promised and confirmed , he calleth not backe againe , but it remaineth ratified and sure for euer .

Why the law is added to the promise . Why then was the law added ? In deede it was deliuered so many ages after to the posteritie of Abraham , not to the end he might through it obtaine the Blessing ( for it is the office of the law to bring men vnder the Curse , and not to blesse ) : but that there might be in the world a certaine people , which might haue the word and testimonie of Christ , out of the which , Christ also according to the flesh , might be borne : And that men being kept and shut vp vnder the lawe , might sigh and grone for their deliueraunce through the Seede of Abraham , which is Christ : which onely should and could blesse , that is to say , deliuer all nations from sinne and euerlasting death . Moreouer , the ceremonies commaunded in the lawe , did foreshadowe Christ . Wherefore the promise was not abolished either by the law , or by the ceremonies of the law : but rather by the same , as by certaine seales , it was for a time confirmed , vntill the letters themselues or the writing of the Testament ( to wit , The letters he calleth the written will or Testament . the promise ) might be opened and by the preaching of the Gospell might be spread abroad among all nations .

The promise is confirmed by the lawe : therefore not abolished . But let vs suffer the law and the promise to encounter together , and then shall we see which of them is the stronger : that is to say , whether the promise be able to abolish the lawe , or the lawe the promise . If the law abolish the promise , then it followeth , that we by our works make God a lier and his promise of none effect . For if the law doe iustifie vs and deliver vs from sinne and death , and consequently our workes and our owne strength performing the lawe , then the promise made to Abraham is vtterly voide and vnprofitable , and so consequently God is a lier and a dissembler . What discommoditie should followe if the lawe should abolish the promise . For when he which promiseth will not performe his promise , but maketh it of none effect , what doth he els but shew himselfe to be a lier and a dissembler ? But it is impossible that the lawe should make God a lier , or that our workes should make the promise void , nay rather it must needes be firme & stable for euer ( for God promiseth not in vaine ) although we were able to keepe and fulfil the lawe . And let vs admitte that all men were as holy as Angels , so that they should not neede the promise ( which notwithstanding is impossible ) : yet must we thinke that the same promise abideth most sure and certaine : or else God should be found a lier , which either hath promised in vaine , or else wil not or can not performe his promises . Therfore , like as the promise was before the lawe , so is it farre more excellent then the lawe .

And God did excellently well in that he gaue the promise so long before the law . Which he did of purpose and to this ende , The law doth not abrogate the promise , but Faith laying hold vpon the promise , doth abrogate the law . that it should not be sayd , that righteousnes was geuen through the lawe , and not through the promise . For if he would that we should haue ben iustified by the lawe , then would he haue geuen the law . 430. yeares before the promise , or else together with the promise . But nowe at the first he speaketh not a worde as concerning the lawe , but at the length after 430. yeares he geueth the lawe . In the meane while , all that time he speaketh onely of his promises . Therfore the Blessing and free gift of righteousnes came before the lawe through the promise : The promise therfore is farre more excellent then the lawe . And so the law doth not abolish the promise , but Faith in the promise ( whereby the beleuers euen before Christes time were saued ) which is now published by the Gospell throughout the whole world , destroyeth the law , so that it can not encrease sinne any more , terrifie sinners , or bring them into desperation , laying hold vpon the promise through Faith.

And in this also lieth a certaine vehemencie specially to be noted , that he expressely setteth downe the number of .430 . yeares . As if he would say : Consider with your selues how long it was betwene the promise geuen , and the lawe . It is plaine that Abraham receaued the promise a long time before the lawe . For the lawe was geuen to the people of Israel .430 . yeares after . And this is an inuincible argument gathered and grounded vpon a certaine time . And he speaketh not here of the lawe in generall , but onely of the written lawe . The written lawe . As if he would say : God could not then haue regarde to the Ceremonies and workes of the law , and geue righteousnes to the obseruers thereof . For as yet the lawe was not geuen , which commaundeth ceremonies , requireth workes , and promiseth life to those that obserue them , saying : The man that shall doe these things , shall liue in them . And although it promise such things , yet it foloweth not therfore that we obtaine these promises : For it sayeth plainly : The man that shal do these things , &c. Now , it is certaine that no man can doe them . Moreouer , Paule sayth that the lawe can not abolish the promise : therefore that promise made vnto Abraham .430 . yeares before the law , remaineth firme and constant . And that the matter may be better vnderstand , I will declare the same by a similitude . A Similitude . If a rich man , not constrained , but of his owne good will , should adopte one to be his sonne , whom he knoweth not , and to whom he oweth nothing , and should appoynt him to be the heire of all his lands and goods , & certaine yeres after that he hath bestowed this benefite vpon him , he should lay vpon him a law to do this or that : he can not now say that he hath deserued this benefite by his owne workes , seeing that many yeres before , he asking nothing , had receaued the same freely and of mere fauour : So , God could not respect our workes and desertes going before righteousnes : for the promise and the gift of the holy Ghost was .430 . yeares before the lawe .

Hereby it appeareth that Abraham obteined not righteousnes before God through the lawe . Abraham was not made righteous by the lawe , for when he liued , ther was no lawe . For there was yet no law . If there were yet no lawe , then was there neither worke nor merite . What then ? Nothing else but the mere promise . This promise Abraham beleued , and it was counted to him for righteousnes . By the selfe same meanes then that the father obteined this promise , the children doe also obteine it and holde it . So say we also at this day : Our sinnes were purged by the death of Christ aboue a thousand and fiue hundreth yeres agoe , when there were yet no religious Orders , no Canon or rule of Penance , no merites of congruence and worthines . We can not nowe therfore begin to abolish the same by our owne workes and merites .

What maner of arguments Paule vseth . Thus Paule gathereth arguments of similitudes , of a certaine time , and of persons , so sure & strong on euery side that no man can deny them . Let vs therfore arme and fortifie our consciences with such like arguments : For it helpeth vs excedingly , to haue them alwayes ready in tentations . For they lead vs from the lawe and workes , to the promise and to faith : from wrath to grace : from sinne to righteousnes , and from death to life . Therfore these two things ( as I doe often repeate ) : to witte , the lawe and the promise must be diligently distinguished . For in time , The law and the promise must be distinguished . in place , and in person , and generally in all other circumstances they are separate as farre asunder as heauen and earth , the beginning of the world and the later ende . In deede they are neare neighbours , for they are ioyned together in one man or in one soule : but in the inward affection & as touching their office , they ought to be separate farre asonder : so that the lawe may haue dominion ouer the flesh , and the promise may sweetely and comfortably raigne in the conscience . When thou hast thus appoynted vnto them both their own proper place , then thou walkest safely betwene them both in the heauen of the promise , and in the earth of the lawe . Both the law and the promise must haue their owne proper places appoynted vnto them . In spirite thou walkest in the Paradise of grace and peace : In the flesh thou walkest in the earth of workes and of the crosse . And nowe the troubles which the flesh is compelled to beare , shall not be hard vnto thee , because of the sweetenes of the promise , which comforteth and reioyceth the hart excedingly . But now , if thou confound and mingle these two together , What incommodities followe of the mingling of the lawe and the promise together . and place the lawe in the conscience , and the promise of libertie in the flesh , then thou makest a confusion , ( such as was in Poperie ) : so that thou shalt not knowe what the lawe , what the promise , what sinne , or what righteousnes is .

Wherfore if thou wilt diuide the worde of truth aright , thou must put a great difference betwene the promise and the lawe as touching the inward affections and whole practise of life . The promise must not be confounded with the lawe . It is not for naught that Paule prosecuteth this argument so diligently . For he foresawe in spirite that this mischiefe should creepe into the Church , that the word of God should be confounded : that is to say , that the promise should be mingled with the lawe , and so the promise should be vtterly lost . For when the promise is mingled with the lawe , it is nowe made nothing else but the very lawe . Therefore accustome thy selfe to separate the promise and the law asunder , euen in respect of time , that when the lawe cometh and accuseth thy conscience , thou mayest say : Lady lawe , thou comest not in season , for thou comest to soone . Tarry yet vntil .430 . yeres be expired , and when they are past , then come and spare not . But if thou come then , yet shalt thou come to late . For then hath the promise preuented thee .430 . yeres : to the which I assent and sweetely repose my selfe in the same . Therefore I haue nothing to doe with thee : I heare thee not . For nowe I liue with the beleuing Abraham : or rather since Christe is nowe reuealed and geuen vnto me , I liue in him : who is my righteousnes , who also hath abolished thee , O lawe . And thus let Christe be alwayes before thine eyes , as a certaine Summarie of all arguments for the defence of Faith , against the righteousnes of the flesh , against the lawe , and against all workes and merites what so euer .

Hetherto I haue rehersed almost all , but specially the principall arguments which the Apostle Paule handleth in this Epistle for the confirmation of this Doctrine of Iustification . Among which , The argument touching the promise . the argument as touching the promise made vnto Abraham and to the other Fathers , is the waightiest and of greatest efficacie : which Paule doth chiefly prosecute both here and in the Epistle to the Romaines : the wordes wherof he diligently wayeth : and moreouer intreateth both of the times and persons . Also he standeth vpon this worde Seede , applying the same vnto Christe . Finally , he declareth by the contrary what the lawe worketh : The office of the lawe . namely that it holdeth men vnder the Curse . And thus he fortifieth the Article of Christian righteousnes with strong and mighty arguments . On the other side , he ouerthroweth the arguments of the false apostles which they vsed in defence of the righteousnes of the lawe , and he turneth them vpon their owne heades : That is to say , wheras they contended that righteousnes and life is obtained by the lawe , Paule sheweth that they worke nothing but malediction and death in vs . Ye contend ( sayth he ) that the law is necessary to saluation . Haue ye not read , that it sayeth : He that shall doe these things shall liue in them ? Galat. 3 . 1● . Galat. 3.10 . Now , who is he that doth performe or accomplish them ? No man liuing . Therfore , as many as are of the workes of the lawe are vnder the Curse . 1. Cor. 15.56 . And againe , in another place : The sting of death is sinne , and the strength of sinne is the lawe . Now followeth the conclusion of all these arguments .

Verse . 18. For if the inheritaunce be of the lawe , it is no more by the promise . &c.

Verse . 14. So he sayth in the .4 . to the Romaines : For if they which be of the lawe be heires , then is Faith but vaine , and the promise of none effect . And it can not otherwise be : for this distinction is plaine , that the law is a thing farre differing from the promise . A difference betwene the lawe , and the promise . Yea naturall reason , although it be neuer so blind , is compelled to confesse , that it is one thing to promise , and an other thing to require : one thing to geue , and an other thing to take . To promise and to require are distinct things . The lawe doth require and exact of vs our workes : the promise of the Seede doth offer vnto vs the spiritual and euerlasting benefites of God , and that freely for Christes sake . Therefore we obtaine the inheritaunce or Blessing through the promise , and not through the lawe . For the promise sayeth : In thy seede shall all nations of the earth be blessed . The inheritaunce is geuen by the promise , and not by the lawe . Therfore he that hath the lawe , hath not enough , because he hath not yet the Blessing , without the which he is compelled to abide vnder the Curse . The lawe therfore can not iustifie because the Blessing is not ioyned vnto it . Moreouer , if the inheritaunce were of the law , then should God be found a lier , and the promise should be in vaine . Again , if the law could obtaine the Blessing , why did God then make this promise : In thy Seede ? &c. Why did he not rather say : Doe this and thou shalt receaue the Blessing ? or else by keping of the law , thou maist deserue euerlasting life . This argument is grounded vpon contraries : The inheritaunce is geuen by the promise : therefore not by the lawe .

Verse . 18. But God gaue it vnto Abraham by promise .

It can not be denied , but that God before the law was , gaue vnto Abraham the inheritaunce or Blessing by the promise : that is to say , remission of sinnes , righteousnes , saluation , and euerlasting life , What the Blessing is , which is geuen vs through Christ . that we should be sonnes & heires of God , and felow heires with Christe . For it is plainly sayd in Genesis : In thy seede shall all nations be blessed . There the Blessing is geuen frely without respect of the law or works . For God gaue the inheritance before Moises was borne , or before any man had yet once thought of the law . Why vaunt ye then that righteousnes cometh by the law , seing that righteousnes , life , and saluation was geuen to your father Abraham without the lawe , yea before there was any lawe ? He that is not moued with these things , is blind and obstinate . But this argument of the promise I haue before handled more largely , and therefore I will now but touch it by the way .

Hitherto we haue heard the principal part of this Epistle . Now the Apostle goeth about to shew the vse and office of the lawe , adding certaine similitudes of the Scholemaster , and of the li●le Heire : Also the allegorie of the two sonnes of Abraham , Isaacke and Ismael &c. Last of all he setteth forth certaine preceptes concerning maners .

Verse . 19. Wherfore then serueth the lawe ?

When we teach that a man is iustified without the law and works , then doth this question necessarily folow : If the law doe not iustifie , why then was it geuen ? Also : Why doth God charge vs and burden vs with the lawe , if it doe not iustifie ? What is the cause that we are so hardly exercised and vexed with it , if they which worke but one hower are made equal with vs , which haue borne the heate & burden of the day ? When as that grace is once published vnto vs which the Gospell setteth out , The murmuring of the Iewes against the doctrine of Paule , for the stablishing of faith . Math. 21.31 . by and by ariseth this great murmuring : without the which the Gospell can not be preached . The Iewes had this opinion , that if they kepte the lawe , they should be iustified therby . Therefore when they heard that the Gospell was preached concerning Christ , who came into the world to saue , not the righteous , but sinners , & that they should goe before them into the kingdom of God , they were wonderfully offended , complaining that they had borne the heauy yoke of the lawe so many yeares with great labour and toyle , and that they were miserably vexed and oppressed with the tyrannie of the law , without any profit , yea rather to their great hurt : Againe , that the Gentiles who were Idolaters , obteined grace without any labour or trauell . The murmuring of the Papistes against the gospell . So doe our Papists murmur at this day , saying : What hath it profited vs that we haue liued in a Cloister twentie , thirtie , or fortie yeares : that we haue vowed chastitie , pouertie , obedience : that we haue sayd so many Psalters , and so many Canonical Howers , & so many Masses : that we haue so punished our bodies with fasting , prayers , chastisements . &c. if a husband , a wife , a Prince , a gouernour , a master , a scholer : if an hireling or a drudge bearing sackes , if a wench sweeping the house shall not onely be made equall with vs , but also be accepted as better and more worthy before God then we ?

This is therfore an hard question , wherewith reason is stricken dumme , and can not aunswere , but is greatly offended with it . Reason after a sorte vnderstandeth the righteousnes of the lawe , The iudgement of reason , concerning the doctrine of the Gospell , which teacheth that the lawe was geuen for transgressions . Galat. 3.19 . Rom. 2.14 . Rom. 6.1 . Rom. 3.8 . which also it teacheth and vrgeth , and imagineth that the doers of it are righteous : but it vnderstandeth not the office and ende of the law . Therfore when it heareth this sentence of Paule , which is straunge and vnknowne to the world : That the lawe was geuen for transgressions , thus it iudgeth : Paule abolisheth the lawe , for he sayth , that we are not iustified through it : Yea he is a blasphemer against God which gaue the lawe , when he sayth : that the lawe was geuen for transgressions . Let vs liue therfore as Gentiles which haue no lawe . Yea , let vs sinne & abide in sinne , that grace may abounde : Also , let vs doe euill , that good may come therof . This happened to the Apostle Paule : and the selfe same happeneth at this day vnto vs . For when the common people heare out of the Gospell , that righteousnes cometh by the mere grace of God through Faith onely , without the law and without workes , they gather by and by of it , as did the Iewes in times past : If the lawe doe not iustifie , then let vs worke nothing : and surely they performe this excellently well .

What should we then doe ? This impietie doth in deede very much vexe vs , but we can not remedie it . For when Christe preacheth , he must nedes heare , Christ is iudged to be a blasphemer , and a seditious person . that he was a blasphemer and a seditious person : that is to say , that through his doctrine he deceaued men , and made them rebelles against Caesar . The selfe same thing happened to Paule and all the rest of the Apostles . And what maruell is it if the world in like maner accuse vs at this day ? Let it accuse vs , let it sclaunder vs , let it persecute vs and spare not : yet must not we therefore hold our peace , but speake freely , to the ende that afflicted consciences may be deliuered out of the snares of the Deuill . And we must not regarde the foolish and vngodly people in that they do abuse our doctrine : for whether they haue a law or no lawe , they can not be reformed . But we must consider how afflicted consciences may be comforted , that they pearish not with the multitude . If we should dissemble and holde our peace , pore afflicted consciences should haue no consolation , which are so entangled and snared with mens lawes and traditions , that they can wind them selues out by no meanes .

As Paule therefore seeing some to set themselues against his doctrine , and others some to seeke the libertie of the flesh and therby to be made worse , comforted him selfe after this sort , that he was an Apostle of Iesus Christ sent to preach the Faith of Gods elect , and that he must suffer all things for the elects sake , All things are to be done for the elects sake to the end that they also might obtaine saluation : euen so we at this day do al things for the elects sake , whom we know to be edified & comforted through our doctrine . But as for the dogges & swine ( of whom the one sort doth persecute our doctrine , Dogges . Hogges . and the other sort doth tread vnder foote that libertie which we haue in Christ Iesus ) I am so offended with them , that in all my life for their sakes I would not vtter so much as one word : but I would rather wish that these hogges , together with our aduersaries the dogges , were yet still subiect to the Popes tyrannie , rather then that the holy name of God should be so blasphemed and euill spoken of through them .

Therfore , albeit not onely the foolish & ignorant people , but they also which seeme in their owne conceits to be very wise , do argue after this sort : If the law do not iustifie , then is it in vaine & vnprofitable , The law iustifieth not , therfore it is vnprofitable , is a naughtie consequence . yet is it not therfore true . For like as this consequence is nothing worth : Money doth not iustifie or make a man righteous , therfore it is vnprofitable : the eyes do not iustifie , therfore they must be plucked out : the hands make not a man righteous therfore they must be cut of : so is this naught also : The lawe dothe not iustify , therfore it is vnprofitable : for we must attribute vnto euery thinge his proper effect and vse . We doe not therfore destroy & condemne the lawe bicause we say that it doth not iustifie : but we answere otherwise to this question : To what end then serueth the law ? then our aduersaries doe , who doe wickedly and peruersely counterfet an office & vse of the law which belongeth not vnto it .

Against this abuse and forged office of the lawe we dispute and aunswer with Paule , that the law doth not iustifie . But in so saying , we affirme not that the lawe is vnprofitable , as they doe by and by gather : If the law doe not iustifie ( say they ) then is it geuen in vaine . No not so . For it hath his proper office & vse , The proper office and vse of the lawe . but not that which the aduersaries do imagin , namely , to make men righteous : but it accuseth , terrifieth , and condemneth them . We say with Paule that the lawe is good , if a man doe rightly vse it : When the lawe is good . that is to say , if he vse the law as the law . If I geue vnto the lawe his proper definition , and keepe it within the compasse of his office and vse , it is an excellent thing : But if I translate it to an other vse , and attribute that vnto it which I should not , then doe I not onely peruert the law , but also the whole Scripture .

Therfore Paule fighteth here against those pestilent hypocrites , who could not abide this sentence : The lawe was added for transgressions . For they thinke that the office of the lawe is to iustifie . And this is the generall opinion of mans reason among the Sophisters , Al men do naturally iudge that the lawe doth iustifie . and throughout the whole world , that righteousnes is gotten through the workes of the lawe . And reason will by no meanes suffer this pernicious opinion to be wrested from it , because it vnderstandeth not the righteousnes of Faith. Hereof it cometh that the Papists both foolishly and wickedly do say : The Church hath the lawe of God , the traditions of the Fathers , the decrees of Councels : If it liue after them , it is holy . Reason is ignoraunt of the righteousnes of faith . No man shal perswade these men , that when they keepe these things , they please not God , but prouoke his wrath . To conclude , they that trust in their owne righteousnes , thinke to pacifie the wrath of God by their wilworship and voluntary religion . Therefore this opinion of the righteousnes of the lawe is the sinke of all euils , and the sinne of sinnes of the whole world . The opinion of the righteousnes of the law most pernitious . For grosse sinnes and vices may be knowen and so amended , or else repressed by the punishment of the Magistrate . But this sinne , to witte , mannes opinion concerning his owne righteousnes , will not onely not be counted sinne , but also will be estemed for an high religion and righteousnes . This pestilent sinne therefore is the most high and soueraigne power of the Deuill ouer the whole world , What the great soueraigntie of the Deuill is throughout the whole world . the very head of the Serpent , and the snare wherby the Deuill entangleth and holdeth all men captiue . For naturally all men haue this opinion , that they are made righteous by keeping of the lawe . Paule therefore , to the ende he might shewe the true office and vse of the lawe , and might roote out of mens heartes that false opinion concerning the righteousnes thereof , aunswereth to this obiection : Wherfore then serueth the lawe if it iustifie not ? after this sorte : It was not geuen to make men righteous ( sayth he ) but ,

Verse . 19. It was added because of transgressions .

As things are diuers and distinct : As all things are distinct , so are the vses of things . so the vses thereof are diuers and distinct : Therfore they may not be cofounded . For if they be , there must needes be a confusion of the things also . A woman may not weare a mans apparel , nor a man a womans attire . Let a man doe the works that belong to a man , and a woman the works that belong to a woman . Let euery man doe that , which his vocation and office requireth . Let Pastors and Preachers teach the worde of God purely . Let Magistrates gouerne their subiectes , & let subiects obey their Magistrates . Let euery thing serue in his due place and order . Euery creature serueth in his order and place . Let the Sunne shine by day , the Moone and the Starres by night : let the sea geue fishes , the earth graine , the woodes wilde beastes and trees . &c. In like maner let not the lawe vsurpe the office and vse of an other : that is to say , of Iustification : but let it leaue this onely to grace , to the promise , and to Faith. What is then the office of the lawe ? Transgression , or else ( as he sayth in another place ) , The lawe entred in , that sinne should abound . The office of the lawe . Rom. 5.20 A goodly office forsoth . The lawe ( sayth he ) was added for transgressions : that is to say , it was added besides and after the promise , vntil Christ the Seede should come vnto whom it was promised .

Of the double vse of the lawe .

Here ye must vnderstand that there is a double vse of the law . The vse of politike lawes . One is Ciuill : For God hath ordained Ciuil lawes , yea all lawes to punish transgressions . Euery lawe then is geuen to restraine sinne . An obiection . If it restraine sinne , then it maketh men righteous . No , nothing lesse . For in that I doe not kill , I doe not commit adulterie , I doe not steale , All lawes are geuen to bridle transgressions . or in that I abstaine from other sinnes , I doe it not willingly or for the loue of vertue , but I feare the prison , the sword , and the hangman . These do bridle and restraine me that I sinne not , as bondes & chaines restraine a Lion or a Beare , that he teare and deuoure not euery thing that he meeteth . Therfore the restraining from sinne is not righteousnes , but rather a signification of vnrighteousnes . For as a madde or a wild beast is bound lest he should destroy euery thing that he meeteth : euen so the lawe doth bridle a madde and furious man , that he sinne not after his owne lust . This restrainte sheweth plainly enough that they which haue neede of the law ( as al they haue which are without Christ ) are not righteous , but rather wicked & mad men , whom it is necessary by the bonds & prison of the law so to bridle that they sinne not . Therfore the law iustifieth not .

The first vse then of the law is , to bridle the wicked . For the Deuil raigneth throughout the whole world , The power of the Deuil . and enforceth men to all kindes of horrible wickednes . Therefore God hath ordained Magistrates , parentes , God hath ordayned Magistrates , parents , lawes , &c. that sinnes might be brideled . Ministers , lawes , bonds , and all ciuill ordinaunces , that if they can doe no more , yet at the least they may binde the Deuils hands , that he rage not in his bondslaues after his owne lust . Like as therfore they that are possessed , in whom the Deuill mightely raigneth , are kept in bondes and chaines lest they should hurte other : euen so in the worlde , which is possessed of the Deuill and caried headlong into all kindes of wickednes , the Magistrate is present with his bondes and chaines : that is to say , with his lawes , binding his handes and feete that he runne not headlong into all mischiefe . And if he suffer not him selfe to be brideled after this sorte , then he loseth his head . This ciuill restrainte is very necessary and appointed of God , as wel for publike peace , as also for the preseruation of all thinges , but specially lest the course of the Gospell shoulde be hindered by the tumultes and seditions of wicked , outragious & proud men . But Paule entreateth not here of this ciuil vse and office of the law . It is in deede very necessary , but it iustifieth not . For as a possessed or madde man is not therefore free from the snares of the Deuill or well in his minde , because he hath his handes and his feete bound and can do no hurt : euen so the world , although it be brideled by the law from outward wickednes and mischiefe , yet is it not therefore righteous , but still continueth wicked : yea this restrainte sheweth plainely that the world is wicked and outragious , stirred vp and enforced to all wickednes by his Prince the Deuill : for otherwise it neede not to be brideled by lawes that it should not sinne .

The spirituall vse of the law An other vse of the law is diuine and spirituall , which is ( as Paule saith ) to encrease transgressions : that is to say , to reueale vnto a man his sinne , his blindnes , his misery , his impietie , ignoraunce , hatred and contempt of God , death , hel , the iudgment and deserued wrath of God . Of this vse the Apostle entreateth notably in the. 7. to the Romaines . This is altogether vnknowne to hypocrites , The spirituall vse of the law vnknowen to reason . to the popish Sophisters and Scholediuines , and to all that walke in the opinion of the righteousnes of the law , or of their owne righteousnes . But to the ende that God might bridle and beate downe this monster and this madde beaste ( I meane the presumption of mans owne righteousnes and religion ) which naturally maketh men proud , and puffeth them vppe in such sort , that they thinke them selues thereby to please God highly : it behoued him to send some * * Hercules was a mighty Champion , which stewe the great monster Hydra ( as the Poetes faine ) which had a hundred neckes with serpents heads . Hercules which might set vppon this monster with all force and courage to ouerthrowe him , and vtterly to destroy him : that is to say , he was constrained to geue a lawe in Mount Sina , with so great Maiestie and with so terrible a shewe , that the whole multitude was astonished . Exod. 19. & 20.

This , as it is the proper and the principall vse of the lawe : so is it very profitable and also most necessary . For if any be not a murtherer , an adulterer , a theefe , and outwardly refraine from sinne , as the Pharisey did which is mentioned in the Gospell , he would sweare ( because he is possessed with the Deuill ) that he is righteous , and therefore he conceaueth an opinion of righteousnes , and presumeth of his good workes and merites . Such a one God can not otherwise mollifie and humble , that he may acknowledge his miserie and damnation , Hypocrites are seated and humbled by the lawe . but by the lawe . For that is the hammer of death , the thundring of hell , and lightning of Gods wrath , that beateth to pouder the obstinate and senseles hypocrites . Wherefore this is the proper and true vse of the lawe , by lightning , by tempest & by the sound of the trumpe ( as in the Mount Sina ) to terrifie , and by thundering to beate downe and rent in peeces this beast which is called the opinion of righteousnes . Ierem. 13. ●● . The opinion of righteousnes how pernicious it is . Therefore sayeth God by Ieremie his Prophet : My worde is a hammer breaking rockes . For as long as the opinion of righteousnes abideth in man , so long there abideth also in him incomprehensible pride , presumption , securitie , hatred of God , contempt of grace and mercie , ignorance of the promises , and of Christe . The preaching of free remission of sinnes through Christ , can not enter in to the heart of such a one , neither can he feele any taste or sauour thereof . For that mightie rocke and adamant wall : to witte , the opinion of righteousnes , wherwith the heart is enuironed , doth resist it .

As therefore the opinion of righteousnes is a great and an horrible monster , a rebellious , obstinate , and stiffenecked beast : The opinion of righteousnes an horrible monster . so for the destroying and ouerthrowing thereof , God hath neede of a mightie hammer , that is to say , the lawe : which then is in his proper vse and office when it accuseth and discouereth sinne after this sort : Beholde , thou hast transgressed all the commaundementes of God . &c : and so it striketh a terrour into the conscience , so that it feeleth God to be offended and angrie in deede , and it selfe to be giltie of eternall death . Here the pore afflicted sinner feeleth the intolerable burden of the lawe , and is beaten downe euen to desperation , so that now being oppressed with great anguish and terrour , he desireth death , or else seeketh to destroy him selfe . The proper office of the lawe . Wherefore the lawe is that hammer , that fier , that mightie strong winde , and that terrible earthquake renting the mountaines , & breaking the rocks , that is to say , the proud and obstinate hypocrites . Elias , 3. Reg. 19.11.12.13 . not being able to abide these terrours of the law , which by these things are signified , couered his head with his mantell . Notwithstanding when that tempest ceased , of which he was a beholder , there came a soft and a gracious wind , in the which the Lord was . But it behoued that the tempest of fire , of winde , and the earthquake should passe , before the Lord should reueale him selfe in that gracious winde .

This terrible shewe and maiestie wherin God gaue his lawe in Mount Sina , did represent the vse of the lawe . There was in the people of Israel which came out of Egypt , a singular holines . They gloried and said : Exod. 19.20 . We are the people of God : we wil doe all those things which the Lord our God hath commaunded . Moreouer , Moises did sanctifie the people , and badde them wash their garments , refraine from their wiues , and prepare them selues against the third day . There was not one of them but he was full of holine●●● The third day Moises bringeth the people out of their tentes to t● t●●●●rtaine into the sight of the Lord , that they might heare his voice . W●●●●owed then ? When the children of Israell did see the horrible shew of the Mount smoking and burning , The children of Israel could not abide the voice of God speaking out of the fire . the blacke cloudes and the lightnings flashing vppe and downe in this horrible darknes , & heard the sound of the trumpet blowing long , and waxing lowder and lowder : and moreouer when they heard the thundrings and lightnings , they were afraid , and standing a farre of , Exod. 20.19 . Deut. 5.24.18.16 . they say vnto Moises : We will doe all things willingly , so that the Lord speake not vnto vs , lest that we die , and this great fier consume vs . Teach thou vs and we will hearken vnto thee . I pray you , what did their purifying , their holines , their white garmentes , and refraining from their wiues profite them ? Nothing at all . There was not one of them that could abide this presence of the Lord in his Maiestie and glory : but all being amazed and shaken with terrour , fledde backe as if they had bene driuen by the Deuill . D●uter . 4.24 . For God is a consuming fier : The law hath still the same office , that it had when it was geuen in Mount Sina . in whose sight no flesh is able to stand .

The law of God therfore hath properly and peculiarly that office which it had then in Mount Sina , when it was first geuen , and was first heard of them that were washed , righteous , purified and chast : and yet notwithstanding it brought that holy people into such a knowledge of their owne misery , that they were throwne downe euen to death and desperation . No puritie nor holines could then helpe them : but there was in them such a feeling of their owne vncleanes , vnworthines & sin , and of the iudgement and wrath of God , that they fled from the sight of the Lord , and could not abide to heare his voice . What flesh was there euer ( sayd they ) that heard the voice of the liuing God speaking out of the middes of the fier , and yet liued ? The Iewes were afraide at the voyce of the law . Deut. 5.26 . Deut. 4.24 . This day haue we seene that God talketh with man , and yet he liueth . They speake nowe farre otherwise then they did a litle before when they said : We are the holy people of God , whom the Lord hath chosen for his owne peculiar people before all the nations vppon that earth . We will doe all things which the Lord hath spoken . The same hapneth to hypocrites , & such as put righteousnes in works , that happened to the Iewes standing at Mount Sina So it hapneth at length to all Iusticiaries , who being drunken with the opinion of their owne righteousnes , doe thinke when they are out of tentation , that they are beloued of God , and that God regardeth their vowes , their fastings , their prayers , & their wilworks , and that for the same he must geue vnto them a singuler crowne in heauen . But when that thundring , lightning , fier , and that hammer which breaketh in peeces the rockes , that is to say , the law of God , commeth suddenly vpon them , reuealing vnto them their sinne , the wrath & iudgement of God : then the selfe same thing hapneth vnto them which hapned to the Iewes standing at the foote of Mount Sina .

Here I admonish all such as feare God , and specially such as shal become teachers of others hereafter , that they diligently learne out of Paule to vnderstand the true and proper vse of the law : which ( I feare ) after our time wil be troden vnder foote , & vtterly abolished by the enemies of the truth . For euen now whiles we are yet liuing , and employ all our diligence to set forth the office and vse both of the lawe and the Gospel , notwithstanding there be very few , Very fewe vnderstande the proper vse of the lawe . yea euen among those which will be counted Christians , and make a profession of the Gospel with vs , that vnderstand these things rightly , & as they should doe . What think ye then shall come to passe when we are dead and gone ? I speake nothing of the Anabaptists , of the new Arrians , and such other vaine spirites , who are no lesse ignorant of these matters , then are the Papists , although they talke neuer so much to the contrary . For they are reuolted from the pure doctrine of the Gospell , to lawes and traditions , and therfore they teach not Christ . They bragge and they sweare that they seeke nothing else but the glory of Christe and the saluation of their brethern , and that they teach the word of God purely : but in very deede they corrupt it and wrest it to an other sense , so that they make it too sound according to their owne imagination . Therfore , vnder the name of Christe , they teach nothing else but their owne dreames , and vnder the name of the gospell , ceremonies and lawes . They are like therfore vnto themselues , and so they still continue : that is to say , Monks , workers of the lawe , and teachers of ceremonies , sauing that they deuise newe names and newe workes .

It is a matter of great importance to vnderstand the proper vse of the law . It is not then a matter of small importance to vnderstand rightly what the law is , and what is the true vse and office therof . Now , for as much as we teach these things both diligently and faithfully , we doe therby plainly testifie that we reiect not the law and works , as our aduersaries doe falsely accuse vs : but we do altogether stablish the law , and require the works therof : and we say that the law is good and profitable , but in his owne proper vse : which is first to bridle ciuill transgressions , and then to reueile and to encrease spiritual transgressions . Wherfore the law is also a light , The light of the law . which sheweth & reueileth , not the grace of God , not righteousnes and life : but sinne , death , the wrath and iudgement of God . For , as in the Mount Sina the thundring , lightning , the thicke & darke cloud , the hill smoking & flaming , & all that terrible shew did not reioyce nor quicken the children of Israell , but terrified and astonished them , and shewed howe vnhable they were , with all their puritie and holines , to abide the Maiestie of God speaking to them out of the cloud : euen so the law , The law in his true vse terrefieth . when it is in his true vse , doth nothing else but reueale sinne , engender wrath , accuse and terrifie men , so that it bringeth them to the very brinke of desperation . This is the proper vse of the lawe , and here it hath an end , and it ought to goe no further .

The light of the Gospell . Contrariwise , the Gospel is a light which lightneth , quickneth , comforteth & raiseth vp fearful consciences . For it sheweth that God for Christes sake is merciful vnto sinners , yea & to such as are most vnworthy , if they beleue that by his death they are deliuered from the Curse , that is to say , from sinne and euerlasting death : and that through his victorie the Blessing is freely geuen vnto them : The proper vse and office of the Gospel . that is to say , grace , forgeuenes of sinnes , righteousnes & euerlasting life . Thus , putting a difference betwene the law & the Gospel , we geue to them both their owne proper vse & office . Of this difference betwene the law & the gospel there is nothing to be found in the bokes of the Monks , Canonists , Scholemen , no nor in the bokes of the auncient fathers . Augustine did somewhat vnderstand this difference and shewed it . Ierome and others knew it not . Briefly , there was wonderfull silence many yeres as touching this difference in all Schooles and Churches . And this thing brought mens consciences into great daunger . The doctrine of faith can not remaine sound , vnlesse the lawe be rightly discerned from the Gospell . For vnlesse the gospell be plainly discerned from the lawe , the true Christian doctrine can not be kept sound and vncorrupt . Contrariwise , if this difference be well knowne , then is also the true meane of iustification knowne , and then is it an easie matter to discerne faith from workes , Christ from Moses and all politike workes . For all things without Christe are the ministers of death for the punishment of the wicked . Therefore Paule aunswereth to this question after this maner :

Verse . 19. The lawe was added because of transgressions .

That is to say , that transgressions might be more encreased , knowne , and seene . And in deede so it cometh to passe . For when sinne is reuealed to a man through the law , death , the wrath and iudgement of God , and hell : it is vnpossible but that he should become impatient , but that he should murmure against God , and despise his will . For he can not beare the iudgement of God , his owne death and damnation : and yet notwithstanding he can not escape them . Here he must needes fall into the hatred of God , and blasphemie against God . Before , when he was out of tentation , he was a very holy man , he worshipped and praised God , he bowed his knee before God and gaue him thanks , as the Pharisey did . Luke . 18. Luke 18. But now when sinne and death is reuealed vnto him , he wisheth that there were no God . The law therfore of it selfe bringeth a special hatred of God . And thus sinne is not onely reuealed and knowne by the lawe , but also is encreased and stirred vp by the lawe . Therfore Paule sayth . Rom. 7. Sinne , Rom. 7.11 . that it might appeare to be sinne , wrought death in me by that which was good , that sinne might be out of measure sinneful by the commaundement . , There he entreateth of this effect of the law very largely .

Paule aunswereth therfore to this question : If the lawe doe not iustifie , to what end then serueth it ? Although ( sayth he ) it iustifie not , yet is it very profitable & necessary . The law profitable two maner of waies . For first it ciuily restraineth such as are carnall , rebellious and obstinate . Moreouer it is as a glasse that sheweth vnto a man him selfe , that he is a sinner , giltie of death , and worthy of Gods euerlasting wrath & indignation . To what profit serueth this humbling , this brusing & beating downe by this hammer , the law I meane ? To great profite : namely , The lawe a Minister to grace . that we may haue an entrance vnto grace . So then the lawe is a minister that prepareth the way vnto grace . For God is the God of the humble , the miserable , the afflicted , the oppressed & the desperate , and of all those that are vtterly brought to nothing : A singular confort for all afflicted consciences . and his nature is to exalt the humble , to feede the hungry , to geue sight to the blind , to comfort the miserable , the afflicted , the brused and broken harted , to iustifie sinners , to quicken the dead , and to saue the very desperate and damned . For he is an almightie creatour , making all things of nothing . Now , that pernicious and pestilent opinion of mans owne righteousnes , which will not be a sinner , vncleane , miserable and damnable , but righteous and holy , suffreth not God to come to his owne naturall and proper worke . Therefore God must needes take this maule in hand , the law I meane , to driue downe , to beat in peeces , & to bring to nothing this beast , with her vaine confidence , wisedom , righteousnes & power , that she may so learne at the length by her owne miserie and mischief , that she is vtterly forlorne , lost , and damned . The doctrine of the Gospell belongeth to those which are thorowly terrified with the lawe . Esay . 42.3 . Math. 12.20 . Here now , when the conscience is thus terrified with the law , then cometh the doctrine of the Gospell and grace , which reiseth vppe and comforteth the same againe , saying : Christ came in to the world , not to breake the brused reede , nor to quench the smoking flaxe : but to preach the Gospell of glad tidings to the poore : to heale the broken and contrite in heart : to preach forgeuenes of sinnes to the captiues &c.

But here lieth all the difficultie of this matter , that when a man is terrified and cast downe , he may be able to raise vp him selfe againe , and say : The time of the lawe , and the time of Grace . Now I am brused and afflicted enough : the time of the lawe hath tormented and vexed me sharply enough . Nowe is the time of grace , now is the time to heare Christ : out of whose mouth procede the wordes of grace and life . Now is the time to see , not the smoking and burning Mount Sina : but the Mount Moria , where is the throne , the temple , the Mercy seat of God , that is to say , Christ : who is the king of righteousnes and peace . There wil I harken what the Lord speaketh vnto me : who speaketh nothing else but peace vnto his people .

Nay , the foolishnes of mans heart is so great , that in this conflict of conscience , when the lawe hath done his office and exercised his true ministerie , Reason in the time of tentatation flieth not to the doctrin of grace , but to the doctrine of the lawe . he doth not onely not lay holde vpon the doctrine of grace , which promiseth most assuredly the forgeuenes of sinnes for Christes sake , but seeketh and procureth to him selfe moe lawes to satisfie and quiet his conscience . If I liue ( sayeth he ) I will amend my life : I will doe this , I will doe that . Here , except thou doe the quite contrary : that is to say , except thou send Moises away with his law , to those that are secure , proud , and obstinate , and in these terrours and anguish say holde vppon Christe , who was crucified and died for thy sinnes , looke for no saluation .

So that lawe with his office doth helpe by occasion to Iustification , in that it driueth a man to the promise of grace , and maketh the same sweete & confortable vnto him . Wherfore we doe not abrogate the law , but we shew the true office and vse of the law : to witte , that it is a true and a profitable minister , which driueth a man to Christe . Therfore , after that the law hath humbled thee , terrified thee , and vtterly beaten thee downe , so that nowe thou art at the very brinke of desperation , see that thou learne how to vse the lawe rightly . The law doth not onely shew vnto a man his sinne , but also driueth him to Christ . Luke . 4 . 1● . For the office and vse of it is , not only to reueale sinne and the wrath of God , but also to driue men vnto Christe . This vse of the lawe the holy Ghost onely setteth forth in the Gospell , where he witnesseth that God is present vnto the afflicted and broken harted . Wherefore if thou be brused with this hammer , vse not this brusing peruersly , so that thou load thy selfe with moe lawes , but heare Christe , saying : Come vnto me all ye that laboure , Math. 11. ●8 . and are heauie loden , and I will refresh you . When the lawe so oppresseth thee that all things seeme to be vtterly desperate , and thereby driueth thee vnto Christ , to seeke helpe and succour at his hands , then is the law in his true vse , The perfect vse of the lawe . and through the Gospell it helpeth to iustification . And this is the best and most perfect vse of the lawe .

Wherefore Paule here beginneth a fresh to entreat of the lawe , and defineth what it is , taking occasion of that which he sayd before : to witte , that the lawe iustifieth not . For reason hearing this , by and by doth thus inferre : Then God gaue the lawe in vaine . It was necessary therefore to seeke howe to define the lawe aright , and to shew what the lawe is , and howe it ought to be vnderstand , that it be not taken more largely or more straitly then it should be . There is no law ( sayeth he ) that is of it selfe necessary to iustification . Therefore when we reason as touching righteousnes , life , and euerlasting saluation , the lawe must be vtterly remoued out of our sight , as if it had neuer bene , or neuer should be , but as though it were nothing at all . For in the matter of Iustification no man can remoue the lawe farre enough out of his sight , or beholde the onely promise of God sufficiently and as he should do . Therfore I said before that the law & the promise must be separate farre asonder as touching the inward affections and the inward man , albeit in deede they are nerely ioyned together .

Ver. 19. Vntil the seede came vnto the which the promise was made .

Paule maketh not the lawe perpetuall , but he sayeth that it was geuen and added to the promises for transgressions : that is to say , to restraine them ciuily , but specially to reueale and to encrease them spiritually , and that not continually , but for a time . Here it is necessary to know how long the power and the tyrannie of the law ought to endure , which discouereth sinne , sheweth vnto vs what we are , and reuealeth the wrath of God . They whose hartes are touched with an inward feeling of these matters , should suddenly perish if they should not receaue comfort . Therefore if the dayes of the lawe should not be shortned , no man should be saued . A time therfore must be set , and bounds limited to the lawe , beyond the which it may not raigne . How long then ought the dominion of the lawe to endure ? Vntill the Seede come : to witte , that Seede of which it is wrytten : Howe long the dominion of the lawe endureth . In thy Seede shall all the nations of the earth be blessed . The tyrannie of the lawe then must so long continue , vntill the fulnes of time , and that Seede of the Blessing come : Not to the ende that the law should bring this Seede or geue righteousnes , but that it should ciuily restraine the rebellious and obstinate , and shut them vppe as it were in a prison and then spiritually should reproue them of sinne , humble them & terrifie them , and when they are thus humbled & beaten downe , it should constraine them to rise vp to that blessed Seede .

We may vnderstand the continuance of the law both according to the letter , The lawe according to the letter , endured vntill Christ , and there ceased . Mat. 11.12.13 . and also spiritually . According to the letter thus : that the lawe continued vntill the time of grace . The lawe and the Prophetes ( sayth Christ ) prophesied vntill Iohn . From the time of Iohn vntill this day , the kingdome of heauen suffereth violence , and the violent take it by force . In this time Christ was baptised and began to preach . At what time also , after the letter , the law , and all the ceremonies of Moises ceased .

Spiritually the lawe may be thus vnderstand , that it ought not to raigne in the conscience any longer then to the appoynted time of this blessed Seede . Howe long the lawe must raigne in the conscience . When the law sheweth vnto me my sinne , terrifieth me and reuealeth the wrath and iudgement of God , so that I begin to tremble and to despaire , there hath the lawe his boundes , his time and his ende limited , so that he now ceaseth to exercise his tyranny any more . For then he hath done his office sufficiently , he hath reuealed the wrathe of God , and terrified enough . Here we must say : Nowe leaue of lawe , thou hast done enough : thou hast terrified and tormented me enough . All thy floudes haue runne ouer me , Psal. 42.7 . Psal. 69.2 . Psal. 26.9 . Psal. 6● . 17 . and thy terrours haue troubled me . Lord turne not away thy face in thy wrath from thy seruaunt : Rebuke me not I beseeche thee , in thine anger . &c. When these terrours and troubles come , then is the time and the hower of the Blessed Seede come . Let the lawe then geue place , which in deede is added to reueale and to encrease transgressions , and yet no longer , but vntill that blessed Seede be come . When that is come , then let the law leaue of to reueale sinne and to terrifie any more : and let him deliuer vp his kingdome to an other : that is to say , to the blessed Seede , which is Christ : who hath gracious lippes , wherwith he accuseth and terrifieth not , but speaketh of farre better things then doth the lawe , namely of grace , peace , forgeuenes of sinnes , victorie ouer sinne , death , the Deuill and damnation , gotten by his death and passion vnto all beleuers .

Paule therfore sheweth by these words : The continuaunce of the law , literally & spiritually . Vntill the Seede should come , vnto whom the Blessing was promised , howe long the lawe should endure literally and spiritually . After the letter it ceased after the blessed Seede came in to the world , taking vpon him our flesh , geuing the holy Ghost , and wryting a newe lawe in our hearts . But the spirituall time of the lawe doth not ende at once , but continueth rooted in the conscience . Therfore it is a hard matter for a man which is exercised with the spirituall vse of the lawe , to see the ende of the lawe . For in these terrours and feeling of sinne the minde can not conceaue this hope , that God is mercifull , and that he will forgeue sinnes for Christes sake : but it iudgeth only that God is angrie with sinners , The terrours of the lawe are driuen away by faith . Math. 18.20 . and that he accuseth and condemneth them . If faith come not here to raise vppe againe the pore afflicted conscience , or else ( according to that saying of Christ : where two or three are gathered together in my name &c. ) there be some faithfull brother at hand that may comfort him by the worde of God which is so oppressed and beaten downe by the lawe , desperation and death must needes folow . Therfore it is a perillous thing for a man to be alone . Eccles. 4.10 . Woe be to him that is alone ( sayth the Preacher ) for when he falleth , he hath none to raise him vp . Wherefore they that ordeined that cursed Monkish and solitarie life , The solitarie or Monkish life hath hurt many . gaue occasion to many thousandes to despaire . If a man should separate him selfe from the company of other for a day or two to be occupied in prayer ( as we read of Christ , that sometime he went a side alone into the Mount , and by night continued in prayer ) there were no daunger therein . Math. 26.39 . Luke . 23.41 . Iohn . 17.1 . But when they constrained men continually to liue a solitarie life , it was a deuice of the Deuil him self . For when a man is tempted and is alone , he is not able to reise vppe him selfe , no not in the least tentation that can be .

Ver. 19. And it was ordeined by * * Angelles as ministers gaue it to Moises by the authority of Christ . Angels in the hand of a Mediatour .

This is a litle digression from his purpose , which he neither declareth , nor finisheth : but onely toucheth it by the way , and so proceedeth . For he retourneth incontinent to his purpose , when he sayeth : what ? is the lawe then contrary to the promises of God ? Nowe , this was the occasion of his digression . He fell into this difference betwene the lawe and the Gospell : to witte , that the lawe added to the promises , did differ from the gospell , not onely in respect of time , but also of the author and the principal cause therof . For the lawe was deliuered by the Angels . Heb. 1. Heb. 1 : but the Gospell by the Lord him selfe . Wherfore the Gospell is farre more excellent then the lawe . For the lawe is the voice of the seruauntes , The lawe geuen by Angels , the Gospell by Christ . but the Gospell is the voyce of the Lord him selfe . Therfore to abase and to diminish the authority of the lawe , and to exalt and magnifie the Gospell , he sayth that the lawe was a doctrine geuen to continue but for a small time ( for it endured but onely vntill the fulnes of the promise , The law was geuen to endure but for a time : but the Gospell was geuen to endure for euer . that is to say , vntill the blessed Seede came which fulfilled the promise ) : but that the Gospel was for euer . For all the faithfull haue had alway one and the selfe same Gospel from the beginning of the world , and by that they were saued . The lawe therefore is farre inferiour to the Gospell , because it was ordained by the Angelles which are but seruauntes , and endured but for a short time , whereas the Gospell was ordeined by the Lord him selfe , to continue for euer . Hebrues . 1. For it was promised before all worldes . Tit. 1.

Moreouer , the word of the lawe was not ordeined by the Angels being but seruauntes , but also by an other seruaunt farre inferiour to the Angels , Christ is not a Mediatour according to the law , as Moises was . namely by a man , that is ( as here he sayeth ) by the hand of a Mediatour , that is to say , Moises . Nowe , Christ is not a seruaunt , but the Lord him selfe . He is not a Mediatour betwene God and man according to the lawe as Moises was , but he is a Mediatour of a better Testament . The law therfore was ordeined by Angels as seruauntes . For Moises and the people heard God speaking in the Mount Sina : that is to say , they heard the angels speaking in the person of God . Therfore Stephen in the seuenth of the Actes sayeth : Ye haue receaued the lawe by the ministerie of the Angels , and ye haue not regarded it . Exod. ● . ● Also the text in the third of Exodus sheweth plainely that the Angell appeared vnto Moises in a flame of fire , and spake vnto him from the middest of the bush .

Paule therefore signifieth that Christe is a Mediaotur of a farre better Testament then Moises . Exod. 19.20 . And here he alludeth to that history in Moises concerning the geuing of the lawe , which sayeth , that Moises ledde the people out of their tentes to meete with God , and that he placed them at the foote of the Mount Sina . There was an heauie and an horrible sight . The whole Mount was on a flaming fier . When the people sawe this , they began to tremble : for they thought that they should haue ben suddenly destroyed in this fearfull tempest . Because therefore they could not abide the lawe sounding so horribly out of Mount Sina , ( for that terrifying voice of the lawe would haue killed the people ) they sayd vnto Moises their Mediatour : Come thou hether and heare what the Lord sayeth , and speake thou vnto vs . Moises a Mediatour . And he aunswered : I my selfe ( sayeth he ) was a Mediatour , and one that stoode betwene God and you . &c. By these places it is plaine enough that Moises was appoynted a Mediatour betwene the people , and the lawe speaking .

Wherfore Paule by this historie goeth about to declare , that it is impossible that righteousnes should come by the lawe . As if he should say : howe can the lawe iustifie , seeing the whole people of Israell , being purified and sanctified , yea and Moises him selfe the Mediatour betwene God and the people , were afraide and trembled at the voice of the lawe , as it is sayd in the Epistle to the Hebrewes ? The law maketh men afraid , therfore it iustifieth not . Here was nothing but feare and trembling . But what righteousnes and holines is this , not to be able to beare , yea not to be able or willing to heare the lawe , but to flie from it , and so to hate it , that it is impossible to hate and abhorre any thing more in the whole world ? as the historie moste plainly testifieth , that the people when they heard the lawe , did hate nothing more then the lawe , and rather wished death , then to heare the lawe .

So , when sinne is discouered , as it were by certaine bright beames which the law striketh into the heart , Nothing is more intolerable to man then the law , there is nothing more odious & more intolerable to man , then the law is . Here he wold rather chose death , than be constraind to bear these terrors of the law , be it neuer so litle a time : which is a most certaine token that the lawe iustifieth not . For if the lawe did iustifie , then ( no dout ) men would loue it , they would delite was raised vppe and comforted by the gratious and free mercy of God . Therefore the lawe iustifieth not .

If the lawe should serue mine affections : that is to say , if it should approue my hypocrisie , The law flattereth not reason , and therfore reason hateth it . my opinion and confidence of mine owne righteousnes : if it should say that without the mercy of God and faith in Christ through the helpe of it alone ( as all the world naturally iudgeth of the lawe ) I might be iustified before God : and moreouer , if it should say that God is pacified and ouercome by works , and is bound to reward the doers therof , that so I hauing no nede of God , might be a God vnto my selfe , & merite grace by my workes , & setting my Sauiour Christ apart , might saue my selfe by mine owne merites : If ( I say ) the lawe should thus serue mine affections , then should it be sweete , delectable , and pleasant in deede : So wel can reason flatter it selfe . Notwithstanding this should no longer continue , but vntil the law should come to his owne proper vse and office : then should it appeare that reason can not suffer those bright beames of the law . There some Moises must needes come betwene as a Mediatour , and yet notwithstanding without any fruite , as I will declare hereafter .

2. Cor. 3 . 1● . To this purpose serueth that place in the .2 . Cor. 3. chapt . concerning the couered face of Moises , where Paule out of the hystorie of Exod. 34. chap. sheweth that the children of Israell , Exod. 34.30 . not onely did not knowe , but also could not abide the true and spirituall vse of the lawe : First , The place of Paule expounded , as touching the couering of Moises face . Verses . 30.33.34.35 . for that they could not looke vnto the ende of the lawe ( sayeth Paule ) because of the veile which Moises put vpon his face : Againe , they could not looke vppon the face of Moises being bare and vncouered , for the glory of his countenaunce . For when Moises went about to talke with them , he couered his face with a veile : without the which they could not beare his talke : that is , they could not heare Moises him selfe their Mediatour , vnlesse he had set an other Mediatour betwene : that is to say , the veile . Howe then should they heare the voyce of God , or of an Angell , when they could not heare the voyce of Moises being but a man , yea and also their Mediatour , except his face had ben couered ? Faith in Christ driueth away the terrours of the lawe . Therfore , except the blessed Seede come to raise vppe and comfort him which hath heard the lawe , he perisheth through desperation , in detesting of the lawe , in hating and blaspheming of God , and daily more and more offendeth against God . For this feare and confusion of conscience which the lawe bringeth , the deeper it perceth and the longer it continueth , the more it encreaseth hatred , and blasphemy against God .

This historie therefore teacheth what is the power of freewill . The power of freewill . The people are stricken with feare , they tremble and they flie backe . Where is now freewill ? where is nowe that good will , that good entent , that right iudgement of reason which the Papistes doe so much bragge of ? What auaileth freewill here in these sanctified and holy men ? It can say nothing : It blindeth their reason : it peruerteth theyr will : it receiueth not , it saluteth not , it embraceth not with ioy the Lord comming with thundring , lightning , and fire in to the Mounte Sina . It can not heare the voyce of the Lord : but contrariwise it sayth : Let not the Lord speake vnto vs , lest we die . We see then what the strength and power of freewil is in the children of Israel , who though they were clensed and sanctified , could not heare one syllable or letter of the law . Therfore these high commendations which the Papists geue to their freewill are nothing else but mere toyes and doting dreames .

Verse . 20. Now , a Mediatour is not a Mediatour of one * * But serueth both for the Iewes and Gentiles , to ioyne them to God . .

Here he compareth these two Mediatours together , and that with a maruelous breuitie : yet so notwithstanding , that he satisfieth the attentiue reader , who , because this word Mediatour is generall , by and by vnderstandeth that Paule speaketh also of the Mediatour generally , and not of Moises onely . The word Mediatour includeth two . A Mediatour ( sayeth he ) is not a Mediatour of one onely : but this word necessarily comprehendeth two : that is to say , him that is offended , and him that is the offender : of whom , the one hath neede of intercession , and the other needeth none . Wherfore a Mediatour is not of one , but of two , and of such two as be at variaunce betwene them selues . So Moises by a generall definition is a Mediatour , because he doth the office of a Mediatour betwene the law and the people , who can not abide the true and spirituall vse of the law . The lawe therfore must haue a new face , The lawe hauing put on a veile , maketh vs not afraid . and his voyce must be chaunged : that is to say , the voyce of the law must be made spirituall , or the lawe must be made liuely in the inward affection , and must put on a visour or a veile , that it may now become more tolerable , so that the people may be able to heare it by the voice of Moises .

Nowe , the lawe being thus couered , Because God speaketh not now in his Maiestie as he did in the Mount , but by the voice of man , therfore men feare him not , nor regarde his lawe . speaketh no more in his Maiestie , but by the mouth of Moises . After this maner it doth not his office any more : that is , it terrifieth not the conscience . And this is the cause that they doe neither vnderstand it , nor regarde it : by meanes wherof they become secure , negligent , and presumptuous hypocrites . And yet notwithstanding the one of these two must needes be done : to witte , that either the lawe must be without his vse , and couered with a veile ( but then , as I haue said , it maketh hypocrites ) : or els it must be in his vse without the veile , The lawe in his true vse killeth . and then it killeth . For mans hearte can not abide the lawe in his true vse , without the veile . It behoueth thee therefore , if thou looke to the ende of the law without the veile , either to laye holde on that blessed Seede by faith , ( that is to say ) thou must looke beyond the ende of the law vnto Christ , which is the accomplishment of the law : which may say vnto thee : The law hath terrified thee enough : Be of good comfort my sonne , thy sinnes are forgeuen thee , ( wherof I wil speake more anone ) : or else surely thou must haue Moses for thy Mediatour , with his veile .

For this cause Paule sayth : A mediatour is not a Mediatour of one . For it could not be that Moises should be a Mediatour of God alone : For God needeth no Mediatour . And againe , he is not a Mediatour of the people onely , The office of a Mediatour . but he doth the office of a Mediatour betwene God and the people , which were at discord with God . For it is the office of a Mediatour to pacifie the partie that is offended , and to reconcile vnto him the partie which is the offender . Notwithstanding Moises is a Mediatour in this sort , as I haue sayd : which doth nothing else but chaunge the voyce of the lawe , and maketh it tolerable , so that the people may abide the hearing thereof : but geueth no power to accomplish the same . To conclude , he is a Mediatour but onely of the veile , and therfore he geueth no power to performe the law , but onely in the veile . Moses a Mediatour of the veile . Therefore his disciples , in that he is a Mediatour of the veile , must alwayes be hypocrites .

But what ( thinke ye ) should haue come to passe if that the lawe had bene geuen without Moises , either else before or after Moises , and that there had ben no Mediatour , When we are terrified by the lawe , we haue nede of another maner of Mediatour then Moses . and in the meane season the people should not haue ben suffered either to flie away , or else to haue had any Mediatour ? Here either the people being beaten downe with intolerable feare , should haue perished forthwith , or if they should haue escaped , there must nedes haue come some other Mediatour , which should haue set him selfe betwene the law and the people to this end , that both the people might be preserued , and the lawe remaine in his force and strength , and also an attonement might be made betwene the lawe and the people . In deede Moises cometh in the meane season , and is made a Mediatour : he putteth on a veile and couereth his face : but he can not deliuer mens consciences from the anguish and terrour which the law bringeth . Therefore , when a man , in the hower of death or in the conflict of conscience feeleth the wrath and iudgement of God for sinne which the law reuealeth and encreaseth , here to keepe him from desperation , secluding Moises with his veile , he must haue a Mediatour which may say vnto him : Although thou be a sinner , yet shalt thou remaine , that is to say : thou shalt not die , although the lawe with his wrath and malediction doe still remaine .

This Mediatour is Iesus Christ , which chaungeth not the voice of the law , nor hideth the same with a veile as Moises did , Christ hideth not the law , but taketh it away , and therefore is a better Mediatour then Moses . nor leadeth me out of the sight of the law : but he setteth him selfe against the wrath of the law and taketh it away , and satisfieth the lawe in his owne body by himselfe . And by the Gospel he saith vnto me : In deede the law threatneth vnto thee the wrath of God and eternall death : but be not afraid : flie not away , but stand still . I supply and performe all thinges for thee : I satisfie the law for thee . This is a Mediatour which farre excelleth Moises , who setteth him selfe betwene God being angry , and the sinner . The intercession of Moses here profiteth nothing : he hath done his office , & he with his veile is now vanished away . Here the miserable sinner being vtterly desperate , or a man now approching vnto death , & God being offended & angry doe encounter together . Therefore there must come a farre other Mediatour then Moises , which may satisfie the lawe , take away the wrath therof , and may reconcile vnto God which is angry , that poore sinner , miserable and gilty of eternall death .

Of this Mediatour Paule speaketh briefely when he saith : A Mediatoure is he that standeth betwene the offender and him that is offended . A Mediatour is not a Mediatour of one . For this word Mediatour properly signifieth such a one as doth the office of a Mediatour betwene the partie that is offended and the offender . We are the offenders : God with his law is he which is offended . And the offence is such , God of his iustice can not forgeue sinne without satisfaction , which is done by Christ . that God can not pardon it , neither can we satisfie for the same . Therefore betwene God , who of him selfe is but one , and vs , there is wonderfull discord . Moreouer , God can not reuoke his law , but he will haue it obserued and kept . And we which haue transgressed the law , can not flie from the presence of God . Christ is the Mediatour betwene God and sinners , which are quite contrary one to the other . Col. 2.24 . Christ therefore hath seth him selfe a Mediatour betwene two which are quite contrary and vtterly separate asunder with an infinite and euerlastinge separation , and hath reconciled them together . And how hath he done this ? He hath put away ( as Paule saith in an other place ) the handwriting which was against vs , which by ordinaunces ( that is , by the law ) was contrary vnto vs , and he hath taken it and fastened it to the Crosse , and hath spoiled principalities and powers , and hath made a shewe of them openly , and hath triumphed ouer them by him selfe . Therefore he is not a Mediatour of one , but of two , vtterly disagreeing betweene them selues .

This is also a mighty place and of greate efficacie to confute and confounde the righteousnes of the law , and to teach vs that in the matter of Iustification it ought to be vtterly remoued out of our sight . Also this word [ Mediatour ] ministreth sufficient matter to proue that the lawe iustifieth not : for els what neede should we haue of a Mediatour ? Seing then that mans nature can not abide the hearinge of the lawe , Man can not abide the hearing of the law , therfore he can not keepe the law much lesse is it able to accomplish the lawe , or to agree with the lawe .

This doctrine ( which I doe so often repete and not without tediousnes doe still beate into your heades ) is the true doctrine of the lawe , which euery Christian ought with all diligence to learne , The doctrine of the law . that he may be able truly to define what the law is , what is the true vse and office , what are the limites , what is the power , the time and the ende thereof . For it hath an effect quite contrary to the iudgement of all men : which haue this pestilent and pernicious opinion naturally rooted in them , that the law iustifieth . Therefore I feare lest this doctrine will be darkened and defaced againe , when we are deade . For the world must be replenished with horrible darkenes & errours before the latter day come .

The proper vse of the law He therefore that is able to vnderstand this , let him vnderstand it , that the law in true Christian Diuinitie , and in his true and proper definition doth not iustifie : but hath a cleane contrary effect . For it sheweth and discouereth vnto vs our selues : it setteth God before vs in his anger : it reueileth Gods wrath , it terrifieth vs , and it doth not only reueile sinne , but also mightily encreaseth sinne , so that where sinne was before but litle , now by the law which bringeth the same to light , it becometh exceeding sinfull : so that a man now beginneth to hate the law and to flie from it , & with a perfect hatred to abhorre God the maker of the law . This is not to be iustified by the law ( and that euen reason it selfe is compelled to graunt ) : but to commit a double sinne against the law . First , not onely to haue a wil so disagreeing from the law that thou canst not heare it : but also to do contrary to that which it commaundeth : And secondly so to hate it that thou wouldest wish it were abolished together with God himselfe who is the author therof and absolutely good .

The lawe is good and holy , and yet intolerable to mans nature . Now , what greater blasphemy , what sinne more horrible can be imagined then to hate God ? to abhorre his law , & not to suffer the hearing thereof ? which notwithstanding is good and holy . For the history doth plainely witnes that the people of Israell refused to heare that excellent lawe , those holy and most gracious wordes ( namely , I am the Lord thy God , Exod. 2.3 . Deut. 4.40 . which brought thee out of the land of Egypt and out of the house of bondage . Thou shalt haue none other Gods &c. Shewing mercy to thousandes &c. Honour thy father and thy mother that it may goe well with thee , and that thy daies may be prolonged vpon the earth &c. ) and that they had neede of a Mediatour . They could not abide this most excellent , perfect and diuine wisedom : this most gracious , sweete , & comfortable doctrine . Let not the Lorde speake vnto vs ( say they ) lest we die . Speake thou vnto vs &c. Doubtles it is a merueilous thinge that a man can not heare that which is his whole felicite , namely that he hath a God , The law containeth profitable doctrine and yet a man can not heare it . yea & a mercifull God which wil shew mercy vnto him in many thousands of generations . &c. And moreouer that he can not abide that which is his chiefe safetie , protection & defence , namely : Thou shalt not kil : Thou shalt not commit adultery : Thou shalt not steale : For by these wordes the Lord hath compassed and fortified the life of man , his wife , his children and his goods , as it were with a wal against the force and violence of the wicked .

The law then can doe nothing , sauing that by his light it lightneth the conscience that it may know sinne , death , the iudgement , the hatred and wrath of God . Before the law come I am secure : I feele no sinne : but when the law cometh , sinne , death , & hel are reueiled vnto me . This is not to be made righteous , but giltie , & the enemy of God , to be condemned to death and hell fire . The principall point then of the law in true Christian Diuinitie is , to make men , not better but worse : that is to say , it sheweth vnto them their sinne , that by the knowledge therof they may be humbled , terrified , brused and broken , The lawe maketh not men better but worse . & by this meanes may be driuen to seeke comforte , and so to come to that blessed Seede .

Verse . 20. But God is * * Constant and alwaies like him selfe . one .

God offendeth no person , and therefore needeth no Mediatour . But we offend God and therfore we haue neede of a Mediatour , not Moses , but Christ , which speaketh farre better things for vs &c. Hitherto he hath continued in his digression : Now he retourneth to his purpose .

Verse . 21. Is the law then against the promise of God ?

Paule said before that the law iustifieth not . Shall we then take away the law ? No , not so . For it bringeth with it a certaine commoditie . What is that ? It bringeth men vnto the knowledge of themselues : it discouereth and encreaseth sinne &c. Here now riseth an other obiection . If the lawe doe nothing els but make men worse in shewing vnto them their sinne , then is it contrary to the promises of God . For it seemeth that God is but onely prouoked to anger and offended through the law , The iudgement of the Iewes and of all others as touching the law and therefore he regardeth not nor performeth his promises . We Iewes haue thought the contrary : to witte , that we are restrained and bridled by this externall discipline , to the ende that God being prouoked therby , might hasten the performing of his promise , and that by this discipline we might deserue the promise .

Paule aunswereth : It is nothing so . But contrariwise , if ye haue regard to the law , Reason can not abide to heare the good law of God . the promise is rather hindered . For natural reason offendeth God which so faithfully promiseth , whiles it will not heare his good and holy lawe . For it sayth : Let not the Lorde speake vnto vs &c. How can it be then that God should performe his promise vnto those , which , not onely receaue not his law and his discipline , but also with a mortal hatred do shunne it & flie from it ? Here therfore ( as I said ) riseth this obiection : Then the law semeth to hinder the promises of God . This obiection Paule toucheth by the way & briefely aunswereth , saying :

Verse . 21. God forbid .

God maketh not the promise because of our worthines , but for his owne mercies sake . Why so ? First for that God doth not make any promise vnto vs because of our worthines , our merits , our good works : but that he doth , is of his meere goodnes and inestimable mercy in Christ . He saith not to Abraham : All nations shal be blessed in thee because thou hast kept the law : but ( as it is written in the .24 . chap. of Iosua ) when he was yet vncircumcised , had no law , & was yet an idolater , he said vnto him : Goe out of thine owne land &c. I will be thy protectour &c. Also : In thy Seede shall all nations be blessed . Iosua . 24.2.3 . Genes. 12.1.2 . The promises of God are absolute , & not made in respect of our worthines . The promises of God are not hindered because of our sinnes . 2. Pet. 3.9 . These are absolute & meere promises : which God freely geueth vnto Abraham , without any condition or respect of workes either going before or comming after .

This is specially against the Iewes , which thinke that the promises of God are hindered because of their sinnes . God ( saith Paule ) doth not slacke his promises because of our sinnes , or hasten the same for our righteousnes and merites : he regardeth neither the one nor the other . Wherefore , although we be worse and more sinnefull , and brought into a greater contempte and hatred of God by meanes of the lawes , yet notwithstanding God is not moued therby to differre his promise . For his promise doth not stande vpon our worthines , but vpon his onely goodnes and mercy . Therefore , where the Iewes say : The Messias is not yet come , because our sinnes doe hinder his comming , it is a detestable lie . A Diuelish dreame of the Iewes . As though God should become vnrighteous because of our sinnes , or made a lier because we are liers . He abideth alwaies iust and true : his truth therefore is the onely cause that he accomplisheth and performeth his promise .

Moreouer , although the law doe reueile and encrease sinne , yet is it not against the promises of God , yea rather it confirmeth the promises . The lawe is not against the promises of God . For as concerning his proper worke and ende , it humbleth and prepareth a man ( so that he vse it rightly ) to sigh and seeke for mercy . For when sinne is reueiled to a man and so encreased by the law , then he beginneth to perceaue the wickednes and hatred of mans hearte against the law , and against God him selfe the authour of the law . Then he feeleth in deede that , not only he loueth not God , but also hateth and blasphemeth God who is full of goodnes & mercy , and his lawe which is iust and holy . Then is he constrained to confesse that there is no good thing in him . And thus , when he is throwne downe and humbled by the lawe , he acknowledgeth him selfe to be most miserable and damnable . When the law therfore constraineth a man so to acknowledge his owne corruption , and to confesse his sinne from the bottome of his heart , then hath it done his office truely , When the office and time of the lawe is accomplished and his time is accomplished and ended . And nowe is the time of grace , that the blessed Seede may come to raise vppe and to comfort him that is so cast downe and humbled by the lawe .

After this manner the law is not against the promises of God . For first the promise hangeth not vpon the lawe , but vpon the truth and mercy of God only and alone . Secondly when the law is in his chiefe end and office , it humbleth a man , and in humbling him it maketh him to sigh and grone , and to seeke the hand and aide of the Mediatour , and maketh his grace and his mercy exceeding sweete & comfortable ( as is saide Psalm . 109. Thy mercy is sweete ) and his gifte precious and inestimable . Psal. 109 . 2● . And by this meanes it prepareth vs and maketh vs apte to apprehende and to receaue Christe . For as the Poete sayeth : Dulcia non meruit qui non gustauit amara : that is , He that hath not tasted the things that are bitter , Is not worthie to taste the things that are sweeter .

Hunger is the best Cooke . The law maketh troubled and afflicted soules to thirst for Christ . Therefore like as the drie earth doth couet the raine , euen so the lawe maketh troubled and afflicted soules to thirst after Christe . To such Christe sauoureth sweetely : to them he is nothing els but ioy , consolation and life . And there beginneth Christ and his benefite rightly to be knowne .

This is then the principall vse of the law : namely , when a man can so vse it , that it may humble him & make him to thirst after Christ . And in deede Christ requireth thirsty soules , whom he most louingly and graciously allureth and calleth vnto him when he saith : Math. 11 28. Vpon whom Christ bestoweth his benefites . Come vnto me all ye that labour and are heauy loden and I will refresh you . He deliteth therefore to water these dry groundes . He powreth not his waters vpon fatte and rancke groundes , or such as are not dry and couet no water . Math. 11.5 . His good things are inestimable , and therefore he geueth them to none but vnto such as haue neede of them , and feeling the greate neede they haue thereof , doe earnestly desire them . He preacheth glad tidings to the poore : he geueth drinke to the thirstie . If any thirst ( saith Iohn ) Let him come vnto me &c. He healeth the broken harted &c. that is , Iohn . 7.37.38 . Deut. 18.15 . he comforteth those that are brused and afflicted by the law . Therefore the law is not against the promises of God .

Verse . 21. For if there had ben a law geuen which bringeth life , surely righteousnes should haue ben by the lawe .

By these wordes Paule signifieth that no lawe of it selfe is able to quicken or geue life , The lawe quickneth not but killeth . but onely killeth . Therfore such works as are done , not onely according to the lawes and traditions of the Pope , but also according to the very law of God , doe not iustifie a man before God , but make him a sinner : they doe not pacifie the wrath of God , but they kindle it : they obtaine not righteousnes , but they hinder it : they quicken not , but they terrifie . Therfore , when he sayeth : If a law had ben geuen which could haue brought life &c. he teacheth plainly that the lawe of it selfe iustifieth not : but that it hath a cleane contrary effect .

Although these words of Paule be plaine enough , yet are they obscure and vtterly vnknowne to the Papists . For if they did vnderstand them in deede , they would not so magnifie their freewill , their owne naturall strength , the keping of the * * The Papistes diuide the gospel in to precepts and Counsels : to the precepts men are bounde ( say they ) but not to the Counsels . Counsels , the works of supererogation &c. But left they should seeme to be manifestly wicked , & plaine Infidels in denying the words of the Apostle of Christ so impudently , they haue this pestilent glose alwayes ready ( wherby they peruert the places of Paule concerning the lawe which reuealeth sinne and engendreth wrath , that is to say the .x. commaundements ) that Paule speaketh onely of the ceremoniall and not of the morall law . But Paule speaketh plainly when he sayth : If a lawe had ben geuen . &c. and he excepteth no lawe . Wherfore this glose of the Papists is not worth a rush . For the lawes of the ceremonies were as well commaunded of God , and as streitly kept as the morall lawes . The Iewes also kept circumcision as precisely as they did the Sabboth day . It is euident enough therfore that Paule speaketh of the whole lawe .

These words of the Apostle are song & said in the Papacie and in all their churches , and yet notwithstanding they both teach and liue quite contrary . Paul teacheth that no lawe was geuen to bring life , but the Pope teacheth quite contrary . Paule sayth simplie that no law was geuen to quicken and to bring life : but the Papistes teach that many lawes are geuen to bring life . Although they say not this in plaine words , yet in very deede such is their opinion , as their Monkery doth plainely witnes , besides many lawes and traditions of men , their workes and merites before grace and after , and innumerable wicked ceremonies and false worshippings , which they haue deuised of their owne heads , and those onely haue they preached , treading the Gospell vnder their feete and assuredly promising grace , remission of sinnes , and life euerlasting to all such as should kepe & obserue the same . This that I say can not be denied : for their bokes which are yet extant , geue certaine testimony therof .

But contrariwise we affirme with Paule that there is no law , whether it be mans law or Gods law , that geueth life . Therfore we put as great a difference betwene the law & righteousnes , as is betwene life & death , betwene heauen & hell . And the cause the moueth vs so to affirme , is that plaine & euident place of Paule : where he sayth , that the law is not geuen to iustifie , to geue life , and to saue , but onely to kil & to destroy , contrary to the opinion of all men : The iudgement of men naturally as touching the lawe . for naturally they can iudge no otherwise of the law , but that it is geuen to work righteousnes , & to geue life & saluation .

This difference of the offices of the law and the gospel , kepeth all Christian doctrine in his true & proper vse . Also it maketh a faithfull man iudge ouer all kindes of life , ouer the lawes & decrees of all men , What profite cometh by knowing the difference betwene the lawe and the Gospell . and ouer all doctrine whatsoeuer , and it geueth them power to trie all maner of spirites . On the other side the Papists , because they confound & mingle the law & the gospel together , can teach no certainty touching faith , works , the states & conditions of life , nor of the difference of spirits .

Now therfore , after that Paule hath prosecuted his confutations and arguments sufficiently and in good order , he teacheth , that the lawe ( if ye consider his true and perfect vse ) is nothing else but as a certaine Scholemaster to lead vs vnto righteousnes . For it humbleth men , The true and perfect vse of the lawe . & maketh them apt to receaue the righteousnes of Christ when it doth his own proper worke and office , that is , when it maketh them giltie , terrifieth and bringeth them to the knowledge of sinne , wrath , death and hell . For when it hath done this , the opinion of mans owne righteousnes & holines vanisheth away , and Christe with his benefites beginneth to waxe sweete vnto him . Wherefore the law is not against the promises of God , but rather confirmeth them . True it is , that it doth not accomplish the promise , nor bring righteousnes : notwithstanding it humbleth vs with his exercise and office , and so maketh vs more thrifty , and more apte to receaue the benefite of Christ . Therefore ( saith he ) if any lawe had bene geuen which might haue brought righteousnes , and through righteousnes life ( for no man can obtaine life except first he be righteous ) then in deede righteousnes should come by the law . Moreouer , if there were any state of life , any worke , any religion , whereby a man might obtaine remission of sinnes , righteousnes and life , then should these thinges in deede iustifie and geue life : but this is impossible : for ,

Verse . 22. The scripture hath concluded all men vnder sinne .

Where ? First in the promises them selues as touching Christ , as Genesis . 3. The Seede of the woman shall breake the head of the serpent . Genes. 3.15 . Genes. 22. And Genesis . 22. In thy Seede &c. Whersoeuer then is any promise in the scriptures made vnto the fathers concerning Christ , there the Blessing is promised , that is , righteousnes , saluation , and eternall life . The scripture shutteth all vnder the Curse first by the promise . Therefore by the contrary it is euident , that they which must receaue the Blessing are subiect to the Curse , that is to say , sinne & eternall death : for els to what ende was the Blessing promised ?

Secondly , the Scripture shutteth men vnder sinne and vnder the Curse especially by the law , because it is his peculiar office to reueale sinne & engender wrath , Secondly by the lawe . as we haue declared throughout this Epistle , but chiefely by this sentence of Paule : Whosoeuer are of the works of the law are vnder the Curse : Galat. 3.10 . Also by that place which the Apostle alleaged out of the .27 . chapt . of Deut: Deut. 27.26 . Cursed is euery one that abideth not in all the wordes of this lawe to doe them . &c. For these sentences in plaine wordes doe shut vnder sinne and vnder the Curse , not onely those which sinne manifestly against the law , Cursed is euery one that abideth not in all things . &c. or doe not outwardly accomplish the law : but also those which are vnder the law , and with all endeuour go about to performe the same : and such were the Iewes , as before I haue sayd . Much more then doth the same place of Paule shut vppe vnder sinne and vnder the Curse , all Monkes , Friers , Heremites , Carthusians and such like , with their professions , rules , and religions , to the which they attributed such holines , that when a man had once made a vowe of his profession , if he died by and by , they dreamed that he went streight to heauen . But here ye heare plainly that the Scripture shutteth all vnder sinne . Therefore neither the vowe nor religion of the Carthusian , be it neuer so angelicall , is righteousnes before God : for the Scripture hath shutte all vnder sinne , all are accursed and damned . Who pronounceth this sentence ? The Scripture . And where ? First by this promise : The Seede of the woman shall bruse the Serpentes head . In thee shall be blessed . The principall office of the lawe . &c. and such like places : Moreouer , by the whole lawe , whereof the principall office is to make men giltie of sinne . Therefore no Monke , no Carthusian , no Celestine bruseth the head of the Serpent , but they abide brused and broken vnder the Serpents head , that is , vnder the power of the Deuill . * * These things in Luthers time were counted so high a seruice to God , that scarce any man would beleue they could be so abhominable . Who will beleue this ?

Briefly , what so euer is without Christ and his promise , whether it be the lawe of God or the lawe of man , the Ceremoniall or the morall lawe , without all exception , is shut vnder sinne : For the Scripture shutteth all vnder sinne . Now , he that saith all , excepteth nothing . Therefore we conclude with Paule , that the policies and lawes of all nations , be they neuer so good and necessary , with all ceremonies and religions without faith in Christ , are and abide vnder sinne , death and eternall damnation , except faith in Iesus Christ goe withall or rather before all , as followeth in the texte . Of this matter we haue spoken largely before .

Wherfore this is a true proposition : Onely Faith iustifieth . Onely faith iustifieth without works ( which notwithstanding our aduersaries can by no meanes abide ) : For Paule here strongly concludeth that the lawe geueth not life , because it is not geuen to that ende . If the law iustifie not , much lesse do works iustify . If then the lawe doe not iustifie and geue life , much lesse doe workes iustifie . For when Paule sayth that the lawe geueth not life , his meaning is that workes also doe not geue life . For it is more to say , that the law quickeneth & geueth life , then to say that works doe quicken & geue life . If then the law it selfe being fulfilled ( although it be impossible that it should be accomplished ) doe not iustifie , much lesse doe workes iustifie . I conclude therefore that faith onely iustifieth and bringeth life without workes . Paule can not suffer this addition : faith ioyned with works iustifieth : but he proceedeth simplie by the negatiue , Rom. 3. and before in the second chapiter : Therefore by the workes of the law ( sayeth he ) shall no flesh be iustified . Rom. 3. ●● . And againe in this place : The lawe is not geuen to bring life .

Verse . 22. That the promise by the faith of Iesus Christ shoulde be geuen to them that beleue .

He saide before that the Scripture hath shutte all vnder sinne . What , for euer ? No , but vntill the promise shoulde be geuen . Nowe , the promise is the inheritaunce it selfe , or the Blessing promised to Abraham : The promise geuen to Abraham . to witte , the deliueraunce from the lawe , sinne , death and the Deuill , and a free geuing of grace , righteousnes , saluation and eternal life . This promise ( saith he ) is not obtained by any merite , by any law , or by any worke , The promise geuen to them that beleue . but it is geuen . To whom ? To those that beleue . In whom ? In Iesus Christ , who is the blessed Seede , which hath redeemed all beleeuers from the Curse , that they might receaue the Blessing . These wordes be not obscure , but plaine enough : notwithstanding we must marke them diligently and way well the force and weight therof . For if all be shutte vnder sinne , it followeth that all nations are accursed and are destitute of the grace of God : Also that they are vnder the wrath of God and the power of the Deuill , and that no man can be deliuered from them by any other meanes then by faith in Iesus Christ . With these words therfore Paule fighteth strongly against the fantasticall opinions of the Papistes and all Iusticiaries touching the lawe and workes , when he sayth : that the promise by faith in Iesus Christ might be geuen to all beleeuers .

Nowe , how we shoulde aunswere to those sentences which speake of workes and the rewarde thereof , I haue sufficiently declared before . And the matter requireth not now that we should speake any thinge of workes . The sentences concerning works . For we haue not here taken in hande to entreate of works , but of Iustification : to witte , that it is not obtained by the lawe and works , since all things are shutte vnder sinne and vnder the Curse : but by Faith in Christ . The commendation of workes out of the matter of Iustification When we are out of the matter of Iustification , we can not sufficiently praise and magnifie those workes which are commaunded of God . For who can sufficiently commend and set forth the profite & fruit of one onely worke , which a Christian doth through Faith and in Faith ? In deede it is more precious then heauen or earth . The whole world therefore is not able to geue a worthy recompence to such a good worke . Yea the world hath not the grace to magnifie the holy works of the faithfull as they are worthy , and much lesse to rewarde them : For it seeth them not : or if it doe , it esteemeth them not as good workes , but as most wicked and detestable crimes , and riddeth the world of those which are the doers therof , as most pestilent plagues to mankinde .

So Christ the Sauiour of the world , for a recompence of his incomprehensible & inestimable benefites , How 〈◊〉 and 〈◊〉 st●● warded 〈◊〉 wo●ld 〈◊〉 their benefite . was put to the most ignominious death of the crosse . The Apostles also bringing the word of grace & eternall life into the world , were counted the ofscouring & the outcastes of the whole world . This is the goodly reward which the world geueth for so great & vnspeakeable benefites . But workes done without faith , although they haue neuer so goodly a shew of holines , are vnder the Curse . Wherfore , so farre of it is that the doers therof should deserue grace , righteousnes & eternall life , that rather they heape sinne vpon sinne . Works without faith . 2. Thes. 2.3 . After this maner the Pope , that child of perdition , and all that follow him , doe worke . So worke all meritemongers and heretikes which are fallen from the faith .

Verse . 23. But before * * Faith was the full reuelation of things that were h●d vnder the lawe . faith came .

He proceedeth in declaring the profite & necessitie of the law . He said before the the law was added for transgressions : Not that it was the principall purpose of God to make a law that should bring death & damnation , as he saith . Rom. 7. Was that which was good ( saith he ) made death vnto me ? Rom. 7.13 . God forbid For the law is a word that sheweth life & driueth men vnto it . Therfore it is not only geuen as a minister of death , The vse of the lawe . but the principal vse & end therof is to reueile death , that so it might be seene & knowen how horrible sinne is . Notwithstanding it doth not so reueile death as though it tended to no other end but to kill & destroy . Why the law reuealeth sinne . But to this end it reuealeth death , that when men are terrified , cast downe , & humbled , they should feare God . And this doth the 20. chap. of Erodus declare . Feare not ( saith Moses ) For God is come to proue you & that his feare may be before you that ye sinne not . The office therfore of the law is to kill , Exod. 29.20 . & yet so , that God may reuiue & quicken againe . The law then is not geuen only to kil : but because man is proud & dreameth that he is wise , righteous and holy , therfore it is necessary he should be humbled by the law , that so this beaste the opinion of righteousnes I say , might be slaine : for otherwise men can not obtaine life . God vseth the effect of the lawe , that is to say , death , to life . The opinion of a mans owne righteousnes , confidence & holines , is slain by the law .

Albeit then that the law killeth , yet God vseth this effect of the law , this death , I meane , to a good vse , that is to say , euen to life . For God seeing that this vniuersall plague of the whole world : to wit , mans opinion of his owne righteousnes , his hypocrisie , & confidence in his owne holines could not be beaten downe by any other meanes , he would that it should be slaine by the law : not for euer , but that , when it is once slaine , man might be raised vppe againe aboue and beyond the lawe , and there might heare this voice : Feare not : I haue not geuen the lawe , and killed thee by the lawe , to this ende that thou shouldest abide in this death : but that thou shouldest feare me , and liue . For the presuming of good workes and righteousnes standeth not with the feare of God : And where the feare of God is not , there can be no thirsting for grace or life . God must therefore haue a strong hammer or a mightie maul , to breake the rockes , and a hote burning fire in the middes of heauen to ouerthrowe the mountaines : that is to say , to destroy this furious and obstinate beast , ( this presumption I say ) that when a man by this brusing and breaking is brought to nothing , he should despaire of his owne strength , righteousnes , and holines , and being thus throughly terrified , should thirst after mercy and remission of sinnes .

Ver. 23. But before Faith came , we were vnder the law , shut vppe vnto the Faith which should afterwardes be reuealed .

That is to say , before the time of the Gospell and grace came , the office of the law was , that we should be shutte vppe and kept vnder the same , as it were in prison . This is a goodly and a fitte similitude , shewing the effect of the law , and how righteous it maketh men : therefore it is diligently to be weyed . This similitude of the prison sheweth the effect of the lawe . No theefe , no murtherer , no adulterer , or other malefactour loueth the chaines and fetters , the darke and lothsome prison wherin he lieth fast bound : but rather , if he could , he would breake and beate in to pouder the prison , with his irons and fetters . In deede whiles he is in prison he refraineth from doing of euill : but not of a good will or for righteousnes sake : but because the prison restreineth him that he can not doe it . And nowe being fast fettred he hateth not his theft and his murther : ( yea he is sory with all his heart that he can not robbe and steale , cutte and slay ) but he hateth the prison , and if he could escape , he would robbe and kill as he did before .

The lawe shutteth men vnder sinne two wayes , Ciuily and Spiritually .

Such is the force of the lawe and the righteousnes that cometh of the lawe , What the righteousnes of the law is . compelling vs to be outwardly good when it threatneth death or any other punishment to the transgressours thereof . Here we obey the law in deede , but for feare of punishment : that is , vnwillingly and with great indignation . But what righteousnes is this , when we absteine from doing euill for feare of punishment ? Wherefore , this righteousnes of works is in deede nothing else , The righteousnes of workes . but to loue sinne & to hate righteousnes , to detest God with his lawe , and to loue and reuerence that which is most horrible and abhominable ? For looke howe hartely the theefe loueth the prison and hateth his theft : so gladly doe we obey the lawe in accomplishing that which it commaundeth , and auoiding that which it forbiddeth .

Notwithstanding , this fruite and this profite the lawe bringeth , The profite of the lawe . although mens hartes remaine neuer so wicked , that first outwardly and ciuily after a sort it restraineth theeues , murtherers , and other malefactours . For if they did not see and vnderstand , that sinne is punished in this life by imprisonment , by the galowes , by the sword and such like , and after this life with eternall damnation and hell fire : no Magistrate should be able to bridle the fury and rage of men by any lawes , bondes or chaines . The Ciuill vse of the lawe . But the threatnings of the lawe strike a terrour in to the hartes of the wicked , whereby they are brideled after a sort , that they runne not headlong , as otherwise they would doe , into all kindes of wickednes . Notwithstanding they would rather that there were no law , no punishment , no hell , and finally no God . If God had not an hell , or did not punish the wicked , he should be loued and praised of all men . But because he punisheth the wicked , and all are wicked : therefore in as much as they are shut vnder the lawe , they can doe no otherwise but mortally hate and blaspheme God .

Furthermore , the lawe shutteth men vnder sinne , The law a spirituall prison . not onely Ciuily , but also Spiritually : that is to say , the lawe is also a spirituall prison , and a very hell . For when it reuealeth sinne , threatneth death , and the eternall wrath of God , a man can not auoide it , nor finde any comfort . For it is not in the power of man to shake of these horrible terrours which the lawe stirreth vppe in the conscience , or any other anguish or bitternes of spirite . The lamentatable complaints of the Sainctes . Psal. 6.5 . Hereof come these lamentable complaints of the Saincts , which are euery where in the Psalmes : In hell who shall confesse thee ? &c. For then is a man shut vppe in prison : out of the which he can not escape , nor seeth howe he may be deliuered out of these bondes , that is to say , these horrible terrours .

Thus the law is a prison both Ciuily and Spiritually . The lawe is a prison both Ciuily and Spiritually . For first it restreineth and shutteth vppe the wicked , that they runne not headlong according to their owne lust , into all kindes of mischeefe . Againe , it sheweth vnto vs spiritually our sinne , terrifieth and humbleth vs , that when we are so terrified and humbled , we may learne to knowe our owne miserie and condemnation . And this is the true and the proper vse of the lawe , so that it be not perpetuall . For this shutting and holding vnder the lawe , must endure no longer , but vntill Faith come : and when Faith cometh , then must this spirituall prison haue his ende .

The law and the Gospell , as touching the inward affections , nearely ioyned together . Here againe we see , that , although the lawe and the Gospell be separate farre asunder , yet as touching the inward affections , they are very nerely ioyned the one to the other . This Paule sheweth when he sayeth : We were kept vnder the law , and shutte vppe vnto the Faith which should be reuealed vnto vs . Wherefore it is not enough that we are shutte vnder the lawe : for if nothing else should follow , we should be driuen to desperation and die in our sinnes . The shutting vp vnder the law , must not be continuall . But Paule addeth moreouer , that we are shutte vppe and kept vnder a Scholemaister ( which is the lawe ) : not for euer , but to bring vs vnto Christ who is the ende of the lawe . Therefore this terrifying , this humbling and this shutting vppe must not alwayes continue : but onely vntill Faith be reuealed : that is , it shall so long continue as shall be for our profite and our saluation : So that when we are cast downe and humbled by the lawe , then grace , remission of sinnes , deliueraunce from the lawe , sinne and death may become sweete vnto vs : which are not obteined by workes , but are receaued by Faith alone .

He which in time of tentation can ioyne these two things together so repugnant and contrary : that is to say , which when he is throughly terrified and cast downe by the lawe , Who vseth the law rightly . doth knowe that the ende of the lawe , and the beginning of grace or of Faith which is to be reuealed , is nowe come , vseth the lawe rightly . All the wicked are vtterly ignoraunt of this knowledge and this cunning . Caine knewe it not when he was shutte vppe in the prison of the lawe : that is , he felt no terrour , Caine being shut vp in the prison of the law , and abiding there , despaired . Genes. 4.9 . although he had nowe killed his brother : but dissembled the matter craftely , and thought that God was ignoraunt thereof . Am I my brothers keeper , sayth he ? But when he heard this word : What hast thou done ? Behold the voice of the bloud of thy brother crieth vnto me from the earth , he began to feele this prison in deede . What did he then ? He remained still shutte vppe in prison . He ioyned not the Gospell with the lawe , Verse . 13. but sayd : My punishment is greater then I can beare . He onely respected the prison , not considering that his sinne was reuealed vnto him to this ende , that he should flie vnto God for mercy and pardon . Therefore he despaired and denied God . He beleeued not that he was shutte vppe to this end , that grace and Faith might be reuealed vnto him : but onely that he should still remaine in the prison of the lawe .

These words : to be kept vnder , and to be shut vppe , What these wordes import , to be kept vnder the lawe . are not vaine and vnprofitable , but true and of great importaunce . This keeping vnder and this prison signifieth the true and spirituall terrours , wherby the conscience is so shutte vppe , that in the wide world it can finde no place where it may be in safetie . Yea as long as these terrours endure , the conscience feeleth such anguish and sorrowe , that it thinketh heauen and earth , yea if they were ten times more wide and large then they are , to be straiter and narrower then a mouse hole . Here is a man vtterly destitute of all wisedome , strength , righteousnes , counsell and succour . For the conscience is a maruelous tender thing , Conscience . and therfore when it is so shutte vppe vnder the prison of the lawe , it seeth no way howe to gette out : and this streitnes seemeth daily so to encrease , as though it would neuer haue an ende . For then doth it feele the wrath of God which is infinite and inestimable , whose hand he can not escape , as the Psalme . 139. witnesseth : Psal. 139.7 . Whether shall I flie from thy presence ? &c.

Like as therefore this worldly prison or shutting vppe is a bodily affliction , What the prison is , Ciuily & Spiritually . and he that is so shutte vppe can haue no vse of his bodye : euen so the trouble and anguish of minde is a spirituall prison , and he that is shutte vppe in this prison can not enioy the quietnes of heart and peace of conscience . And yet is it not so for euer ( as reason iudgeth when it feeleth this prison ) : but vntill Faith be reuealed . The sely conscience therefore must be raised vppe and comforted after this sort : Brother , thou art in deede shutte vppe : How the pore Conscience is to be comforted , that is shutte vp vnder the lawe . but perswade thy selfe that this is not done to the ende that thou shouldest remaine in this prison for euer . For it is wrytten , that we are shutte vppe vnto the Faith that shall be reuealed . Thou art afflicted then in this prison , not to thy destruction , but that thou maist be refreshed by the blessed Seede . Thou art killed by the lawe , The lawe killeth , that we may againe be quickened & restored to life . that through Christe thou maiste be quickened againe and restored to life . Despaire not therefore , as Caine , Saule , and Iudas did , who being thus shutte vppe , looked no further but to their darke prison , and there still remained : therefore they despaired . But thou must take an other way in these terrours of conscience then they did : that is , thou must knowe that it is well done , and good for thee to be so shut vppe , confounded , & brought to nothing . Vse therfore this shutting vppe rightly and as thou shouldest do : The shutting vp vnder the law must be rightly vsed . that is , to the ende that when the law hath done his office , Faith may be reuealed . For God doth not therfore afflict thee , that thou shouldest still remaine in this affliction . He wil not kill thee that thou shouldest abide in death . EZech. 33.11 . I will not the death ( sayth he by the Prophet ) of a sinner . &c. But he will afflict thee that so thou maist be humbled , and knowe that thou hast neede of mercy , and the benefite of Christe .

This holding in prison then vnder the lawe , must not alwayes endure , but must onely continue to the comming or reuealing of Faith : which this sweete verse of the Psalme . 147. doth teach vs : The Lord deliteth in those that feare him : Psal. 147.11 . that is to say , which are in prison vnder the lawe . But by and by after he addeth : and in those that attend vppon his mercy . Therfore we must ioyne these two things together , which are in deede as contrary the one to the other as may be . The afflicted , and such as are in prison vnder the law , waiting for mercy to be reueled , are deare vnto God . For what can be more contrary then to hate and abhorre the wrath of God : and againe to trust in his goodnes & mercy ? The one is hell , the other is heauen , and yet they must be nerely ioyned together in the heart . By speculation and naked knowledge a man may easily ioyne them together : but by experience and inward practise so to doe , of all things it is the hardest : which I my selfe haue often proued by mine owne experience . Of this matter the Papistes and Sectaries know nothing at all . Therefore these wordes of Paule are to them obscure and altogether vnknowne : And when the lawe reueileth vnto them their sinne , accuseth and terrifieth them , they can finde no counsell , no rest , no helpe or succour : but fall to desperation , as Caine and Saule did .

No man loueth the law , because it is his prison . Seeing the lawe therfore ( as is sayd ) is our tormentour and our prison , certaine it is that we can not loue it , but hate it . He therefore that sayth he loueth the lawe , is a liar , and knoweth not what he sayth . A theefe and a robber should shewe him selfe to be starke madde that would loue the prison , the fetters and chaines . Seing then the law shutteth vs vppe and holdeth vs in prison , it can not be but we must needes be extreme enemies to the lawe . To conclude , so well we loue the lawe and the righteousnes thereof , as a murtherer loueth the darke prison , the streit bondes and irons . How then should the law iustifie vs ?

Verse . 23. And shut vp vnder the faith which should after be reueiled .

This Paule speaketh in respect of the fulnes of the time wherin Christ came . But we must applie it , not onely to that time , but also to the inward man . For that which is done as an hystorie and according to the time wherin Christe came , abolishing the lawe and bringing libertie and eternall life to light , is alwayes done spiritually in euery Christian : in whom is found continually , somewhile the time of the law , and somewhile the time of grace . For the Christian man hath a body in whose members ( as Paule sayth in an other place ) sinne dwelleth and warreth . Nowe , I vnderstand sinne to be , Howe the scripture defineth sinne . not onely the deede or the worke , but also the roote and the tree , together with the fruites , as the Scripture vseth to speake of sinne . Which is yet not onely rooted in the baptised flesh of euery Christian , but also is at deadly warre within it and holdeth it captiue : if not to geue consent vnto it , or to accomplish the worke , yet doth it force him mightely thervnto . For albeit a Christian man doe not fall into outward and grosse sinnes , The tentation of the godly . as murther , adultery , theft , and such like : yet is he not free from impatiencie , murmuring , hating and blaspheming of God : which sinnes to reason and the carnall man , are altogether vnknowne . These sinnes constraine him , yea sore against his will , to detest the lawe : The tentation of euery age . they compell him to flie from the presence of God , they compell him to hate and blaspheme God . For as carnall lust is strong in a yong man , in a man of full age the desire and loue of glory , and in an old man couetousnes : euen so in a holy and a faithfull man impatiencie , murmuring , hatred , and blasphemie against God doe mightely preuaile . Examples hereof there are many in the Psalmes , in Iob , in Ieremie , and throughout the whole Scripture . Paule describeth the spirituall warfare that is in the godly with very vehement & apt words . The time of the law in the Godly . Paule therfore describing and setting forth this spirituall warfare , vseth very behement words and fitte for the purpose , as of fighting , rebelling , holding , and leading captiue . &c.

Both these times then ( of the lawe and the Gospell I meane ) are in a Christian , as touching the affections and inward man . The time of the lawe is when the lawe exerciseth me , tormenteth me with heauines of heart , oppresseth me , bringeth me to the knowledge of sinne , and encreaseth the same . Here the law is in his true vse and perfect worke : which a Christian oftentimes feeleth as long as he liueth . So there was geuen vnto Paule a pricke in the flesh , 2 Cor. 12.7 . ( that is ) the angell of Satan to buffet him . He would gladly haue felt euery moment the ioy of conscience , the * * This is the spirituall laughter which Dauid speaketh of Psal. 126. saying : Then shall our mouth be filled with laughter . &c. laughter of the heart , and the sweete tast of eternall life . Againe , he would gladly haue ben deliuered from all trouble and anguish of spirite , and therefore he desired that this tentation might be taken from him . Notwithstanding this was not done , but the Lord sayd vnto him : My grace is sufficient for thee : For my power is made perfect through weaknes . 1. Cor. 12.7.8.9 . This battaile doth euery Christian feele . To speake of my selfe , there are many howers in the which I chide and contend with God , and impatiently resist him . The wrath and iudgement of God displeaseth me : and againe , my impaciencie , my murmuring , and such like sinnes doe displease him . And this is the time of the lawe , vnder the which a Christian man continually liueth as touching the flesh . Galath. 5.17 . For the flesh lusteth continually against the spirite , and the spirite against the flesh : but in some more , and in some lesse .

The time of grace . The time of grace is when the heart is raised vppe againe by the promise of the free mercy of God , and sayeth : Why art thou heauie O my soule , Psal. 4● . ● . 11 . and why doest thou trouble me ? Doest thou see nothing but the lawe , sinne , terrour , heauines , desperation , death , hell and the Deuill ? Is there not also grace , remission of sinnes , righteousnes , consolation , ioy , peace , life , heauen , Christe and God ? Trouble me no more , O my soule . What is the lawe , what is sinne , what are all euils in comparison of these things ? Trust in God , who hath not spared his owne deare sonne , but hath geuen him to the death of the crosse for thy sinnes . This is then to be shutte vppe vnder the lawe after the flesh : not for euer , but till Christe be reuealed . Therefore when thou art beaten downe , The true vse of the lawe is to shut vs vp till Christ be reuealed . tormented and afflicted by the law , then say : Lady law , Thou art not alone , neither art thou all things : but besides thee there are yet other things much greater and better then thou art , namely grace , faith , and blessing . This grace , this faith and this blessing doe not accuse me , terrifie me , condemne me : but they comfort me , they bid me trust in the Lord , and promise vnto me victorie and saluation in Christe . There is no cause therfore why I should despaire .

He that is skilfull in this arte and this cunning , may in deede be called a right Diuine . Who is a right diuine . The fantasticall spirites & their disciples at this day , which continually bragge of the spirite , do perswade them selues that they are very expert and cunning herein . But I and such as I am haue scarsely learned the first principles therof . It is learned in deede , but so long as the flesh and sinne doe endure , it can neuer be perfectly learned , A godly man is partly vnder the lawe , and partly vnder grace . and as it should be . So then a Christian is diuided into two times . In that he is flesh , he is vnder the lawe : In that he is spirite he is vnder grace . Concupiscence , couetousnes , ambition and pride doe alwayes cleaue to the flesh : also ignoraunce , contempt of God , impatiencie , murmuring and grudging against God , because he hindereth and breaketh of our counselles , our deuises and enterprises , and because he speedely punisheth not such as are wicked , rebellious , and contemptuous persons . &c. Such kinde of sinnes are rooted in the flesh of the Faithfull . Wherefore if thou behold nothing but the flesh , thou shalt abide alwayes vnder the time of the lawe . But these dayes must be shortened , or else no flesh should be saued . The lawe must haue his time appoynted wherein it must haue his ende . The time of the lawe therefore is not perpetuall , but hath his ende , Rom. 5.6 . Rom. 6.9.10 . The time of grace is eternall . which ende is Iesus Christ . But the time of grace is eternall . For Christ being once dead , dieth no more . He is eternall : therefore the time of grace is also eternall .

We may not lightly passe ouer such notable sentences as these which are in Paule , as the Papistes and Sectaries are wont to doe . For they containe woordes of life , which doe wonderfully comfort and confirme afflicted consciences : And they which know and vnderstand them well , can iudge of Faith : they can discerne a true feare from a false feare : Feare may no● alwayes continue , but fear ioyned with Faith must be alwayes in a Christian . Howe feare must be vanquished . they can iudge of all inward affections of the heart , and discerne all spirites . The feare of God is an holy and a precious thing , but it must not alwayes continue . In deede it ought to be alwayes in a Christian , because sinne is alwayes in him : but it must not be alone : for then is it the feare of Caine , Saule and Iudas , that is to say , a seruile and a desperate feare . A Christian therefore must vanquish feare by Faith in the word of grace : he must turne away his eyes from the time of the lawe , and looke vnto Christe and vnto Faith which is to be reuealed . Here beginneth feare to be sweete vnto vs , and maketh vs to delite in God . For if a man doe onely beholde the lawe and sinne , setting Faith aside , he shall neuer be able to put away feare , but shall at length fall to desperation .

Thus doth Paule very well distinguish the time of the lawe and grace . Let vs also learne rightly to distinguish the time of them both , not in wordes , but in the inward affections : which is a very hard matter . For albeit these two things are separate farre asunder , Feare & Faith are separated farre asunder , and yet are ioyned together in one heart . yet are they most nerely ioyned together in one heart . Nothing is ioyned more nerely together then feare and trust , then the lawe and the Gospell , then sinne and grace . For they are so vnited together , that the one is swalowed vppe of the other . Wherfore there is no coniunction like vnto this .

At this place : Wherefore then serueth the lawe ? Paule beginneth to dispute of the lawe : also of the vse and the abuse thereof , taking occasion of that which before he had affirmed , A rehersall of those things wherof he had spoken before . that the Faithfull doe obtaine righteousnes by grace onely and by the promise , and not by the lawe . Vppon that disputation rose this question : Wherefore then serueth the lawe ? For reason hearing that righteousnes or the Blessing is obtained by grace and by the promise , by and by inferreth : Then the lawe profiteth nothing . Wherefore the doctrine of the law must be diligently considered , that we may know what and howe we ought to iudge thereof , lest that either we reiect the same altogether , as the fantasticall spirits do , ( which in the yeare a thousand fiue hundred twentie and fiue ,

Touching this sedition of the rusticall people and the cause therof , read Sleidane .

We must derogate nothing from the lawe that is due to it , nor attribute more to it than is meete .

stirring vppe the rusticall people to sedition , sayde , that the libertie of the Gospell geueth freedom to all men from al maner of lawes ) : or else lest we should attribute the force of Iustification to the lawe . For both sortes doe offend against the lawe : the one on the right hand , which will be iustified by the lawe , and the other on the left hand which will be cleane deliuered from the lawe . We must therefore keepe the high way , so that we neither reiect the lawe , nor attribute more vnto it then we ought to doe .

That which I haue before so often repeted concerning both the vses of the lawe , namely , the Ciuill and the Spirituall vse , doe sufficiently declare that the lawe is not geuen for the righteous : but ( as Paule sayeth in an other place ) for the vnrighteous and rebellious . Now , Two sorts of the vnrighteous , they which are to be iustified , & they which are not to be iustified . of the vnrighteous there are two sortes , that is to say , they which are to be iustified , and they which are not to be iustified . They that are not to be iustified must be bridled by the Ciuile vse of the lawe : for they must be bound with the bondes of the lawe , as sauage and vntamed beastes are bound with cordes and chaines . This vse of the lawe hath no ende : and of this Paule here speaketh nothing . But they that are to be iustified , are exercised with this Spirituall vse of the lawe for a time : for it doth not alwayes continue , as the Ciuill vse of the lawe doth : but it looketh to Faith which is to be reuealed , and when Christe commeth it shall haue his ende . Hereby we may plainly see that all the sentences wherin Paule entreateth of the spirituall vse of the lawe , Howe such sentences must be vnderstand wherin Paule handleth the spirituall vse of the lawe . must be vnderstand of those which are to be iustified , and not of those which are iustified already . For they which are iustified already , in as much as they abide in Christe , are farre aboue all lawe . The lawe then must be layed vppon those that are to be iustified , that they may be shutte vppe in the prison thereof , vntill the righteousnes of Faith come : Not that they obtaine this righteousnes through the lawe ( for that were not to vse the lawe rightly , but to abuse it ) : but that when they are cast downe and humbled by the lawe , they should flie vnto Christe , Rom. 10.4 . who is the end of the lawe to righteousnes , to euery one that beleueth .

Now , first they which abuse the law , Who are abusers of the lawe . are all the Iusticiaries and hypocrites which dreame that men are iustified by the lawe . For that vse of the lawe doth not exercise and driue a man to Faith which is to be reuealed , but it maketh full , careles , and arrogant hypocrites , swelling and presuming of the righteousnes of the lawe , and hindreth the righteousnes of Faith. Secondly , they abuse the lawe which will vtterly exempt a Christian man from the law , as the brainsicke Anabaptistes went about to doe : which was the occasion that they raised vppe that sedition of the rusticall people . * * He speaketh of the pestilent Libertines that would haue no feare of God nor lawe , to bridle them from their sinnes . 1. Pet. 2.16 . Of this sort there are very many also at this day which professe the Gospell with vs : who being deliuered from the tyrannie of the Pope by the doctrine of the Gospell , doe dreame that the Christian libertie is a dissolute and a carnall libertie to doe what so euer they list . These ( as Peter sayeth ) haue the libertie of the spirite as a cloke of maliciousnes , through which the name of God and the Gospell of Christe is sclaundered euery where , and therfore they shall once suffer worthy punishment for this their vngodlines . Thirdly , such doe also abuse the lawe , who feeling the terrours thereof , doe not vnderstand that such terrours ought no longer to continue , but vnto Christe . This abuse in them is the cause that they fall to desperation : as in the hypocrites it is the cause of arrogancie and presumption .

Contrariwise , The true vse of the lawe can not be estemed as it is worthy . the true vse of the lawe can neuer be estemed and magnified as it is worthy : namely , that when the conscience shutte vp vnder the lawe , despaireth not , but being instructed by the wisedom of the holy Ghost concludeth with it selfe after this sort : I am in deede shut vppe as a prisoner vnder the lawe , but not for euer : yea this shutting vppe shall turne to my great profite . How so ? Because that I being thus shut vppe , shall be driuen to sigh and seeke the hand of an helper . &c. After this maner the lawe is as an enforcer , which by compulsion bringeth the hungrie vnto Christe , The true office of the lawe . that he may satisfie them with his good things . Wherefore the true office of the lawe is to shew vnto vs our sinnes , to make vs giltie , to humble vs , to kill vs , and to bring vs downe to hell , and finally to take from vs all helpe , all succour , all confort : but yet altogether to this end , that we may be iustified , exalted , quickned to life , caried vppe into heauen , and obtaine all good things . Therfore it doth not onely kill , but it killeth that we may liue .

Verse . 24. Wherefore the lawe was our Scholemaster to bring v● to Christe .

Here againe he ioyneth the lawe and the Gospell together , ( which are separate so farre asunder ) as touching the affections and inward man , when he sayeth : The lawe is a Scholemaster to Christ . This similitude also of the Scholemaster is worthy to be noted . The similitude of the Schoole master worthy to be noted . Although a Scholemaster be very profitable and necessary to enstruct and to bring vppe children , yet shewe me one childe or scholer which loueth his master . We may easily coniecture what affection the Iewes bare to their Moises , and how zelously they performed that which he commaunded . In deede such was their loue and obedience towards him , Exod. 17.4 . that euery hower ( as the Storie testifieth ) they would with all their hearts haue stoned him to death . It is not possible therefore that the scholer should loue his master . The scholer can not loue his master . For howe can he loue him which keepeth him in prison , that is to say , which suffereth him not to doe that which gladly he would ? And if he doe any thing against his commaundement , by and by he is rebuked and chastised , yea and is constrained moreouer to kisse the rodde when he is beaten . Is not this ( I pray you ) a goodly righteousnes and obedience of the scholer , that he obeyeth his master so seuerely threatning and so sharply correcting him , and kisseth the rodde ? But doth he this with a good wil ? As soone as his master hath turned his backe , he breaketh the rodde or casteth it into the fire . And if he had any power ouer his master , he would not suffer him selfe to be beaten of his master : but rather he would beat him . And yet notwithstanding the scholemaster is very necessary for the child to enstruct and to chastise him : otherwise the childe without this discipline , enstruction , and good education should be vtterly lost .

The scholemaster therfore is appoynted for the child to teach him , to bring him vp , Whie a Scholemaster is apoynted for a childe . & to kepe him as it were in prison . But to what ende , or how long ? Is it to the ende , that this streit and sharpe dealing of the scholemaster should alwayes continue ? or that the child should remaine in continuall bondage ? Not so , but onely for a time , that this obedience , this prison and correction might turne to the profit of the child , that in time he might be heire and Prince . For it is not the fathers will , that his sonne should be alwayes subiect to the scholemaster , and alwayes beaten with roddes : but that by this instruction and discipline he may be made able and meete to be his fathers successour .

Euen so the law ( sayth Paule ) is nothing else but a Scholemaster : not for euer , but vntill it haue brought vs to Christ : The lawe is a Scholemaster to Christ . Galat. 4.19 . Galat. 4 . 2● . Galat. 4. ●3 . as in other wordes he sayd also before . The lawe was geuen for transgressions vntill the blessed Seede should come . Also , the scripture hath shut all vnder sin . &c. Againe : we were kept vnder & shut vp vnto faith which should after be reuealed . Wherefore the lawe is not onely a Scholemaster , but it is a Scholemaster to bring vs vnto Christ . For what a Scholemaster were he which would alwaies torment & beat the child , What Scholemasters there were in times past . & teach him nothing at all ? And yet such Scholemasters there were in time past : when Scholes were nothing else but a prison and a very hell , the Scholemasters cruell tyrannes and very butchers . The children were alwayes beaten : they learned with continuall paine and trauell , & yet few of them came to any proofe . The law is not such a Scholemaster . For it doth not onely terrifie & torment ( as the foolish Scholemaster beateth his scholers & teacheth them nothing ) : but with his roddes he driueth vs vnto Christ : like as a good Scholemaster enstructeth & exerciseth his scholers in reading and wryting , to the ende they may come to the knowledge of good letters & other profitable things , that afterwardes they may haue a delite in doing of that , which before when they were constrained thervnto , they did against their willes .

By this goodly similitude Paule sheweth what is the true vse of the lawe , namely , that it iustifieth not hypocrites , for they remaine without Christ in their presumption & securitie : And contrariwise that it leaueth not in death & damnation those that are of a contrite heart ( so that they vse it as Paul teacheth ) : but driueth them vnto Christ . But they which in these terrours continue still in their weaknes , & doe not apprehend Christ by faith , do fall at length into desperation . Paule therfore in this allegorie of the Scholemaster , The true vse of the law set out in the allegorie of the Scholemaster . most liuely expresseth the true vse of the law . For like as the Scholemaster reproueth his scholers , he greeueth them & maketh them heauy , & yet not to the end that this bondage should alwayes continue , but that it should cease when the children are well brought vppe and enstructed accordingly , & that afterwards without any constraint of the Scholemaster they should cherefully enioy their libertie & their fathers goods : euen so they which are vexed & oppressed with the law , doe know that these terrours and vexations shall not alwayes continue : but that therby they are prepared to come vnto Christ which is to be reuealed , and to receaue the libertie of the spirite . &c.

Verse . 24. That we may be made righteous by Faith.

The lawe is not a Scholemaster to bring vs vnto an other lawgeuer which requireth good workes , The lawe is not a Scholemaister to bring vs to an other lawgeuer , but to Christe . but vnto Christ our Iustifier and Sauiour , that by Faith in him we might be iustified , and not by workes . But when a man feeleth the force and strength of the law , he doth not vnderstand nor beleue this . Therefore he sayth : I haue liued wickedly : for I haue transgressed all the commaundements of God , and therfore I am giltie of eternall death . If God would prolong my life certaine yeres , or at least certaine moneths , I would amend my life , and liue holily hereafter . Of the true vse of the lawe , to make an abuse . Here , of the true vse of the lawe he maketh an abuse . Reason being ouertaken in these terrours and streites , is bolde to promise vnto God the fulfilling of all the workes of the whole law . And hereof came so many sectes and swarmes of Monkes and religious hypocrites , so many ceremonies , and so many workes , deuised to deserue grace and remission of sinnes . And they which deuised these things , thought that the lawe was a Scholemaster to lead them , not vnto Christ , but to a new lawe , or vnto Christe as a lawgeuer , and not as one that hath abolished the lawe .

The true vse of the law . But the true vse of the lawe is to teach me that I am brought to the knowledge of my sinne & humbled , that so I may come vnto Christ and may be iustified by Faith. But Faith is neither lawe nor worke , but an assured confidence which apprehendeth Christ , who is the end of the law . Rom. 10.4 . Rom. 10. And how ? Not that he hath abolished the olde law and geuen a newe : or that he is a iudge which must be pacified by workes , as the Papistes haue taught : but he is the ende of the lawe to all those that beleue : that is to say , euery one that beleueth in him is righteous , and the lawe shall neuer accuse him . The lawe then is good , holy , and iust , so that a man vse it as he should doe . Nowe , they that abuse the lawe , are first the hypocrites which attribute vnto the law a power to iustifie : and secondly they which doe despaire , not knowing that the lawe is a Scholemaster to lead men vnto Christ : that is to say , that the lawe humbleth them , not to their destruction , but to their saluation : For God woundeth that he may heale againe : he killeth that he may quicken againe .

Now , Paule ( as before I haue sayd ) speaketh of those that are to be iustified , and not of those which are iustified already . Therefore when thou goest about to reason as concerning the lawe , thou must take the matter of the lawe , or that whervpon the lawe worketh , namely the sinner and the wicked person , whom the lawe iustifieth not , but setteth sinne before his eyes , casteth him downe , and bringeth him to the knowledge of him selfe : it sheweth vnto him hell , the wrath and the iudgement of God . This is in deede the proper office of the law . The proper office of the lawe , and the vse of the office therof . Then foloweth the vse of this office : to witte , that the sinner may knowe that the lawe doth not reueale vnto him his sinne and thus humbleth him , to the ende he should despaire : but that by this accusing and brusing it may driue him vnto Christ the Sauiour and comforter . When this is done , he is no longer vnder the Scholemaster . And this vse is very necessary . For seeing the whole world is ouerwhelmed with sinne , it hath neede of this ministerie of the lawe , that sinne may be reuealed : Otherwise no man should euer attaine to righteousnes , as before we haue largely declared . But what worketh the lawe in them which are already iustified by Christ ? Paule aunswereth by these wordes : which are as it were an addition to that which goeth before .

Verse . 25. But after that Faith is come , we are no longer vnder the Scholemaster .

That is to say : we are free from the lawe , from the prison , When Faith is come , we are not any longer vnder the lawe . and from our Scholemaster : for when Faith is reuealed , the lawe terrifieth and tormenteth vs no more . Paule here speaketh of Faith as it was preached and published vnto the world by Christ in a certaine time before appoynted . For Christ taking vppon him our flesh , came once into the world : he abolished the lawe with all his effectes , and deliuered from eternall death all those which receaue his benefite by Faith. If therefore ye looke vnto Christe and that which he hath done , there is now no lawe . For he comming in the time appoynted , tooke away the lawe . Nowe , since the law is gone , we are not kept vnder the tyrannie therof any more : but we liue in ioy and safetie vnder Christ , who now sweetely raigneth in vs by his spirit . Now , where the Lord raigneth , there is libertie . Wherefore , if we could perfectly apprehend Christe which hath abolished the lawe by his death , and hath reconciled vs vnto his father , that Scholemaster should haue no power ouer vs at all . But the lawe of the members rebelling against the lawe of the minde , letteth vs that we can not perfectly lay hold vppon Christe . The lacke therfore is not in Christ , but in vs , which haue not yet put of this flesh , to the which sinne continually cleaueth as long as we liue . Wherfore , as touching our selues , we are partly free from the law , and partly vnder the lawe . According to the spirite , we serue with Paule the lawe of God : but according to the flesh the lawe of sinne . Rom. 7.

Hereof it foloweth , that as touching the conscience we are fully deliuered from the law , & therfore that Scholemaster must not rule in the conscience , that is , he must not afflict the conscience with his terrours , threatnings and captiuitie . And albeit it goe about to vexe & to trouble the conscience neuer so much , yet is she not moued therewith. For she hath Christ crucified before her eyes , who hath remoued out of the conscience all the offices of the law : putting out the handwriting of ordinaunces that was against vs , Colos● . 2.14.15 . &c. Coloss. 2. Therfore , euen as a virgin knoweth no man : so the conscience must not onely be ignorant of the law , but also it must be vtterly dead vnto the law , & the law likewise vnto the conscience . By Faith in Christ we are dead to the lawe . This is not done by any works , or by the righteousnes of the law , but by faith which apprehendeth and layeth hold vpon Christ . Notwithstanding sinne cleaueth still in the flesh as touching the effect thereof , which oftentimes accuseth & troubleth the conscience . So long then as the flesh doth remaine , so long this Scholemaster the law doth also remaine , which many times terrifieth the conscience , & maketh it heauie by reuealing of sinne & threatning of death . Yet is it raised vppe again by the daily comming of Christ : who as he came once into the world at the time before appoynted , to redeme vs from the hard and sharpe seruitude of our Scholemaster : euen so he commeth daily vnto vs spiritually , Christ commeth daily vnto vs spiritually . to the ende that we may encrease in faith and in the knowledge of him , that the conscience may apprehend him more fully and perfectly from day to day , and that the lawe of the flesh and of sinne , with the terrour of death and all euils that the lawe bringeth with it , may daily be diminished in vs more and more . As long then as we liue in the flesh , which is not without sinne , the lawe oftentimes retourneth and doth his office , in one more and in an other lesse , as their Faith is strong or weake : and yet not to their destruction , but to their saluation . For this is the exercise of the lawe in the Sainctes : namely the continuall mortification of the flesh , of reason , and of our owne strength , and the daily renewing of our inward man , 2 Cor. 4 1● . as it is sayd in the .2 . Cor. 4.

We receaue then the first fruites of the spirite : the leuen is hidde in the masse of the dough : A similitude of the leuen . but all the dough is not yet leuened : no it is yet but onely begunne to be leuened . If I behold the leuen , I see nothing else but pure leuen . But if I behold the whole masse , I see that it is not all pure leuen : That is to say , If I behold Christe , I am altogether pure and holy , knowing nothing at all of the lawe : for Christe is my leuen . Godly men are holy , and yet sinners . But if I behold mine owne flesh , I feele in my selfe couetousnes , lust , anger , pride and arrogancie : also the feare of death , heauines , hatred , murmuring , and impatiencie against God . The more these sinnes are in me , the more is Christ absent from me : or if he be present , he is felt but a litle . Here haue we neede of a Scholemaster to exercise and vexe this strong Asse the flesh , that by this exercise sinnes may be diminished & a way prepared vnto Christe . For as Christe came once corporally at the time appoynted , abolished the whole lawe , vanquished sinne , destroyed death and hell : The spirituall comming of Christe . euen so he commeth spiritually without ceasing , and daily quencheth and killeth these sinnes in vs .

This I say that thou mayest be able to aunswere , if any shall thus obiecte : Christe came into the world , and atonce toke away all our sinnes , and clensed vs by his bloud : what neede we then to heare the Gospell , or to receaue the Sacramentes ? True it is that in as much as thou beholdest Christe , Howe farre forth the law is abolished . the lawe and sinne are quite abolished . But Christe is not yet come vnto thee : or if he be come , yet notwithstanding there are remnauntes of sinne in thee : thou art not yet throughly leuened . For where concupiscence , heauines of spirite , and feare of death is , there is yet also the lawe and sinne . Christ is not yet throughly come : but when he cometh in deede , he driueth away feare and heauines , and bringeth peace and quietnes of conscience . So farre forth then as I do apprehend Christ by Faith , so much is the lawe abolished vnto me . But my flesh , the world , and the Deuill doe hinder Faith in me , that it can not be perfect . Right gladly I would that that litle light of Faith which is in my heart , were spread thoroughout all my body and all the members thereof : but it is not done : it is not by and by spreade , but onely beginneth to be spreade . In the meane season this is our consolation , The consolation of the godly . that we hauing the first fruites of the spirite , doe nowe beginne to be leuened : But we shall be thoroughly leuened when this body of sinne is dissolued , and we shall rise newe creatures wholy together with Christe .

Albeit then that Christe be one and the same yesterday , to day , Heb. 13.8 . and shall be for euer , and albeit that all the faithfull which were before Christ had the Gospell and Faith : yet notwithstanding Christe came once in the time before determined . Faith also came once when the Apostles preached and published the Gospell thoroughout the world . Moreouer , Christ commeth also spiritually euery day . Faith likewise commeth daily by the word of the Gospel . Now , when Faith is come , When Faith is come , the law geue●h place . the Scholemaster is constrained to geue place with his heauy and grenous office . Christ commeth also spiritually when we stil more and more doe knowe and vnderstand those things which by him are geuen vnto vs , 2. Pet. 3.11 . and encrease in grace and in the knowledge of him . 2. Pet. 3.

Verse . 26. For ye are all the sonnes of God by Faith in Christ Iesus .

Paule an excellent teacher of Faith. Paule , as a true and an excellent teacher of Faith , hath alwayes these wordes in his mouth , By Faith , In Faith , Of Faith which is in Christ Iesus . He sayth not : ye are the children of God because ye are circumcised , because ye haue heard the law and haue done the workes therof ( as the Iewes doe imagine , and the false Apostles teach ) : but by Faith in Iesus Christe . The lawe then maketh vs not the children of God , and much lesse mens traditions . It can not beget vs into a new nature or a new birth : but it setteth before vs that old birth wherby we were borne to the kingdome of the Deuill : And so it prepareth vs to a new birth which is by Faith in Iesus Christ and not by the lawe , as Paule plainly witnesseth : For ye are all the children of God by Faith. &c. As if he sayd : Albeit ye be tormented , humbled , and killed by the lawe , yet hath not the lawe made you righteous , or made you the children of God : this is the worke of Faith alone . What Faith ? Faith in Christe . Faith therefore in Christ maketh vs the children of God , and not the lawe . The same thing witnesseth also Iohn in the .1 . chap. He gaue power to as many as beleued in him , I●hn . 1 . 1● . to be the children of God . What tounge either of men or Angels can sufficiently extol and magnifie the great mercy of God towardes vs , that we which are miserable sinners and by nature the children of wrath , should be called to this grace and glory , Iohn . 1 . 1● . Rom. ● . 16.17 Rom. 9.26 . to be made the children and heires of God , fellow heires with the sonne of God , and Lordes ouer heauen and earth , and that by the onely meanes of our Faith which is in Christ Iesu ?

Verse . 27. For all ye that are * * Baptisme succedeth Circumcision , and so through Christ both Iew and Gentile is saued . Rom. 13.14 . Galath. 5.16 . baptised into Christ , haue put on Christ .

To put on Christ is taken two maner of wayes , according to the law , & according to the gospel . According to the law , as it is said in the 13. chap. to the Rom: Put ye on the Lord Iesus Christ : that is , folowe the example and vertues of Christe . Doe that which he did , and suffer that which he suffered . And in the .1 . Pet. 2. Christ hath suffred for vs , leauing vs an example that we should folow his steppes . 1. Pet. ● . 21 . Nowe , we see in Christ a singuler patience , an inestimable mildnes and loue , and a wonderfull modestie in all things . This goodly apparell we must put on , that is to say , folowe these vertues .

But the putting on of Christ according to the Gospell , consisteth not in imitation , but in a newe birth and a new creation : that is to say , To put on Christ according to the Gospell . in putting on Christes innocencie , his righteousnes , his wisedom , his power , his sauing health , his life and his spirite . We are clothed with the lether coate of Adam , which is a mortall garment , and a garment of sinne : that is to say , we are all subiect vnto sinne , all sold vnder sinne . The lether coate of Adam . There is in vs horrible blindnes , ignoraunce , contempt and hatred of God : moreouer , euil concupiscence , vncleanes , couetousnes . &c. This garment , that is to say , How the old man must be put of . Eph. 4.22.23.14 Coloss. 1.19.20.21 . &c. this corrupt and sinnefull nature we receaued from Adam : which Paule is wont to call the olde man . This olde man must be put off with all his workes . Ephes. 4. Coloss. 1. that of the children of Adam we may be made the children of God . This is not done by chaunging of a garment , or by any lawes or workes , but by a newe birth , and by the renewing of the inward man , which is done in Baptisme , as Paule sayeth : All ye that are baptized , haue put on Christe . Tit. 35. Also : According to his mercie hath he saued vs by the washing of the newe birth , and the renewing of the holy Ghost . Tit. 3. Baptisme is a sure signe of our regeneration which is wrought by the holy ghost For besides that they which are baptised , are regenerate and renewed by the holy Ghost to a heauenly righteousnes and to eternall life , there riseth in them also a new light and a new flame : there rise in them new and holy affections , as the feare of God , true Faith & assured hope . &c. There beginneth in them also a newe wil. And this is to put on Christ truely and according to the Gospell .

Therefore the righteousnes of the lawe or of our owne workes is not geuen vnto vs in baptisme : but Christ him selfe is our garment . In Baptisme we put on Christe . Now , Christ is no lawe , no lawgeuer , no worke : but a diuine and an inestimable gift , whom God hath geuen vnto vs that he might be our iustifier , our Sauiour and our redemer . Wherefore , to be apparelled with Christ according to the Gospell , is not to be apparelled with the lawe nor with workes : but with an incomparable gift : that is to say , with remission of sinnes , righteousnes , peace , consolation , ioy of spirite , saluation , life , and Christ him selfe .

This is diligently to be noted because of the vaine and fantasticall spirites , which goe about to deface the maiestie of baptisme , The Anabaptistes deface the maiestie of baptisme . and speake wickedly of it . Paule contrariwise commendeth and setteth it forth with honorable titles , calling it the washing of the newe birth : the renewing of the holy Ghost . Tit. 3. And here also he sayth , Tit. 3. ● . that all they which are baptised , haue put on Christe . As if he sayd : Ye are caried out of the lawe into a newe birth which is wrought in baptisme . Therfore ye are not now any longer vnder the law , but ye are clothed with a newe garment : to witte , with the righteousnes of Christe . Wherefore baptisme is a thing of great force and efficacie . Now , when we are apparelled with Christ , as with the robe of righteousnes and our saluation , then we must put on Christe also as the apparell of imitation and example . These things I haue handled more largely in an other place , therefore I here briefly passe them ouer .

Verse . 28. There is neither Iewe nor Grecian , there is neither bond nor free , there is neither male nor female : for ye are all * * as one man . one in Christe Iesus .

Here might be added moreouer many moe names of persons and offices which are ordained of God , as these : There is neither Magistrate nor subiect , neither teacher nor hearer , neither scholemaster nor scholer , neither master nor seruaunt , neither mistres nor maide &c : for in Christ Iesu all states , yea euen such as are ordained of God , are nothing . In deede the male , the female , the bond , the free , the Iewe , the Gentile , the Prince , the subiect are the good creatures of God : but in Christ , that is , in the matter of saluation they are nothing , with all their wisedom , righteousnes , religion , and power .

Wherfore , with these words : There is neither Iewe . &c. Paule mightely abolisheth the lawe . There is neither Iew nor Grecian . &c. For here , that is , when a man is renewed by baptisme , and hath put on Christe , there is neither Iewe nor Grecian . &c. The Apostle speaketh not here of the Iewe according to his nature and substaunce : but he calleth him a Iewe which is the disciple of Moses , is subiect to the lawe , is circumcised , and with all his endeuour kepeth the ceremonies commaunded in the lawe . Where Christ is put on ( sayth he ) there is neither Iew , Christ hath taken away the lawe . nor circumcision , nor ceremonie of the law any more : for Christ hath abolished all the lawes of Moses that euer were . The beleuing conscience knoweth no law . Wherfore the conscience beleuing in Christ , must be so surely perswaded that the law is abolished , with all his terrours & threatnings , that it should be vtterly ignoraunt whether there were euer any Moses , any law , or any Iew . For Christ & Moses can in no wise agree . Moses came with the law , with many workes and with many ceremonies : but Christe came without any law , without any exacting of workes , geuing grace and righteousnes . &c. Iohn . 1. For the law was geuen by Moses , Iohn . 1.17 . but grace and truth came by Iesus Christ .

Moreouer , when he sayth : Nor Grecian , The wisedom and righteousnes of the Gentiles reiected . he reiecteth also and condemneth the wisedom and righteousnes of the Gentiles . For among the Gentiles there were many notable men , as Xenophon , Themistocles , Marcus Fabius , Attilius Regulus , Cicero , Pomponius Atticus and many other , which being endued with singuler vertues , gouerned common weales excellently , and did many worthy actes for the preseruation therof : and yet all these were nothing before God , with their wisedom , their power , their notable actes , their excellent vertues , lawes , The Gentiles in all ages had their lawes , Religions and Ceremonies . religions and ceremonies . For we must not thinke that the Gentiles did contemne all honestie and religion . Yea all nations of all ages dispersed thoroughout the world had their lawes , religions , and ceremonies , without the which it is not possible that mankinde should be gouerned . All righteousnes therefore concerning either the gouernment of families , or common weales , or diuine matters ( as was the righteousnes of the lawe ) with all the obedience , execution and holines therof , be it neuer so perfect , is nothing worth before God . What then ? The garment of Christ which we put on in baptisme .

So , if the seruaunt doe his duetie , obey his master , serue in his vocation neuer so diligently and faithfully : if he that is at libertie be in authoritie and gouerne the common wealth , or guide his owne family honestly and with praise : if the man doe that pertaineth to the man in marying a wife , in gouerning his familie , in obeying the Magistrate , There is neither free nor bond . &c. in behauing him selfe decently towardes all men : if the woman liue chastely , obey her husband , see well to her houshold , bring vp her children godly ( which are in deede excellent gifts & holy works ) yet are all these nothing in comparison of that righteousnes which is before God . To be briefe , all the lawes , ceremonies , religions , righteousnes & workes in the whole world , yea of the Iewes themselues , which were the first that had the kingdom & priesthode ordained & appoynted of God , with their holy lawes , religions , ceremonies , & worshippings , all these ( I say ) take not away sinne , deliuer not from death , nor purchase life .

Therfore your false Apostles doe subtelly seduce you ( O ye Galathians ) when they teach you that the lawe is necessary to saluation : and by this meanes they spoyle you of that excellent glory of your newe birth and your adoption , and call you backe to your olde birth and to the moste miserable seruitude of the lawe , making you of the free children of God bonde children of the lawe , In the world there is a difference of persons , but not before God . whiles they will haue a difference of persons according to the lawe . In deede there is a difference of persons in the lawe and in the worlde , and there it ought to be : but not before God . All haue sinned , and are destitute of the glory of God . Rom. 13.23 . Let the Iewes therefore , the Gentiles , and the whole world keepe silence in the presence of God . God hath in deede many ordinaunces , lawes , degrees and kindes of life , but all these helpe nothing to deserue grace , and to obtaine eternall life . So many as are iustified therefore , are iustified , not by the obseruation of mans lawe or Gods lawe , but by Christe alone , who hath abolished all lawes . The Gospell setteth forth Christ vnto vs . Him doth the Gospell set forth vnto vs for a pacifier of Gods wrath by the sheeding of his owne bloud , and a Sauiour : And without Faith in him , neither shall the Iewe be saued by the law , nor the Monke by his order , nor the Grecian by his wisedom , nor the Magistrate or Master by his vpright gouernement , nor the seruaunt by his obedience .

Verse . 28. For ye are all one in Christ Iesu .

There is a difference and an inequalitie of persons in the world . These are excellent wordes . In the world and according to the flesh there is a great difference and inequalitie of persons : and the same must be diligently obserued . For if the woman would be the man , if the sonne would be the father , the seruaunt would be the master , the subiect would be the magistrate , there should be nothing else but a confusion of all states and of all things . Contrariwise , in Christe there is no lawe , no difference of persons , there is neither Iewe nor Grecian , but all are one . Ephes. 4.4 . For there is one body , one spirite , one hope of vocation : There is but one Gospell , one Faith , one Baptisme , one God and Father of all , one Christ & Lord of all . We haue the same Christ , I , thou and all the Faithfull , which Peter , Paule , and all the Sainctes had . Here therefore the conscience knoweth nothing of the lawe , but hath Christ onely before her eyes . Therfore Paule is alwayes wont to adde this clause : In Christ Iesu . In Christe Iesu . Who , if he be taken out of our sight , then commeth terrour .

The opinion of the Schoole diuines concerning Faith. The Popish Schoole diuines doe dreame that Faith is a qualitie cleauing in the heart , without Christe . This is a deuelish errour . But Christe should be so set forth , that thou shouldest see nothing besides him , and shouldest thinke that nothing can be more nere vnto thee , or more presently within thy heart then he is . For he sitteth not idly in heauen : but is present with vs , working and liuing in vs , as he sayth before in the .2 . chap. I liue : Galath . ● . ●0 . Tit. 3.5 . ●aith . yet not I , but Christe liueth in me . And here likewise : Ye haue put on Christe . Faith therefore is a certaine stedfast beholding , which looketh vppon nothing else but Christe the conquerour of sinne and death , and the geuer of righteousnes , saluation and eternal life . This is the cause that Paule nameth & setteth forth Iesus Christe so often in his Epistles , yea almost in euery verse . Why Paule setteth forth Christ so often in his Epistles . But he setteth him forth by the word : for otherwise he can not be comprehended then by the word .

This was notably and liuely represented by the brasen Serpent , which is a figure of Christe . The brasen serpent a figure of Christ . Moises commaunded the Iewes which were stong of Serpents in the desert , to doe nothing else but stedfastly behold the brasen Serpent , and not to turne away their eyes . They that did so , Num. 21.6.7 . ● . were healed onely by that stedfast and constant beholding of the Serpent . But contrariwise , they died which obeied not the commaundement of Moises , but looked vppon their woundes , and not vppon the Serpent . So if I would find comfort when my conscience is afflicted , or when I am at the poynt of death , I must doe nothing but apprehend Christe by Faith , and say : I beleue in Iesus Christe the sonne of God , who suffered , was crucified , and died for me , &c : in whose woundes and in whose death I see my sinne , and in his resurrection victorie ouer sinne , death , & the Deuil , also righteousnes and eternall life . Besides him I see nothing , I heare nothing . True Faith in Christ . Ephes. 5.30 . Actes . 17.20 . This is true Faith concerning Christe and in Christe . Whereby we are made members of his body , flesh of his flesh , and bone of his bones . In him therefore we liue , we moue , and we haue our being . Christ and our Faith must be throughly ioyned together . Christe and our Faith must be thoroughly ioyned together . We must be in heauen , and Christ must liue and worke in vs . Nowe , he liueth and worketh in vs , not by speculation and naked knowledge , but in deede and by a true and a substantiall presence .

Verse . 29. And if ye be Christes , then are ye Abrahams Seede , and heires by promise .

That is to say : If ye be beleue and be baptised into Christ , if ye beleue ( I say ) that he is that promised Seede of Abraham which brought the Blessing to all the Gentiles , The Gentiles that beleue , are the Seede of Abraham . then are ye the children of Abraham , not by nature , but by adoption . For the Scripture attributeth vnto it , not onely the children of the flesh , but also of adoption and of the promise , and foresheweth that they shall receaue the inheritance , and the other shall be cast out of the house . So Paule in few wordes translateth the whole glory of Libanus , that is to say , of the nation of the Iewes , vnto the desert , that is , vnto the Gentiles . And this place comprehendeth a singuler consolation : to witte , that the Gentiles are the children of Abraham , and consequently the people of God . But they are the children of Abraham , not by carnall generation , but by the promise . The kingdom of heauen then , life , and the eternall inheritaunce belongeth to the Gentiles . And this the Scripture signified long before when it sayeth : Genes. 17.5 . Genes. 22.18 . I haue made thee a Father of many nations . Againe : In thy Seede shall all nations be blessed . Nowe therefore because we which are Gentiles doe beleue , and by Faith doe receiue the Blessing promised to Abraham & exhibited by Christ , therfore the Scripture calleth vs the children and heires of Abraham , The Gentiles are the children and heires of Abraham , and the people of God . not after the flesh , but after the promise . So that promise : In thy seede , &c. belongeth also to all the Gentiles , and according to this promise Christ is become ours .

The promise made to the Iewes , & not to the Gentiles . Psal. 147.19.20 In dede the promise was made onely to the Iewes , and not to vs that are Gentiles . Psal. 147. He sheweth his worde vnto Iacob . &c. He hath not delte so with euery nation , &c. Notwithstandyng , that which was promised commeth vnto vs by faith , by the which onely we apprehende the promise of God . Albeit then that the promise be not made vnto vs , yet is it made as touching vs and for vs : for we are named in the promise : The Gentiles are named in the promise . In thy seede shall all nations be blessed . For the promise sheweth plainely that Abraham should be the father , not onely of the Iewish nation , but of many nations , and that he should be the heyre , Rom. 4.13.17 . not of one kingdome , but of all the worlde . Rom. 4. So the glory of the whole kingdome of Christ is translated vnto vs . Wherefore all lawes are vtterly ablioshed in the hart and conscience of a christian : notwithstanding they remaine without stil in the flesh . And hereof we haue spoken largely before .

The fourth Chapter .

Verse . 1. This I say that the heire as long as he is a childe , differeth nothing from a seruaunt , though he be Lord of all :

Verse . 2. But is vnder tutours and gouernours , vntill the time appoynted of the Father .

YE see with what vehement affection Paule goeth about to call backe the Galathians , The argument wherwith Paule fortifieth his matter . & what strong arguments he vseth in debating that matter , gathering similitudes of experience , of the example of Abraham , of the testimonies of the Scripture , and of the time : so that often times he semeth to renew the whole matter againe . For before he had in a maner finished the disputation concerning iustification , concluding that a man is iustified before God by faith only and alone . But because he calleth also to remembraunce this politicall example of the little heire , he bringeth the same also for the confirmation of his matter . Thus trying euery way , he lyeth in waite with a certaine holy subtiltie to take the Galathians vnwares . For the ignorant people are sooner perswaded with similitudes and examples , then with deepe and subtill disputations . They will rather behold an Image well painted then a booke well written . Paule therfore now , after that he hath brought the similitude of a mans testament , of the prison , and of the scholemaister , vseth also this similitude of an heyre ( which is familiar and wel known to al men ) to moue and to perswade them . And surely it is a very profitable thing to be furnished with similitudes and examples : which not onely Paul , but also the Prophets , & Christ himselfe also did often vse .

Ye see ( saith he ) that it is ordeined by the ciuile lawes , that an heyre , albeit he be the Lorde of all his fathers goodes , differeth not from a seruaunt . In deede he hath an assured hope of the inheritaunce : but before he come to his yeares , his tutors holde hym in subiection , lyke as the Scholemaister doth his scholer . A young heir differeth nothing from a seruaunt . They committe not vnto hym the ordering of his owne goodes , but constrayne hym to serue , so that he is kepte and mainteined with his owne goodes lyke a seruaunte . Therefore so long as this bondage endureth , that is , so long as he is vnder tutors and gouernours , he differeth nothyng from a seruaunt . And this subiection and seruitude is very profitable for him : for otherwise through folly he would soone wast all his goodes . This captiuitie endureth not alwaies , but hath a certaine time limited and appoynted by the father wherin it must ende .

Verse . 3. So also we as long as we were children , were in bondage vnder the rudiments of the world .

In like maner when we were litle children we were heires , hauing the promise of the inheritaunce to come , which should be geuen vnto vs by the seede of Abraham , that is to say , by Christe , in whom all nations should be blessed . But because the fulnes of time was not yet come , Moises our tutour , gouerner and schoolemaster came , holding vs in captiuitie with our handes bound , so that we could beare no rule , nor possesse our inheritaunce . In the meane time notwithstanding , like as an heire is nourished & mainteined in hope of libertie to come : euen so Moises did nourish vs with the hope of the promise to be reuealed in the time appoynted : to witte , when Christ should come , who by his comming should put an ende to the time of the lawe , and begin the time of grace .

The time of the lawe is finished . Nowe the time of the law endeth two maner of wayes : First ( as I sayde ) by the comming of Christe in the flesh at the time appoynted of his father . But when the fulnes of time was come , God sent forth his sonne , Galath. 4.4.5 . made of a woman and made vnder the lawe , that he might redeme them which were vnder the lawe . &c. He entred into the holy sanctuarie once through his bloud , Heb. 9.12 . and obtained eternall redemption for vs . Moreouer , the same Christe who came once in the time appoynted , The comming of Christ vnto vs in spirite . Heb. 10.14 . commeth also vnto vs daily and hourely in spirite . In deede once with his owne bloud he redemed and sanctified all : but because we are not yet perfectly pure ( for the remnaunts of sinne doe yet cleane in our flesh , Galath. 5.17 . which striueth against the spirite ) therefore daily he commeth vnto vs spiritually and continually more and more accomplisheth the appoynted time of his father , abrogating and abolishing the lawe .

So he came also in spirite to the fathers of the old Testament before he appeared in flesh . They had Christ in spirite . They beleued in Christe which should be reuealed , as we beleue in Christe which is now reuealed , and were saued by him as we are , according to that saying : Heb. 13. ● . Iesus Christe is one yesterday , and to day , and shall be the same for euer . Yesterday , before the time of his comming in the flesh . To day , when he was reuealed in the time before appoynted . Nowe and for euer he is one and the same Christe : for euen by him onely and alone all the faithfull which either haue ben , be , or shall be , are deliuered from the law , iustified and saued .

In like maner we also ( sayth he ) when we were children , serued vnder the rudimentes of the world , that is to say : the lawe had dominion ouer vs , oppressed vs and kept vs in a streite bondage , as seruaunts and captiues . For first it restrained carnall and rebellious persons that they should not runne headlong into all kindes of vice . For the lawe threatneth punishment to transgressours , The politike vse of the lawe . which if they feared not , there is no mischiefe which they would not commit : And ouer those whom the law so bridleth , it ruleth & raigneth . Againe , it did accuse vs , terrifie vs , kill vs , The spirituall vse of the law and condemne vs spiritually and before God : and this was the principall dominion that the law had ouer vs . Therfore like as an heire is subiect vnto his tutours , is beaten , and is compelled to obey their lawes and diligently to execute their commaundementes : euen so mens consciences , before Christe come , are oppressed with the sharpe seruitude of the lawe : that is to say , they are accused , terrified , and condemned of the lawe . But this dominion , or rather this tyrannie of the lawe is not continuall , but must onely endure vntill the time of grace . Wherefore the office of the lawe is to reproue and to encrease sinnes , but to righteousnes : to kill , but to life , For the lawe is a Schoolemaster vnto Christe . Galath . 3. ● . Like as therefore the tutours doe handle the heire being yet a childe , streitly and hardly , rule him and commaund him as a seruaunt , and he againe is constrained to be subiect vnto them : euen so the lawe accuseth vs , humbleth vs , and bringeth vs into bondage , that we may be the seruauntes of sinne , death , and of the wrath of God , which is in deede a most miserable kind of bondage . But as the power of the tutours , and the subiection and bondage of the litle heire is not continuall , but onely endureth vnto the time appoynted of the Father , which being ended , he needeth not to be gouerned by his tutours , nor remaineth vnder their subiection any more , but with libertie enioyeth the inheritaunce : euen so the lawe hath dominion ouer vs , and we are constrained to be seruaunts and captiues vnder his gouernment , but not for euer . For this clause which foloweth must be added : vntill the appoynted time of the Father . For Christ which was promised , came and redemed vs which were oppressed with the tyrannie of the lawe .

Contrariwise , To whom Christ commeth , and to whom he commeth not . the comming of Christ profiteth not the careles hypocrites , the wicked contemners of God , nor the desperate which thinke that nothing else remaineth but the terrours of the lawe which they the rudiments of the world . The Emperors lawes . So the Emperours lawes be rudiments of the world : for they intreat of worldly matters : that is to say , of things concerning this present life , as of goodes , possessions , enheritaunces , murders , adulteries , robberies , &c. Whereof speaketh also the second table of the commaundements . The lawes of the Pope . As for the Popes Canon lawes , and Decretals , which forbid mariage and meates , those Paule in an other place calleth the doctrines of Deuils : 1. Timot. 4. ● . which are also rudiments of the world , but that they doe most wickedly bind mens consciences to the obseruation of outward things , contrary to the word of God and faith .

The lawe of Moises geueth onely worldly things . Wherfore the law of Moises geueth nothing but worldly things , that is to say , it doth but onely shew ciuily and spiritually the euils that be in the world . Notwithstanding , if it be in his true vse , it driueth the conscience by his terrours to seeke and thirst after the promise of God , By the confort of the holy Ghost we are deliuered from the terrours of the lawe . and to looke vnto Christ . But that thou maist so doe , thou hast neede of the aide and assistance of the holy Ghost , which may say in thy heart : It is not the will of God , that after the law hath done his office in thee , thou shouldest onely be terrified & killed : but that when thou art brought by the lawe to the knowledge of thy misery and damnation , thou shouldest not despaire but beleue in Christ : who is the end of the lawe to righteousnes , Rom. 10.4 . to euery one that beleueth . Here is no worldly thing done , but here all worldly matters and all lawes cease , and heauenly things begin now to appeare . Therefore so long as we be vnder the rudiments of the world : Rom. 3.20 . Rom. 4.15 . that is to say , vnder the lawe , which geueth not onely righteousnes and peace of conscience , but reuealeth and increaseth sinnes and engendreth wrath , we be seruaunts , thrall and subiect to the lawe , although we haue the promise of the Blessing to come . Deut. 6.5 . In deede the law sayth : Thou shalt loue the Lord thy God : but that I may be able so to do , or to apprehend Christ , this can not the lawe geue .

Wherfore Paule abaseth the lawe . I speake not this to the ende that the lawe should be despised , neither doth Paule so meane , but it ought to be had in great estimation . But because Paule is here in the matter of Iustification , it was necessary that he should speake of the law as of a thing very contemptible and odious . For Iustification is a farre other maner of thing then the lawe is . When we feele the terrours of conscience , the lawe must be abased , and the promise magnified . We can not speake basely and contemptuously enough of the lawe when we are in this matter . When the conscience therefore is in the conflict , then should she thinke vppon nothing , know nothing at all but Christe onely and alone . Then should she remoue the lawe vtterly out of her sight , and embrace nothing but the promise concerning Christ . To say this , it is an easie matter : but in time of tentation when the conscience wrestleth in the presence of God , to doe it in deede , of all things it is the hardest : to witte , that when the lawe accuseth thee , terrifieth thee , reuealeth vnto thee thy sinne , threatneth to thee the wrath of God & eternall death , that then ( I say ) thou shouldest haue such strength of faith in Christ as if there had neuer ben any law or any sinne , but only Christ , mere grace , and redemption : or that thou shouldest then be able to say : O law , I will not heare thee , for thou hast a stammering & a slow tounge : moreouer , the fulnes of time is now come , He alluded to the slow tounge and stammering speech of Moses . Rom. 4.18 . and therefore I am free , and wil not suffer thy tyrannie any longer . Here a man may see how hard a matter it is to separate the lawe from grace : Againe , how diuine and heauenly a thing it is to hope here euen against hope , and how true this proposition of Paule is , that we are iustified by Faith alone .

Learne here therfore , to speake of the law as contemptuously as thou canst in the matter of Iustification , by the example of the Apostle , which calleth the lawe the rudiments of the world , pernicious traditions , What names Paule geueth to the law . 1 Cor. 15.56 . the strength of sinne , the ministerie of death . &c. For if thou suffer the lawe to beare rule in thy conscience when thou standest before God wrestling against sinne and death , then is the lawe in deede nothing else but a sinke of all euils , heresies and blasphemies : for it doth nothing but encrease sinne , accuse and terrifie the conscience , threaten death , and set forth God as an angry iudge , which reiecteth and condemneth sinners . Here therefore , if thou be wise , banish this stutting and stammering Moises farre from thee , with his lawe , and in any wise let not his terrours and threatnings moue thee . Here let him be vtterly suspected vnto thee as an heretike , as an excommunicate and condemned person , worse then the Pope and the Deuill him selfe , and therfore not to be heard or obeyed in any case .

But out of the matter of Iustification we ought with Paule to thinke reuerently of the law , to commend it highly , to call it holy , The commendation of the law . Rom. 7.12.14 . The lawe is good , and the law is euill , righteous , good , spirituall and diuine . Out of the case of conscience we should make a God of it , but in the case of conscience it is a very deuill . For in the least temptation that can be , it is not able to raise vppe & to comfort the conscience : but it doth cleane contrary : it terrifieth , it , oppresseth it with heauines , and plucketh it from the assurance of righteousnes , of life , and of all goodnes . Herevppon Paule a litle after , calleth it weake & beggerly rudiments . Galat. 4.3 . Wherfore let vs not suffer the lawe in any case to beare rule in our conscience , especially seing it cost Christe so great a price to deliuer the conscience from the tyrannie of the lawe . For he was made a Curse for vs , that he might deliuer vs from the Curse of the lawe . Let the godly learne therfore that the law and Christ are two contrary things , The lawe and Christe are two , which can not stand together . Esay . 28.20 . whereof the one can not abide the other . For when Christ is present , the law may in no case rule , but must depart out of the conscience , and leaue the bed ( which is so streit that it can not hold two , as Esay sayth ) and geue place onely to Christ . Let him onely raigne in righteousnes , in peace , in ioy and life , that the conscience may sleepe and repose it selfe ioyfully in Christe without any feeling of the law , sinne , and death .

Paule here of purpose vseth this figuratiue speech , Elements of the world : Why Paule calleth the law the elements of the world . 2. Cor. 3.6.7.9 . whereby ( as I sayd ) he doth much abase and diminish the glory and authoritie of the lawe , to stirre vs vppe . For he that readeth Paule attentiuely , when he heareth that he calleth the lawe the ministerie of death , the letter that killeth , &c. by & by he thinketh thus with him selfe : why doth he geue such odious , and ( as it appeareth to reason ) blasphemous termes to the lawe , which is a diuine doctrine reuealed from heauen ? To this Paule aunswereth , that the law is both holy , Rom. 7.12.14 . 2. Cor. 3.6.7.9 . The lawe is holy and righteous , and yet is it the administration of death . iust , and good : and also the ministerie of sinne and death , but in diuers respectes . Before Christe it is holy : after Christe it is death . Therefore when Christe is come , we ought to know nothing at all of the lawe , vnlesse it be in this respect , that it hath power and dominion ouer the flesh , to bridle it and to keepe it vnder . Here is a conflict betwene the law and the flesh ( to whom the yoke of the lawe is hard and greuous ) as long as we liue .

Onely Paule among all the Apostles , calleth the lawe the rudiments of the world , Galath. 3.5.9 . 1. Cor. 15.56 . 2. Cor. 3.6 . weake and beggerly elements , the strength of sinne , the letter that killeth , &c. The other Apostles spake not so of the law . Whosoeuer then will be a right scholer in Christes schoole , let him marke diligently this maner of speech vsed of the Apostle . Paules maner of speaking must be marked . Actes . 9.15 . Christe calleth him an elect vessell , and therefore gaue vnto him an exquisite vtterance , and a singuler kinde of speech aboue all the rest of the Apostles , that he as an elect vessel might faithfully lay the foundations of the article of Iustification , and clearely set forth the same .

Verse . 4. But after the fulnes of time was come , God sent his sonne , made ( or borne ) of a woman , made vnder the lawe , that he might redeme them which were vnder the lawe .

That is to say , after that the time of the lawe was fulfilled , and that Christ was reuealed , and had deliuered vs from the law , and that the promise was published among all nations . &c.

Marke here diligently how Paule defineth Christe . The person & office of Christ . Christe ( sayth he ) is the sonne of God and of a woman , which for vs sinners was made vnder the law , to redeme vs that were vnder the law . In these wordes he comprehendeth both the person of Christe and the office of Christe . His person consisteth of his diuine and humane nature . This he sheweth plainly when he sayth : God sent his owne sonne borne of a woman . Christe therefore is very God and very man . His office he setteth out in these wordes : Being made vnder the lawe to redeame them that were vnder the lawe &c.

And it seemeth that Paule here , as it were in reproch , calleth the virgine Marie but onely a woman : which thing was not wel taken euen of some of the auncient Doctors , who would that he should rather haue called her a virgin , then a woman . Why Paule calleth the mother of Christ a woman , and not a virgin . But Paule intreateth in this Epistle of the most high & principal matter of all , to wit , of the Gospel , of Faith , of Christian righteousnes : Also , what the person of Christ is , what is his office , what he hath taken vppon him & done for our cause , & what benefits he hath brought to vs wretched sinners . Wherfore the excellencie of so high & so wonderfull a matter was the cause that he had no regard to her virginitie . It was enough for him to set forth & preach the inestimable mercy of God , which would that his sonne should be borne of that sexe . Therfore he maketh no mention of the dignitie of the sexe , but onely of the sexe . And in that he nameth the sexe , he signifieth that Christe was made true and very man of womankinde . As if he sayd : He was borne , not of man and woman , but onely of womankinde . Therefore when he nameth but onely the womankinde , saying : made of a woman , Iohn . 1. ● . 14 . it is as if he should haue sayde , made of a virgine . Iohn the Euangelist , when he thus setteth forth the Word , that it was in the beginning , & was made flesh , speaketh not one word of his mother .

Furthermore , this place also witnesseth that Christe , when the time of the lawe was accomplished , did abolish the same , and so brought libertie to those that were oppressed therewith , but made no newe lawe after or besides that old lawe of Moises . Wherefore the Monkes and Popish Schoolemen doe no lesse erre and blaspheme Christe , The errour & blasphemie of the Papistes and Turkes . in that they imagine that he hath geuen a new lawe besides the lawe of Moises , then doe the Turkes which vaunt of their Mahomet as of a new lawgeuer after Christ , and better then Christ . Christ then came not to abolish the old lawe , that he might make a newe , but ( as Paule here sayeth ) he was sent of his Father into the world , to redeme those which were kept in thraldome vnder the lawe . These wordes paint out Christe liuely and truly : The true picture of Christe . they doe not attribute vnto him the office to make any new law , but to redeme them which were vnder the law . And Christ himself sayth : I iudge no man . And in an other place : Iohn . 1.15 . Iohn . 3.17 . I came not to iudge the world , but that the world should be saued by me : That is to say , I came not to bring any lawe , nor to iudge men according to the same , as Moises and other lawgeuers , but I haue an higher & a better office . The lawe killed you , and I againe doe iudge , The office of Christe . condemne and kill the lawe , and so I deliuer you from the tyrannie thereof .

We that are olde men , which haue ben so nusled vp in this pernicious doctrine of the Papistes , that it hath taken deepe roote euen in our bones and marrow , haue conceaued an opinion quite contrary to that which Paule here teacheth . A false opinion of Christ is not easely cast of . For although we confessed with our mouth that Christ redemed vs from the tyrannie of the lawe , yet in very dede in our heart we thought him to be a lawgeuer , a tyranne and a iudge , more terrible then Moises him selfe . And this peruerse opinion we can not yet at this day in so great light of the truth , vtterly reiect : so strongly are those things rooted in our heartes which we learne in our youth . But ye which are yet yong , and are not infected with this pernicious opinion , may learne Christ purely with lesse difficultie than we that are olde can remoue out of our mindes these blasphemous imaginations which we haue conceaued of him . Notwithstanding ye haue not vtterly escaped the deceites of the Deuill . For although ye be not as yet infected with this cursed opinion , that Christ is a lawgeuer , yet haue ye in you the roote whereof it springeth , that is , ye haue the flesh , The iudgement of naturall reason concerning Christ . reason , and the corruption of nature , which can iudge no otherwise of Christ , but that he is a lawgeuer . Therefore ye must endeuour with all your power to learne so to know & to apprehend Christ , as Paule hath sette him forth in this place . But if besides this natural corruption , there come also corrupt and wicked teachers ( of whom the world is full ) they will encrease this corruption of nature , and so shall the euill be doubled : that is to say , euill instruction will increase and confirme the pernicious errour of blind reason , which naturally iudgeth Christ to be a lawgeuer , and printeth that errour so mightely in our mindes , that without great trauaile and difficultie it can neuer be abolished .

Wherefore it is very profitable for vs to haue alwayes before our eyes this sweete and comfortable sentence and such like , The sentences which set out Christ plainly , ought alwais to be before our eyes . which set out Christe truely and liuely , that in our whole life , in all daungers , in the confession of our Faith before tyrannes , and in the hower of death we may boldly and with a sure confidence say : O law , thou hast no power ouer me , and therefore thou dost accuse and condemne me in vaine . For I beleue in Iesus Christ the sonne of God , whom the Father sent into the world to redeme vs miserable sinners oppressed with the tyrannie of the law . He gaue his life and shed his bloud for me . Therfore feeling thy terrours and threatnings , O law , I plunge my conscience in the woundes , bloud , death , resurrection and victory of my Sauiour Christe . Besides him I will see nothing , I will heare nothing . This Faith is our victory , whereby we ouercome the terrours of the lawe , Faith is our victorie . 1. Iohn . 5.4 . sinne , death and all euils , and yet not without great conflicts . And here do the children of God , which are daily exercised with greuous temptations , wrastle & sweat in deede . The conflictes of the godly . For oftentimes it commeth into their minds that Christ wil accuse them & plead against them : that he will require an accompt of their former life , and that he wil condemne them . They can not assure them selues that he is sent of his Father to redeme vs from the tyrannie and oppression of the law . And wherof cometh this ? They haue not yet fully put of the flesh , which rebelleth against the spirite . The wrastling of the flesh against the spirite in the Sainctes . Gala● 5.17 . Therefore the terrours of the lawe , the feare of death , and such like sorrowfull and heauy sightes doe oftentimes retourne , which hinder our Faith that it can not apprehend the benefite of Christe ( who hath redemed vs from the bondage of the lawe ) with such assurance as it should doe .

But how or by what meanes hath Christe redemed vs ? The maner of our redemption . Galat. 3.23 . This was the maner of our redemption : He was made vnder the lawe . Christe when he came found vs all captiues vnder gouernours and tutours , that is to say , shutte vppe and holden in prison vnder the lawe . What doth he then ? Although he be Lord of the lawe , and therefore the lawe hath no authoritie or power ouer him ( for he is the sonne of God ) yet of his owne accord he maketh him selfe subiect to the law . Here the law executeth vpon him all the iurisdiction which it had ouer vs . It accuseth and terrifieth vs also : it maketh vs subiect to sinne , death , the wrath of God , and with his sentence condemneth vs . And this is doth by good right : for we are all sinners , Rom. 5.12 . Ephes. 2.3 . and by nature the children of wrath . Contrariwise , Christe did no sinne , neither was there any guile found in his mouth : therefore he was not subiect to the lawe . Yet notwithstanding the lawe was no lesse cruel against this innocent , righteous and blessed Lambe , 1. Pet. 2.20 then it was against vs cursed and damned sinners : yea much more rigorous . For it accused him as a blasphemer and a seditious person : Math. 26.65 . Luc. 23.5 . it made him giltie before God of the sinnes of the whole world : it so terrified and oppressed him with heauines and anguish of spirit , that he swette bloud , and briefly , it condemned him to death , Luke . 22.44 . Luke . 23.24.33 . yea euen to the death of the crosse .

A maruelous combate betwene the law & Christ . Ephes. 2.3 . This was in deede a wonderful combate , where the law being a creature , geueth such an assault to his creatour , and against all right & equitie practiseth his whole tyrannie vpon the Sonne of God which it exercised vpon vs the children of wrath . Now therfore , because the lawe did so horribly and so cursedly sinne against his God , it is accused & arraigned . The lawe ruleth all mankinde . There Christ sayth : O law , thou mightie Queene and cruell Regent of all mankinde , what haue I done , that thou hast accused me , terrified me , and condemned me which am innocent ? Here the lawe , which had before condemned and killed all men , when it hath nothing wherwith to defend or purge it self , is againe so condemned & vanquished , that it loseth his whole right , not onely ouer Christ ( whom it so cruelly handled and killed ) but also ouer all them that beleue in him . For to those Christe sayth : Math. 11.28 . Come vnto me all ye that labour vnder the yoke of the law . The law condemned and killed by Christe . I could haue ouercome the lawe by my absolute power , without mine owne smart : for I am Lord of the law , and therfore it hath no right ouer me . But I haue made my selfe subiect vnto the law for your cause which were vnder the law , taking your flesh vpon me : that is to say , of mine inestimable loue I humbled and yelded my self to the same prison , tyrannie and bondage of the lawe , vnder the which ye serued as captiues and bondslaues , I suffered the law to haue dominion ouer me which was his Lord , to terrifie me , to make me thrall & captiue vnto sinne , death & the wrath of God : which it ought not to haue done . Therfore I haue vanquished the law by double right & authoritie : Christ by double right hath conquered the lawe . First as the sonne of God & Lord of the law : Secondly in your person : which is as much as if ye had ouercome the law your selues : for my victory is yours .

After this maner Paule speaketh euery where of this maruelous combate betwene Christ & the law . And to make the matter more delectable & more apparant , he is wont to set forth the law by a figure called * * Prosopopoeia is a figure wherby things that haue no life , are fained personally to speake , or to be spoken to . Ephes. 2.16 . Ephes. 4. ● . &c. Psal. 68.18 . prosopopoeia , as a certain mighty person which had condemned & killed Christ : whom Christ againe ouercomming death , had conquered , condemned & killed . Ephes. 2. Killing enmitie in himself . And again , chap. 4. out of the Psalme . 68. Thou art gone vp on high , thou hastled captiuitie captiue . &c. He vseth the same figure also in his Epistles to the Romaines , Corinthians & Colossians . By sinne he condemned sinne , Rom. 8.3 . &c. Christ therfore by this his victory , banished the law out of our conscience , so that now it can no more confound vs in the sight of God , Christ by his victorie hath deliuered vs from the terrors of the law . driue vs to desperation , or condemne vs . In dede it ceaseth not still to reueale our sinne , to accuse & to terrifie vs : but the conscience taking hold of this word of the Apostle : Christ hath redemed vs from the lawe , is raised vp by faith , & conceaueth great comfort . Moreouer it triumpheth ouer the law with a certaine holy pride , saying : I care not for thy terrours and threatnings . For thou hast crucified the sonne of God , & this hast thou done most vniustly : therfore the sinne that thou hast committed against him , can not be forgeuen . The offence of the lawe against Christ , can not be forgeuen . Thou hast lost thy right and soueraigntie , and nowe for euer thou art not onely ouercome , condemned and slaine vnto Christe , but also to me beleuing in him , vnto whom he hath freely geuen this victorie . So the law is dead to vs for euer , so that we abide in Christ . Thankes be therefore to God , 1. Cor. 15.57 . which hath geuen vs victory through our Lord Iesus Christe .

These things doe also confirme this doctrine , that we are iustified by faith only . That we be made righteous by Faith. For when this combate was fought betwixt Christ & the law , none of our works or deserts came betwene , but onely Christ was found , who putting vpon him our person , made him selfe subiect to the law , & in perfect innocencie suffered all tyrannie . Therfore the law , The lawe by his iudgement killed the son of God . as a theefe & a cursed murtherer of the sonne of God , loseth all his right , and deserueth to be condemned in such sort , that wheresoeuer Christe is , or is once named , there it is compelled to auoid & flie away , no otherwise than the Deuil ( as the Papists imagine ) flieth from the crosse . Wherfore if we beleue , we are deliuered from the law through Christe , Coloss. 2 . 1● . who hath triumphed ouer it by himself . Therfore this glorious triumph purchased vnto vs by Christe , is not gotten by any workes , but onely by Faith : therfore Faith onely iustifieth .

These wordes then : Christe was made vnder the lawe , &c. as they are pithie and import a certaine vehemencie , so are they diligently to be weyed and considered . Christe was made vnder the lawe . For they declare that the Sonne of God being made vnder the lawe , did not onely performe one or two workes of the law , that is to say , he was not onely circumcised , or presented in the temple , or went vp to Ierusalem with other at the times appoynted , or onely liued ciuily vnder the lawe , Christe suffered all the tyrannie of the lawe . but he suffered all the tyranny of the lawe . For the lawe being in his principall vse and ful power , set vpon Christe , and so horribly assailed him , that he felt such anguish and terrour , as no man vpon the earth had euer felt the like . This his bloudy sweat doth sufficiently witnes : also his comfort by the Angell , that mighty prayer which he made in the garden , and briefly : that lamentable complaint vpon the crosse : O my God why hast thou forsaken me ? These things he suffered to redeme those which were vnder the law , that is to say , in heauines of spirite , in anguish and terrour , and ready to despaire , which were oppressed with the heauy burden of their sinnes , as in deede we are all oppressed . For as touching the flesh we sinne daily against all the commaundements of God . But Paule geueth vs good comfort when he sayth : God sent his sonne , &c.

So Christe a diuine and humane person , begotten of God without beginning , Christe came not to make lawes , but to take the lawe cleane away . and borne of the virgin in the time apoynted , came not to make a law , but to feele and suffer the terrours of the lawe with all extremitie , and to ouercome the same , that so he might vtterly abolish the lawe . He was not made a teacher of the lawe , but an obedient disciple to the law , that by this his obedience he might redeme them which were vnder the lawe . This is cleane contrary to the doctrine of the Papistes , who haue made Christe a lawgeuer , yea much more seuere and rigorous than Moises . Paule teacheth here cleane contrary , to wit , that God humbled his sonne vnder the lawe : that is to say , constrained him to beare the iudgement and curse of the lawe , sinne , death , &c. For Moises the minister of the law , sinne , wrath and death , apprehended , The ministerie of Moises . bound , condemned and killed Christ : and all this he suffered . Therfore Christ standeth as a mere patient , & not as an agent , in respect of the law . He is not then a lawgeuer , or a iudge after the law , but in that he made himselfe subiect to the lawe , Galath. 3.13 . bearing the condemnation of the law , he deliuered vs from the curse therof .

It is not the proper office of Christe to teach the law Now , wheras Christ in the Gospell geueth commaundements , and teacheth the law , or rather expoundeth it , this pertaineth not to the doctrine of Iustification , but of good workes . Moreouer , it is not the proper office of Christe ( for the which he came principally into the world ) to teach the law , but an accidentall or a by office : like as it was to heale the weake , to raise vppe the dead . &c. These are in deede excellent and diuine workes : but yet not the very proper and principall workes of Christe . For the Prophets also taught the law , & wrought miracles . But Christ is God and man , who fighting against the lawe , suffered the vttermost cruelty and tyranny therof . And in that he suffered the tyranny of the law , he vanquished it in himselfe : And afterward being raised vppe againe from death , he condemned and vtterly abolished the law which was our deadly enemie , so that it can not condemne and kill the faithfull any more . Wherfore the true and proper office of Christ is to wrastle with the lawe , with the sinne and the death of the whole world , & so to wrastle that he must suffer & abide al these things , and by suffering them in him selfe , conquere and abolish them , and by this meanes deliuer the Faithfull from the lawe and from all euils . Therefore to teach the lawe and to worke myracles , The particuler benefites of Christe . are particuler benefites of Christ , for the which he came not principally into the world . For the Prophets , and especially the Apostles did greater myracles then Christ did . Iohn . 14. Iohn . 14.12 .

Seing then that Christ hath ouercome the law in his owne person , it foloweth necessarily that he is naturally God . Christ is God by nature . For there is none else whether he be man or angell , which is aboue the law , but onely God . But Christ is aboue the law , for he hath vanquished it : therefore he is the sonne of God , and naturally God . If thou lay hold vpon Christe in such sort as Paule here painteth him out , The true picture of Christe . thou canst not erre nor be confounded . Moreouer , thou shalt easily iudge of all kindes of life , of the religions and ceremonies of the whole world . But if this true picture of Christe be defaced , or in any wise darkened , then foloweth a confusion of all things . For the natural man can not iudge of the law of God . 1. Cor. 2.14 . Here faileth the cunning of the Philosophers , of the Canonistes , & of all men . For the law hath power and dominion ouer man . Therfore the law iudgeth man , and not man the law : The obedience of the law is in the righteous . onely the Christian hath a true and a certaine iudgement of the law . And how ? That it doth not iustifie . Wherfore then is the law made , if it doe not iustifie ? Righteousnes before God which is receaued by Faith alone , is not the finall cause why the righteous do obey the law , but the peace of the world , thankfulnes towardes God , and good example of life , wherby other be prouoked to beleue the Gospell . The Pope hath so confounded and mingled the ceremoniall lawe , the morall lawe , and Faith together , that he hath at length preferred the ceremoniall lawe before the moral lawe , and the morall lawe before Faith.

Verse . 5. That we might receaue the adoption of the sonnes .

Paule setteth forth & amplifieth very largely this place of Gen. 22. Genes. 22.18 . In thy Seede shall all the nations of the earth be blessed . In thy Seede . A litle before he called this Blessing of the seede of Abraham , righteousnes , life , the promise of the spirit , deliuerance from the law , the testament . &c. Here he calleth it the adoption and inheritance of euerlasting life . All these this word Blessing doth comprehend . For when the Curse ( which is sinne , death , &c. ) is abolished , then in the stede thereof succedeth the Blessing , that is , righteousnes , life , and all good things .

But by what merite haue we receaued this Blessing , that is to say , this adoption and inheritaunce of euerlasting life ? By none at all . For what can men deserue that are shutte vnder sinne , Galath ● . ●3 . subiect to the curse of the lawe , and worthy of euerlasting death ? We haue then receiued this Blessing freely and being vtterly vnworthy therof , but yet not without merite . What merite is that ? Not ours , but the merite of Iesus Christ the sonne of God , who being made vnder the lawe , not for him selfe but for vs ( as Paule sayd afore , that he was made a curse for vs ) redemed vs which were vnder the lawe . Wherfore we haue receaued this adoption by the onely redemption of Iesus Christe the sonne of God , which is our rich and euerlasting merite , whether it be of congruence or worthines , The Papistes merite ex congruo & condig●o . going before grace or comming after . And with this free adoption we haue also receaued the holy Ghost , which God hath sent into our hearts , crying Abba Father , as foloweth .

Verse . 6. And because you are sonnes , God hath sent forth the spirite of his sonne into your hearts .

The holy Ghost is sent two maner of wayes . Math. 3.16 . Actes . 2.3 . The holy ghost is sent two maner of wayes . In the primatiue church he was sent in a manifest & visible appearance . So he came vpon Christ at Iordane , in the likenes of a Doue : and in the likenes of fire vpon the Apostles and other beleuers . And this was the first sending of the holy Ghost : which was necessary in the primatiue church , for it was expedient that it should be established by manifest myracles because of the vnbeleuers , 1. Cor. 14.22 . as Paule witnesseth . 1. Cor. 14. Straunge tongues ( sayth he ) be for a signe and a token , not to them that beleue , but to them that beleue not . But after that the Church was gathered together and confirmed with those myracles , it was not necessary that this visible sending of the holy Ghost should continue any longer .

Secondly the holy Ghost is sent by the word into the hearts of the beleuers , as here it is sayd : God sent the spirite of his sonne . &c. This sending is without any visible appearance : to witte , when by the hearing of the externall word , we receaue an inward feruencie and light , wherby we are chaunged & become new creatures : wherby also we receaue a new iudgement , a new feeling , & a new mouing . This chaunge & this new iudgement is no worke of reason , or of the power of man , but is the gift & operation of the holy Ghost , Actes . 15.5 . which commeth with the word preached , which purifieth our hearts by faith , and bringeth forth in vs spirituall motions . Therefore there is a great difference betwixt vs & those which with force & subteltie persecute the doctrine of the gospell . For we by the grace of God can certainly iudge by the word , of the will of God towardes vs : also of all lawes and doctrines , of our owne life and of the life of others . Contrariwise the Papists and Sectaries can not certainly iudge of any thing : For they corrupt , they persecute and blaspheme the word . Now , without the word a man can geue no certaine iudgement of any thing .

And although it appeare not before the world , Signes of renewing of the mind in the Godly . that we be renewed in spirit and haue the holy Ghost , yet notwithstanding our iudgement , our speech & our confession do declare sufficiently that the holy Ghost with his giftes is in vs . For before we could iudge rightly of nothing . We spake not as now we doe . We confessed not that all our works were sinne and damnable , Christe our onely merite of congruence and worthines , both before grace and after . that Christe was our onely merite both before grace & after , as now we doe in the true knowledge and light of the Gospell . Wherefore let this trouble vs nothing at all , that the world ( whose workes we testifie to be euill ) iudgeth vs to be most pernicious heretikes and seditious persons , destroyers of religion , and troublers of the common peace , possessed of the Deuill speaking in vs and gouerning all our actions . 1. Cor. 1 . 1● . Against this peruerse and wicked iudgement of the world , let this testimonie of our conscience be sufficient , wherby we assuredly know that it is the gift of God , Philip. 1.29 . that we doe not onely beleue in Iesus Christ , but that we also openly preach and confesse him before the world . As we beleue with our heart , so do we speake with our mouth . according to the saying of the Psalm : I beleued & therfore haue I spoken . Psal. 116.10 .

Moreouer , we exercise our selues in the feare of God , and auoide sinne as much as we may . If we sinne , we sinne not of purpose , but of ignorance , and we are sory for it . We may slippe , for the Deuill lieth in wait for vs both day and night . Also , The remnants of sinne in the Sainctes . the remnantes of sinne cleaue yet fast in our flesh : therefore as touching the flesh we are sinners , yea after that we haue receaued the holy Ghost . And there is no great difference betwixt a Christian and a ciuill honest man . Smal difference in outward shew betwene a christian , and a man that is but outwardly and ciuily righteous . For the workes of a Christian in outward shew are but base and simple . He doth his duetie according to his vocation , he guideth his familie , he tilleth the ground , he geueth counsell , he aideth and succoureth his neighbour . These workes the carnall man doth not much esteme , but thinketh them to be common to all men , and such as the heathen may also doe . 1. Cor. 2.14 . For the world vnderstandeth not the things which are of the spirite of God , and therefore it iudgeth peruersly of the workes of the godly . But the monstrous superstition of hypocrites and their will workes they haue in great admiration . They count them holy works , & spare no charges in maintaining the same . Contrariwise the workes of the faithfull ( which although in outward appearance they seeme to be but vile & nothing worth , yet are they good works in dede , and accepted of God because they are done in Faith , with a cherefull heart , and with obedience and thankfulnes towards God ) , these works , I say , they do not onely not acknowledge to be good works , but also they despise and condemne them as most wicked and abhominable . The world therfore beleueth nothing lesse then that we haue that holy Ghost . Notwithstanding in the time of tribulation or of the crosse , and of the confession of our faith ( which is that proper & principall worke of those that beleue ) when we must either forsake wife , children , goodes and life , or else deny Christ , then it appeareth that we make confession of our Faith , that we confesse Christ and his word by the power of the holy Ghost .

We ought not therfore to dout whether the holy Ghost dwelleth in vs or not : 1. Cor. ● . 16 . but to be assuredly perswaded that we are the temple of the holy Ghost , as Paule sayth . For if any man feele in himselfe a loue towardes the word of God , & willingly heareth , talketh , wryteth & thinketh of Christe , Signes of the presence of the holy Ghost . let that man know that this is not the worke of mans will or reason , but the gift of the holy Ghost : For it is impossible that these things should be done without the holy Ghost . Contrariwise , where hatred and contempt of the word is , there the Deuill the God of this world raigneth , 1. Cor. 4.4 . blinding mens heartes , and holding them captiue , that the Gospell the glory of Christe should not shine vnto them . Which thing we see at this day in the most part of the common people , which haue no loue to the word , but presumpteously contemne it as though it pertained nothing at all vnto them . But who so euer doe feele any loue or desire to the word , let them acknowledge with thankfulnes , that this affection is powred into them by the holy Ghost . For we are not borne with this affection and desire , neither can we be taught by any lawes how we may obtaine it : but this chaunge is plainly and simply the worke of the right hand of the most highest . Therfore when we willingly and gladly heare the word preached concerning Christe the sonne of God , who for vs was made man and became subiect to the law , to deliuer vs from the malediction of the law , hell , death & damnation : then let vs assure our selues that God by and with this preaching sendeth the holy Ghost into our hearts . Wherfore it is very expedient for the Godly to know , that they haue the holy Ghost .

This I say , to confute that pernicious doctrine of the Papists , The doctrine of the Sophisters , teaching that no man could know whether he were in the fauour of God or no. which taught that no man can certainly know ( although his life be neuer so vpright & blameles ) whether he be in the fauour of God or no. And this sentence commonly receaued , was a speciall principle and article of Faith in the whole Papacie , wherby they vtterly defaced the doctrine of Faith , tormented mens consciences , banished Christ quite out of the Church , darkened and denied all the benefites of the holy Ghost , abolished the whole worship of God , set vp Idolatrie , contempt of God , and blasphemie against God in mens heartes . For he that doubteth of Gods good will towards him , and doth not assure him selfe that he is in the fauour of God , this man can not beleue that he hath forgeuenes of his sinnes , that God careth for him , or that he shall be saued .

Augustine sayth very well and godly , that euery man seeth most certainely his owne Faith , if he haue Faith. This doe they deny . God forbid ( say they ) that I should assure my selfe that I am vnder grace , that I am holy , and that I haue the holy Ghost , yea although I liue godly and doe all good workes . Ye which are yong , and are not infected with this pernicious opinion ( whervpon the whole kingdom of the Pope is grounded ) take heede & flie from it as from a most daungerous plague . We that are old men haue ben trained vp in this errour euen from our youth , and haue ben so nusled therein , that it hath taken deepe roote in our hearts . We must assure our selues that we are vnder grace . Rom. 8.9 . Therefore it is to vs no lesse labour to vnlearne and forget the same , then to learne and lay hold vpon true Faith. But we must be assured & out of dout that we are vnder grace , that we please God for Christes sake , and that we haue the holy Ghost : For if any man haue not the spirite of Christ , the same is none of his .

Wherfore , whether thou be a Minister of Gods word or a Magistrate in the common wealth , thou must assuredly thinke that thy office pleaseth God : but this canst thou neuer doe vnlesse thou haue the holy Ghost . But thou wilt say , I doubt not but that my office pleaseth God because it is Gods ordinaunce , but I doubt of mine owne person whether it please God or no. Here thou must resort to the word of God , which teacheth and assureth vs , that , not onely the office of the person , but also the person it self pleaseth God . For the person is baptised , beleueth in Christ , is purged in his bloud from all his sinnes , liueth in the communion and felowship of his Church : Moreouer he doth not onely loue the pure doctrine of the word , but also he is glad and greatly reioyceth when he seeth it aduaunced , and the nomber of the faithfull encreased . Contrariwise he detesteth the Pope & all Sectaries with their wicked doctrine , according to that saying of the Psalme : I hate them that imagine euill things , Psal. 119.115 . but thy lawe doe I loue .

We ought therefore to be surely perswaded , that not onely our office , but also our person pleaseth God : Yea whatsoeuer it sayth , doth , or thinketh particularly , the same pleaseth God , not for our owne sakes , but for Christes sake , who was made vnder the law for vs . Now , we are sure that Christe pleaseth God , that he is holy . &c. For as much then as Christe pleaseth God and we are in him , we also please God and are holy . Grace is more strong and mighty then sinne . And although sinne doe still remaine in our flesh , and we also daily fall and offend , yet grace is more aboundant and stronger then sinne . The mercy and truth of the Lord raigneth ouer vs for euer . Wherfore sinne can not terrifie vs and make vs doutfull of the grace of God which is in vs . For Christe that most mighty Giaunt hath quite abolished the law , condemned sinne , vanquished death and all euils . Rom. 1.34 . So long as he is at the right hand of God , making intercession for vs , we can not doubt of the grace and fauour of God towardes vs .

Moreouer , God hath also sent the spirite of his sonne into our hearts , as Paule here sayth . But Christe is most certaine in his spirite that he pleaseth God . &c : therefore we also hauing the same spirite of Christe , must be assured that we are vnder grace for his sake that is most assured . This I haue sayd concerning the inward testimonie , wherby a Christian mans heart ought to be fully perswaded that he is vnder grace & hath the holy Ghost . Now , the outward signes ( as before I haue said ) are , gladly to heare of Christ , to preach & teach Christ , to render thanks vnto him , to praise him , to confesse him , yea with the losse of goodes and life : Moreouer , to doe our duetie according to our vocation as we are able : to do it ( I say ) in faith , ioy . &c : Not to delite in sinne , nor to thrust our selues into an other mans vocation , but to attend vpon our owne , to helpe our needy brother , to comfort the heauy harted . &c. By these signes , as by certein effects & consequents , we are fully assured & confirmed , that we are in Gods fauour . The wicked also do imagine that they haue the same signes , but they haue nothing lesse . Hereby we may plainly see that the Pope with his doctrine doth nothing else , but trouble and torment mens consciences , & at length driueth them to desperation : For he not onely teacheth , but also commaundeth men to dout . Therfore , Psal. 5.9 . Psal. 10.7 . according to the Psalme : There is no truth or certaintie in his mouth : And in an other place : vnder his tonge is iniquitie & mischeefe ,

Here we may see what great infirmitie is yet in the Faith of the Godly . For if we could be fully perswaded that we are vnder grace , Weaknes of Faith in the godly . that our sinnes are forgeuen , that we haue the spirit of Christ , that we are the children of God : then doubtles we should be ioyfull , and thankfull to God for this inestimable gift . But because we feele contrary motions , that is to say , feare , doutfulnes , anguish and heuines of heart , & such like , therfore we can not assure our selues hereof : yea our conscience iudgeth it a great presumption and pride to chalenge this glory . Wherfore , if we will vnderstand this thing rightly and as we should doe , we must put it in practise : for without experience and practise it can neuer be learned .

Wherfore let euery man so practise with him selfe , that his conscience may be fully assured that he is vnder grace , and that his person and his workes doe please God . And if he feele in himselfe any wauering or douting , let him exercise his Faith and wrastle against this douting , and let him endeuour to attaine more certaintie , so that he may be able to say : I know that I am accepted , The full assurance of Faith. Galath. 4.4 . and that I haue the holy Ghost : not for mine owne worthines , my worke , my merite , but for Christes sake , who of his inestimable loue towardes vs , made him self thrall and subiect to the lawe , & tooke away the sinnes of the world . In him do I beleue . If I be a sinner & erre , he is righteous and can not erre . Moreouer , I gladly heare , read , sing & wryte of him , and I desire nothing more then that his Gospel may be knowne to the whole world , and that many may be conuerted vnto him .

These things doe plainly witnesse that the holy Ghost is present with vs & in vs . For such things are not wrought in the heart by mans strength , nor gotten by his industrie , exercise or trauell , but are obtained by Christ alone , who first maketh vs righteous by the knowledge of him in his holy Gospel , and afterwardes he createth a new heart in vs , bringeth forth new motions , & geueth vnto vs that assurance wherby we are perswaded that we please the father for his sake : Esay . 53.11 . Psal. 51.10 . Also he geueth vs a true iudgement whereby we proue & trie those things which before we knew not , or else altogether despised . It behoueth vs therefore to wrastle against this douting , that we may daily ouercome it more and more , & attaine to a full perswasion & certainty of Gods fauour towardes vs , rooting out of our heartes this cursed opinion , that a man ought to dout of the grace & fauour of God : which hath infected the whole world . For if we dout whether we be vnder grace , & whether we please God for Christes sake or not , we deny that Christe hath redemed vs , we deny simply all his benefits . Ye that are yong men may easily apprehend this pure doctrine of the Gospel , and abandon this pernicious opinion , because ye are not yet poysoned therwith .

Verse . 6. Crying : Abba Father .

Paule might haue sayd : God sent the spirite of his sonne into our hearts , calling , Abba Father . Now , he sayth not so , but , crying , Abba Father , that he might shew and set forth the temptation of a Christian , which yet is but weake and weakly beleueth . Rom. 8.26 . In the .8 . to the Rom. he calleth this crying an vnspeakeable groning . Likewise he sayeth : The spirite helpeth our infirmities : For we know not howe to pray as we ought , but the spirite maketh intercession for vs with vnspeakeable gronings , &c.

And this is a singuler consolation when he sayeth here , that the spirite of Christ is sent into our hearts , crying , Abba Father : And againe , that he helpeth our infirmities , making intercession for vs with vnspeakeable gronings . He that could assuredly beleue this , should neuer be ouercome with any affliction , were it neuer so great . But there are many things that hinder this Faith in vs . First our heart is borne in sinne : Moreouer this euill is naturally grafted in vs , that we doubt of the good will of God towardes vs , and cannot assure our selues that we please God . 1. Pet. 5.8 . &c. Besides all this , the Deuil our aduersarie raungeth about with terrible rorings , and sayeth : Thou art a sinner : therefore God is angrie with thee , The Deuils roring . and will destroy thee for euer . Against these horrible and intolerable rorings , we haue nothing whervpon to hold & stay our selues , but only the word , which setteth Christ before vs as a conquerour ouer sinne and death , and ouer all euils . But to cleaue fast to the word in this tentation and these terrours of conscience , herein standeth all the difficultie . For then Christe appeareth to no sense . We see him not : the heart feeleth not his presence or succour in temptation : but rather it seemeth that Christ is angrie with vs , and that he forsaketh vs . Moreouer , when a man is tempted and afflicted , he feeleth the strength of sinne and the infirmitie of the flesh , Ephes. 6. ●6 . he douteth , he feeleth the flerie dartes of the Deuill , the terrours of death , the anger and iudgement of God . All these things cry out horribly against vs , so that we see nothing else but desperation and eternall death . But yet in the middest of these terrours of the lawe , thundrings of sinne , assaultes of death , and rorings of the Deuill , the holy Ghost ( sayth Paule ) cryeth in our hearts : Abba Father . And this crie surmounteth those mighty and horrible cries of the lawe , sinne , death , the Deuill , &c : The cry of the holy ghost in the hearts of the godly . it perceth the cloudes and the heauens , and ascendeth vp vnto the eares of God .

Paule therfore signifieth by these words , that there is yet infirmitie in the godly : As he doth also in the .8 . chap. to the Rom. when he sayeth : The spirite helpeth our infirmities . For as much therfore as the sense and feeling of the contrary is strong in vs : that is to say , for as much as we feele more the displeasure of God , then his good will and fauour towardes vs : therefore the holy Ghost is sent into our heartes , which doth not only sigh and make request for vs , but mightely crieth : Abba Father , and praieth for vs according to the wil of God with teares and vnspeakeable gronings . And how is this done ? When we are in terrours and in the conflict of conscience , in deede we take hold of Christ and beleue that he is our Sauiour : but then doe the law and sinne terrifie and torment vs most of all . Moreouer the Deuill assaileth vs with all his engines and fierie darts , Ephes. 6.16 . and goeth about with all his power to plucke Christ from vs , and to take from vs all consolations . Here we feele our selues almost ouercome , and at the poynt of desperation : for then are we that brused reede & smoking flaxe which Esay speaketh of . Esay . 42.3 . Notwithstanding in the meane season the holy Ghost helpeth our infirmities , Rom. 8.26 . &c. & maketh intercession for vs with vnspeakeable gronings , & certifieth our spirits that we are the children of God . Thus the minde is raised vp in terrors , it loketh vnto his Sauiour & high Bishop Iesus Christ , it ouercommeth the infirmitie of the flesh , it conceaueth comfort againe , and sayth : Abba Father . This groning which then we scantly feele , Paule calleth a crying & vnspeakeable groning , which filleth both heauen and earth . Moreouer , he calleth it the crying and groning of the spirite , because the holy Ghost stirreth vp the same in our heartes when we are weake and oppressed with terrour and tentation .

Although then the lawe , sinne and the Deuill crie out against vs neuer so much with great and terrible rorings , which seeme to fill heauen and earth , & farre to excede this groning of our heart , yet can they not hurt vs . For the more fiercely they assaile vs , accuse and torment vs with their cryings , so much the more doe we grone , The profit of temptations . and in groning lay hold vpon Christ , call vpon him with heart and mouth , cleaue vnto him , and beleue that he was made vnder the law , that he might deliuer vs from the Curse of the lawe , and destroy both sinne and death . Galath. 3.13 . Heb. 2.14 . And thus when we haue taken hold of Christe by Faith , we crie through him : Abba Father . And this our crie doth farre surmount the roring of the lawe , sinne , the Deuill . &c.

But so farre of is it that we thinke this groning which we make in these terrours and in this our weaknes , to be a cry , that scarsely we perceaue it to be a groning . For our Faith which in tentation thus groneth vnto Christ , is very weake if we consider our owne sense and feeling . And this is the cause that we heare not this crie . We haue but onely the word , which when we apprehend in this conflict , we haue a litle breathing , and then we grone . Of this groning some litle feeling we haue , Rom. 3.27 . but the crie we heare not . But he ( sayeth Paule ) which searcheth the heartes , knoweth what is the meaning of the spirite . &c. To this searcher of the hearts , this small and feeble groning ( as it seemeth vnto vs ) is a loud and a mighty cry , and an vnspeakeable groning : in comparison whereof the great and horrible rorings of the law , of sinne , of death , of the deuill , and of hell , are nothing , neither can they be once heard . Paule therfore , not without cause , calleth this groning of a godly afflicted heart , a cry , and a groning of the spirite which can not be expressed . For it filleth the whole heauen , so that the Angels thinke they heare nothing else but this crie .

How we are affected in the true triall and terrours of conscience . But in vs there is a cleane contrary feling . For it semeth vnto vs that this our small groning doth not so perce the cloudes that there is nothing else heard in heauen of God and his angels . Nay , we thinke , and especially during the time of tentation , that the Deuil horribly roreth against vs , that the heauens thunder & the earth trembleth , that all will fall vpon vs , that all creatures threaten our destruction , that hel is open and ready to swallow vs vp . This feling is in our heart , these horrible voices and this fearfull shew we heare and we see . And this is it that Paul sayth in the .2 . Corrin . 12 : 1. Cor. 12.9 . That the strength of Christ is made perfect through our weaknes . For then is Christ almighty in dede , then doth he truly raigne and triumph in vs , when we are so weake that we can scarsely grone . The groning of the heart is a crie . But Paule sayth , that this groning is in the eares of God , a most mightie cry which filleth both heauen and earth .

Christ also in the .18 . of Luke in the parable of the wicked iudge , calleth this groning of a faithfull heart , a cry , yea & such a cry as ceaseth not day & night to cry vnto God , where he sayth : Heare what the vnrighteous iudge sayth . Luke . 18.6.7 . Now shall not God auenge his elect , which cry day & night vnto him , yea though he suffer long for them ? yea I tel you he wil auenge them quickly . We at this day in so great persecution & contradiction of the Pope , of tyrannes & Sectaries which fight against vs both on the right hand & on the left , can doe nothing else but vtter such gronings . The weapons of the godly , wherwith they ouerthrow the kingdom of the Pope . &c. And these were our gunnes & artillery wherwith we haue so many yeres scattered the counsels and enterprises of our aduersaries : wherby also we haue begon to ouerthrow the kingdom of Antichrist . They also shall prouoke Christ to hasten the day of his glorious comming , wherein he shall abolish all rule , authoritie and power , and shall put all his enemies vnder his feete . So be it .

In the .14 . of Exodus the Lord speaketh vnto Moises at the red sea , saying : Why criest thou vnto me ? Yet Moises cried not , Exod. 14.15 . The crie of Moses at the red sea . but trembled and almost despaired , for he was in great trouble . It seemed that infidelitie raigned in him , and not Faith. For he saw the people of Israell so compassed and enclosed with the Egyptians host and with the sea , that there was no way whereby they might escape . Here Moises durst not once open his mouth . How then did he crie ? We must not iudge therfore according to the feeling of our owne heart , The office of the holy ghost but according to the word of God , which teacheth vs that the holy Ghost is geuen to those that are afflicted , terrified , & ready to despaire , to raise them vp & to comfort them , that they be not ouercome in their tentations & afflictions , but may ouercome them , and yet not without great terrors and troubles .

The Papistes dreamed that holy men had the holy Ghost in such sort that they neuer had nor felt any tentation . They spake of the holy Ghost onely by speculation and naked knowledge . But Paule sayeth that the strength of Christe is made perfecte through our weaknes : Also , that the spirite helpeth our infirmities , and maketh intercession for vs with vnspeakeable gronings . In whom the holy Ghost doth his office , and at what time . Therefore we haue then most neede of the helpe and comfort of the holy Ghost , yea and then is he most ready to helpe vs when we are most weake and nerest to desperation . If any man suffer affliction with a constant and a ioyfull heart , then hath the holy Ghost done his office in him . And in deede he exerciseth his worke specially and properly in those which haue suffered great terrours and afflictions , and haue , as the Psalme sayeth , approched nigh to the gates of hel : As I said of Moses , The tentation of Moses at the red sea . which sawe present death in the waters , and on euery side whether so euer he turned his face . He was therefore in extreme anguish and desperation , and , no dout , he felt in his heart a mightie crie of the Deuill against him , saying : All this people shall this day perish , for they can escape no way . And of this great calamitie thou onely shalt be found to be the authour because thou hast led them out of Egypt . Besides all this , the people cried out against him , saying : Were there no graues in Egypt ? Thou hast brought vs out that we should die here in the wildernes . Exod. 14 . 13.1● , Had it not bene better for vs to haue serued the Egyptians , then here wretchedly to die in the wildernes ? The holy Ghost was not here in Moises by bare speculation and knowledge onely , but truely and effectually , who made intercession for him with an vnspeakeable groning , so that he sighed vnto the Lord and sayd : O Lord at thy commaundement haue I led forth this people : helpe vs therfore . This groning or sighing vnto God , the scripture calleth a crying .

This matter I haue the more largely prosecuted , that I might plainly shew what the office of the holy Ghost is , and when he specially exerciseth the same . In temptation therfore we must in no wise iudge therof according to our owne sense & feeling , or by the crying of that law , sinne & the Deuill . &c. If we then folow our owne sense & beleue those cryings , we shall thinke our selues to be destitute of all helpe and succour of the holy Ghost , and to be vtterly cast away from the presence of God . Nay rather let vs then remember what Paule sayth : The spirite helpeth our infirmities , &c. Also it crieth : Abba Father , that is to say , it vttereth a certaine feeble sighing and groning of the heart ( as it seemeth vnto vs ) which notwithstanding before God is a loud crie and an vnspeakeable groning . The gronings of the faithful before God , are great cries . Wherfore in the middes of thy temptation and infirmitie , cleaue onely vnto Christe & grone vnto him : he geueth the holy Ghost which crieth Abba Father : And this feeble groning is a mighty crie in the eares of God , and so filleth heauen and earth , that God heareth nothing else : and moreouer , it drowneth the cries of all other things whatsoeuer .

Thou must marke also that Paule sayth : that the spirite maketh intercession for vs in our temptation : not with many wordes or long prayer , but onely with a groning , which notwithstanding can not be expressed : and that he crieth not a loud with teares , saying : Haue mercy on me O God , Psal. 31.1 . &c. but onely vttereth a litle sound and a feeble groning , Ah Father . as : Ah Father : This is but a litle word , and yet notwithstanding it comprehendeth all things . The mouth speaketh not , but the affection of the heart speaketh after this maner . Although I be oppressed with anguish and terrour on euery side , and seeme to be forsaken and vtterly cast away from thy presence , yet am I thy childe , and thou art my Father for Christes sake : I am beloued because of the beloued . Wherfore this litle word Father conceaued effectually in the heart , passeth all the eloquence of Demosthenes , Cicero , and of the most eloquent Rhetoricians that euer were in the world . This matter is not expressed with words , but with gronings , which gronings can not be vttered with any wordes or eloquence , for no tongue can expresse them .

I haue vsed many wordes to declare that a Christian must assure him selfe that he is in the fauour of God , and that he hath the crying of the holy Ghost in his heart . The Pope taught that we must dout of Gods fauour towardes vs This haue I done that we may learne to reiect and vtterly to abandon that deuillish opinion of the whole kingdom of the Pope , which taught that a man ought to be vncertaine and to stand in dout of the grace and fauour of God towards him . If this opinion be receaued , then Christ profiteth nothing . For he that douteth of Gods fauour towardes him , must needes dout also of the promises of God , and so consequently of the will of God , He speaketh not here of that douting which sometimes riseth of infirmitie in the godly : but of wilful douting which the Papistes teach & maintaine . and of the benefites of Christe : namely that he was borne , suffered , died , and rose againe for vs . &c. But there can be no greater blasphemie against God , then to deny his promises , to deny God himselfe , Christ . &c. Wherfore it was not onely an extreme madnes , but an horrible impietie that the Monks did so earnestly entice the youth both men and women to their Monasteries , to their religious and holy orders ( as they called them ) as to a most certaine state of saluation , and yet , when they had thus done , they bad them doubt of the grace and fauour of God towards them .

Moreouer , the Pope called all the world to the obedience of the holy Church of Rome , as to an holy state , in the which they might vndoutedly attaine saluation , and yet after he had brought them vnder the obedience of his lawes , he commaunded them to dout of their saluation . So the kingdom of Antichrist braggeth and vaunteth at the first , The Pope kingdom . of the holines of his orders , his rules and his lawes , and assuredly promiseth euerlasting life to such as obserue and kepe them . But afterwards when these miserable men haue long afflicted their bodies with watching , fasting , and such like exercises according to the traditions and ordinaunces of men , this is all that they gaine thereby , that they are vncertaine whether this obedience please God or no ? The Papacy is a very slaughterhouse of consciences . Thus Satan most horribly dallied in the death of soules through the Pope , and therefore is the Papacie a slaughterhouse of consciences , and the very kingdom of the Deuill .

Nowe , to establish and confirme this pernicious & cursed errour , they alleaged the saying of Salomon , Eccle. 9. Eccle. 9. ●● . The iust and the wise men are in the handes of God : and yet no man knoweth whether he be worthy of loue or of hatred . Some vnderstand this of that hatred which is to come , and some againe of that which is present : but neither of them vnderstand Salomon , who in that place meaneth nothing lesse then that which they dreame . Moreouer the whole Scripture teacheth vs especially and aboue all things that we should not dout , The chief drift of the Scripture , to make vs certaine of the mercie of God toward vs . Rom. 4.25 . Iohn . 3.16 . but assure our selues & vndoutedly beleue that God is mercifull , louing and patient : that he is neither dissembler nor deceauer , but that he is faithfull and true , and kepeth his promise : yea and hath performed that he promised , in deliuering his only begotten Some to death for our sinnes , that euery one that beleueth in him might not perish , but haue euerlasting life . Here we can not dout , but that God is pleased with vs , that he loueth vs in dede , that the hatred and wrath of God is taken away , seeing he suffered his sonne to die for vs wretched sinners . Although this matter be sette out and often repeted thoroughout the whole Gospell , yet it profited nothing at all . This one saying of Salomon peruersly vnderstand , One sentence out of the boke of the Preacher not well vnderstand , was of more force in the Papacie , then all the promises of the scripture . did more preuaile ( especially among the votaries and hypocrites of the straiter religion ) then all the promises and consolations of the whole Scripture : yea then Christe him selfe . They abused the Scriptures therfore to their owne destruction , and were most iustly punished for despising the Scriptures and reiecting the Gospell .

It is expedient for vs to know these things : First because the Papistes vaunt of their holines , as if they had neuer committed any euill . Therefore they must be conuinced by their owne abhominations , wherewith they haue filled the whole world , as their owne Bookes doe witnes , wherof there is yet an infinite nomber : Secondly , that we may be fully certified that we haue the pure doctrine of the Gospell : Doutfulnes of saluation in th Papacie . of which certaintie the Pope can not glory . In whose kingdom though all things else were sound and vncorrupt , yet this monstrous doctrine of douting of Gods grace and fauour , passeth all other monsters . And although it be manifest that the enemies of Christes Gospell teach vncertaine things because they commaund that mens consciences should remaine in dout , yet notwithstanding they condemne and kill vs as heretikes , because we dissent from them , and teach those things which are certaine . And this they doe with such deuillish rage and crueltie , as if they were most assured of their doctrine .

Let vs therefore geue thankes vnto God , that we are deliuered from this monstrous doctrine of douting , and can now assure our selues that the holy Ghost crieth and bringeth forth in our heartes vnspeakeable gronings . How we mai know that are in gods fauour , and haue the holy Ghost . And this is our ankerhold and our foundation . The Gospell commaundeth vs to behold , not our owne good workes , our owne perfection : but God the promiser , & Christ the Mediatour . Contrariwise , the Pope commaundeth vs to looke , not vnto God the promiser , nor vnto Christ our high Bishop , but vnto our works & merites . On the one side must nedes folow douting & desperation : but on that other side assurance of Gods fauour and ioy of the spirit . For we cleaue vnto God who can not lie . For he sayth : Behold I deliuer my Sonne to death , that through his bloud he may redeme thee from thy sinnes and from eternall death . In this case I can not dout , The doctrine which we professe , is certaine . vnlesse I will vtterly deny God . And this is the reason that our doctrine is most sure and certaine , because it carieth vs out of our selues , and from the consideration of our selues , to the end that we should not leane to our owne strength , to our owne conscience , to our owne feeling , our owne person and our owne workes : but to that which is without vs , that is to say , the promise and truth of God which can not deceaue vs . This the Pope knoweth not , and therefore he wickedly imagineth that no man knoweth , be he neuer so iust or so wise , whether he be worthy of loue or of hatred . But if he be iust and wise he knoweth assuredly that he is beloued of God , or else he is neither iust nor wise .

Moreouer , The true meaning of the sentence out of the .9 of Ecclesiastes . this sentence of Salomon speaketh nothing at all of the hatred or fauour of God towardes men , but it is a morall sentence reprouing the ingratitude of men . For such is the peruersnes and ingratitude of the world , that the better a man deserueth , that lesse thanks he shall haue , and oftentimes he that should be his most friend , What thanks the world geueth to them that deserue well of it . shall be his most enemie . Contrariwise , such as least deserue , shall be most estemed . So Dauid a holy man and a good King , was cast out of his kingdom . The Prophetes , Christe and his Apostles were slaine . To conclude , the hystories of all nations witnes , that many men well deseruing of their countrey , were cast into banishment by their owne Citizens , and there liued in great misery , and some also shamefully perished in prison . Wherefore Salomon in this place speaketh not of the conscience hauing to doe with God , and of the fauour and iudgement of God , but of the iudgementes and affections of men among them selues . As though he would say : There are many iust and wise men , by whom God worketh much good , and geueth peace and quietnes vnto men . But so farre of are they from acknowledging the same , that oftentimes they requite them againe very ilfauouredly for their well deseruings . Therefore although a man doe all things neuer so well , yet he knoweth not whether by this his diligence and faithfulnes he deserue the hatred or fauour of men .

So we at this day , when we thought we should haue found fauour among our countreymen the Germains , for that we preach vnto them the Gospell of peace , life , and eternall saluation , in stede of fauour we haue found bitter and cruell hatred . In deede at the first many were greatly delited with our doctrine , and receaued it gladly . We supposed that they would haue ben our friends and brethren , and that with one consent together with vs , they would haue planted and set forth this doctrine to others . But now we finde that they are false brethern and our deadly enemies , which sow and spread abrode errours & false doctrine , and that which we teach well and godly , they peruert and ouerthrow , stirring vp offences in the Churches . Whosoeuer therefore doth his duety godly and faithfully , in what kinde of life so euer he be , and for his well doing receaueth nothing againe but the vnkindnes and hatred of men , How we must ouercome vnthankfulnes . Psal. 109.3.4 . let him not vexe and torment him selfe therfore : but let him say with Christe : They hated me without a cause . Also : For that they should haue loued me , they sclaundered me , but I did pray .

The Pope therefore with this deuillish doctrine , whereby he commaunded men to dout of the fauour of God towards them , tooke away God and all his promises out of the Church , buried all the benefites of Christ , & abolished the whole Gospel . These inconueniences do necessarily folow : for men doe not leane to the promises of God , but to their owne workes and merites . Therefore they can not be assured of the good will of God towardes them , but must needes dout therof , and so at length despaire . No man can vnderstand what Gods will is , and what pleaseth him , The will of God is seene in his word . but in his word . This word assureth vs that God cast away all anger and displeasure which he had conceaued against vs , when he gaue his onely begotten sonne for our sinnes . &c. Wherefore let vs vtterly abandon this deuillish douting wherwith the whole Papacie was poysoned , and let vs be fully assured that God is mercifull vnto vs , that we please him , that he hath a care ouer vs , that we haue the holy Ghost which maketh intercession for vs with such crying and groning as can not be expressed .

Now , this is the true crying and groning in deede , when a man in tentation calleth vpon God : not as a tyranne , not as an angry iudge , not as a tormenter , but as a father , although this groning be so soft & so secrete , that it can scantly be perceaued . For in serious tentations , and in the time of trial where the conscience wrastleth with the iudgement of God , it is wont to call God , not a Father , but an vniust , an angry and cruell tyranne and iudge . And this crying which Satan stirreth vp in the heart , farre passeth the cry of the spirite , and is strongly felt . For then it seemeth that God hath forsaken vs , and will cast vs downe into hell . So the faithful complaine oftentimes in the Psalmes : I am cast from the presence of God . Also : I am become as a broken vessel . &c. This is not in deede the groning that crieth , Abba Father : but the roring of Gods wrath , which crieth strongly , O cruell iudge , O cruel tormentour . &c. Here now it is time that thou turne away thine eyes from the law , from works , and from the sense and feling of thine owne conscience , and lay hold by Faith of the promise , that is to say , of the word of grace & life , which raiseth vppe againe the conscience , so that now it beginneth to grone and say : Although the law accuse me , sinne and death terrifie me neuer so much , yet O my God , thou promisest grace , righteousnes and euerlasting life through Iesus Christ : And so that promise bringeth a sighing & a groning , which crieth Abba Father .

Verse . 7. Wherfore thou art no more a seruaunt , but a sonne .

This is the shutting vppe and the conclusion of that which he said before . As if he should say : This being true that we haue receaued the spirite by the Gospell , whereby we crie , Abba Father : then is this decree pronounced in heauen , that there is now no bondage any more , but mere libertie and adoption . And who bringeth this libertie ? verely this groning . By what meanes ? The father offreth vnto me by his promise , his grace and his fatherly fauour . This remaineth then , By what meanes the adoption cometh vnto v● . that I should receaue this grace . And this is done when I againe with this groning doe crie , and with a childly heart doe assent vnto this name Father . Here then the Father & the Sonne meete , and the mariage is made vp without all pompe and solemnitie : that is to saye , nothing at all cometh betwene : no lawe nor worke is here required . For what should a man doe in these terrours and horrible darknes of tentations ? Here is nothing else but the father promising , & calling me his sonne by Christe , who was made vnder the law . &c. and I receauing and answering by this groning , saying : Father . Here then is no exacting , nothing is required , but only that childly groning that apprehendeth a sure hope and trust in tribulation , and saith : Thou promisest , and callest me thy childe for Christes sake , and I againe receaue this and call thee Father . This is in deede to be made children simplie and without any workes . But these things without experience and practise can not be vnderstand .

Paule in this place taketh this word Seruaunt otherwise then he did before in the .3 . chapt . where he sayeth : Galath. 3.28 . There is neither bond not free . &c. Here he calleth him a Seruaunt of the law , that is subiect to the law , Galat. 4.3 . as he did a litle before : We were in bondage vnder the rudiments of the world . What Paule meaneth by a seruaunt in this place . Wherfore to be a Seruaunt in this place after Paule , is to be giltie and captiue vnder the law , vnder the wrath of God & death : to behold God , not as a merciful Father , but as a tormentour , an enemie and a tyranne . This is in deede to be kept in bondage & Babilonicall captiuitie , & to be cruelly tormented therin . For the law deliuereth not from sinne and death , Rom. 3.20 . Rom. 4.15 . but reuealeth and encreaseth sinne & engendreth wrath . This bondage ( sayth Paule ) continueth no longer : it oppresseth vs not , nor maketh vs heauy any more , &c. Paule sayeth : Thou shalt be no more a seruaunt . But the sentence is more generall if we say : there shall be no bondage in Christe any more , but mere fredome and adoption . For when Faith commeth , that bondage ceaseth , Galath. 3 2● . as he sayd before in the third Chapter .

Now , if we by the spirite of Christe crying in our hearts , Abba Father , be no more seruaunts , but children : then it foloweth that we are not onely deliuered from the horrible monsters of the Pope , and all the abominations of mens traditions , but also from all the iurisdiction and power of the lawe of God . Wherefore we ought in no wise to suffer the lawe to raigne in our conscience , The law must not be suffred to rule in the conscience . Reuelat. 10.3 . and much lesse the Pope with his vaine threatnings and terrours . In deede he roreth mightely as a Lion Apoc. 10. and threatneth to all those that obey not his lawes , the wrath and indignation of almighty God and of his blessed Apostles . &c. But here Paule armeth and comforteth vs against these rorings , when he sayth : Thou art no more a seruaunt but a sonne . Take hold of this consolation by Faith , The law hath no power ouer the conscience , but ouer the flesh . and say : O lawe , thy tyrannie can haue no place in the throne where Christe my Lord sitteth : there I can not heare thee ( much lesse doe I heare thy monsters O Antichriste ) : for I am free and a sonne , who must not be subiect to any bondage or seruile lawe . Let not Moises therefore with his lawes , ( much lesse the Pope ) ascend vppe into the bridechamber there to lie : that is to say , to raigne in the conscience : which Christe hath deliuered from the lawe , to the ende that it should not be subiect to any bondage . Let the seruauntes abide with the Asse in the valley : Gen. 22.4.5 . Let none but Isaac ascend vppe into the Mountaine with his father Abraham : that is , let the lawe haue dominion ouer the body and ouer the olde man : let him be vnder the lawe and suffer the burden to be laide vpon him : let him suffer him selfe to be exercised and vexed with the lawe : let the lawe limite and prescribe vnto him what he ought to doe , what he ought to suffer , and how he ought to liue and to gouerne him selfe among men . But let it not defile the bed in which Christe should rest and sleepe alone : that is to say , let it not trouble the conscience . For she alone ought to liue with Christe her Spouse in the kingdom of libertie and adoption .

If then ( sayth he ) by the spirite of Christ ye crie : Abba Father , then are ye in deede no longer seruaunts , but free men & sonnes . Therfore ye are without the lawe , without sinne , without death : that is to say , ye are saued , and ye are now quite deliuered from all euils : Wherfore the adoption bringeth with it the eternall kingdom , What the adoption bringeth . and all that heauenly inheritaunce . Now , how inestimable the glory of this gift is , mans heart is not able to conceaue , and much lesse to vtter . In the meane time we see this but darkely & as it were a farre of : 1. Cor. 13 . 1● . We haue this litle groning and feeble Faith which onely resteth vpon the hearing and the sound of the voyce of Christe promising . Therefore we must not measure this thing by reason or by our owne feeling , but by the promise of God . Now , because he is infinite , therefore his promise is also infinite , although it seeme to be neuer so much enclosed in these narrow streites , these anguishes I meane . Wherfore there is nothing that can now accuse , terrifie , or binde the conscience any more . For there is no more seruitude , but adoption : which not onely bringeth vnto vs libertie from the law , sinne and death , but also the inheritaunce of euerlasting life , as foloweth .

Verse . 7. Now , if thou be a sonne , thou art also the heire of God thorough Christe .

For he that is a sonne , must be also an heire : for by his birth he is worthy to be an heire . There is no worke or merite that bringeth to him the inheritance , but his birth only . And so in obtaining the inheritance he is a mere patient and not an agent : that is to say , not to beget , not to labour , not to care : but to be borne is that which maketh him an heire . So we obtaine eternall gifts , namely the forgeuenes of sinnes , righteousnes , the glory of the resurrection and euerlasting life , not as agents but as patients : that is , not by doing but by receiuing . Nothing here cometh betwene : but faith alone apprehendeth the promise offred . Like as therfore a sonne in the politike & houshold gouernment is made an heire by his onely birth : so here faith onely maketh vs sonnes of God , borne of the word , which is the wombe of God , wherin we are conceaued , caried , borne , and nourished vp . &c. By this birth them we are made new creatures , 1. Pet. 1.23 . The word of God is the wombe of God . formed by Faith in the word : we are made Christians , children and heires of God through Iesus Christ . Now , being heires we are deliuered from death , sinne and the Deuill , and we haue righteousnes and eternall life .

But this farre passeth all mans capacitie , that he calleth vs heires : not of some rich and mighty Prince , not of the Emperour , not of the world : but of God the almighty creatour of all things . This our inheritaunce then ( as Paule sayth in an other place ) is inestimable . And if a man could comprehend the great excellencie of this matter , that he is the sonne and heire of God , and with a constant Faith beleue the same , this man would esteme all the power and riches of all the kingdoms of the world but as filthie donge in comparison of his eternall inheritance . He would abhorre whatsoeuer is high and glorious in the world : yea , the greater the pompe & glory of the world is , the more would he hate it . To conclude , whatsoeuer the world most highly estemeth and magnifieth , that should be in his eyes most vile and abhominable . For what is all the world , with all his power , riches and glory , in comparison of God whose sonne and heire he is ? Furthermore , he would heartely desire with Paule to be loosed and to be with Christ , Philip. 1. ●1 . and nothing could be more welcome vnto him , than speedy death , which he would embrace as a most ioyfull peace , knowing that it should be the ende of all his miseries , and that through it he should attaine to his enheritance . &c. Yea a man that could perfectly beleue this , should not long remaine aliue , but should be swalowed vp incontinent with excessiue ioy .

But the law of the members striuing against the law of the minde , hindreth Faith in vs , and suffereth it not to be perfect . Therefore we haue neede of the helpe & comfort of the holy Ghost , The godly haue nede of the comfort of the holy Ghost . which in our troubles and afflictions may make intercession for vs with vnspeakeable groning , as before I haue sayd . Sinne yet remaineth in the flesh , which oftentimes oppresseth the conscience , and so hindreth faith that we can not with ioy perfectly behold & desire those eternall riches which God hath geuen vnto vs through Christ . Paule himselfe feeling this battell of the flesh against the spirit , Rom. 7.24 . crieth out : O wretched man that I am , who shall deliuer me from this body of death ? He accuseth his body , which notwithstanding it behoued him to loue , calling it by an odious name , his death . As if he would say : My body doth more afflict me , & more greuously vexe me than death it self : For it hindred in him also this ioy of spirit . He had not alwayes the sweete and ioyfull cogitations of the heauenly inheritaunce to come , but he felt oftentimes also great heauines of spirite , anguish and terrours .

Hereby we may plainly see how hard a matter Faith is : which is not easily and quickly apprehended , as certaine full and lothing spirites dreame , which swallow vppe at once all that is contained in the holy Scriptures . The great infirmitie which is in the Sainctes , and the striuing of the flesh against the spirite , Galath . ● . ●7 . do sufficiently witnesse how feeble Faith is in them . For a perfect Faith bringeth by and by a perfect contempt and lothing of this present life . If we could fully assure our selues , and constantly beleue that God is our Father , and we his sonnes and heires , then should we vtterly contemne this world with all the glory , righteousnes , wisedom and power , with all the royall scepters and crownes , and with all the riches and pleasures therof . We should not be so carefull for this life : we should not be so addicted to the world and worldly things , trusting vnto them when we haue them : lamenting and despairing when we lose them : but we should doe all things with great loue , humilitie and patience . But we do the contrary , for the flesh is yet strong , but Faith is feeble and the spirite weake . In this life we haue but only the first fruits of the spirite . Rom. 8.23 . Therfore Paule sayth very well , that we haue here in this life , but only the first fruites of the spirite , and that in the world to come , we shall haue the tenthes also .

Verse . 7. Thorough Christe .

Paule hath Christ alwayes in his mouth , he can not forget him . Paule hath alwayes the name of christ in his mouth . For he did well forsee that nothing should be lesse knowen in the world ( yea among them which should professe themselues to be Christians ) then Christe and his Gospell . Therefore he talketh of him and setteth him before our eyes continually . And as often as he speaketh of grace , righteousnes , the promise , adoption & inheritance , he is alwayes wont to adde : In Christ , or , thorough Christ , couertly impugning the law . As if he would say : These things come vnto vs , neither by the lawe , nor by the workes thereof : much lesse by our owne strength , or by the workes of mens traditions : but onely by Christe .

Vers. 8.9 . But euen then when ye knew not God , ye did seruice vnto them which by nature were no Gods. But nowe seing ye know God , yea rather are known of God : how turne you againe vnto impotent and beggerly rudiments , wherevnto ye will be in bondage againe .

This is the conclusion of Paules disputation . From this place vnto the end of the Epistle he doth not much dispute , but onely geueth precepts as touching maners . Notwithstanding he first reproueth the Galathians , being sore displeased that this diuine and heauenly doctrine should be so suddenly and so easily remoued out of their heartes . As if he would say : Ye haue teachers which will bring you backe againe into the bondage of the law . This did not I : but by my doctrine I called you out of darknes & of the ignorance of God , into a wonderful light and knowledge of him . 1. Pet. 1.9 . I brought you out of bondage , and set you in the freedom of the sonnes of God , not by preaching vnto you the workes of the lawe , or the merites of men , but the grace and righteousnes of God , and the geuing of heauenly & eternal blessings through Christ . Now , seeing this is true , why doe ye so soone forsake the light and returne to darknes ? Why doe ye suffer your selues so easily to be brought from grace vnto the law , from freedom to bondage ?

Here againe we see ( as before I haue sayd ) that to fall in Faith is an easie matter , To slide in Faith , is an easie thing . as the example of the Galathians witnesseth . The example of the Anabaptists , Libertines , and such other heretikes witnesseth the same also at this day . We for our part doe set forth the doctrine of Faith with continuall trauell , by preaching , by reading and by wryting : we purely and plainly distinguish the Gospell from the law , The sleightes of the deuil to bring men from Faith to the lawe . and yet doe we litle preuaile . This cometh of the Deuill , who goeth about by all subtile meanes to seduce men and to hold them in errour : he can abide nothing lesse then the true knowledge of grace and Faith in Christ . Therfore , to the end he may take Christ cleane out of sight , he setteth before them other shewes , wherewith he so deceaueth them that by litle and litle he leadeth them from Faith and the knowledge of grace , to the disputation of the lawe . When he hath brought this about , then is Christe taken away . It is not without cause therefore that Paule speaketh so much and so often of Christe , and that he goeth about so purely to set forth the doctrine of Faith : wherevnto he attributeth righteousnes onely and alone , & taketh it from the law , declaring that the lawe hath a cleane contrary effect : that is , to engender wrath , to encrease sinne &c. For he would gladly perswade vs , that we should not suffer Christe to be plucked out of our heart : that the spouse should not suffer her husband to depart out of her armes , but should alwayes embrace him and cleaue fast vnto him , who being present there is no daunger : yea there is the Faithfull groning , fatherly good will , adoption and inheritaunce .

But why sayeth Paule that the Galathians turned backe againe to weake and beggerly rudiments or ceremonies , that is to say , Why Paule sayth that the Galathians returned back to weake and beggerly elements . to the law , wheras they neuer had the law : for they were Gentiles ( notwithstanding he wrote these things to the Iewes also , as afterwardes we wil declare ) : or why speaketh he not rather after this maner ? Once when ye knewe not God , ye did seruice vnto them which by nature were no gods : but now , seing ye know God , why turne ye back again , forsaking the true God , to worship Idols ? Doth Paule take it to be all one thing , to fall from the promise to the law , from faith to works : and to do seruice vnto Gods which by nature are no Gods ? I answer : Whosoeuer is falne from the article of iustification , is ignorant of God & an Idolater . Therfore it is all one thing whether he afterwards turne againe to the law , or to the worshipping of Idols : it is all one , whether he be called a Monke , a Turke , a Iew or an Anabaptist . For when this article is taken away , there remaineth nothing else but errour , hypocrisie , impietie and idolatry , how much so euer it seeme in outward appearance to be the very truth , the true seruice of God , and true holines . &c.

The reason is , God is knowen by Christe onely . Iohn . 1.18 . because God will or can be knowen no otherwise then by Christ , according to that saying of Iohn . 1 : The onely begotten Sonne which is in the bosome of the Father , he hath declared him . He is the Seede promised vnto Abraham , in whom God hath established all his promises . Wherfore Christ is the onely meane and , as ye would say , the glasse by the which we see God , that is to say , we know his will . For in Christ we see that God is not a cruell exactour or a iudge , but a most fauourable , louing and merciful Father , who to the ende he might blesse vs , that is to say , deliuer vs from the lawe , sinne , death and all euils , and might endue vs with grace , righteousnes and euerlasting life , spared not his owne Sonne , Rom. 8.32 . The true knowledge of God . but gaue him for vs all . &c. This is a true knowledge of God , and a diuine perswasion , which deceaueth vs not , but painteth out God vnto vs liuely .

He that is falne from this knowledge , must nedes conceiue this fantasie in his heart : I will set vp such a seruice of God : I will enter into such an order : I will choose this or that worke , and so will I serue God , and I doute not but God will accepte this , and reward me wyth euerlasting life for the same . For he is mercifull and liberal , geuing all good things euen to the vnworthy and vnthankfull : much more will he geue vnto me grace and euerlasting life for my great and manifold good deedes and merites . This is the highest wisedom , The highest wisedom of reason . righteousnes and religion that reason can iudge of : which is common to all nations , to the Papists , Iewes , Turkes , heretikes &c. They can goe no higher then that Pharisey did , of whom mention is made in the Gospell . Luke . 15.11.12 . They haue no knowledge of the Christian righteousnes , 1. Cor. 1.14 . Rom. 3.11 . or of the righteousnes of Faith. For the naturall man perceaueth not the mysteries of God . Also : There is none that vnderstandeth , there is none that seeketh after God . &c. Therefore there is no difference at all betwene a Papist , There is no difference betwene the Turks , Iewes and Papists . a Iewe , a Turke and an heretike . In dede there is a difference of the persons , the places , rites , religions , workes and worshippings : notwithstanding there is all one and the same reason , the same heart , opinion , and cogitation in them all . For the Turke thinketh the selfe same thing that the Charterhouse monke doth : namely , if I doe this or that worke , God will be mercifull vnto me : if I doe it not , he wil be angry . There is no meane betwene mans working and the knowledge of Christ . If this knowledge be darkened or defaced , it is all one whether thou be a Monke , a Turke , a Iew . &c.

Wherfore it is an extreme madnes that the Papists and Turks do so striue among themselues about the religion and seruice of God , contending that both of them haue the true religion and true worship of God . And the Monkes themselues agree not together . For one of them wil be accounted more holy then an other for certaine foolish outward ceremonies , and yet in their hearts the opinion of them all is so like , tha● one egge is not more like to an other . For this is the imagination of them all : The imagination of all the meritmongers alike . If I doe this worke , God wil haue mercy vpon me : if I doe it not he will be angry . And therefore euery man that reuolteth from the knowledge of Christ , must needes fall into Idolatry , and conceaue such an imagination of God as is not agreable to his nature . As the Charterhouse Monke for the obseruing of his Rule , the Turke for the keping of his Alcoran , hath this affiance , that he pleaseth God and shall receaue a reward of him for his labour .

Such a God as after this sort forgeueth sinnes and iustifieth sinners , All meritmongers honour a God which by nature is no God . can no where be found , and therefore this is but a vaine imagination , a dreame , and an Idoll of the heart . For God hath not promised that he will saue and iustifie men for the religions , obseruations , ceremonies , and ordinaunces deuised by men : yea God abhorreth nothing more ( as the whole Scripture witnesseth ) then such willworks , such seruice , rites and ceremonies : God abhorreth wil worshippings and workes de●●sed by man . for the which also he ouerthroweth whole kingdoms and Empires . Therfore , as many as trust to their owne strength and righteousnes , doe serue a God , but such a God as they them selues haue deuised , and not the true God in deede . For the true God speaketh thus : No righteousnes , wisedom , Doctrine concerning the true God . nor religion pleaseth me , but that onely whereby the Father is glorified through the Sonne . Whosoeuer apprehendeth this Sonne , and me , and my promise in him by Faith , to him I am a God , to him I am a Father , him do I accept , iustifie and saue . All other abide vnder wrath , because they worship that thing which by nature is no God .

Whosoeuer forsaketh this doctrine , To what euils they be subiect , which destroy the doctrine of faith . must needes fall into the ignorance of God : he vnderstandeth not what the true Christian righteousnes , wisedom , and seruice of God is : he is an Idolater abiding vnder the law , sinne , death , and the power of the Deuill , and all things that he doth , are accursed and condemned . Therefore the Anabaptist imagining with him selfe that he pleaseth God if he be rebaptised , if he forsake his house , wife and children , if he mortifie his flesh and suffer much aduersity , and at length death it selfe , yet there is not one droppe of the knowledge of Christe in him , but secluding Christ , he dreameth altogether of his owne workes , of the forsaking of his goodes , of his affliction and mortification , and now differeth nothing from the Turke , Iewe , or Papist in spirite or in heart , but onely in the outward appearance , workes and ceremonies which he hath chosen to him selfe . The same confidence in workes , haue all the Monkes and other religious orders : notwithstanding in their apparell and other outward things there is a difference .

There are at this day very many like vnto these , which notwithstanding would be counted among the true professors and teachers of the Gospell , and as touching the words , they teach that men are deliuered from their sinnes by the death of Christ . But because they teach faith in such sort , that they attribute more to charitie then to faith , they highly dishonour Christe and wickedly peruert his word . For they dreame that God regardeth & accepteth vs for our charities sake , wherby we being reconciled to God , doe loue God and our neighbour . If this be true , then haue we no neede of Christ at all . Such men serue not the true God , but an Idol of their owne heart , which they themselues haue deuised . For the true God doth not regard or accept vs for our charitie , vertues , or newnes of life , but for Christes sake . &c.

But they make this obiection . Yet notwithstanding the Scripture commaundeth that we should loue God with all our heart &c. It is true . But it foloweth not , that because God commaundeth vs , therfore we do it . If we did loue God with all our heart . &c. then , no dout we should be iustified , & liue through this obedience , Rom. 1● . 5 . as it is wrytten : He that shal doe these things shall liue in them . But the Gospel sayth : Thou doest not these things : therfore thou shalt not liue in them . For this sentence : Thou shalt loue the Lord thy God , &c. requireth a perfect obedience , a perfect feare , trust , & loue towards God . These things men neither doe nor can performe in this corrupt nature . Therfore this law : Thou shalt loue the Lord thy God . &c. iustifieth not , but accuseth & condemneth all men , according to that saying : Rom. 4.15 . Rom. 1● . 4 . The law causeth wrath . &c. Contrariwise , Christ is the finishing & accomplishing of the law to righteousnes , to euery one that beleueth . Of this we haue spoken largely before .

In like maner the Iewe keping the law with this opinion , that he by this obedience wil please God , serueth not the true God , but is an Idolater , God is not knowne and the Blessing geuen through the law , but by the gospel . Genes. 22.18 . worshipping a dreame & an idoll of his owne heart , which is no where to be found . For the God of his fathers , whom he saith he worshippeth , promised to Abraham a Seede , thorough the which all nations should be blessed . Therfore God is knowen & the Blessing is geuen , not by the lawe , but by the Gospel of Christ . Although Paule speake these words : Then when ye knew not God , ye did seruice &c. properly & principally to the Galathians , which were Gentiles : yet notwithstanding by the same words he also toucheth the Iewes , who though they had reiected their Idols outwardly , yet in their hearts they worshipped them more then did the Gentiles , Rom. 2. ●2 . The Gentiles Idolatry was grose . Contrariwise the Iewes Idolatry was outwardly holy , and therefore more hurtfull . as it is sayd . Rom. 2. Thou abhorrest Idols , & committest sacriledge . The Gentiles were not the people of God , they had not his word , and therfore their Idolatrie was grosse . But the Idolatrous Iewes cloked their Idolatrie with the name and word of God ( as all Iusticiaries which seeke righteousnes by workes , are wont to doe ) and so with this outward shew of holines they deceiued many . Therfore Idolatrie the more holy and spirituall it is , the more hurtfull it is .

But how may these two contrary sayings which the Apostle here setteth downe , be reconciled together ? Ye knew not God : & ye worshipped God . I answer : All men naturally haue this general knowledge , that there is a God , Rom. 1.19.20 . according to the saying . Ro. 1. Forasmuch as that which may be known of god , was manifest in them . For God was made manifest vnto them , in that the inuisible things of him did appeare by the creation of the world . Moreouer the ceremonies & religions which were , & alwaies remained among al nations , sufficiently witnesse that all men haue had a certain general knowledge of God . But whether they had it by nature or by the tradition of their forefathers , I wil not here dispute .

But here some wil obiect againe . If all men knew God , wherfore then doth Paul say , that the Galathians knew not God before the preaching of the Gospel ? I answer : There is a double knowledge of God : A generall & particular knowledge of God . general & perticuler . All men haue the generall knowledge , namely , that there is a God , that he created heauen & earth , that he is iust , that he punisheth the wicked . But what god thinketh of vs , what his wil is towards vs , what he wil geue & do to the end we may be deliuered from sinne & death and be saued ( which is the true knowledge of God in dede ) this they know not . As it may be that I know some man by sight , whom yet in dede I know not thorowly , because I vnderstand not what affection he beareth towards me . So men know naturally that there is a god , but what his wil is , or what is not his will , they doe not know . For it is wrytten : Rom. 3.11 . Iohn . 1.18 . There is none that vnderstandeth God . And in an other place : No man hath sene God : that is to say , no man hath knowen what is the will of God . Now , No man hath sene God . what doth it auaile thee if thou know that there is a God , & yet art ignorant what is his will towards thee ? Here some thinke one thing , & some an other . The Iewes imagine this to be the will of God , if they worship him according to the rule of Moses lawe : The diuers opinions of men concerning the will of God . Rom. 1.22 . the Turke if he obserue his Alcoran : the Monke if he kepe his order and performe his vowes . But all these are deceaued , and become vaine in their owne cogitations , as Paule sayeth Rom. 1. not knowing what pleaseth or displeaseth God : therfore in steed of the true and naturall God , they worship the dreames and imaginations of their owne heart .

This is it that Paul meaneth when he saith : when ye knew not God : that is , when ye knew not the wil of God , ye serued those which by nature were no gods : that is to say , ye serued the dreames & imaginations of your owne heart , wherby ye imagined without the word , the God was to be worshipped with this or that worke , with this or that rite or ceremonie . For vpon this proposition , which all men doe naturally hold , Whence idolatrie came . namely that there is a God , hath sprong all Idolatrie , which without that knowledge of the Diuinitie could neuer haue come into the world . But because men had this naturall knowledge of God , they conceaued vaine and wicked imaginations of God without & against the word , which they esteemed and maintained as the very truth it selfe , and so dreamed that God is such a one as by nature he is not . The opinion of the Monke , as touching Gods will . So the Monke imagineth him to be such a God as forgeueth sinnes , geueth grace and euerlasting life for the keping of his Rule . This God is no where to be found : therfore he serueth not the true God , but that which by nature is no God : to witte , the imagination and Idoll of his owne heart : that is to say , his owne false and vaine opinion of God , which he dreameth to be an vndoubted truth . Now , reason it selfe will enforce vs to confesse that mans opinion is no God . Worshippers of God without his word . Therfore who so euer wil worship God without this word , serueth not the true God ( as Paule sayth ) : but that which by nature is no God .

Therfore whether ye call rudiments here the lawe of Moises , or else the traditions of the Gentiles ( albeit he speaketh here properly and principally of the rudiments of Moises ) there is no great difference . For he that falleth from grace to the law , falleth with no lesse daunger then he that falleth from grace to Idolatrie . For without Christ there is nothing else but mere Idolatrie , Without Christe all worshippings and all lawes are Idolatrie . an Idoll and false imagination of God , whether it be called Moises law , or the Popes ordinance , or the Turks Alcoran , &c. Therfore he sayth with a certaine admiration :

Verse . 9. But now seing ye know God .

As though he would say : This is a maruelous thing , that ye knowing God by the preaching of Faith , doe so suddainly reuolt from the true knowledge of his will ( wherein I thought ye were so surely established , that I feared nothing lesse then that ye should so easily be ouerthrowne ) doe now againe by the instigation of the false Apostles , returne to the weake and beggerly ceremonies , which ye would serue againe afresh . Ye heard before by my preaching , that this is the will of God , The will of God . to blesse all nations : not by circumcision or by the obseruation of the law , but by Christe promised to Abraham . They that beleue in him shall be blessed with faithfull Abraham : they are the sonnes and heires of God . Galath. 3.9 . Galath. 4.7 . Thus ( I say ) haue ye knowen God .

Verse . 9. Yea rather are knowen of God . &c.

He correcteth the sentence going before [ : But now seing ye haue knowen God ] or rather turneth it after this maner : yea rather ye are knowen of God . For he feared lest they had lost God vtterly . As if he would say : Alas , are ye come to this poynt , that now ye know not God , but returne againe from grace to the law ? Yet notwithstanding God knoweth you . And in deede our knowledge is rather passiue then actiue : that is to say , it consisteth in this , that we are rather knowen of God , then that we know him . All our doing , that is , all our endeuour to know and to apprehend God , is to suffer God to worke in vs . He geueth the word : which when we haue receiued by Faith geuen from aboue , we are new borne and made the sonnes of God . This is then the sense and meaning . Ye are knowen of God , that is , ye are visited with the word , ye are endued with Faith and the holy Ghost , wherby ye are renewed . &c. Wherfore euen by these words . Ye are knowen of God , Ye are known of God . he taketh away all righteousnes from the law , and denieth that we attaine the knowledge of God through the worthines of our owne workes . For no man knoweth the father but the sonne , Math. 11.17 . & he to whom the sonne will reueale him . Also : Esay . 53.11 . He by his knowledge shall iustifie many , because he shall beare our iniquities . Wherefore our knowledge concerning God , consisteth in suffering and not in doing .

He much meruelleth therfore , that seing they knew God truely by the Gospell , they returned so suddenly backe to weake and beggerly rudiments , by the perswasion of the false apostles . As I my selfe also should greatly maruell if our Church ( which by the grace of God is godly reformed in pure doctrine and Faith ) should be seduced and peruerted by some fond and frantike head , through the preaching of one or two sermons , that they would not acknowledge me for their pastour any more . Which thing notwithstanding shall one day come to passe , if not whilest we liue , yet when we are dead and gone . For many shall then rise vppe , which will be maisters and teachers : who vnder a colour of true religion shall teach false and peruerse doctrine , and shall quickly ouerthrow all that we in so long time and with so great trauel haue builded . We are not better then the Apostles , who , The Apostles euen in their life time saw the subuersion of those churches , which they had planted . whiles they yet liued sawe ( not without their great griefe and sorow ) the subuersion of those Churches which they themselues had planted through theyr ministerie . Therfore it is no great maruell if we be constrained to behold the like euill at this day in those Churches , where Sectaries doe raigne , who hereafter when we are dead , shall possesse those Churches which we haue wonne and planted by our ministerie , and with their poyson infect and subuert the same . And yet notwithstanding Christe shall remaine and raigne to the end of the world , and that maruelously , as he did vnder the Papacie .

Paule seemeth to speake very spitefully of the lawe , Rudiments or elements are called the principles and first beginning of any thing , and so the lawe is but as an A. B.C in respect of the Gospel when he calleth it rudiments ( as he did also before in the beginning of this chapt . ) and not only rudiments , but weake and beggetly rudiments and ceremonies . Is it not blasphemie to geue such odious names to the law of God ? The lawe being in his true vse ought to serue the promises and to stand with the promises & grace . But if it fight against them , it is no more the holy law of God , but a false and a deuilish doctrine , and doth nothing else but driue men to desperation , & therfore must be reiected .

Wherefore , when he calleth the lawe weake and beggerly rudiments , he speaketh of the lawe in respect of proud and presumpteous hypocrites which would be iustified by it , Rom 4.15 . and not of the law being spiritually vnderstand , which engendreth wrath . For the law ( as I haue often sayd ) being in his owne proper vse , accuseth and condemneth a man : When the law is weake and beggerly , and when it is strong and mightie . and in this respect it is not onely a strong and a rich rudiment , but also most mighty and most rich , yea rather an inuincible power & riches : and if here the conscience be compared with the law , then is it most weake and beggerly . For it is so tender a thing , that for a small sinne it is so troubled and terrified , that it vtterly despaireth , vnlesse it be raised vp againe . Wherefore the lawe in his proper vse hath more strength and riches , then heauen and earth is able to containe : in so much that one letter or one tittle of the law is able to kill all mankinde , as the hystorie of the lawe geuen by Moises Exod. 19.20 . doth witnesse . This is the true and diuine vse of the lawe , of which Paule speaketh not in this place .

Paule then entreateth here of hypocrites , which are fallen from grace , or which haue not yet attained to grace . These , abusing the law , seeke to be iustified by it . They exercise and tire themselues day and night in the workes therof : as Paule witnesseth of the Iewes . Ro. 10. For I beare them record ( sayth he ) that they haue the zeale of God , Rom. 10.2.3 . but not according to knowledge , for they being ignoraunt of the righteousnes of God . &c. Such doe hope so to be strengthened and enriched by the lawe , that they may be able to set their power and riches which they haue gotten by the righteousnes therof , against the wrath and iudgement of God , and so to appease God , and to be saued therby . In this respect then we may well say that the law is a weake & a beggerly rudiment : When the lawe is a weake and beggerly rudiment . that is to say , which can geue neither helpe nor counsell .

And who so listeth to amplifie this matter , may further say , that the lawe is a weake and a beggerly rudiment , because it maketh men more weake and beggerly : Againe , because that of it selfe it hath no power or riches whereby it is able to geue or to bring righteousnes : And moreouer , that it is not onely weake and beggerly , but euen weaknes and beggery it selfe . How then shall it enrich or strengthen those , which were before both weake and beggerly ? Therefore to seeke to be iustified by the lawe , is as much as if a man being weake and feeble already , would seeke some other greater euill wherby he might ouercome his weaknes and pouertie , which notwithstanding would bring vnto him vtter destruction . As if he which hath the falling sicknes , would seeke to ioyne vnto it the Pestilence for a remedy : or if a Leaper should come to a Leaper , or a begger to a begger , the one to helpe and to enrich the other .

Paule therfore sheweth , The more a man seeketh to be iustified by the lawe , the more he is drowned in sinnes . Ephes. 2.3 . that they which seeke to be iustified by the lawe , haue this commoditie thereby , that daily they become more and more weake and beggerly . For they be weake and beggerly of them selues : that is to say , they are by nature the children of wrath , subiect to death and euerlasting damnation : and yet they lay hold vpon that which is nothing else but mere weaknes and beggerie , seeking to be strengthened and enriched therby . Therfore euery one that falleth from the promise to the law , from faith to workes , doth nothing else but lay vpon him selfe such a burden , being weake and feeble already , as he is not able to beare . Actes . 15 . 1● . Ac. 15. and in bearing therof is made ten times more weake , so that at length he is driuen to despaire , vnlesse Christe come and deliuer him .

This thing the Gospell also witnesseth , speaking of the woman which was greeued 12. yeres with a bloudy issue , Luke . 5.43 . Of the woman which was diseased with the bloudie issue . & suffered many things of many Phisitians , vpon whom she had spent all her substance , & yet could not be cured , but the longer she was vnder their hands , the worse she was . As many therfore as doe the works of the law to the end they may be iustified thereby , are not onely not made righteous , but twise more vnrighteous then they were before , that is ( as I haue said ) more weake & beggerly , & more vnapt to doe any good worke . This haue I proued to be true both in my self & in many others . I haue knowen many Monks in the Papacy which with great zeale haue done many great works for the attaining of righteousnes & saluation , and yet were they more impatient , more weake , more miserable , more faithles , more fearful , & more ready to despaire than any other . The ciuil Magistrates who were euer occupied in great and weightie affaires , were not so impatient , so fearfull , so faint hearted , so superstitious and so faithles as these Iusticiaries and Meritmongers were .

Whosoeuer then seketh righteousnes by the law , what can he imagin else , but the god being angry , must nedes be pacified with works ? Now , when he hath once conceiued this fantasy , he beginneth to work . But he can neuer find so many good works as are able to quiet his conscience : but stil he desireth moe . Yea he findeth sinnes in those works that he hath don already . Therfore his conscience can neuer be certified , The conscience is neuer quieted through workes . but must needes be alwayes in dout , and thus thinke with it selfe : Thou hast not sacrificed as thou shouldest doe : thou hast not prayed aright : this thou hast left vndone : this or that sinne thou hast committed . Here the heart trembleth and feeleth it selfe oppressed with innumerable sinnes which still encrease without end , so that he swarueth from righteousnes more and more , vntill at length he fall to desperation . Hereof it cometh that many being at the poynt of death , haue vttered these desperate words : O wretch that I am : I haue not kept mine order : Whether shall I flie from the wrath of Christ , that angry iudge ? would to God I had ben made a swinheard or the vilest wretch in the whole world .

What profite Monks haue by their religion . Thus the Monke in the ende of his life is more weake , more beggerly , more faithles and fearfull then he was at the beginning when he first entred into his order . The reason is , because he would strengthen himselfe through weaknes , and enrich him selfe through pouertie . The law or mens traditions , or the Rule of his order should haue healed him when he was sicke , and enriched him when he was poore : but he is become more feeble & more poore than the Publicanes and harlots . The Publicanes and harlots haue not an heape of good works to trust vnto as the Monks haue : but although they feele theyr sinnes neuer so much , Luke . 18.13 . yet they can say with the Publicane : O Lord be mercifull to me a sinner . But contrariwise the Monke which hath spent all his time in weake & beggerly elements , is confirmed in this opinion : A liuely description of al the religious hypocrites in the kingdom of Antichrist . If thou keepe thy rule thou shalt be saued , &c. With this false perswasion he is so deluded & bewitched , that he can not apprehend grace , no nor once remember grace . Thus , notwithstanding all the works which either he doth or hath done , be they neuer so many and so great , he thinketh that he hath neuer done enough , but hath still an eye to moe workes , and so by heaping vppe of workes he goeth about to appease the wrath of God and to iustifie him selfe , vntill he be driuen to vtter desperation . The Fable is this , that a dogge swimming ouer the water with a pece of flesh in his mouth , let the flesh goe , and snatched at the shadowe which appeared in the water . Wherfore , whosoeuer falleth from Faith , and foloweth the law , is like to Esopes dogge , which forgoeth the flesh , and snatcheth at the shadow . Wherfore it is impossible that such as seeke righteousnes & saluation by the lawe ( wherevnto men are naturally enclined ) should euer finde quietnes and peace of conscience : yea they doe nothing else but heape lawes vpon lawes , whereby they torment both themselues and others , and afflict mens consciences so miserably , that through extreme anguish of heart many die before their time . For one lawe alwayes bringeth forth ten moe , and so they encrease without number and without ende .

Now , who would haue thought that the Galathians , Falling away from the Gospell is very easie . which had learned so sound and so pure a doctrine of such an excellent Apostle and teacher , could be so suddenly ledde away from the same , and vtterly peruerted by the false Apostles ? It is not without cause that I repete this so often : that to fall away from the truth of the Gospel is an easie matter . The reason is , because men doe not sufficiently consider , no not the very faithfull , what an excellent and a precious treasure the true knowledge of Christ is . Therefore they doe not labour so diligently & so carefully as they should doe , to obtaine & to retaine the same . Moreouer , the greater part of those that heare the word , are exercised with no crosse or affliction : they wrastle not against sinne , death & the Deuill , but liue in securitie without any conflict . Such men , They that are not tried with afflictions and tentations , neuer feele the power of the word of god . because they are not proued and tried with tentations , and therefore are not armed with the word of God against the subtilties of the Deuill , neuer feele the vse and power of the word . In dede whilest they are among faithfull ministers and preachers , they can folow their words & say as they say , perswading themselues that they perfectly vnderstand the matter of iustification . But when they are gone , Math. 7.15 . & wolues in sheepes clothing are come in their place , it hapneth vnto them as it did to the Galathians : that is to say , they are suddenly seduced & easily turned backe to weake and beggerly rudiments .

Paule hath here his peculier maner of speech , Paules maner of speech . which the other Apostles did not vse . For there was none of them besides Paule that gaue such names to the lawe : to witte , that it is a weake and a beggerly rudiment : that is to say , vtterly vnprofitable to righteousnes . And surely I durst not haue geuen such termes vnto the lawe , but should haue thought it great blasphemy against God , if Paule had not so done before . But of this I haue entreated more largely before , where I shewed when the lawe is weake and beggerly , and when it is most strong and rich . &c. Now , If the lawe of God be weak and not able to obtaine righteousnes , much more the Popes traditions . if the law of God be weake and vnprofitable to Iustification , much more are the lawes and decrees of the Pope , weake and vnprofitable to Iustification . Therefore we geue sentence against the ordinaunces , lawes and decrees of the Pope with such boldnes & assurance as Paule did against the law of God , that they are not onely weake and beggerly rudiments , and vtterly vnprofitable to righteousnes , but also execrable , accursed , deuilish & damnable : for they blaspheme grace , they ouerthrow the Gospel , abolish faith , take away Christ . &c.

For as much then as the Pope requireth that we should kepe his lawes as necessary to saluation , he is very Antichrist and the Vicar of Sathan . And as many as cleaue vnto him , & confirme his abhominations & blasphemies , or kepe them to this ende , that therby they may merite the forgeuenes of their sinnes , are the seruaunts of Antichrist & of the Deuil . Now , such hath the doctrine of the Papisticall church ben of a long time , that these lawes ought to be kept as necessary to saluation . Thus the Pope sitteth in the temple of God , vaunting him selfe to be God : he setteth him selfe against God , 1 Thes. 2. ● . and exalteth himselfe aboue all that is called God or worshipped &c : And mens consciences more feared & reuerenced the lawes and ordinaunces of the Pope , then the word of God & his ordinaunces . The Popes triple crown . By this meanes he was made the Lord of heauen , of earth , and of hell , and bare a triple crowne vpon his head . The Cardinals also & Bishops his creatures , were made Kings & Princes of the world : And therfore if he did not burden mens consciences with his lawes , he could not long maintaine his terrible power , his dignitie and his riches : but his whole kingdom would quickly fall .

This place which Paule here handleth , is weightie and of great importance , To fall from the grace of God . and therefore the more diligently to be marked : to witte , that they which fall from grace to the law , doe vtterly lose the knowledge of the truth : they see not their owne sinnes : they neither know God nor the Deuill , nor them selues : and moreouer they vnderstand not the force and vse of the lawe , What iudgement they geue of the lawe , that know not Christe . although they bragge neuer so much that they keepe and obserue the same . For without the knowledge of grace , that is to say , without the Gospell of Christ , it is impossible for a man to geue this definition of the lawe , that it is a weake and a beggerly rudiment , and vnprofitable to righteousnes . But he rather iudgeth quite contrary of the law : to witte , that it is not onely necessary to saluation , but also that it strengthneth such as are weake , and enricheth such as are poore and beggerly : that is to say , that such as obey and obserue the same , shall be able to merite righteousnes and euerlasting saluation . If this opinion remaine , the promise of God is denied , Christe is taken away , lying , impietie and idolatrie is established . The thundrings of Luther against the Pope and his lawes . Now , the Pope with all his Bishops , his Schooles , and whole Sinagoge , taught that his lawes are necessary to saluation : Therfore he was a teacher of weake and beggerly elements , wherwith he made the Church of Christ thorow out the whole world , most weake & beggerly : that is to say , he burdened and miserably tormented the Church with his wicked lawes , defacing Christ and burying his Gospell .

Verse . 9. Whervnto ye will be in bondage againe .

This he addeth , to declare that he speaketh of proud and presumpteous hypocrites , which seeke to be iustified by the law , as I haue shewed before . For otherwise he calleth the law holy and good . 1. Timot. 1. ● . As 1. Timot . 1. We know that the law is good , if it be rightly vsed : to witte , ciuily to bridle euill doers , and spiritually to encrease transgressions . Galath. 3.19 . But , whosoeuer obserueth the lawe to obtaine righteousnes before God , maketh the lawe which is good , 1. Timot. c. 7. damnable and hurtfull vnto him selfe . He reproueth the Galathians therefore , because they would be in bondage to the lawe againe , which doth not take away sinne , but encreaseth sinne . For whilest a sinner , being weake and poore of himself , seeketh to be iustified by the lawe , he findeth nothing in it but weakenes and pouertie it selfe . And here two sicke and feeble beggers meete together , of whom the one is not able to helpe and heale the other , but rather molesteth and troubleth the other .

We , as being strong in Christe , will gladly serue the lawe : not the weake and beggerly , but the mightie and rich lawe : that is to say , so farre forth as it hath power and dominion ouer the body . For then we serue the lawe but onely in our body and outward members , and not in our conscience . But the Pope requireth that we should obey his lawes with this perswasion , that if we doe this or that , we are righteteous : if we doe it not we are damned . Here the lawe is more then a weake and beggerly element . For whiles this bondage of the conscience continueth vnder the lawe , there can be nothing but meere weaknes and pouertie . Wherefore all the weight of the matter lieth in this word , To serue . The meaning therfore of Paule is this , that he would not haue the conscience to serue vnder the lawe as a captiue , but to be free and to haue dominion ouer the lawe . For the conscience is dead to the law through Christ , and the law againe vnto the conscience : Wherof we haue more largely entreated afore in the second Chapter .

Verse . 10. Ye obserue dayes and monethes , times and yeares ,

By these words he plainly declareth what the false apostles taught , The doctrine of the false apostles . namely the obseruation of dayes , moneths , times & yeares . The Iewes were commaunded to kepe holy the Saboth daye , the new Moones , the first and the seueth moneth , the three appoynted times or feastes , The holy dayes of the Iewes . namely , the pascall or passeouer , the feast of weekes , of the tabernacles , and the yere of Iubilie . These ceremonies the Galathians were also constrained by the false apostles to kepe as necessary to righteousnes . Therfore he sayth that they , losing the grace & liberty which they had in Christe , were turned backe to the seruing of weake and beggerly elements . For they were perswaded by the false apostles , that these lawes must nedes be kept , and by keping of them they should obteine righteousnes : but if they kept them not they should be damned . Contrariwise Paule can in no wise suffer that mens consciences should be bound to the law of Moses , but alwayes deliuereth them from the law . Behold I Paule ( sayeth he a litle after in the .5 . chap. ) do write vnto you , Galath. 5.2 . that if ye be circumcised , Coloss. 2.16 . Christe shall profit you nothing . And Coloss. 2. Let no man iudge you in meat or drink , or in a peece of an holy day , or of a new Moone , Luke 17.20 . or Saboth day . &c. So sayth our Sauiour Christe : The kingdom of God cometh not with obseruation of the law . Much lesse then are mens consciences , to be burdened & snared with mens traditions .

Verse . 11. I am in feare of you , lest I haue bestowed on you labour in vaine .

Here Paule sheweth him selfe to be greatly troubled through the fall of the Galathians : whom he would more bitterly reproue , but that he feareth lest if he should deale with them more sharply , The fatherly affection of Paul towards the Galathians . he should not onely not make them better , but more offend them and so vtterly alienate their mindes from him . Therfore in wryting he chaungeth and mitigateth his words , and as though all the harme redounded vnto him selfe , he sayth : I am in feare of you lest I haue bestowed my labour on you in vaine : That is to say , it greueth me that I haue preached the gospell with so great diligence and faithfulnes amongst you , and see no frute to come therof . Notwithstanding , although he shew a very louing & a fatherly affection towards them , yet withall he chideth them somwhat sharply , but yet couertly . For when he sayeth , that he had laboured in vaine , What this word , to labour i● vaine , importeth . that is to say , that he had preached the Gospell among them without any frute , he sheweth couertly that either they were obstinate vnbeleuers , or else were falne from the doctrine of faith . Now , both these , as wel vnbeleuers as backsliders from the doctrine of faith , are sinners , wicked , vnrighteous & damned . Such therfore do obey the law in vaine , they obserue daies , moneths & yeres in vaine . And in these words : I am in feare of you , lest I haue bestowed on you labour in vaine , is contained a certaine secret excommunication . For the Apostle meaneth hereby that the Galathians were secluded & separate from Christ , vnlesse they spedely returned to the sincere & sound doctrine againe : yet he pronounced no open sentence against them . For he perceaued that he could do no good with ouer sharpe dealing : wherefore he chaungeth his stile , and speaketh them very faire , saying :

Verse . 12. Be ye as I : for I am euen as you .

Hetherto Paule hath ben occupied wholy in teaching , and being moued with this great enormitie and wicked reuolting of the Galathians , he was vehemently incensed against them , and chid them bitterly , calling them fooles , bewitched , not beleuing the truth , crucifiers of Christ , &c. Now , the greater part of his Epistle being finished , The Apostle now speketh them faire , whom before he did sharply chide . he beginneth to perceiue that he had handled them too sharply . Therefore being carefull lest he should doe more hurt then good through his seueritie , he sheweth that this his sharpe chiding proceded of a fatherly affection and a true Apostolical heart : And so he amplifieth the matter with sweete and gentle wordes , to the ende that if he had offended any ( as no dout there were many offended ) by these sweete & louing words he might winne them againe .

And here by his owne example he admonisheth all Pastours and Ministers , that they ought to beare a fatherly and motherly affection : A right patern of a godly pastour . not towardes rauening wolues , but towardes the poore sheepe , miserably seduced and going astray , patiently bearing with their faultes and infirmities , Galath. 6.1 . instructing and restoring them with the spirite of mekenes : For they can not be brought into the right way againe by any other meanes : and by ouer sharpe reprouing and rebuking they are prouoked to anger , or else to desperation , but not to repentaunce . And here is to be noted by the way , that such is the nature and frute of true and sound doctrine , that when it is well taught and well vnderstand , The frute of sound doctrine . it ioyneth mens hearts together with a singuler concord : but when men reiect godly and sincere doctrine , and embrace errors , this vnitie and concord is soone broken . The agrement of mindes is broken by wicked doctrine . Therfore as soone as thou seest thy brethern seduced by vaine and fantasticall spirites , to fall from the article of Iustification , thou shalt perceiue that by and by they wil pursue the faithfull with bitter hatred , whom before they most tenderly loued .

This we find to be true at this day in our false brethern and other Sectaries , who at the beginning of the reformation of the Gospell , were glad to heare vs , and redde our Bookes with great zeale and affection . They acknowledged the grace of the holy Ghost in vs , and reuerenced vs for the same as the ministers of God . Some of them also liued familiarly with vs for a time , and behaued them selues very modestly and soberly . They which fall from sound doctrine , become worse than they wer before . But when they were departed from vs and peruerted by the wicked doctrine of the Sectaries , they shewed them selues more bitter enemies to our doctrine & our name then any other . I doe much and often maruell whervpon they should conceiue such a deadly hatred against vs , whom they before so dearly and so tenderly loued : For we offended them not in any thing , nor gaue them any occasion to hate vs . Yea they are constrained to confesse that we desire nothing more then that the glory of God may be aduaunced , the benefite of Christe truely knowne , and the truth of the Gospel purely taught : which God hath now againe in these later dayes reueiled by vs vnto this vnthankfull world : which thing should rather prouoke them to loue vs then to hate vs . I maruel therfore not without cause , wherof this chaunge cometh . Verely there is no other cause , but that they haue gotten vnto them selues new masters & harkened to new teachers , whose poyson hath so infected them , that now of very frends they are become our mortall enemies . The condition of the Apostles . And I see the condition of the Apostles & all other faithful ministers to be such , that their disciples and hearers being once infected with the errours of the false Apostles and heretikes , haue & doe set them selues against them , and become their enemies . There were very fewe amongst the Galathians which continued in the sound doctrine of the Apostle : All the rest being seduced by the false apostles , did not acknowledge Paule for their pastour and teacher any more : yea there was nothing more odious vnto them then the name and doctrine of Paule . And I feare me that this Epistle brought very few of them backe againe from their errour .

If the like case should happen vnto vs : that is to say , if in our absence our Church should be seduced by fantasticall heads , & we should wryte hither , not one or two , but many Epistles : we should preuaile litle or nothing at all . Our men ( a few onely excepted of the stronger sort ) would vse themselues no otherwise towardes vs , then they doe at this day which are seduced by the Sectaries : who would sooner worship the Pope , then they would obey our admonitions or approue our doctrine . No man shall perswade them that they , reiecting Christ , doe returne againe to weake and beggerly elementes , & to those which by nature are no Gods. They can abide nothing lesse , then to heare that their teachers by whom they are seduced , are ouerthrowers of the Gospell of Christ , and troublers of mens consciences . The Lutherans ( say they ) are not onely wise , they alone doe not preach Christe , they alone haue not the holy Ghost , the gift of prophesie , and the true vnderstanding of the Scriptures . The Anabaptists bragge altogether of the spirite , of illuminations & reuelations . Our teachers are in nothing inferiour vnto them : yea in many things they excell them , because they folowe the spirite and teach spirituall things . Contrariwise they neuer yet tasted what true Diuinitie ment , but sticke in the letter , and therefore they teach nothing but the Catechisme , Faith , and charity . &c. Wherfore , Falling from Faith is easie . like as to fall in Faith is an easie matter ( as I am wont to say ) so is it most perillous : to witte , euen from the high heauen into the deepe pitte of hell . It is not such as properly foloweth the nature of man , as murther , adultery and such like , but deuilish & the proper worke of the deuil . For they which so fal , can not be easily recouered again , but most commonly they continue peruerse & obstinate in their errour . Therfore the later ende of those men is worse then the beginning : As our Sauiour Christ witnesseth when he sayth : The vncleane spirit being cast out of his house , when he returneth he entreth in againe not alone , but taketh vnto him seuen spirits worse then himselfe , and there dwelleth . &c.

Paule therefore perceauing through the reuelation of the holy Ghost , that it was to be feared lest the mindes of the Galathians , whom of a godly zeale he had called folish and bewitched . &c. should rather by this sharpe chiding be more stirred vppe against him then amended , ( especially since he now knew that the false apostles were among them , who would expound this sharpe chiding which proceded from a fatherly affection to the worst , and would crie out : Now , Paule which some of you so greatly praise , sheweth what he is , and with what spirit he is led : when he was with you he would seme to be vnto you a father , but his letters shew in his absence that he is a tyranne . &c. ) therefore he is so troubled through a godly care & fatherly affection , that he can not well tell how and what to wryte to them . For it is a dangerous thing for a man to defend his cause with those which are absent and haue now begun to hate him , who also be perswaded by others that his cause is not good . Therfore being in great perplexitie , he sayth a litle after : Galath. 4.20 . I am troubled and at my wittes ende for your cause : that is , I know not what to doe , or how to deale with you .

Verse . 12. Be ye as I am , for I am as ye are .

These wordes are to be vnderstand , not of doctrine , but of affections . Therefore the meaning is not : Be ye as I am : that is to say , He mitigateth his former sharpe chiding . thinke of doctrine as I doe : but beare such an affection towardes me as I doe towardes you . As though he would say : Perhappes I haue too sharply chidden you , but pardon this my sharpnes , and iudge not my heart by my wordes , but my wordes by the affection of my heart . My wordes seme rough and my chastisement sharpe , but my heart is louing and fatherly . Therfore ( O my Galathians ) take this my chiding with such a minde as I beare towards you : For the matter required that I should shew my selfe so sharpe and seuere towardes you .

Euen so may we also say of our selues . Our correction is seuere , and our maner of wryt●ng sharpe and vehement : but certainly there is no bitternes in our heart , no enuie , no desire of reuenge against our aduersaries : but there is in vs a godly carefulnes and sorrow of spirit . We doe not so hate the Pope and other erroneous spirites , that we wish any euil vnto them , or desire their destruction : but rather we desire that they may returne againe to the right way , and be saued together with vs . The Master . The Scholemaster chastiseth his scholer , not to hurt him , but to reforme him . The rodde is sharpe , but correction is necessary for the childe , and the heart of him that correcteth , louing and frendly . So the father chastiseth his sonne , The Father . not to destroy him , but to reforme & amend him . Chastisement necessary and profitable . Stripes are sharpe and greuous to the childe , but the fathers heart is louing and kinde : And vnlesse he loued his childe , he would not chastise him , but cast him of , despaire of his welfare , and suffer him to perish . This correction therfore which he geueth to his childe , is a token of a fatherly affection , and is profitable for the childe . Euen so , O my Galathians , thinke ye likewise of my dealing towards you : then will ye not iudge my chiding to be sharpe and bitter , but profitable for you . Chastisement for the present time seemeth not to be ioyous , Heb. 12.11 . but greuous : but afterwards it bringeth the quiet frute of righteousnes vnto them which are exercised thereby . Let the same affection therfore be in you towardes me , which I haue towardes you . I beare a louing heart towards you : the same I desire againe of you .

Thus he speaketh them faire , and with this faire speech he still continueth , that he might pacifie their mindes which were stirred vp against him by his sharpe chiding . Notwithstanding he reuoketh not his seuere wordes . In deede he confesseth that they were sharpe and bitter : but necessitie ( sayth he ) compelled me to reprehend you somewhat sharply & seuerely : but that which I did , proceded of a sincere & louing heart towards you . The Phisitian . The Phisitian geueth a bitter potion to his patient , not to hurt him , but to cure him . If then the bitternes of the medicine which is geuen to the sicke body is not to be imputed to the Phisitian , but to the medicine and the maladie : iudge ye also in like maner of my seuere and sharpe reprehension .

Verse . 12.

Brethern , I beseech you : ye haue not hurt me at all .

Is this to beseech the Galathians , when he calleth them bewitched , disobedient to the truth , and crucifiers of Christe ? It seemeth rather to be a great rebuke . But contrariwise Paule sayeth , that it is no rebuke but an earnest beseeching : and in deede so is it . The stripes of a friend , are better then the kisses of an enemie . And it is as much as if he sayd : I confesse that I haue chidden you somewhat bitterly , but take it in good part , and then shall ye finde this my chiding , to be no chiding , but a praying and a beseeching . If a father likewise doe sharply correct his sonne , it is as much as if he sayde : My sonne I pray thee be a good childe . &c. It seemeth in deede to be a correction , but if ye respect the fathers heart , it is a gentle & an earnest beseching .

Verse . 12.

Ye haue not hurt me at all .

As if he sayd : Why should I be angrie with you , or of a malicious minde speake euill of you , seing ye haue nothing offended me ? An obiection . Why then sayest thou that we are peruerted , that we haue forsaken thy doctrine , that we are foolish , bewitched ? &c. These things do witnesse that we haue offended thee . He answereth : Ye haue not offended me , but your selues : and therefore I am thus troubled , not for mine owne cause , but for the loue I beare vnto you . Thinke not therfore that my chiding did procede of malice , or any euill affection . For I take God to witnes , ye haue done me no wrong , but contrariwise ye haue bestowed great benefites vpon me .

Thus speaking them faire , he prepareth their mindes to suffer his fatherly chastisements with a childely affection . And this is to temper wormewode or a bitter potion with honie and suger , to make it sweete againe . So parentes speake their children faire when they haue well beaten them , geuing them apples , peares and other like things , whereby the children know that their parentes loue them and seeke to doe them good , how sharpe so euer their correction doth appeare .

Verse . 13.

And ye know how through infirmitie of the flesh , I preached the Gospell vnto you at the first . And the triall of me which was in my flesh , ye despised not , neither abhorred , but ye receaued me as an angell of God , yea , as Christ Iesus .

Now he declareth what pleasures he had receiued of the Galathians . The first benefite ( sayth he ) which I esteeme greatest of all , He praiseth the Galathians because they were not offended with his weaknes . was this . When I began first to preach the Gospel amongst you , & that through infirmitie of the flesh and great tentations , my crosse did nothing at all offend you . But ye shewed your selues so louing , so kinde and so frendly towardes me , that not onely ye were not offended with this my infirmitie of the flesh , with my tentations and perils wherewith I was almost ouerwhelmed : but also ye loued me dearly , and receaued me as an angell of God , yea rather as Iesus Christ himselfe . This is in dede a great commendation of the Galathians , The commendation of the Galathians . that they receaued the Gospell of a man so contemptible and afflicted on euery side as Paule was . For where he preached the Gospell amongest them , both the Iewes & and Gentiles murmured and raged against him . For all the mightie , wise , religious and learned men , hated , persecuted , & blasphemed Paule . With all this the Galathians were no whit offended , but turning their eyes from the beholding of this infirmitie , these tentations & dangers , they did not onely heare that pore , despised , wretched & afflicted Paule and acknowledged them selues to be his disciples , but also they receiued and heard him as an angell of God , yea as Iesus Christ himselfe . This is a worthy commendation and a singuler vertue of the Galathians : and in dede it is such a commendation as he geueth to non of all those to whom he wrote , besides these Galathians .

What the infirmitie of the flesh is after Ieromes opinion . Ierome and certaine other of the auncient fathers expound this infirmitie of the flesh in Paule , to be some disease of the body , or some tentation of lust . These men liued when the Church was outwardly in a peaceable and prosperous estate without any crosse or persecution . For then the Bishops began to encrease in riches , The iudgement of the fathers when the church was in prosperitie . estimation & glory in the world . And many also exercised tyrannie ouer the people which were committed to their charge , as the Ecclesiastical hystorie witnesseth . Few did their duetie , and they that would seme to doe it , forsaking the doctrine of the Gospel , Marke that when the church began to growe in honour and wealth of the world , it decreased in vertue , knowledge , and other spirituall giftes which before it possessed . set forth their owne decrees to that people . Now , when the Pastours and Bishops are not exercised in the word of God , but neglect the pure and sincere preaching therof : they must nedes fall into securitie : For they are not exercised with tentations , with that crosse and persecutions , which are wont alwayes vndoutedly to folow the pure preaching of the word : Therefore it was impossible that they should vnderstand Paule . But we by the grace of God , haue sound and sincere doctrine , which also we preach and teach freely , and therfore are compelled to beare the bitter hatred , afflictions and persecutions of the Deuill and the world . And if we were not exercised outwardly by tyrannes and Sectaries with force and subtiltie , and inwardly with terrours and the fierie dartes of the Deuil , Paule should be as obscure and vnknowne vnto vs as he was in times past to the whole world , and is yet to the Papists , the Anabaptists and other our aduersaries . Who they are that best vnderstand the Scriptures . Therfore the gift of knowledge and interpretation of the Scriptures , and our diligence , with our inward and outward tentations , open vnto vs the meaning of Paule , and the sense of all the holy Scriptures .

Paule therfore calleth the infirmitie of the flesh , What the weaknes of the flesh is , which Paule speaketh of . no disease of the body or tentation of lust , but his suffring and affliction which he sustained in his body : so that he setteth the same againste the vertue & power of the spirit . But lest we should seme to wrest and peruert Paules wordes , let vs heare himselfe speaking in the .2 . Corrin . 12. 2. Corin. 12.9.10 Very gladly wil I reioyce rather in mine infirmities , that the power of Christ may dwell in me . Therfore I take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for Christes sake : for when I am weake then am I strong . And in the .11 . chap. In labours more aboundant : 2. Cor. 11.23.24.25 . in stripes aboue measure : in prisons more plenteous : in death ofte . Of the Iewes fiue times receiued I fortie stripes saue one : I was thrise beaten with roddes : I was once stoned : I suffred thrise shipwracke . &c. These afflictions which he suffred in his body he calleth the infirmitie of the flesh , & not any corporall disease . As though he would say : When I preached the Gospel amongst you , I was oppressed with sondry tentations & afflictions . I was alwayes in daunger both of the Iewes , of the Gentiles & also of false brethern . I suffred hunger , and wanted all things . I was as the very filth and of scouring of the world . He maketh mention of this his infirmitie in many places , as in the 1. Cor. 4. 2. Cor. 4.6.11.12 . and in many other .

We see then that Paule calleth afflictions the infirmities of the flesh which he suffred in the flesh , like as that other Apostles , the Prophets , & al godly men did : notwithstanding he was mighty in spirit . For the power of Christ was in him , which alwaies raigned & triumphed through him . Which thing he testifieth in that. 2. Cor. 12. with these words : 2. Cor. 12.9.10 . For when I am weake , then am I strong . Also : I wil gladly reioyce in my infirmities , that the power of Christ may dwel in me . And in the .2 . chapter . Thanks be to God which alwayes maketh vs to triumph in Christ . 2. Cor. 2.14 . As though he would say : In dede the Deuil , the Iewes & the Gentiles rage cruelly against vs : notwithstanding we continue constant & inuincible against all their assaults , The power of the spirite in Paule . & wil they nil they our doctrine preuaileth & triumpheth . This was the strength & power of that spirit in Paule , against the which he setteth here the infirmitie and bondage of the flesh .

Now , this infirmitie of the flesh in the Godly doth wonderfully offend reason . Therfore Paule so highly commendeth the Galathians , for that they were not offended with this great infirmitie , and with this vile and contemptible forme of the crosse which they saw in him : but receaued him as an angell , yea as Christ him selfe . And Christ also armeth the Faithfull against this base and contemptible forme of the crosse in which he appeared , Math. 11.6 . when he sayeth : Blessed is he that is not offended in me . And surely it is a great matter that they which beleue in him doe acknowledge him to be the Lord of all , and Sauiour of the world : whom notwithstanding they heare to haue bene the most miserable of all others , Psal. 21.7 . the last of men , yea a very scorne of men , and a contempt of the world : briefly , despised and hated of all men , and condemned to the death of the crosse , and euen of his owne people , and especially of those that were esteemed the best , the wisest , and holiest of all other . This is a great matter ( I say ) , not to be moued with these great offences , and to be able , not onely to contemne them , but also to esteme this pore Christ so spitefully scorned , spitte vpon , whipped and crucified , more then the riches of all the richest , the strength of all the strongest , the wisedom of all the wisest , the holines of all the holiest men , with all the crownes & scepters of all the Kings and Princes of the whole world . They therfore are worthily called blessed of Christ , which are not offended in him .

The spirituall tentations of Paule . Now , Paule had not onely outward tentations ( wherof I haue spoken alredy ) but also inward and spirituall tentations , as Christ had in the garden : Such as that was wherof he complaineth in the 2. Corrin . 12. that he felt the pricke or sting of the flesh , 2. Cor. 12.7 . and the angell of Satan which buffetted him . This I say by the way , because the Papists expounded this to be a motion of fleshly lust : but it was a spirituall tentation . And herein is no repugnance that he addeth this word Flesh , saying : A pricke was geuen me in my Flesh. Yea he calleth it of purpose a pricke in the flesh . For the Galathians and others which were conuersant with Paule , had seene him oftentimes in great anguish , terrour and heauines of spirite . Wherfore the Apostles had not onely bodily , 2. Cor. 7.5 . but also spirituall tentations , which also he confesseth in the .2 . Cor. 7. with these wordes : Fightings without , and terrours within . And Luke sayeth in the last of the Actes , The sorow of spirite in the Apostles . that Paule when he had long striued in the tempestes of the sea , euen vnto heauines of his spirite , was againe refreshed , and waxed bolde when he sawe the brethern that came from Rome to meete him at the market of Appius and three Tauernes . Also , in the .2 . Phil. he confesseth , Philip. 2.27 . that God had mercy vpon him , in that he restored Epaphroditus so weake and neare to death , vnto health againe , lest he should haue sorrow vpon sorrow . Therefore besides outward tentations , the Apostles also suffered great anguish , heauines and terrours .

But why sayth Paule , that he was not despised of the Galathians ? It seemeth that they despised him , when they fell away from his Gospell . Paule expoundeth himselfe . When I first preached to you the Gospell ( sayth he ) ye did not as other people for the most parte haue done , who being greatly offended through this my infirmitie and tentation of the flesh , haue despised and reiected me . For mans reason is soone offended with this vile and contemptible forme of the crosse , and iudgeth those that are so afflicted to be starke madde which will goe about to confort , helpe and succour others : Also , those that boast of their great riches , that is to say , of righteousnes , strength , victory ouer sinne , death and all euils : of ioy , saluation , and euerlasting life , and yet notwithstanding they themselues are needie , weake , heauy hearted and despised , euill intreated , and slaine , as very noysome poysons of common weales and of Religion , Iohn . 17. ● . and they that kill them thinke they doe high seruice vnto God . Therfore , when they promise vnto others eternall treasures , and they themselues perish so wretchedly before the world , they are laughed to scorne and compelled to heare : Luke . 4.32 . Phisitian cure thy selfe And hereof come these complaints which are euery where in the Psalmes : I am a worme and no man . &c. Againe : Psal. 22.6.15 . Depart not from me , for tribulation is at hand , and there is none to helpe . &c.

This is therfore a great commendation of the Galathians , The praise of the Galathians . that they were not offended with this infirmitie and tentation of Paule , but receaued him as an Angell of God , yea as Christ Iesus . It is in dede a great vertue and worthy of great praise to heare the Apostle . But it is a greater , and a true Christian vertue , to geue eare vnto one so miserable , weake and contemptible as Paule was among the Galathians ( as here he witnesseth of him selfe ) and to receaue him as an angel from heauen , and to geue him such honour as if he had bene Christ Iesus him selfe : and not to be offended with his afflictions being so great and so many . Wherefore , by these wordes he highly commendeth the vertue of the Galathians , which he sayeth , he will kepe in perpetuall remembraunce , and so much estemeth the same , that he desireth it may be knowne vnto all men . Notwithstanding in setting forth so highly their benefites and praises , he sheweth couertly how entirely they loued him before the comming of the false apostles , and therwithall he moueth them to continue as they began , and to embrace hym with no lesse loue and reuerence then they did before . And hereby it may also appeare , that the false apostles had greater aucthoritie among the Galathians then Paule himselfe . For the Galathians being moued with their authoritie , preferred them farre aboue Paule , whom before they so dearly loued and receaued as an angell of God . &c.

Verse . 15. What was then your felicitie ?

As if he would say : How happie were ye counted : how much were ye then praised and commended ? The like maner of speech we haue in the song of the virgin Marie : Luke . 1.48 . All generations shall call me blessed : And these words : What was then your felicitie ? containe in them a certeine vehemencie . As if he would say : ye were not only blessed , but in all things most blessed & highly commended . Thus he goeth about to qualifie & mitigate his bitter potion , that is to say , his sharpe chiding , fearing lest the Galathians should be offended therwith : especially knowing that the false apostles would sclaunder him and most spitefully interprete his wordes . Heretikes wrest things that are spoken well to an euill meaning . For this is the qualitie and nature of these Vipers , that they will sclaunder & maliciously peruert those words which procede from a simple and sincere heart , and wrest them cleane contrary to the true sense and meaning thereof . They are maruelous cunning workemen in this matter , farre passing all the witte and eloquence of all the Rhetoricians in the world . For they are ledde with a wicked spirite , which so bewitcheth them , that they being enflamed with a diuelish rage against the Faithfull , can no otherwise doe , but maliciously interprete and wickedly peruert their wordes and wrytings . Therefore they are like vnto the spider , which sucketh venome out of sweete and pleasant flowers : and this procedeth not of the flowers , but of their owne venemous nature , which turneth that into poyson which of it selfe is good and holesome . Paule therefore by these milde and sweet wordes goeth about to preuent the false apostles , to the ende they should haue no occasion to sclaunder and peruert his wordes after this maner : Paule handleth you very vngentely , he calleth you foolish , bewitched , and disobecient to the truth : which is a sure token that he seeketh not your saluation , but accounteth you as damned and reiected from Christe .

Ver. 15. For I beare you record , that if it had bene possible , ye would haue plucked out your owne eyes , and haue geuen them to me .

He praiseth the Galathians aboue measure . Ye did not onely entreat me ( sayth he ) most curteously and with all reuerence , receauing me as an angell of God &c : but also if necessitie had required , ye would haue plucked out your owne eyes and geuen them to me : yea , ye would haue bestowed your liues for me . And in dede the Galathians bestowed their liues for him : For in that they receaued and mainteined Paule ( whom the world accounted , most execrable and accursed ) they turned vpon their owne heades as receauers & mainteiners of Paule , the cruell hatred and indignation of all the Iewes and Gentiles .

So also at this day the name of Luther is most odious to that world . The name of Luther odious . He that praiseth me , sinneth worse then any idolater , blasphemer , periurer , whoremonger , adulterer , murtherer or theefe . It must needes be therfore that the Galathians were wel established in the doctrine & faith of Christ , seeing that they with so great daunger of their liues , receaued & maintained Paule which was hated throughout all the world : For else they would neuer haue sustained the cruel hatred of the whole world .

Vers. 16. Am I therfore become your enemy , because I tel you the truth ?

Here he sheweth the reason , why he speaketh the Galathians so faire . For he suspecteth that they take him for their enemie , because he had reproued them so sharply . I pray you ( sayth he ) set apart these rebukes , and separate them from doctrine , and ye shal finde that my purpose was not to rebuke you , but to teach you the truth . In deede I confesse that my Epistle is sharpe and seuere : but by this seueritie I goe about to call you backe againe to the truth of the Gospel , from the which ye are falne , and to kepe you in the same : therfore applie this sharpnes & this bitter potion , not to your persons , but to your disease : And iudge me not to be your enemy in rebuking you so sharply , but rather thinke that I am your father . For vnlesse I loued you dearly as my children , and knew also that I am beloued of you , I would not haue reproued you so sharply .

It is the part of a frend , freely to admonish his frend if he doe amisse : and when he is so admonished , if he be wise he is not angry with the other which hath so frendly admonished him and tolde him the truth , but geueth him thanks . It is commonly seene in the world that truth bringeth hatred , Truth procureth hatred . and that he is accounted an enemie which speaketh the truth . But amongst frendes it is not so : much lesse amongst Christians . Seing therefore I haue reprehended you of mere loue , to the ende ye might abide in the truth , ye ought not to be offended with me , nor lose the truth or thinke me your enemie because of my fatherly reprehension . All these things are spoken of Paule , to confirme that which he sayd before : Be ye as I am : Ye haue not hurt me . &c.

Verse . 17. They are ielous ouer you amisse . &c.

He reproueth here the flattery of the false apostles . For Satan is wont by his ministers , through wonderfull subtiltie & craftie sleightes to begile the simple : Rom. 16.18 . As Paule sayth Rom. 16. With faire speech and flattering they deceaue the hearts of the simple . For first of all they make great protestations that they seeke nothing else but the aduauncement of Gods glory : and moreouer that they are moued by the spirite ( because the miserable people are neglected , or else because the truth is not purely taught of others ) to teach the infallible truth , 1. Timot. 2.4 . that by this meanes the elect may be deliuered from errour , and may come to the true light & knowledge of the truth . Moreouer , they promise vndouted saluation to those that receaue their doctrine . If vigilant and faithfull pastors doe not withstand these rauening wolues , they will doe great harme to the church vnder this pretence of godlines & vnder this sheepes clothing . Math. 7.15 . For the Galathians might say : Why dost thou inuey so bitterly against our teachers , Paule answereth here to an obiection that might be made against him . for that they be iealous ouer vs ? For that which they doe , they doe of zeale & mere loue : this ought not to offend thee , &c. In dede ( sayeth he ) they are ielous ouer you , but their ielousie is not good .

Here note that zeale or ielousie , properly signifieth an angrie loue , Zeale . or , as ye would say , a godly enuie . Elias sayth : I haue bene very ielous for the Lord of hostes . After this maner the husband is ielous towardes his wife , 2. Reg. 19 . 1● . the father towardes his sonne , the brother towards his brother : that is to say , they loue them entierly : yet so that they hate their vices and goe about to amend them . Such a zeale the false Apostles pretended to beare towardes the Galathians . Paule in dede confesseth that they were very zelous towardes the Galathians , The simple are deceaued by the pretence and fained zeale of heretikes . but their zeale ( sayth he ) was not good . Now , by this colour and subtil pretence the simple are deceaued , when these seducers doe make them to beleue that they beare a great zeale and affection towardes them , and that they beare a great zeale and affection towardes them , and that they are very carefull for them . Paule therfore warneth vs here to put a difference betwixt a good zeale and an euill zeale . A good zeale & an euill zeale . In deede a good zeale is to be commended , but not an euil zeale . I am as zelous ouer you ( saith Paule ) as they . Now iudge ye which of our zeales is better , mine or theirs : which is good and godly , which is euill and carnall . Therfore let not their zeale so easily seduce you . For ,

Ver. 17. They would exclude you , that you shuld altogether loue them .

As if he sayd : True it is , that they are very zealous towards you , The zeale of the false apostles . but by this meanes they seeke that ye againe should be zelous towards them , and reiect me . If their zeale were sincere and godly , then surely they would be content that I also should be beloued of you as well as they . But they hate our doctrine , and therfore their desire is to haue it vtterly ouerthrowne , & their owne preached amongst you . Now , to that ende they might bring this to passe , they goe about by this ielousie to plucke your hearts from me , & to make me odious vnto you : to the ende that when ye haue conceiued an hatred against me & my doctrine , and turned your affection & zeale towards them , ye should loue them onely , & receiue no other doctrine but theirs . Thus he bringeth the false apostles into suspition among the Galathians , shewing that by this goodly pretence they goe about to deceiue them . So our Sauiour Christe also warneth vs , saying : Take heede of false prophets , Math. 7.15 . which come to you in sheepes clothing .

Paule suffred the same tentation which we suffer at this day . He was maruelously troubled with this enormitie , Many euils folowed Paules doctrine , notwithstanding that it was godly and holy . that after the preaching of his doctrine which was diuine & holy , he saw so many sects , commotions , dissipations of common weales , chaunges of kingdoms and such other like things to ensue , which were the cause of infinite euils & offences . He was accused of the Iewes to be a pernicious felow , a mouer of sedition in his whole nation , Actes . 24.5 . and to be an author of the secte of the Nazarites . As if they had sayd : This is a seditious and a blasphemous fellow : for he preacheth such things wherby he not onely ouerthroweth the Iewish common wealth excellently well ordred and stablished by the lawes of God : but also abolisheth euen the ten commaundements , the religion and seruice of God , and our priesthoode and publisheth thorow out the world the Gospell ( as he calleth it ) : whereof are sprong infinite euilles , seditions , offences , and sectes . He is compelled to heare of the Gentiles also which cried out against him in Philippi , Actes . 16.20.21 . that he was a troubler of their Citie , and preached ordinaunces which were not lawfull for them to receaue . &c.

Such troubles of common weales and other calamities , as famine , The Iewes imputed all euils to the doctrine of the Apostles . warres , dissensions and Sects , the Iewes and Gentiles imputed to the doctrine of Paule and of the other Apostles : and therefore they persecuted them as common plages , & enemies of the publike peace & religion . The Apostles notwithstanding all this did not cease to doe their office , but most constantly preached & confessed Christ . For they knew that they should rather obey God then men : and that it was better that the whole world should be troubled & in an vprore , Actes . 5.29 . then that Christ should not be preached , or that one soule should be neglected and perish .

In the meane time it was ( no dout ) a heauy crosse to the Apostles to see these offences : for they were not made of iron . It was a wonderfull greefe vnto them that that people for whose sakes Paule wished to be separate from Christ , should perish with all their ornaments . They saw that great tumultes & chaunges of kingdoms should follow theyr doctrine . Rom. 9.3 . The Apostles were the beholders of great euils , not without their great griefe . And ( which was more bitter vnto them then death it self , but specially to Paule ) they sawe that euen amongs them there sprang vp many Sectes . It was heauy newes to Paule , when he heard that the Corinthians denied the resurrection of the dead : when he heard that the churches which were planted by his ministery were troubled , that the Gospell was ouerthrowne by the false apostles , and that all Asia was reuolted from his doctrine , and certaine great personages .

But he knew that his doctrine was not the cause of these offences and Sects , The consolation of Paule . and therfore he was not discouraged : he forsoke not his vocation , but went forward , knowing that the Gospel which he preached was the power of God to saluation to all that beleue , Rom. 1.16 . howsoeuer it seemed to the Iewes & Gentiles to be a folish & offensiue doctrine . 1. Cor. 1.23 . He knew that they are blessed which are not offended by this word of the crosse , whether they be teachers or hearers , as Christ himself sayth : Blessed is he which is not offended in me . Math. 11.6 . Contrariwise he knew that they were condemned , which iudged this doctrine to be foolish & hereticall . Therfore he sayth as Christe said of the Iewes and Gentiles which were offended with this doctrine : Math. 15.14 . All the troubles which are at this day the world layeth vnto Luthers charge . Let then alone , they are blind , & leaders of the blind .

We also are constrained at this day to heare the same spoken of vs , which was sayd of Paule & the other Apostles : to witte , that the doctrine of the Gospel which we professe , is the cause of many & great enormities , as of seditions , warres , sects and innumerable offences . Yea they impute vnto vs al the troubles which are at this day . Surely we teach no heresies or wicked doctrine , but we preach the glad tidings concerning Christ , that he is our high Priest & our Redemer . Moreouer , our aduersaries are constrained ( if they will confesse the truth ) to graunt vs this , that we haue geuen no occasion through our doctrine , of seditions , warres , or tumults : but alwayes haue taught that honour & reuerence must be geuen to the Magistrate , because God hath so commaunded . Neither are we the authors of offences : but in that the wicked are offended , the fault is in themselues and not in vs . God hath commaunded vs to preach the doctrine of the Gospell without any respect of offence . But because this doctrine condemneth the wicked doctrine and idolatrie of our aduersaries , they being prouoked thereby , breede offences of themselues , which the Schoolemen called offences taken , Offence tak● which they sayd ought not to be auoided , nor can be auoided .

Christ taught the Gospell , hauing no regard to the offence of the Iewes . Suffer them ( sayth he ) : they are blinde , & leaders of the blinde . Math. 15.14 . Actes . 4.31 . Acts. 2.21.36 . Actes . 2.36 . Actes . 4.12 . The more the priests forbad the Apostles to preach in the name of Christ , the more the Apostles gaue witnesse that the same Iesus whom they had crucified , is both Lord and Christe : and whosoeuer should call vpon him , should be saued : and that there was none other name geuen vnto men vnder heauen through which they could be saued . &c.

Euen so we preach Christ at this day , The complaints of the aduersaries against the doctrine of the gospell . not regarding the clamours of the wicked Papists and all our aduersaries : which crie out that our doctrine is seditious and full of blasphemie , that it troubleth common weales , ouerthroweth religion , and teacheth heresies , and briefly that it is the cause of all euils . When Christe and his Apostles preached , Iohn . 11.48 . the same was sayde likewise of them . Not long after , the Romanes came , and according to their owne prophesie , destroyed both the place and the nation . Wherfore let the enemies of the Gospel at this day take heede that they be not ouerwhelmed with these euils , which they prophesie vnto themselues .

These they make greeuous and hainous offences , The Papistes iustifie their owne horrible sinnes , and condemne our good deedes . that Monks and priests doe marry wiues , that we eate flesh vpon the fridayes , and such like . But this is no offence to them at al , that by their wicked doctrine they seduce & daily destroy innumerable soules , that by their euill examples they offend the weake , that they blaspheme & condemne the gospell of the glory of the mighty God , and that they persecute and kil those the loue the sinceritie of doctrine & the word of life : this ( I say ) is to them no offence , but an obedience , a seruice and an acceptable sacrifice vnto God . Math. 15.14 . Apoc. 22.11 . Let vs ●●er them therfore : For they are blinde , and leaders of the blinde . He that hurteth , let him hurt still , and he that is filthie , let him be more filthie . But we , because we beleue , will speake and sette forth the wonderful works of the Lord so long as we haue breath , and wil endure the persecutions of our aduersaries vntill the time that Christ our high Bishop and King shall come from heauen , who we hope will come shortly as a iust iudge to take vengeaunce of all those that obey not his Gospell . 1. Thes. 1.8 . So be it .

With these offences which the wicked alledge , the godly are nothing moued : For they know that the Deuill hateth nothing more then the pure doctrine of the Gospel , The Deuil defaceth the gospell with infinite offences . & therefore he goeth about to deface it with innumerable offences , that by this meanes he might roote it out of mens heartes for euer . Before , when nothing else was taught in the church but mans traditions , the Deuil did not so rage . For whilest the strong man kept the house , all that he possessed was in peace : but now when a stronger cometh which vanquisheth and bindeth that strong one and spoileth his house , Luke . 11.21.22 . then he beginneth to rage in deede . And this is an infallible token , that the doctrine which we professe is of God . Iob. 40.16 . For else ( as it is sayd in the 40. of Iob ) that Behemoth would lie hid vnder the trees in the couert of the reede and fennes . But now , that he rangeth about like a roring Lion & stirreth vp such hurly burleis , 1. Pet. 5.8 . it is a manifest token that he feeleth the power of our preaching .

When Paule sayth : They are ielous ouer you , but amisse , he sheweth by the way who are the authors of sectes : to witte , those ielous spirits which in all times ouerthrow the true doctrine , Zelous spirits withous knowledge , are the authors of Sectes . and trouble the publike peace . For these being stirred vp with a peruerse zeale , imagine that they haue a certaine singuler holines , modestie , patience and doctrine aboue others , & therfore they thinke that they are able to prouide for the saluation of all men , that they can teach more profound & profitable things , ordaine better seruice & ceremonies then all other teachers besides : whom they despise as nothing in comparison of themselues , and abase their authority , and corrupt those things which they haue purely taught . The false apostles had such a wicked & peruerse zeale , stirring vp sects , not onely in Galatia , but also in all the places whersoeuer Paul & the other Apostles had preached : after the which sectes folowed innumerable offences & maruelous troubles . For the Deuil ( as Christ sayth ) is a lier and a murtherer , Iohn . 8.44 . and therefore he is wont , not onely to trouble mens consciences by false doctrine , but also to stirre vppe tumultes , seditions and warres .

There are very many in Germanie at this day which are possessed with this kinde of ielousie : which pretend great religion , modesty , doctrine & patience , and yet in very deede they are rauening wolues : Math. 7.15 . who with their hypocrisie seeke nothing else but to discredite vs , that the people might esteme , loue , and reuerence them onely , and receaue no other doctrine but theirs . Now , because these men haue a great opinion of them selues & despise other , it can not be but that there must needes folow horrible dissentions , sectes , diuisions and seditions . But what should we doe ? We can not remedy this matter : as Paule could not doe in hi time . Notwithstanding he gained some which obeyed his admonitions . So I hope also that we haue called some backe from the errours of the Sectaries .

Verse . 18. But it is a good thing to loue earnestly alwayes in a good thing , and not onely when I am present with you .

As if he should say : I commend you for this , that ye loued me so entirely when I preached the Gospel amongst you in the infirmitie of the flesh . Ye ought to haue borne the same affection towards me now when I am absent , euen as if I had neuer departed from you . For although I be absent in body , yet haue ye my doctrine , which ye ought to retain & maintain , seeing ye receiued the holy ghost through it : thinking with your selues that Paule is alwaies present with you as long as ye haue his doctrine . I do not therfore reprehend your zeale , but I praise it , & so farre forth I praise it , as it is the zeale of God or of the spirite , The zeale of the spirit , and the zeale of the flesh . and not of the flesh . Now , the zeale of the spirite is alwayes good : for it is an earnest affection and motion of the heart to a good thing , and so is not the zeale of the flesh . He commendeth therfore the zeale of the Galathians , that therby he may pacifie their mindes , and that they may patiently suffer his correction . As if he would say : Take my correction in good parte : for it procedeth not of an angrie but of a sorrowfull heart and careful for your saluation . A liuely picture of a faith full pastor . This is a liuely example to teach all ministers how to be careful for their sheepe , and to assay euery way , that by chiding , faire speaking or entreating , they may reteine them in sound doctrine , and turne them from subtill seducers and false teachers .

Verse . 19. My litle children , of whom I trauaile in birth againe , vntill Christ be formed in you .

All his wordes are waightie and fitly framed to the purpose , that they may moue the hearts of the Galathians , and winne theyr fauour and good will againe . And these are sweete and louing words , when he calleth them his children . When he sayeth : of whom I trauaile in birth , it is an allegorie . For the Apostles are in the stede of parentes : as Scholemasters also are in their place and calling . The Apostles are parents . For as the parents beget the bodely forme , euen so the other beget the forme of the minde . The forme of a Christian minde , and how it is gotten . Now , the forme of a Christian minde is Faith , or the confidence of the heart which layeth hold vppon Christe and cleaueth to him alone and to nothing else . The heart being furnished with this confidence or assurance , to witte , that for Christes sake we are righteous , hath the true forme of Christe . Now , this forme is geuen by the ministerie of the word , 1. Cor. 4.15 . as it is sayd . 1. Corrinthians . 4 : I haue begotten you through the Gospell , that is to say , in spirit , that ye might know Christe and beleue in him . 1. Cor. 3.3 . Also . 2. Corrinthians . 3. Ye are the Epistle of Christe , ministred by vs and written , not with incke , but with the spirite of the liuing God . For the word commeth from the mouth of the Apostle or of the minister , and entreth into the heart of him that heareth it : There the holy Ghost is present , and emprinteth the word in the heart , so that it consenteth vnto it . Thus euery godly teacher is a father , which engendreth and formeth the true shape of a Christian heart , and that by the ministerie of the word .

Moreouer , by these wordes : of whom I trauaile in birth , he toucheth the false apostles . As though he would say : I did beget you rightly through the Gospell , but these corrupters haue formed a new shape in your heart , not of Christe , but of Moses : so that now your affiance is not grounded any more vpon Christe , but vpon the workes of the lawe . This is not the true forme of Christe , but it is an other forme , and altogether deuilish . And he sayth not : of whom I trauaile in birth vntill my forme be fashioned in you , but vntill Christe be formed in you : The forme of Christe . that is to say , I trauaile that ye may receaue againe the forme and similitude of Christe , and not of Paule . In which wordes he againe reproueth the false apostles : For they had abolished the forme of Christe in the heartes of the beleuers , and had deuised an other forme , that is to say , their owne : As he sayeth . Chap. 6. They would haue you circumcised , that they might reioyce in your flesh . Galath . ● . 13 .

Of this forme of Christe he speaketh also in the third to the Colossians : Put ye on the newe man which is renewed in knowledge after the image of him that created him . Coloss. 3.10 . Paule therefore goeth about to repaire the forme of Christe in the Galathians that was disfigured and corrupted by the false apostles : which is , Who be like to God. that they should thinke , speake and will , as God doth , whose thought and will is , that we should obtaine remission of our sinnes and euerlasting life by Iesus Christ his onely Sonne , whom he sent into the world to the ende he might be the propiciation for our sinnes , and that we should know that through this his sonne he is appeased and become our louing father . They that beleue this are like vnto God : that is to say , all their thoughtes are of God , as the affection of their heart is : they haue the same forme in their minde which God or Iesus Christe hath . This is to be renewed in the spirite of our minde , and to put on the new man which after God is created in righteousnes and true holines , as Paule sayth , Ephes. 4. Ephes. 4.24 .

He sayeth then , that he traueileth againe of the Galathians in birth : notwithstanding in such sort , that the forme of the children be not the forme of the Apostle : so that the children should not resemble the forme of Paule , or of Cephas , &c. but of an other Father , that is to say , Christ . I will fashion him ( sayeth he ) in you , to the ende ye may be like minded in all things vnto Christe himselfe . To be briefe : Philip. 2 . 5● I trauell of you in birth : that is to say , I labour carefully to call you backe againe to your former Faith the which ye haue lost ( being deceaued by the craft and subteltie of the false apostles ) and are returned to the lawe and workes . Therefore I must now againe carefully trauell to bring you backe from the lawe to the Faith of Christ . This he calleth to trauell in birth . &c.

Verse . 20. And I would I were with you now , that I might chaunge my voice . &c.

These are the true cares of an Apostle . It is a common saying , An Epistle or letter is a dead messenger . that a letter is a dead messenger : for it can geue no more then it hath . And no Epistle or letter is wrytten so exactly wherein there is not somewhat lacking . For the circumstances are diuers : there is a diuersitie of times , places , persons , manners and affections : all which no Epistle can expresse : Therefore it moueth the reader diuersly , making him now sadde , now merry , as he him selfe is disposed . But if any thing be spoken sharpely or out of time , the liuely voyce of a man may expound , mitigate , or correct the same . Therfore the Apostle wisheth that he were with them , to the end he might temper and chaunge his voyce , as he should see it needefull by the qualities of their affections . As , if he should see any of them very much troubled he might so temper his wordes , that they should not be oppressed therby , with more heauines : Contrariwise if he should see others high minded , he might sharply reprehend them ; lest they should be too secure and careles , and so at length become contemners of God .

Wherefore he could not deuise how he being absent , should deale with them by letters . As if he should say : If my Epistle be to sharpe , I feare I shall more offend then amende some of you . Againe : if it be too gentle , it will not profite those which are peruerse and obstinate : For dead letters and wordes geue no more then they haue . Contrariwise the liuely voyce of a man compared to an Epistle , is a Queene : For it can adde & diminish , it can chaunge it selfe in to all maner of affections , times , places & persons . To be briefe , I would gladly conuert you by letters , that is to say , cal you backe from the law to the Faith of Iesus Christe : but I feare that I shall not so doe by my dead letters . But if I were with you , I could chaunge my voice , I could reproue them bitterly that are obstinate , and comfort the weake with sweete & louing wordes , as occasion should require .

Verse . 20. For I am troubled for you .

That is to say : I am so troubled in my spirite , that I know not how by letters to behaue my selfe towardes you . Here is a liuely description of the true affections of an Apostle . He omitteth nothing : he chideth the Galathians : he entreateth them : he speaketh them faire : he highly commendeth their Faith , labouring by all meanes to bring them backe againe to the truth of the Gospell , The true affections of an Apostle . and to deliuer them out of the snares of the false apostles . These are vehement words , proceding from a heart stirred vppe and enflamed with a hot burning zeale , and therfore ought diligently to be considered .

Verse . 21. Tell me , ye that will be vnder the lawe , doe ye not heare the lawe ?

Here would Paule haue closed vp his Epistle : for he desired not to wryte any more , but rather to be present with the Galathians , and to speake vnto them him selfe . But he being in great perplexitie and very carefull for this matter , taketh by the way this allegorie , The vse of allegories and similitudes . which then came into his minde . For the people are greatly delighted with allegories and similitudes , and therfore Christe himselfe oftentimes vseth them . For they are as it were certaine pictures which set forth things as if they were painted before the eyes of the simple , and therefore they moue and perswade very much , especially the simple and ignorant . First therfore he stirreth vp the Galathians with words and wrytings : Secondly he painteth out the matter it selfe before theyr eyes with this goodly allegorie .

Now , How Paule handleth allegories . Paule was a maruelous cunning workman in handling of allegories : For he is wont to applie them to the doctrine of Faith , to grace and to Christ , and not to the law and the workes therof , as Origen and Hierom doe , Origen and Hierom. who are worthely reprehended for that they turned the plaine sentences of the Scripture , where allegories haue no place , into vnfitte and foolish allegories . Therfore to vse allegories it is oftentimes a very daungerous thing . For vnlesse a man haue the perfect knowledge of Christian doctrine , he can not vse allegories rightly and as he should doe .

But why doth Paule call the booke of Genesis , Why Paule calleth the booke of Genesis the law . out of the which he aleageth the hystorie of Ismael and of Isaack , the lawe , seeing that booke containeth nothing at all concerning the law : and specially that place which he aledgeth speaketh not of any law , but onely containeth a plaine hystorie of Abrahams two children . Paule is wont to call the first booke of Moses the lawe after the maner of the Iewes , which although it containe no law besides the law of circumcision , but the principall doctrine therof is concerning Faith , and that the Patriarkes pleased God because of their Faith , yet the Iewes notwithstanding , onely because of the law of circumcision which is there contained , called the booke of Genesis the lawe , as well as the other bookes of Moses . So did Paule him selfe also being a Iewe . And Christ vnder the title of the lawe , comprehendeth not onely the bookes of Moses , but also the Psalmes . Iohn 15. But it is , Iohn . 15.25 . Psal 35.19 . that the word might be fulfilled which is wrytten in their lawe : They hated me without a cause .

Vers. 22.23 . For it is wrytten , that Abraham had two sonnes , one by a seruaunt , and one by a free woman . But he which was of the seruaunt was borne after the flesh : and he which was of the free woman , was borne after the spirite .

As if he sayd : Ye forsake grace , Faith and Christe , and turne backe againe to the lawe : ye will be vnder the lawe , and become wise through it . Therefore I will talke with you of the lawe . I pray you then , Abrahams two sonnes . consider the lawe diligently . Ye shall finde that Abraham had two sonnes , Ismael by Agar , and Isaack by Sara . They were both the true sonnes of Abraham . Ismael was as well the true sonne of Abraham as Isaack was , for both came of one father , of one flesh , and of one Seede . Ismael was a sonne after the flesh , and Isaack after the promise . What was then the difference ? This maketh not the difference ( sayeth Paule ) that the mother of one was free , and the other bond ( albeit it pertaineth to the allegorie ) : but that Ismael which was borne of the bondwoman , was borne after the flesh , that is to say , without the promise and the word of God . An obiection . But Isaack was not onely borne of the freewoman , The answer . but also according to the promise . What then ? Yet was Isaack notwithstanding as well borne of the seede of Abraham as Ismael was . I graunt that they were both the children of one father , Both Isaack & Ismael were the children of one father . and yet notwithstanding there is a difference . For although Isaack were borne of the flesh , yet the promise went before . None obserued this difference but onely Paule , which he gathered out of the text of Genesis after this maner . Genes. 16.2 .

In that Agar conceaued and brought forth Ismael , there was no word of God that foreshewed that thys should come to passe : but by the permission of Sara , Abraham went in to his seruaunt Agar , whom Sara being barren had geuen to wife to Abraham , as is sayd in the booke of Genesis . Sara had hard the promise of God as concerning the sede , but she waiteth not gods appoynted time . For Sara had heard that Abraham by the promise of God , should haue seede of his body , and she hoped that she should be the mother of this seede . But when she had waited now for the promise many yeares with great anguish of spirite , and sawe that the matter was so long differred , she was out of hope . This holy woman therefore geueth place for the honour of her husband , Sara resigneth vp her right . and resigneth her right to an other , that is to say , to her maide . Notwithstanding she suffreth not her husband to marrie an other wife out of his house , but she geueth vnto him in mariage her seruaunt , to the ende that she might be builded by her : For so sayeth the hystorie , Gen. 16.1.2 . &c. Genes. 16. Now Sara Abrahams wife bare him no children , and she had a maid an Egyptian , Agar by name . And Sara said vnto Abraham : Behold now the Lord hath restrained me from childe bearing . I pray thee goe in to my maide : it may be that I shall be builded by her . The humilitie of Sara . This was a great humilitie of Sara , who so abased her self , & tooke in good part this tentation & trial of her faith . For thus she thought . God is no lier : that which he hath promised to my husband he will surely performe . But peraduenture God will not that I shall be the mother of that Seede . It shall not greeue me that Agar should haue this honour , vnto whom let my Lord enter : for I may peraduenture be builded by her .

Ismael therefore is borne without the word and promise at the onely request of Sara . Ismael the sonne of Abraham according to the flesh . For there is no word of God which commaunded Abraham thus to doe , or promised vnto him a sonne , but al this is done at * * That is sayd to be done at aduenture or by chaunce , whereof man knoweth not the cause : although vnto God it be foreknowne and appoynted . Rom. 9.8 . aduenture : which the wordes doe also declare : It may be ( sayeth she ) that I shall be builded by her . Seeing therfore there was no word of God spoken to Abraham before , as there was when Sara should bring forth Isaack , but onely the word of Sara : it is euident enough that Ismael was the sonne of Abraham after the flesh onely , without the word of God : therefore he was borne at aduenture , and vnlooked for as an other childe is . This Paule obserued and diligently considered .

In the .9 . Chapt. to the Romaines he prosecuteth the same argument which here he repeteth and setteth forth in an allegorie , and concludeth strongly , that all the sonnes of Abraham are not the sonnes of God . Abraham ( saith he ) hath two sorts of children . Abraham hath two sortes of children . Some are borne of his flesh & bloud , but the word and promise of God goeth before , as Isaack . Other are borne without the promise , as Ismael . Therefore the children of the flesh ( sayth he ) are not the children of God , but the children of the promise , &c. And by this argument he mightely stoppeth the mouthes of the proud Iewes , which gloried that they were the seede & children of Abraham : As also Christ doth in the .3 . of Math. and in the 8. of Iohn . As if he said : It foloweth not : I am the carnal sede of Abraham , therfore I am the childe of God . Esau is the naturall sonne , therfore the heire . Nay rather ( sayth he ) they that will be the children of Abraham , besides their carnall byrth , must be also the sonnes of the promise , and must beleue . And they are the true children of Abraham , Who be the true sonnes of Abraham . and consequently of God , who haue the promise and beleue .

But Ismael , because he was not promised of God to Abraham , is a sonne after the flesh only , and not after the promise , and therfore he was borne at aduenture as other children be . For no mother knoweth whether she shall haue a childe or no , Note this concerning the mother . or if she perceaue her selfe to be with childe , yet she can not tel whether it shal be a sonne or a daughter . But Isaac was expresly named , Genes. 17.19 . Genesis . 17. Sara thy wife ( sayth the angell to Abraham ) shall beare thee a sonne , and thou shalt call his name Isaac . The mother & the sonne are expresly named . Here the sonne and the mother are expresly named . Thus , for this humilitie of Sara , because she gaue vp her right and suffred the contempt of Agar , Genesis . 16. God requited her with this honor , that she should be the mother of the promised sonne . &c.

Verse . 24. The which things are spoken by allegories .

An allegorie is that wherby one thing is spoken , and an other thing is meant . Allegories doe not strongly proue and perswade in Diuinitie , but as certaine pictures they beutifie and sette out the matter . For if Paule had not proued the righteousnes of Faith against the righteousnes of workes by strong and pithie arguments , he should haue litle preuailed by this allegorie . But because he had fortified his cause before with inuincible arguments taken of experience , What account is to be made of allegories . of the example of Abraham , the testimonies of the Scripture , and similitudes : now , in the ende of his disputation he addeth an allegorie , to geue a beautie to all the rest . For it is a seemely thing sometime to adde an allegorie when the foundation is well laide and the matter thorowly proued . For as painting is an ornament to set forth and garnish an house already builded : so is an allegorie the light of a matter which is already otherwise proued and confirmed .

Vers. 24.25 . For these mothers are the two * * They are called two couenaunts , one of the olde , another of the new testament although in very deede they are not two , but are so called in respect of the times . Testamentes : the one which is Agar of mount Syna , which engendreth vnto bondage . ( For Agar or Syna is a mountaine in Arabia .

Abraham is a figure of God . Abraham is a figure of God , which hath two sonnes , that is to say , two sortes of people are represented by Ismael and Isaac . These two are borne vnto him by Agar and Sara , the which signifie the two Testaments , Two sortes of people . the olde and the new . The olde is of mount Syna , begetting vnto bondage , Two testaments . which is Agar . For the Arabians in their language call Agar the same mountaine which the Iewes call Sina ( which semeth to haue that name of brambles and thornes ) : Sina . Agar . which also Ptolomaeus and the Greeke commentaries doe witnesse . After the same maner diuers names are geuen to many mountaines , according to the diuersitie of nations . Hermon . So the mounte which Moses calleth Hermon , of the Sidonians is called Sirion , and of the Amorites Senir .

Now , this serueth very well to the purpose , that mount Sina in the Arabians language signifieth as much as an handmaid : and I thinke the likenes of this name gaue Paule light and occasion to seeke out this allegorie . Agar brought forth a sonne , not an heire but a seruaunt . Likewise then as Agar the bondmaid brought forth to Abraham a sonne , and yet not an heire but a seruaunt , so Sina the allegoricall Agar , brought forth to God a sonne , that is to say , a carnall people . Againe , as Ismael was the true sonne of Abraham , Sina brought vnto God a sonne , but a carnal people . so the people of Israel had the true God to be their father , which gaue them his law , his oracles , religion and true seruice , and the temple : as it is said in the Psalme . 147 : He sheweth his word vnto Iacob , his statutes and his iudgements vnto Israel . Psal. 147.19 . Notwithstanding this onely was the difference : Ismael was borne of a bondmaid after the flesh , that is to say , without the promise , and could not therfore be the heire . So the misticall Agar , that is to say , The people of the lawe . mount Sina where the lawe was geuen and the old Testament ordained , brought forth to God , who is that great Abraham , a people , but without the promise , that is to say , a carnall and a seruile people , and not the heire of God . For the promises as touching Christ the geuer of all Blessing , and as touching the deliuerance from the curse of the law , from sinne and death : also as touching the free remission of our sinnes , of righteousnes and euerlasting life , are not added to the lawe , but the lawe sayth : Rom. 10.5 . He that shall doe these things shall liue in them .

Therefore the promises of the lawe are conditionall , The promises of the lawe & the gospell . promising life , not freely , but to such as fulfill the law , and therefore they leaue mens consciences in doubt : for no man fulfilleth the law . But the promises of the new Testament haue no such condition ioyned vnto them , nor require any thing of vs , nor depend vppon any condition of our worthines , but bring and geue vnto vs freely forgeuenes of sinnes , grace , righteousnes and life euerlasting for Christes sake , as I haue sayd more largely in an other place .

Therfore the law or the old Testament containeth onely conditionall promises : for it hath alwayes such conditions as these are , The promises of God in the law are conditionall . Deut. 26.1 . &c. ioyned to it : If ye harken to my voice : If ye kepe my statutes : if ye walke in my wayes , ye shall be my people . &c. The Iewes not considering this , How the Iewes toke the promises of God . layd hold of those conditionall promises as if they had bene absolute and without all condition : which they supposed that God could neuer reuoke , but must needes kepe them . Herevpon , when they heard the Prophets foreshew the destruction of the citie of Ierusalem , of the temple , of the kingdom and priesthoode ( which could well discerne betwixt the corporall promises of the lawe , and the spirituall promises concerning Christe and his kingdom ) : The Iewes persecuted the Prophets . they persecuted and killed them as heretikes and blasphemers of God : For they sawe not the condition that was annexed : If ye kepe my commaundementes , it shall goe well with you . &c.

The law bringeth forth bondmen , or bondseruaunts Therfore Agar the bondmaid bringeth forth but a bond seruaunt . Ismael then is not the heire , although he be the naturall sonne of Abraham , but remaineth a bondman . What is here lacking ? The promise and Blessing of the word . So the lawe geuen in mount Sina , which the Arabians call Agar , begetteth none but seruauntes . For the promise made as concerning Christ , was not annexed to the lawe . Wherfore ( O ye Galathians ) if ye , forsaking the promise and faith , fall backe to the law and works , ye shall alwayes continue seruaunts : that is , ye shall neuer be deliuered from sinne and death , but ye shall alwayes abide vnder the curse of the lawe . For Agar gendreth not the seede of the promise and heires , The law maketh not heires , neither doth it iustify . that is to say , the lawe iustifieth not : it bringeth not the adoption & inheritance , but rather it hindreth the inheritance , and worketh wrath .

Verse . 25. And it answereth to Ierusalem which now is , and she is in bondage with her children .

This is a wonderfull allegorie . As Paule a litle before made Agar of Sina , so now of Ierusalem he would gladly make Sara : but he dareth not , neither can he so doe : but is compelled to ioyne Ierusasalem with mount Sina . For he sayth : The same belongeth to Agar , seeing mount Agar reacheth euen to Ierusalem . And it is true that there be continuall mountaines reaching from Arabia Petrea , vnto Cades Bernea of Iurie . He sayth then that this Ierusalem which now is , that is to say , this earthly and temporall Ierusalem is not Sara : but pertaineth to Agar : The earthly Ierusalem perteineth to Agar . for there Agar raigneth . For in it is the law begetting vnto bondage : in it is the worship and ceremonies , the temple , the kingdome , the Priesthoode : and whatsoeuer was ordained in Sina by the mother which is the lawe , That which was ordained in Sina , was kept in Ierusalem . the same is done in Ierusalem . Therfore I ioyne her with Sina , and I comprehend both in one word , to witte , Sina or Agar .

I durst not haue bene so bolde to handle this allegorie after this maner , but would rather haue called Ierusalem Sara or the new Testament , especially seeing the preaching of the Gospell began in it , the holy Ghost was there geuen , and the people of the new Testament were there borne : and I would haue thought that I had found out a very fitte allegory . It is not for euery man to dally with allegories . Wherfore it is not for euery man to vse allegories at his pleasure : for a goodly outward shew may soone deceaue a man and cause him to erre . Who would not thinke it a very fitte thing to call Sina Agar , and Ierusalem Sara ? Two Ierusalems , an heauenly and an earthly . In deede Paule maketh Ierusalem Sara , but not this corporall Ierusalem , which he simplie ioyneth vnto Agar : but that spirituall and heauenly Ierusalem in which the law raigneth not nor the carnall people , Sara the heauenly Ierusalem . as in that Ierusalem which is in bondage with her children , but wherein the promise raigneth , wherin is also a spirituall and a free people .

And to the ende that the lawe should be quite abolished , and that whole kingdom which was established in Agar : The earthly Ierusalem destroyed . the earthly Ierusalem was horribly destroyed , with all her ornaments , the temple , the ceremonies . &c. Now , although the new testament began in it , & so was spread through out the whole world , notwithstanding it appertaineth to Agar : that is to say , it is the citie of the law , The citie of the law . of the ceremonies & of the priesthoode instituted by Moses . Briefly it is gendred of Agar the bondwoman , and therfore is in bondage with her children , that is to say : The earthly Ierusalem in bondage . it walketh in the works of the lawe , and neuer attaineth to the libertie of the spirite , but abideth continually vnder the lawe , sinne , an euil conscience , the wrath and iudgement of God , and vnder the gilt of death and hell . In deede it hath the libertie of the flesh , it hath a corporall kingdom , Ierusalem had a corporall kingdom for a time . it hath magistrates , riches , and possessions , and such like things : but we speake of the libertie of the spirit , wherby we are dead to the law , to sinne and death , and we liue and raigne in grace , forgeuenes of sinnes , righteousnes and euerlasting life . This can not the earthly Ierusalem performe , and therefore it abideth with Agar .

Verse . 26. But Ierusalem which is aboue , is free : which is the mother of vs all .

That earthly Ierusalem ( sayth he ) which is beneath , hauing the policie and ordinances of the law is Agar , and is in bondage with her children : that is to say , she is not deliuered from the lawe , sinne and death . But Ierusalem , which is aboue , that is to say , the spirituall Ierusalem , is Sara ( albeit Paule addeth not the proper name of Sara , but geueth her an other name , calling her the free woman ) , that is to say , that true Ladie and freewoman , which is the mother of vs all , begetting vs vnto libertie , and not vnto bondage as Agar doth .

Now , this heauenly Ierusalem which is aboue , is the Church , that is to say , Who are the citizens of the church . the Faithful dispersed thorow out the whole world : which haue one and the same Gospell , one and the same Faith in Christe , the same holy Ghost , and the same Sacraments .

Aboue . Therfore vnderstand not this word [ Aboue ] of the triumphant Church ( as the Schoolemen do ) which is heauen : The church triumphant & militant . but of the militant church in earth , as they call it . For the godly are sayd to haue theyr conuersation in heauen , Philip. 3. Our conuersation is in heauen , not locally : Philip. 3.20 . but in that a Christian beleueth , in that he layeth holde of those inestimable , heauenly and eternal gifts he is in heauen , Ephesians . 1. Which hath blessed vs with all spiritual blessing in heauenly things in Christ . Ephes. 1.3 . We must therfore distinguish the heauenvly & spiritual Blessing from the earthly . The earthly and heauenly blessing . For the earthly Blessing is to haue a good ciuill gouernment both in common weales & families : to haue children , peace , riches , frutes of the earth , and other corporall commodities . But the heauenly Blessing is to be deliuered from the law , The heauenly blessing . sinne , and death : to be iustified and quickened to life : to haue peace with God : to haue a faithfull heart , a ioyfull conscience , and spirituall consolation : to haue the knowledge of Iesus Christe : to haue the gift of Prophesie and the reuelation of the Scriptures : to haue the giftes of the holy Ghost , and to reioyce in God . These are the heauenly blessings which Christ geueth to his Church .

Wherfore Ierusalem which is aboue , that is to say , the heauenly Ierusalem is the church which is now in the world : and not the citie of the life to come , The interpretation of the Monkes . or the Church triumphant , as the idle and vnlearned Monks and the Schooledoctors dreamed , which taught that the Scripture hath foure senses : the literall sense , the figuratiue sense , the allegoricall sense , The foure senses of the scripture , according to the Papistes . and the morall sense , and according to these senses they haue foolishly interpreted almost all the wordes of the Scriptures . As this word Ierusalem literally signified that citie which was so named : figuratiuely a pure conscience : allegorically the church militant : morally the celestiall Citie or the church triumphant . With these trifeling and foolish fables , they rent the Scriptures into so many and diuers senses , that seely poore consciences could receaue no certaine doctrine of any thing . But Paule sayeth here that the olde and earthly Ierusalem belongeth vnto Agar , The heauenly Ierusalem which is yet vpon earth . and that it is in bondage with her children , and is vtterly abolished . But the new and heauenly Ierusalem , which is a Queene and a freewoman , is appoynted of god in earth and not in heauen , to be the mother of vs all , of whom we haue bene engendred , and yet daily are gendred . Therefore it is necessary that this our mother should be in earth among men , as also her generation is . Notwithstanding she gendreth by the holy Ghost , by the ministery of the word and sacraments , and not in the flesh .

This I say to the ende that in this matter we should not be caried away with our cogitations into heauen , but that we should know that Paule setteth the Ierusalem which is aboue , The heauenly Ierusalem is set against the earthly , not locally but spiritually . against the earthly Ierusalem , not locally but spiritually . For there is a distinction betwene those things which are spirituall , and those which are corporall or earthly . The spirituall things are aboue , the earthly are beneath : So Ierusalem which is aboue , is distinguished from the carnall and temporall Ierusalem which is beneath , not locally ( as I haue sayd ) but spiritually . For this spirituall Ierusalem which tooke her beginning in the corporall Ierusalem , The spirituall Ierusalem dispersed thorow out the whole world hath not any certaine place as hath the other in Iudea : but it is dispersed thorow out the whole world , and may be in Babylon , in Turkie , in Tartarie , in Scythia , in Iudea , in Italie , in Germanie , in the Isles of the sea , in the mountaines and valleis , and in all places of the world where men dwel which haue the Gospel and beleue in Iesus Christ .

Wherfore Sara or Ierusalem our free mother , is the Church it selfe , the spouse of Christe , of whom we all are gendred . This mother gendreth free children without ceasing to the ende of the world , as long as she exerciseth the Ministerie of the word , that is to say , as long as she preacheth and publisheth the Gospell : for this is truely to gender . Now , she teacheth the Gospell after this maner : to witte , that we are deliuered from the Curse of the lawe , from sinne , death and all other euils through Iesus Christ , & not by the law , neither by workes . Therefore Ierusalem which is aboue , that is to say , the Church , is not subiect to the law and works , but she is free and a mother , without the law , sinne and death . Now , such a mother as she is , such children she gendreth .

This allegorie teacheth very aptly that the Church should doe nothing else but preach and teach the Gospell truely and sincerely , The Church begetteth children by teaching . and by this meanes should gender children . So , we are all fathers and children one to an other : For we are begotten one of an other . I being begotten by other through the Gospell , doe now beget other , which shall also beget other hereafter : and so this begetting shall endure to the ende of the world . Now , I speake of the generation , not of Agar the bondmaid , which gendreth her bondseruauntes by the lawe , but of Sara the freewoman , who gendreth heires without the law , and without mans workes or endeuours . For in that Isaac is heire and not Ismael ( albeit notwithstanding that both of them were the naturall sonnes of Abraham ) Isaac had the inheritaunce by the word of promise , Isaac is heir through the promise . Genes. 17.19 . namely : Sara thy wife shall bring thee a sonne , and thou shalt call his name Isaac . This did Sara well vnderstand , and therefore she sayeth : Cast out the bondwoman and her sonne : And Paule also aledgeth these words afterwards . Wherfore as Isaac hath the inheritance of his father onely by the promise and by his birth , without the law and without works : euen so we are borne through the Gospel of that freewoman Sara , true heires of the promise . She , that is to say , the church enstrueteth vs , nourisheth vs , and carieth vs in her wombe , in her lappe , and in her armes : she formeth and fashioneth vs to the image of Christe , Ephes. 4.13 . vntill we grow vppe to a perfect man , &c. So all things are done by the ministerie of the word . Wherefore the office of the freewoman is to gender children to God her husband without ceasing and without end : that is to say , such children as know that they are iustified by Faith and not by the lawe .

Esay . 54.1 . Verse . 27. For it is wrytten : Reioyce thou barren that bearest no children : breake forth and crie thou that trauailest not : for the desolate haue many moe children then she which hath an husband .

Paule aledgeth this place out of Esay the Prophet , which is altogether allegoricall . Esay . 54. It is wrytten ( sayeth he ) that the mother of many children , and she which hath an husband must be sicke and die and contrariwise , that the barren & she which hath no children , must haue aboundance of children . After the same maner Hanna singeth in her song , out of that which Esay the Prophet tooke his Prophesie , 1. Sam. 2. The bowe and the mightie men are broken , The song of Anna. 1. Sam. 2.4.5 . and the weake haue girded them selues with strength . They that were full are hired forth for bread , and the hungrie are no more hired , so that the barren hath borne seuen : and she that had many children is feeble . A maruellous matter ( sayth he ) : she that was frutefull shal be made barren , and she that was barren frutefull . Moreouer , such as before were strong , full , rich , glorious , righteous and blessed , shall become feeble , hungrie , poore , ignominious , sinners , subiecte to death and damnation : And contrariwise the feeble and hungrie , &c. shal be strong and satisfied , &c.

The Apostle sheweth by this allegorie of the Prophet Esay , the difference which is betwixt Agar and Sara , that is to say , The difference betwixt the sinagoge and the church . betwixt the sinagoge and the church , or betwixt the lawe and the Gospell . The lawe being the husband of the frutefull woman , that is to say , of the sinagoge , begetteth very many children . For men of all ages , not onely idiotes , but also the wisest and best ( that is to say , all mankinde except the children of the freewoman ) doe neither see nor know any other righteousnes then the righteousnes of the law : much lesse doe they know any which is more excellent : Wherefore they thinke them selues righteous if they folow the lawe and outwardly performe the workes thereof .

Now , although these be frutefull , haue many disciples , and shine in the righteousnes and glorious workes of the lawe : yet notwithstanding they be not free but bondseruauntes : For they are the children of Agar , which gendreth to bondage . Nowe , if they be seruauntes , they can not be pertakers of the inheritance , Iohn . 8 3● . but shall be cast out of the house : for seruauntes remaine not in the house for euer : Yea , they are already cast out of the kingdom of grace and libertie . For he that beleueth not , is iudged alreadie . Iohn . 3.18 . They remaine therefore vnder the malediction of the lawe , vnder sinne and death , vnder the power of the Deuill , and vnder the wrath and iudgement of God .

Now , if the Morall lawe it selfe or the ten commaundementes of God , can doe nothing else but gender seruauntes , that is to say , can not iustifie , but onely terrifie , accuse , condemne , and driue mens consciences to desperation : 1. Timot. 4.1 . how then ( I pray you ) shall the lawes of men , or the lawes of the Pope iustifie , which are the doctrines of Deuils ? They therefore that teach and sette forth either the traditions of men , or the lawe of God as necessary to obtaine righteousnes before God : doe nothing else but gender seruauntes . The teachers of the lawe gender bond-seruaunts . Notwithstanding such teachers are counted the best men : they obtaine the fauoure of the world , and are most frutefull mothers : for they haue an infinite number of disciples . For mans reason vnderstandeth not what Faith and true godlines is , Reason is taken with hypocrisie . and therefore it neglecteth and despiseth it , and is naturally addicted to superstition and hypocrisie , that is to say , to the righteousnes of workes . Nowe , because this righteousnes shineth and flourisheth euery where , therefore it is as a mighty Emperesse of the whole world . They therfore which teach the righteousnes of workes by the lawe , beget many children which outwardly seeme to be free , and haue a glorious shew of excellent vertues , but in conscience they are seruauntes and bondslaues of sinne : therfore they are to be cast out of the house and condemned .

Contrariwise Sara the freewoman , that is to say , the true church seemeth to be barren . The church seemeth to be barren . 1. Cor. 1.18 . For the Gospell which is the word of the crosse and affliction , which the Church preacheth , shineth not so brightly as the doctrine of the law and workes , and therfore she hath not so many disciples to cleaue vnto her . Moreouer , she beareth this title , that she forbiddeth good workes , The Gospell hath but few disciples . maketh men secure , idle , and negligent , raiseth vp heresies and seditions , and is the cause of all mischeefe : and therefore she seemeth to bring no successe or prosperitie , but all things seeme to be full of barennes , desolation and desperation . Therefore the wicked are certenly perswaded , that the church with her doctrine can not long endure . The Iewes assured themselues that the church which was planted by the Apostles , should shortly be ouerthrowne : the which by an odious name they called a Sect. For thus they speake to Paule in the .28 . Chapter of that Acts. Actes . 21.22 . How many yeares , dayes & times haue our Papistes appoynted when the gospel should be ouerthrovne , and they receaue their idolatrous Masse & other abhominations againe ? As concerning this Sect , we know that euery where it is spoken against . In like maner how often ( I pray you ) haue our aduersaries ben deceaued , which somewhiles appoynted one time , & somewhiles an other , when we should be certainly destroyed ? Christ and his Apostles were oppressed : but after their death the doctrine of the Gospell was further spred abrode then it was during their life . In like maner our aduersaries may oppresse vs at this day but the word of God shall abide for euer . How much so euer then the church seeme to be barren and forsaken , weake and despised , and outwardly to suffer persecution : and moreouer be compelled to heare this reproch , that her doctrine is heretical and seditious : notwithstanding she alone is frutefull before God : she gendreth by the ministerie of the word an infinite number of children , heires of righteousnes and euerlasting life : And although outwardly they suffer persecution , yet in spirite they are most free : who not onely are iudges ouer all doctrines & works , but also are most victorious conquerours against the gates of hell .

The church in heauines . The Prophet therefore confesseth , that the church is in heauines , for else he would not exhort her to reioyce . He graunteth that she is barren before the world : For else he would not call her barren and forsaken , hauing no children : but before God he sayth she is fruteful , and therfore he biddeth her reioyce . As though he would say : The church barren before the world . Thou art in deede forsaken and barren , and hast not the law for thy husband , and therefore thou hast no children . But reioyce : for although thou hast not the lawe for thy husband , but art forsaken as a virgine that is ready to marry ( for he will not call her widowe ) which should haue an husband if she were not forsaken of him , or if he were not slaine : thou ( I say ) which art solitarie & forsaken of thy husband the law , and not subiect to the mariage of the lawe , shalt be a mother of innumerable children . The people of grace . Wherefore the people or the Church of the new Testament is altogether without the lawe as touching the conscience , and therefore she semeth to be forsaken in the sight of the world . But although she seeme to be neuer so barren without the law and without workes , yet notwithstanding she is most frutefull before God , & bringeth forth an infinite nombre of children , not in bondage but in freedome . By what meanes ? Not by the lawe , but by the word and spirite of Iesus Christ which is geuen by the Gospell , through which she conceaueth , bringeth forth and nourisheth her children .

Paule therefore plainly sheweth by this allegory the difference betwixt the law and the Gospell : The difference betwixt the law and the gospell . First when he calleth Agar the olde Testament , and Sara the newe : Againe , when he calleth the one a bondmaind , the other a freewoman : Moreouer , when he sayeth that the maried & frutefull is become barren and cast out of the house with her children . Contrariwise the barren and forsaken is become frutefull , & bringeth forth an infinite nomber of children , & those also inheritours . By these differences are resembled the two sortes of people , of Faith & of the law I meane . The people of Faith haue not the lawe for their husband , they serue not in bondage , they are not borne of that mother Ierusalem which now is : but they haue the promise , they are free , and are borne of free Sara .

He separateth therefore the spirituall people of the new Testament from the other people of the lawe , when he sayeth that the spirituall people are not the children of Agar the bondmaid , but of Sara the freewoman , which knoweth nothing of the law . And by this meanes he placeth the people of faith farre aboue and without the law . Now , if they be aboue and without the law , then are they iustified by the spirituall birth onely , which is nothing else but Faith : and not by the lawe or by the workes thereof . Now , as the people of grace , neither haue , nor can haue the lawe : so the people of the lawe neither haue nor can haue grace : The people of grace without the lawe , and the people of the law without grace . for it is impossible that the lawe and grace should stand together . Therfore we must be iustified by faith , & lose the righteousnes of the law : or else be iustified by the law , and lose the righteousnes of Faith. But this is a fowle and a lamentable losse , to lose grace and to returne to the lawe . Contrariwise it is an happie and blessed losse , to lose the lawe , and lay hold of grace .

We therefore ( folowing the example and diligence of Paule ) doe endeuour as much as is possible , to set forth plainly the difference betwixt the lawe and the Gospell : which is very easie as touching the wordes . For who seeth not that Agar is not Sara , and that Sara is not Agar ? Also , that Ismael is not Isaac , and that he hath not that which Isaac hath ? A man may easily discerne these things : but in great terrours and in the agonie of death , when the conscience wrastleth with the iudgement of God , it is the hardest thing of all others to say with a sure and a stedfast hope : I am not the sonne of Agar , but of Sara : that is to say , the law belongeth nothing vnto me : For Sara is my mother , who bringeth forth free children and heirs , and not seruaunts .

Paule then by this testimonie of Esay hath proued that Sara , that is to say , the church is the true mother which bringeth forth free children & heires : Contrariwise that Agar , that is to say , the sinagoge gendreth many children in deede : but they are seruauntes and must be cast out . Moreouer , because this place speaketh also of the abolishing of the lawe and of Christian libertie , it ought to be diligently considered . For as it is the most principall and speciall article of Christian doctrine , to know that we are iustified and saued by Christe , so is it also very necessary to knowe and vnderstand well the doctrine concerning the abolishment of the lawe . For it helpeth very much to confirme our doctrine as touching Faith , and to attaine sound and certaine consolation of conscience , when we are assured that the lawe is abolished , and specially in great terrours and serious conflicts .

I haue often sayd before , and now I say againe ( for it can not be too often repeted ) , that a Christian laying holde of the benefit of Christe through Faith , The lawe is abolished to all christians . hath no lawe , but all the lawe is to him abolished with all his terrours and tormentes . This place of Esay teacheth the same thing , and therefore it is very notable and full of comfort , stirring vp the barren and forsaken to reioyce , which was counted worthy to be mocked or pitied according to the lawe . For such as were barren were accursed according to the lawe : but the holy Ghost turneth this sentence , and pronounceth the barren worthy of praise and Blessing : and contrariwise the frutefull , and such as bring forth children , accursed , when he sayth : Reioyce thou barren , which bearest not : Esay . 54.1 . The church is barren and forsaken before the world . Breake forth into ioy and reioyce thou that trauailest not : For the desolate hath many moe children then the maried wife . Howsoeuer then Sara , that is to say , the Church seeme to be forsaken and barren before the world , not hauing the righteousnes and works of the law : yet notwithstanding she is a most frutefull mother , hauing an infinite number of children before God , as the Prophet witnesseth . Contrariwise , although Agar seeme neuer so frutefull , The childre● of the bondwoman with their mother , are cast out of the house . and to bring forth neuer so many children , yet notwithstanding she hath no issue remaining : for the children of the bondwoman are cast out of the house together with theyr mother and receaue not the inheritaunce with the children of the free-woman , as Paule sayth afterwardes .

Because therefore we are the children of the freewoman , the lawe our olde husband is abolished , Romaines . Rom. ● . 4.5.6 . 7 : who as long as he had dominion ouer vs , it was impossible for vs to bring forth children free in spirite , or knowing grace : but we remained with the other in bondage . True it is , that as long as the lawe raigneth , men are not idle , but they labour sore , Math. 10.12 . The people of the law laborious and painfull . they beare the burden and the heate of the day , they bring forth and gender many children : but as well the fathers as the children are bastardes , and doe not belong to the freemother : Therefore they are at length cast out of the house and inheritaunce with Ismael they die & are damned . It is impossible therfore that men should attaine to the inheritance , that is to say , that they should be iustified and saued by the lawe , although they trauell neuer so much , & be neuer so frutefull therein . Accursed therefore be that doctrine , life and religion , which endeuoreth to gette righteousnes before God by the lawe or the workes thereof . But let vs prosecute our purpose as touching the abolishment of the law .

The Scholedoctors speaking of that abolishment of the law , say that the Iudiciall & the ceremonial lawes are pernicious since the comming of Christ and therfore are abolished : but not the morall law . These blind Doctors knew not what they said . But if thou wilt speake of the abolishment of the law , talke of it as it is in his owne proper vse & office , The whole law is abolished . & as it is spiritually taken , & comprehend withall the whole lawe , making no distinction at all betwixt the Iudiciall , Ceremoniall and Morall law . For when Paule sayth , that we are deliuered from the curse of the law by Christ , he speaketh of the whole lawe , and principally of the Moral law , which only accuseth , curseth & condemneth the conscience : which the other two doe not . Wherefore we say that the Morall lawe , or the lawe of the ten commaundements hath no power to accuse and terrifie the conscience , in which Iesus Christe raigneth by his grace : for he hath abolished the power therof .

A godly man feeleth the terrours of the lawe , but by faith in Christ he is comforted . Rom. 3.1 . Iohn . 3.36 . Not that the conscience doth not at all feele the terrours of the law ( For in deede it feeleth them ) : but that they can not condemne it nor bring it to desperation . For there is no condemnation to them that are in Christ Iesus . Rom. 8. Also : If the sonne shall make you free , ye shall be free in deede . Iohn . 8. Howsoeuer then a Christian man be terrified through the lawe , shewing vnto him his sinne , notwithstanding he therefore despaireth not : For he beleueth in Iesus Christ and being baptised in him and clensed by his bloud , he hath remission of all his sinnes . Now , when our sinne is pardoned through Christe , who is the Lord of the lawe ( and yet so pardoned that he gaue himselfe for it ) the law being a seruaunt hath no more power to accuse and condemne vs for sinne , The lawe hath no power ouer a hose that beleue . seeing it is forgeuen vs and we are now made free forasmuch as the sonne hath deliuered vs from bondage : Wherfore the law is wholy abolished to them that beleue in Christe .

But thou wilt say : I doe nothing . True it is that thou canst doe nothing whereby thou maist be deliuered from the tyrannie of the lawe . But heare this ioyfull tidings which the holy Ghost bringeth vnto thee out of the wordes of the Prophet : Reioyce thou that arte barren . 1. Cor. 1.30 . Galath. 3.13 . &c As if he would say : Why art thou so heauie , since there is no cause why thou shouldest so mourne ? But I am barren and forsaken . &c. Well : although thou be neuer so barren and forsaken . &c , not hauing the righteousnes of the law , notwithstanding Christ is thy righteousnes : he was made a curse for thee to deliuer thee from the curse of the lawe . If thou beleue in him the law is dead vnto thee . And so much as Christe is greater then the lawe , so much hast thou a more excellent righteousnes then the righteousnes of the lawe . Moreouer , thou art frutefull and not barren : for thou hast many moe children then she which hath an husband .

The outward abolishment of the lawe . There is also an other abolishment of the law which is outward : to witte , that the politike lawes of Moises doe nothing belong vnto vs at all . Wherfore we ought not to call them backe againe , nor superstitiously binde our selues vnto them : as some went about to doe in times past , The gospell doth not release vs from all lawes . being ignorant of this libertie . Now although the Gospell make vs not subiect to the Iudiciall lawes of Moises , yet notwithstanding it doth not exempt vs from the obedience of all ciuill lawes , but maketh vs subiect in this corporall life to the lawes of that gouernment wherin we liue , that is to say : it commaundeth euery one to obey his Magistrate and lawes , not onely because of wrath , but also for * * He speaketh of such gouernment as God hath appoynted , which no priuate man may contemne with out the br●ch of conscience . 1 Pet. 2.13.14 . Rom. 13 5. conscience sake . 1. Pe. 2. Rom. 13. And the Emperour , or any other Prince should not offend if he vsed some of the Iudiciall lawes of Moises : yea he might vse them freely and without offence . Therefore the Popish Schoolemen are deceaued , which dreame that the Iudiciall lawes of Moses are pernicious and deadly since the comming of Christe .

Likewise we are not bound to the Ceremonies of Moses , much lesse to the ceremonies of the Pope . But because this bodely life can not be altogether without ceremonies and rites ( for there must needes be some introduction ) therefore the Gospell suffereth ordinaunces to be made in the church as touching dayes , times , places . The ceremonies of Moses law doe not bind vs , much lesse the ceremonies of the Pope . &c. that the people may know vpon what day , in what houre , and in what place to assemble together to heare the word of God . It permitteth also that lessons and readings should be appoynted , as in the Schooles , especially for the instruction of children and such as are ignorant . These things it permitteth , to the ende that all may be done comely and orderly in the church . 1. Cor. 14. not that they which kepe such ordinances , doe thereby merite remission of sinnes . 1. Cor. 14.40 . Two things to be taken hede of in the keping or commaunding of ceremonies : the offence of the weake , & the pernicious opinion of merite . Moreouer they may be chaunged or omitted without sinne , so that it be done without offence of the weake .

Nowe Paule speaketh here especially of the abolishment of the morall lawe : which is diligently to be considered . For he speaketh against the righteousnes of the lawe , that he might establish the righteousnes of Faith , concluding thus : If onely grace or Faith in Christe iustifie , then is the whole law abolished , without any exception . And this he confirmeth by the testimonie of Esay , wherby he exhorteth the barren and forsaken to reioyce : for it seemeth that she hath no childe , nor hope euer to haue any , that is to say , she hath no disciples , no fauour nor countenance of the world , because she preacheth the word of the crosse of Christ crucified , against all the wisedom of the flesh . But thou that art barren ( sayeth the Prophet ) let not this any whit trouble thee : yea rather lift vp thy voyce and reioyce , for she that is forsaken hath moe children then she that hath an husband : that is to say she that is maried & hath a great number of children shall be made weake , and she that is forsaken shall haue many children .

He calleth the church barren because her children are not begotten by the lawe , by workes , by any industrie or endeuour of man : The church is barren . but by the word of Faith in the spirite of God . Here is nothing else but birth : no working at all . Contrariwise , they that are frutefull , labour and exercise themselues with great trauell in bearing and bringing forth . Here is altogether working , and * * No spirituall birth , which is wrought by the word and spirite of God . no birth . But because they indeuour to gette the right of children and heires by the righteousnes of the lawe or by their owne righteousnes , they are seruauntes and neuer receaue the inheritance , no though they tire them selues to death with continuall trauell . For they goe about to obtaine that b● their owne workes against the will of God , which God of his meer grace will geue to all beleuers for Christes sake . The faithfull worke well also : but they are not thereby made sonnes and heires ( for this their * * That is , their regeneration in Christe by Faith and the holy Ghost . birth bringeth vnto them ) : but this they doe to the end that they being now made children and heirs , might glorify God by their good works , and helpe their neighbors .

Verse . 28. Therefore brethern , we are after the maner of Isaac , children of the promise .

That is to say , we are not children of the flesh , as Ismael , or as all the fleshly Israell , which gloried that they were the seede of Abraham and the people of God . But Christ answered them , Iohn . 8 : If ye were the sonnes of Abraham , Ioh. 8.37.40.42 . ye would not seeke to kill me which speake the truth vnto you . Also : If God were your Father , then would ye loue me and receaue my word . As if he would say : Brethern borne and brought vp together in one house , Of children , some be as Ismael , & some as Isaac . know one an others voyce : But ye be of your father the Deuill . &c. We are not such children ( sayeth he ) as they are : which remaine seruauntes , and at length shall be cast out of the house . But we are children of the promise as Isaac was : that is to say , of grace and of Faith , borne onely of the promise . The children of the promise . Concerning this I haue spoken sufficiently before in the third chapter entreating vpon this place : In thy seede shall all the nations of the earth be blessed . Therefore we are pronounced righteous : not by the lawe , by workes , or our owne righteovsnes , but by the mere mercy and grace of God . Paule repeteth very often , and diligently setteth forth the promise which is receaued by Faith alone : for he knew that it was very necessary so to doe .

Hitherto as touching the allegorie out of Genesis : to the which Paule annexeth the place of Esay as an interpretation . Now he applifieth the hystorie of Ismael and Isaac , for our example and consolation .

Verse . 19. But as then he that was borne after the flesh , persecuted him that was borne after the spirite , euen so is it now .

This place containeth a singuler consolation . Whosoeuer are borne and liue in Christe , and reioyce in this birth and inheritance of God , haue Ismael for their enemie and their persecutour . This we learne at this day by experience : For we see that all the world is full of tumultes , persecutions , sectes and offences . Wherefore , if we did not arme our selues with this consolation of Paule and such like , and well vnderstand this article of Iustification , we should neuer be able to withstand the violence & subtill sleightes of Satan . For who should not be troubled with these cruell persecutions of our aduersaries , and with these sectes and infinite offences , which a sort of busie and fantasticall spirits stirre vp at this day ? Verely it is no smal greefe vnto vs , when we are constrained to heare that all things were in peace & tranquilitie before the Gospel came abrode : The iudgement of the world concerning the gospell . but since the preaching & publishing therof , al things are vnquiet & the whole world is in an vprore , so that euery one armeth himselfe against an other . When a man that is not endued with the spirit of God heareth this , by and by he is offended , and iudgeth that the disobedience of subiectes against their magistrates , that seditions , warres , plages & famine , that the ouerthrowing of common weales , kingdoms and countreis , that sectes , offences and such other infinite euils doe procede altogether of the doctrine of the Gospell .

Against this great offence we must comfort & arme our selues with this sweete consolation , What the faithfull must be content to be called in this world . Iohn . 16.2 . that the faithfull must beare this name and this title in the world , that they are seditious and schismatikes , and the authors of innumerable euils . And hereof it commeth that our aduersaries thinke they haue a iust cause , yea that they doe God high seruice when they hate , persecute , and kill vs . It can not be then but that Ismael must persecute Isaac : But Isaac againe persecuteth not Ismael . Who so wil not suffer the persecution of Ismael , let him not professe himselfe to be a Christian .

But let our aduersaries ( which so vehemently amplifie & exaggerate these euils at this day ) tel vs what good things ensued the preaching of the Gospel of Christ and his Apostles . What folowed the preaching of the Gospell . Did not the destruction of the kingdom of the Iewes follow ? was not the Romaine Empire ouerthrowne ? was not the whole world in an vprore . And yet the Gospell was not the cause hereof , which Christe and his Apostles preached for the profite and saluation of men , and not for their destruction . But these things folowed through the fault of the people , Psal. 2.2.3 . the nations , the Kings & Princes , who being possessed of the Deuill , would not hearken to the word of grace , life , and eternall saluation : but detested and condemned it as a doctrine most pernicious and hurtfull to religion & common weales . And that this should so come to passe , the holy Ghost foretold by Dauid when he sayeth , Psal. 2. Why doe the heathen rage , and the people murmure in vaine . &c.

Psal. 2.2.3 . Such tumultes and hurly burlies we heare and see at this day The aduersaries lay the fault in our doctrine . But the doctrine of grace and peace stirreth not vp these troubles : but the people , nations , kings , and Princes of the earth ( as the Psalme sayeth ) rage , murmure , conspire and take counsell , not against vs ( as they thinke ) nor against our doctrine , which they blaspheme as false and seditious : but against the Lord and his annoynted . Therfore all their counsels and practises are and shall be disappoynted and brought to naught : He that dwelleth in the heauen shall laugh : Psal. 2.4 . the Lord shall haue them in derision . Let them cry out therfore as long as they list , that we raise vp these tumults and seditions : notwithstanding this Psalme comforteth vs , and saith , that they themselues are the authors of these troubles . They can not beleue this , & much lesse can they beleue that it is they which murmure , rise vp , The blindnes of the aduersaries . Iohn . 16.2 . & take counsell against the Lord & his anoynted : nay rather they thinke that they maintaine the Lords cause , that they defend his glory , & do him acceptable seruice in persecuting vs : but the Psalme lieth not , and that shall the ende declare . Here we doe nothing , but onely suffer , as our conscience beareth vs witnesse in the holy Ghost . Rom. 9.1 . Moreouer , the doctrine for the which they raise vp such tumultes and offences , is not ours , but it is the doctrine of Christe . This doctrine we can not deny , nor forsake the defence thereof , seeing Christ sayth : Whosoeuer shall be ashamed of me and of my wordes in this adulterous and sinnefull nation , Luke . 9.26 . of him shal the sonne of man be ashamed when he shall come in his glory , and in the glory of the father and of the holy angels .

He therfore that will preach Christ truely , and confesse him to be our righteousnes , must be content to heare that he is a pernicious fellow , and that he troubleth all things . Paule a pestiferous felow . Actes . 17.6.7 . They which haue troubled the world ( sayd the Iewes of Paul and Silas , Acts. 17. ) are also come vnto vs , and haue done contrary to the decrees of Caesar . And in the. 24. of the Actes . We haue found this pestilent fellow stirring vp sedition among all the Iewes thorow out the whole world , Actes . 24.3 . and the authour of the Sect of the Nazarites . &c. In like maner also the Gentiles complaine in the. 16. of the Actes : These men trouble our Citie . Actes . 16.20 . So at this day they accuse Luther to be a troubler of the Papacie and of the Romaine Empire . If I would kepe silence , then all things should be in peace which the strong man possesseth , Luke . 11 . 21.2● . and the Pope would not persecute me any more . But by this meanes the Gospell of Iesus Christe should be blemished & defaced . If I speake , the Pope is troubled and cruelly rageth . Either we must lose the Pope an earthly and mortall man , or else the immortall God , Christ Iesus , life and eternall saluation . Let the Pope perish then , & let God be exalted , let Christ raigne and triumph for euer .

Christe himselfe when he foresaw in spirite the great troubles which should folow his preaching , conforted himselfe after this maner : I came ( sayth he ) to send fire vpon the earth , Luke . 12.49 . How Christ comforteth him selfe against the euils that shuld folow his preaching . and what wil I but that it be kindled ? In like maner we see at this day that great troubles folowe the preaching of the Gospell through the persecution & blasphemie of our aduersaries and the ingratitude of the world . This matter so greueth vs that oftentimes after the flesh and after the iudgement of reason , we thinke it had bene better that the doctrine of the Gospell had not bene published , then that after the preaching therof the publike peace should be so troubled ? But according to the spirite we say boldly with Christe : I came to send fire vpon the earth , and what will I but that it should now be kindled ? Now , after that this fire is kindled , ther folow forthwith great commotions . For it is not a King or an Emperour that is thus prouoked : but the God of this world , 2. Cor. 4.4 . which is a most mighty spirite , and the Lord of the whole world . This weake worde preaching Christ crucified , setteth vpon this mightie and terrible aduersarie . * * He meaneth the Deuill . Behemoth feeling the diuine power of this word , stirreth vp all his members , shaketh his taile , and maketh the depth of the sea to boile like a potte . Iob. 41. Hereof come all these tumultes , Iob. 41.14.22 . all these furious and cruell rages of the world .

Wherefore let it not trouble vs that our aduersaries are offended and cry out that there cometh no good by the preaching of the Gospel . They are infidels , they are blinde and obstinate , and therfore it is impossible that they should see any frute of the Gospell . The faithfull see infinite profites by the Gospell . But contrariwise we which beleue , doe see the inestimable profites and frutes therof : although outwardly for a time we be oppressed with infinite euils , despised , spoiled , accused , condemned as the outcasts and filthy dunge of the whole world , and put to death : and inwardly afflicted with the feeling of our sinne , and vexed with Deuils . For we liue in Christe , in whom and by whom we are made Kings and Lordes ouer sinne , death , the flesh , the world , hel , and all euils : In whom and by whom also we tread vnder our feete that Dragon and Basiliske which is the King of sinne & death . Psal. 91.13 . How is this done ? In Faith. For the blessednes which we hope for , is not yet reuealed , which in the meane time we wait for in patience , and yet notwithstanding doe now assuredly possesse the same by faith .

The article of iustification comforteth vs against al sclanders and tentations . We ought therfore diligently to learne the article of iustification : for that onely is able to support vs against these infinite sclaunders & offences , & to confort vs in all our tentations and persecutions . For we see that it can not otherwise be , but that the world wil be offended with the pure doctrine of the Gospel , & continually cry out that no good cometh of it : For the natural man vnderstandeth not those things which are of the spirit of God : 1. Cor. 2.12 . for they are folishnes to him . 1. Cor. 2. He onely beholdeth the outward euils , The world can not but be offended at the preaching of the Gospel . troubles , rebellions , murthers , sects , and such other like things . With these sights he is offended and blinded , and finally falleth into the contempt & blaspheming of God and his word .

On that contrary part we ought to stay & confort our selues in this , that our aduersaries do not accuse & condemne vs for any manifest wickednes which we haue committed , as adulterie , murther , theft & such like , but for our doctrine . Why our aduersaries doe condemne vs . And what doe we teach ? That Christ the sonne of God by the death of the crosse hath redemed vs from our sinnes & from euerlasting death . Therfore they do not impugne our life , but our doctrine : yea the doctrine of Christ , & not ours . Therfore if ther be any offence , it is Christes offence & not ours , & so the fault wherfore they persecute vs , Christ hath committed and not we . Now , whether they wil condemne Christ , & plucke him out of heauen as an heretike & seditious person for this fault that he is our onely iustifier and Sauiour , let them looke to that . As for vs , we commending this his owne cause vnto himself , are quiet beholders whether of them shal haue the victory , Christ or they . In dede after the flesh it greueth vs that these Ismaelites hate & persecute vs so furiously : Greefe after the flesh , and glory after the spirite . Rom. 5.3 . notwithstanding according to the spirite we glory in these afflictions : both because we know that we suffer them not for our sinnes , but for Christes cause , whose benefite and whose glory we set forth : and also because Paule geueth vs warning aforehand , that Ismael must mocke Isaac and persecute him .

The Iewes expound this place , which Paule alleageth out of the 21. of Genesis , Gene. 21.9 . The exposition of the Iewes . of Ismael mocking & persecuting Isaac after this maner : that Ismael constrained Isaac to commit Idolatrie . If he did so , yet I beleue not that it was any such grosse idolatry as the Iewes dreame of : to witte , that Ismael made images of clay after the maner of the Gentiles , which he compelled Isaac to worship : For this Abraham would in no wise haue suffred . What maner of man Ismael was . But I thinke that Ismael was in outward shew a holy man , as Caine was , who also persecuted his brother , and at length killed him : not for any corporall thing , but because he saw that God estemed him aboue the other . In like maner Ismael was outwardly a louer of religion : he sacrificed & exercised himselfe in well doing . Therefore he mocked his brother Isaac , & would be estemed a better man then he , for two causes : Ismael would be preferred before Isaac for two causes . First for his religion and seruice of God : Secondly for his ciuill gouernment & inheritance . And these two things he seemed iustly to chalenge to himselfe . For he thought that the kingdom and Priesthode pertained to him by the right of Gods law as the first borne : and therfore he persecuted Isaac spiritually because of religion , and corporally because of his inheritance .

This persecution alwayes remaineth in the Church , Ismael alwayes persecuteth Isaac . especially when the doctrine of the Gospell flourisheth : to witte , that the children of the flesh mocke the children of the promise and persecute them . The Papists persecute vs at this day , and for none other cause , but for that we teach that righteousnes cometh by the promise . For it vexeth the Papistes , that we will not worship their Idols , that is to say , The spirituall persecution . that we set not forth their righteousnes , their workes and worshippings deuised and ordained by men , as auaileable to obtaine grace and forgeuenes of sinnes . And for this cause they goe about to cast vs out of the house , that is to say , they vaunt that they are the Church , the children and people of God , and that the inheritance belongeth vnto them . &c. Contrariwise they excommunicate and banish vs as heretikes and seditious persons , and if they can , they kill vs also : and in so doing they thinke they doe God good seruice . So , as much as in them lieth , they cast vs out of this life , and of the life to come . The Anabaptistes and such other do hate vs deadly because we impugne & detest their errors & heresies which they spread abrode & daily renue in the church : and for this cause they iudge vs to be far worse then the Papists , & therfore they haue conceiued a more cruel hatred against vs , then against the Papists .

As soone therfore as the word of God is brought to light , The Deuil persecuteth the church by violence & subteltie . the Deuil is angry , & vseth all his force & subtil sleightes to persecute it , & vtterly to abolish it : Therfore he can no otherwise do , but raise vp infinite sects , horrible offences , cruel persecutions & abhominable murthers . For he is the father of lying and a murtherer . He spreadeth his lies thorowout the world by false teachers , & he killeth men by tyrannes . By these meanes he possesseth both the spirituall and the corporall kingdom : Ephes. 6.16 . the spirituall by the lying of false teachers ( stirring vppe also without ceasing euery one of vs perticularly by his fierie dartes to heresies and wicked opinions ) : the corporall kingdom by the sword of tyrannes . The spirituall and corporall persecution of the godly . Thus this father of lying and of murther , stirreth vp persecution on euery side , both spirituall and corporall against the children of the freewoman . The spirituall persecution which we are at this day constrained to suffer of heretikes , is to vs most greeuous & intolerable because of the infinite offences and sclaunders wherewith the Deuill goeth about to deface our doctrine . For we are enforced to heare that the heresies and errours of the Anabaptistes and other heretikes , and all other enormities , doe proceede from our doctrine . The corporall persecution , by which tyrannes lie in wait for our goodes and liues , is more tolerable : For they persecute vs not for our sinnes , but for the testimonie of the word of God . Let vs learne therefore euen by the title which Christ geueth to the Deuill : to witte , that he is the father of lying and murther , Iohn . 1.44 . Iohn . 8. that when the Gospel flourisheth and Christ raigneth , then sectes of perdition must needes spring vppe , and murtherers , persecuting the Gospell , must rage euery where . And Paule sayeth : 1. Cor. 11.19 . That there must be heresies . He that is ignorant of this , is soone offended , and falling away from the true God and true Faith , he retourneth to his olde God and olde false faith .

Paule therefore in this place armeth the godly beforehand , that they be not offended with those persecutions , sectes and offences , saying : But as then he that was borne after the flesh , &c. As if he would say : False brethren at the first are frendes , but afterwardes they become most deadly enemies . If we be the children of the promise and borne after the spirite , we must surely loke to be persecuted of our brother which is borne after the flesh : that is to say , not only our enemies which are manifestly wicked , shall persecute vs , but also such as at the first were our deare frendes , with whom we were familiarly conuersant in one house , which receaued from vs the true doctrine of the Gospell , shall become our deadly enemies , The brethern borne after the flesh , must persecute the brethern that are borne after the spirit . Psal. 41.9 . and persecute vs extremely . For they are brethren after the flesh , and must persecute their brethern which are borne after the spirite . So Christ in the .41 . Psalme complaineth of Iudas : The man of my peace whom I trusted , which did eate of my bread , hath lifted vp the hele against me . But this is our consolation , that we haue not geuen any occasion to our Ismaelites to persecute vs . The Papistes persecute vs because we teach the pure and sincere doctrine of the Gospel : which if we would forsake , they would persecute vs no more . The true doctrine of the gospel is the cause of persecution . Moreouer , if we would approue the pernicious heresies of the Sectaries , they would praise vs . But because we detest and abhorre the impietie both of the one and the other , therefore doe they so spitefully hate and so cruelly persecute vs .

But not onely Paule ( as I haue sayd ) armeth vs against such persecutions and offences , Christe comforteth his against the hatred and persecutions of the world . Iohn . 15.19 . but Christ himselfe also most sweetely comforteth vs in the .15 . of Iohn , saying : if ye were of the world , the world would loue you : but because ye are not of the world , but I haue chosen you out of the world , therfore the world hateth you . As if he would say : I am the cause of all these persecutions which ye endure : and if ye be killed it is I for whose sake ye are killed . For if ye did not preach my word and confesse me , the world would not persecute you . But it goeth well with you : Math. 10.24 . Iohn . 15.20 . For the seruaunt is not greater then his master . If they haue persecuted me , they will also persecute you for my names sake .

By these wordes Christe layeth all the fault vpon himselfe , The name of Christe is the cause whie the world rageth against the godly . Iohn . 16.33 . and deliuereth vs from all feare . As if he would say : Ye are not the cause why the world hateth & persecuteth you , but my name which ye preach and confesse , is the cause thereof . But be of good comfort : I haue ouercome the world . This comfort vpholdeth vs , so that we dout nothing but that Christe is strong enough , not onely to beare , but also to vanquish all the crueltie of tyrannes , and the subtill sleightes of heretikes . And this he hath declared in shewing forth his power against the Iewes and Romaines , whose tyrannie and persecutions he suffered for a time : Christ remaineth king and conquerour , though the gates of hell fight against him . He also suffered the subtelties and craftie practises of heretikes , but in time and place he ouerthrew them all , and remained King and conquerour . Let the Papistes then rage as much as they will : let the Sectaries sclaunder and corrupt the Gospell of Christe as much as they can : notwithstanding Christe shall raigne eternally , and his word shall stand for euer , when all his enemies shal be brought to nought . Moreouer , this is a singular consolation , that the persecution of Ismael against Isaac shall not alwayes continue , but shall endure for a litle while , and when that is ended , the sentence shall be pronounced , as foloweth .

Verse . 30. But what sayeth the Scripture ? Gen. 21 . 2● . Cast out the seruaunt and her sonne : For the sonne of the seruaunt shall not be heire with the sonne of the freewoman .

This word of Sara was very greeuous to Abraham : and , no doubt , when he heard this sentence , his fatherly bowels were moued with compassion towards his sonne Ismael : for he was borne of his flesh . And this the Scripture plainly witnesseth , Genes. 21. when it sayeth : And this thing was very greeuous in Abrahams sight , Gen. 21.11 . because of his sonne . God confirmed the sentence of Sara . Gen. 21.12 . But God confirmed the sentence which Sara pronounced , saying to Abraham : Let it not be greeuous in thy sight for the childe and for thy bondwoman : In all that Sara shall say vnto thee heare her voice : For in Isaac shall thy Seede be called .

The sentence pronounced against the Ismalites , is effectuall . &c. The Ismaelites heare in this place the sentence pronounced against them , which ouerthroweth the Iewes , Grecians , Romanes , and all such other as persecute the Church of Christe . The selfe same sentence also shall ouerthrowe the Papistes , and as many as trust in their owne workes , which at this day boast them selues to be the people of God and the Church : The vaine hope of hypocrites in condemning others . which also trust that they shall surely receaue the inheritance , and iudge vs which rest vppon the promise of God , not onely to be barren and forsaken , but also heretikes cast out of the Church , and that it is impossible that we should be sonnes and heyres . But God ouerthroweth theyr iudgement and pronounceth this sentence against them , that because they are the children of the bondwoman , and persecute the children of the freewoman : The children of the bondwoman haue no inheritance with the children of the freewoman . Iohn . 10.35 . The vineyard shal be let out to other husbandmen . therefore they shall be cast out of the house , and shall haue no inheritaunce with the children of promise : to whom onely the inheritaunce belongeth because they are the children of the freewoman . This sentence is ratified , and can neuer be reuoked : wherefore it shall assuredly come to passe that our Ismaelites shall not onely lose the Ecclesiasticall and politike gouernment which now they haue , but also euerlasting life . For the Scripture hath foretold that the children of the bondwoman shall be cast out of the house , that is to say , out of the kingdom of grace : for they can not be heires together with the children of the freewoman .

Now , here is to be noted that the holy Ghost calleth the people of the lawe and workes , as it were in contempt , the childe of the bondwoman . As if he sayd : Why doe ye vaunt of the righteousnes of the lawe and workes , and why doe ye glory that ye are the people and children of God for the same ? If ye know not of whom ye are borne , I will tell you . Ye are borne bondseruauntes of a bond-woman . And what seruauntes ? The bondseruauntes of the lawe , They that are borne of the bondwoman are borne seruaunts of the lawe . and consequently of sinne of death , and of euerlasting damnation . Now , a seruaunt is no inheritour , but is cast out of the house . Wherfore the Pope with all his kingdom , and all other Iusticiaries ( what outward appearance of holines so euer they haue ) which hope to obtaine grace and saluation by the lawe , The Pope and all that seeke righteousnes by workes , are children of the bondwoman . Philip. 3.19 . are seruauntes of that bond-woman , and haue no inheritaunce with the children of the freewoman . I speake now , not of the Popes , Cardinals , Bishops & Monks that were manifestly wicked , who haue made their bellies theyr God , and haue committed such horrible sinnes as I will not willingly name : but of the best of them , such I meane as liued holily , and went about through great labour and trauaile by keeping of theyr Monkish order , to pacifie the wrath of God , and to merite remission of their sinnes and euerlasting life . These heare their sentence here pronounced , that the sonnes of the bondwoman must be cast out of the house with their mother the bondwoman .

Such sentences diligently considered , make vs certaine of our doctrine , and confirme vs in the righteousnes of Faith , The world embraceth the righteousnes of works , and condemneth the righteousnes of Faith. against the doctrine and righteousnes of workes , which the world embraceth and magnifieth , condemning and despising the other . And this troubleth and offendeth weake consciences : which albeit they plainly see the impietie , the execrable wickednes , and horrible abhominations of the Papistes , yet notwithstanding , they are not easily perswaded , that all the multitude which beareth the name and title of the church doe erre , and that there are but fewe of them which haue a sounde and a right opinion of the doctrine of Faith. A comparison of the old Papacie , and of the Papacie at this day . And if the Papacie had the same holines and austeritie of life which it had in the time of the auncient fathers , Hierome , Ambrose , Augustine and others , when the Cleargie had not yet so euill a name for their Simonie , excesse , abundance of riches , dissolute liuing , voluptuousnes , whoredome , sodomitrie and such other infinite abhominations , but liued after the rules and decrees of the fathers religiously and holily in outward shew , and vnmaried , what could we doe now against the Papacie ?

The single life which the Cleargye kept very straitly in the time of the fathers , was a goodly thing , The Iusticiaries make such a shew of holines , as if they were angels and no men . Coloss. 2. ●● . and made of men very Angelles in in the sight of the world : and therefore Paule in the second Chapiter to the Colossians calleth it the religion of Angelles . And the Papistes sing thus of their virgines : He ledde an angelicall life whilest he liued in the flesh , The contemplatiue life of Monkes and such other , which sequestred themselues from the world and all worldly affaires . and yet liued contrary to the flesh . Moreouer , the life which they call the contemplatiue life ( whervnto the clergie men were then very much geuen , vtterly neglecting all ciuile and houshold gouernment ) had a goodly shew of holines . Wherfore , if that outward shew and appearance of the olde Papacie remained at this day , we should peraduenture doe but litle against it by our doctrine of Faith , seeing we doe now so litle preuaile when ( that olde shew of outward holines and seuere discipline being vtterly abolished ) there is nothing to be seene but a very sinke and puddle of all vices and abhominations .

But admitte the case that the olde discipline and religion of the Papacie were yet remaining : notwithstanding we ought by the example of Paule ( who vehemently pursued the false apostles , which outwardly appeared to be very godly and holy men ) to fight against the Meritmongers of the Papisticall kingdom , and to say : Although ye liue a single life tiering and consuming your bodies with continuall trauaile , and walking in the humilitie and religion of Angels , yet are ye seruauntes of the lawe , of sinne and of the Deuill , and must be cast out of the house : for ye seeke righteousnes and saluation by your workes , and not by Christe .

Wherefore we ought not so much to consider the wicked life of the Papists , as their abhominable doctrine and hypocrisie , against the which we specially fight . Let vs suppose then that the religion and discipline of the olde Papacie doth yet still flourish ,

The deuotion and discipline of the old Poperie .

No holines of life can be set against Gods iudgement .

and that it is now obserued with as much seueritie and straitnes as euer it was : yet must we say notwithstanding : If ye haue nothing but this holines and chastitie of life to sette against the wrath and iudgement of God , ye are in very deede the sonnes of the bondwoman , which must be cast out of the kingdom of heauen and be damned .

The Papistes at this day do not defend their wicked life , but their doctrine . And now , they themselues doe not defend their wicked life : nay rather they which are the best and the soundest of them all doe detest it : but they fight for the maintenaunce and defence of the doctrine of Deuils , for hypocrisie , and for the righteousnes of workes . Here they alledge the authoritie of Councels and the examples of holy fathers , whom they affirme to haue bene the authors of their holy orders and statutes . Therefore we fight not against the manifest wickednes & abhominations of the Papacie , but against the greatest holines & holiest Saincts therof , which thinke they lead an angelicall life , whilest they dreame that they kepe not only the commaundements of God , but also the counsels of Christ , and doe workes of superogation , The Papists diuide the Gospell into precepts and counsels . The precepts they are bound to kepe ( say they ) but not the counsels , and therfore if they kepe them , it is a worke of superogation , that is , more then nedeth . & such as they are not bound to doe . This we say is to labour in vaine , except they take hold of that onely and alone , which Christ saith is onely necessary , and choose the good part with Marie , which shall not be taken from them .

This did Bernard , a man so godly , so holy and so chast , that he is to be commended & preferred aboue them all . He being once greuously sicke , and hauing no hope of life , put not his trust in his single life wherin he had liued most chastly , nor in his good workes and deedes of charitie whereof he had done many : but remoued them farre out of his sight , and receauing the benefite of Christ by Faith , he sayd : * I haue liued wickedly . But thou Lord Iesus Christ , by double right doest possesse the kingdom of heauen : First , Bernards confession . because thou art the sonne of God : Secondly , because thou hast purchased it by thy death & passion . The first thou keepest for thy selfe by thy birthright . The second thou geuest to me , not by the right of my workes , but by the right of grace . He set not against the wrath of God his Monkerie nor his angelicall life : but he tooke hold of that one thing which was necessary , and so was saued . I thinke that Hierome , Gregorie , and many other fathers were saued after the same sorte . And it is not to be doubted but that also in the olde Testament many Kings of Israell and other Idolaters were saued in like maner , who at the houre of death , casting away their vaine trust which they had in Idolles , tooke holde of the promisse of God , which was made vnto the Seede of Abraham , that is to say , Christe in whom all nations should be blessed . And if there be any of the Papists which shall be saued , they must simplie leane , not to their owne good deedes and desertes , but to the mercy of God offred vnto vs in Christ , & say with Paule : Phil. 3.9 . I haue not mine owne righteousnes which is of the lawe , but that which is by Faith in Christe .

Verse . 31. Then brethern we are not children of the seruaunt , but of the freewoman .

Paule here concludeth his allegorie of the barren church , and of the frutefull people of the lawe . The children of the bondwoman are vnder the law . We are not ( sayth he ) the children of the bondwoman : that is to say , we are not vnder the lawe which begetteth vnto bondage , that is , which terrifieth , accuseth and bringeth to desperation : but we are deliuered from it by Christe : Therefore it can not terrifie nor condemne vs . Of this we haue spoken enough before . Moreouer , The children of the bondwoman shall at length be cast out . Math. 25.29 . although the sonnes of the bondwoman doe persecute vs neuer so much for a time , yet this is our comfort , that they shall be compelled to leaue the enheritance vnto vs , which belongeth vnto vs that are the sonnes of the freewoman , and shall at length be cast into vtter darknes .

Paule therefore by these wordes [ bondwoman and freewoman ] tooke occasion ( as we haue heard ) to reiect the righteousnes of the lawe , and to confirme the doctrine of Iustification . And of purpose he taketh hold of this word [ freewoman ] vehemently vrging and amplifying the same , especially in the beginning of the chapter folowing . Whervpon he taketh occasion to reason of Christian libertie : the knowledge whereof is very necessary . For the Pope hath in a maner quite ouerthrowne it , and made the Church subiect to mans traditions and ceremonies , and to a most miserable and filthie bondage . That libertie which is purchased by Christ , is vnto vs at this day a most strong fort and munition wherby we defend our selues against the tyrannie of the Pope . Wherfore we must diligently consider this doctrine of Christian libertie , as well to confirme the doctrine of iustification , as also to raise vppe and comfort weake consciences against so many troubles & offences , which our aduersaries doe impute vnto the Gospell . Now , Christian libertie is a very spirituall thing , Christian libertie . Rom. 9.23 . which the carnall man doth not vnderstand . Yea they which haue the first frutes of the spirite , and can talke well therof , doe very hardly retaine it in their heart . It seemeth to reason that it is a matter of small importance . Therefore if the holy Ghost do not magnifie it , & adde a waight vnto it , it is contenned .

The fifth Chapter .

PAVLE now drawing towardes the ende of his Epistle , disputeth very vehemently 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 way 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 wherein Christe hath made vs free .

That is to say : Be ye stedfast . So Peter sayeth : Be sober and watch , for your aduersarie the Deuill as a roaring Lion walketh about , 1. Pet. 5.3 . ● . seeking whom he may deuoure , whom 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 stand 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 the 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 will be free to doe what 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 the Turkes , but from 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 wrath of God to come . that is to say , we are made free in such sort , that our conscience is now free and quiet , not fearing the wrath of God to come . This is that true and inestimable libertie , to the excellencie & maiestie wherof if we compare the other , they are but as one droppe of water in respect of the 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●ll so deliuer vs , that our bodies which are sowen in corruption , in dishonor and infirmitie , shall rise againe in incorruption , Freedom from the law , 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 man 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 , experience 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 the freedome purchased by Christ , the forgeuenes of sinnes , righteousnes , life and the euerlasting mercy of god . And albeit the 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 with 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 the 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 , the 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 wherin Christe hath made you free . This libertie then is not geuen vnto vs by the law or for our righteousnes , but freely for Christes sake : Which thing Paule here witnesseth , and plainly declareth thorow out his whole Epistle . Iohn . ● . 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 can 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 chaungeth the bondage and terrours of the law , into the liberty of conscience and consolation of the Gospel , Math. 9. ● . 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 intercession 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 entangle vs againe by his ministers in the yoke of bondage , as foloweth .

Verse . 1. And be not entangled againe with 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 the 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. ●0 . Actes . 10.43 . So Peter calleth it also . Acts. 15 : Why tempt ye God to lay a yoke on the disciples neckes , which neither our fathers nor we were 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 lawe 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 lawe , 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 lawe . 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 bondage . 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 stand 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 shal be 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 . Who 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 . Contrariwise , 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 bondage in hel . Hetherto Paules exhortation hath bene vehement and earnest , but that which foloweth doth farre passe it .

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 from 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 iudgement 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 , Who they be to whom 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 condemner : 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 tounge 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 & workes . 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 wisedom and knowledge : In him dwelleth 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 lawe 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 works are not condemned , but confidence in good works is condemned . 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 the matter wherof he intreateth , or according to the argument which he hath in hand : which is , that men 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 : What we must answer the Deuill , when he accuseth and tempteth vs . Thou troublest me with the remembrance of my sinnes past : Thou puttest me also in minde that 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 transforming himself into the 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 will refresh you . I came not to call the righteous , but sinners to repentance . Be of good confort my sonne , thy sinnes are forgeuen thee . Be not afraide , haue ouercome the world . The sonne of man came to seeke out and saue that which was 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 .

Verse . 3. For I testifie againe vnto euery man which is circumcised , that he is bound to kepe the whole lawe .

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 the whole law . He speaketh these words with such earnestnes , that he confirmeth them with an oth . I testifie , that is to say , I sweare by the 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 lawe doe not the lawe . 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 transgresseth 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 which are circumcised , keepe not the law . So he sayth also before in the third Chapter . Verse . 10. Whosoeuer are of the workes of the lawe 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 conscience is not quieted and pacified with 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 with 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 traditions , 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 works vtterly taketh away 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 will be recompensed for their workes with 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 lawe , 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 .

Verse . 4. Ye are abolished [ or seperated ] from Christ : 1. Cor. 1.12 . whosoeuer are iustified by the lawe , ye are falne from grace .

Paule condemneth not circumcision , but to trust in circumcision , is that which he condemneth . 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 lawe can not dwell 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 that 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 & the 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 then a finall conclusion : We must either forgoe Christ or the lawe . 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 wrytten in this law . 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 away 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 , What daunger it is to seeke righteousnes by the lawe . 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● . 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 wrath 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 the tirranny of the 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 , What 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 that enemies of Faith & grace , that is to say , all that seeke righteousnes by works , from persecuting & blaspheming the 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● . They are blinde , and leaders of the blinde .

Verse . 5. For we in spirit wait 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 : We waite 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 that first chapt . to the Coloss: Verse . 3. For the hopes sake which 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 the 8 chap. to the Romaines : For we 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 the 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 .

What difference there is betwene Faith and Hope .

Here riseth a question , what difference there is betwene Faith and Hope . The Sophisters and Schoolemen 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 without any bragge ) it is hard to finde any difference . 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 ground 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 difference betwen 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 exhortation 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 working . 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 difference betwen faith and hope in diuinitie , is the same that is betwene 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 without 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 afflictions , 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 confirmeth 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 . Notwithstanding if the sparke of Faith should not geue light to the 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 wee begin to lay hold on Christ our enemies the fle●h , the world & the Deui●l rise vp against vs , but hope wr●s●l●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 was sore 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 , Rom. 15. That through patience and comfort of the Scripture we may haue hope . Rom. 15. ● .

Paule therfore , not without cause ioyneth patience in tribulations , 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 . Notwithstanding the knowledge of Christ can not be long without the crosse , without troubles and conflictes . The true knowledge of Christ is not without 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 the faithful : Faith which teacheth the 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● . 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 men , but by Christ alone . What so euer is in vs besides him , Whatsoeuer the world estemeth to be good and holy without 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 the feeling of sinne , A swete 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. ●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 that God is not angry , but looketh to the 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 . ●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 euerlasting 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 .

Verse . 6. For in Iesus Christe neither circumcision auaileth any thing , neither vncircumcision , but Faith which worketh 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 the right hand as on the 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 without 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 whole 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 vnderstand 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 .

Verse . 7. Ye did runne well : who 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 well : 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 well , 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 which seemeth to vs to creepe , runneth swiftly 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 & weepe for ye shal receaue confort : ye shall laugh . &c. All things shall turne to the best to them which beleue in the 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 the furtherance of Gods spirite , which can not skill of slow procedings .

Verse . 7. Who 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 . who did let you that ye did not obey the truth ? In like maner he sayd before in the third Chap. who hath bewitched you , that ye should not obey the truth ? And here Paule sheweth by the way , False doctrine bewitcheth 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 the 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 .

Verse . 8. It is not the perswasion 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 which 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 wisedom and knowledge : 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 lawe 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 Sathan 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 the sentences are manifest wherin Christ commendeth the crosse to his disciples . We must learne therfore how we may withstand this Sathan , transforming 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 whom Christ must be set out as a gift , and to whom 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 when he is terrified and afflicted , learne to cast away the false perswasion which he hath conceiued of Christ , and let him say : O cursed Sathan , why doest thou now dispute with 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 well beloued sonne in whom I am well pleased , heare him . Let vs learne in this wise to confort 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 with his fiery dartes .

Verse . 9. A litle leauen doth leauen the whole 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 vpon 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 forsaken 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 sower ] the whole lumpe of dough . And this is a caueat or an admonition which Paule standeth 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 sower the whole 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 when thine eye is single , then is thy whole 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 things , but Faith suffreth nothing 1. Cor. 13. ● . 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 : When we must exercise charitie and when 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 , wherwith 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 the 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 .

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 when 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 , Whether we 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 children of this world doe . For faith towards men is a fruite of the spirit , or of christian Faith in the godly . Herevpon Paule had a trust of that Galathians , yea though they were falne from his doctrine : but yet through the 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 will be none otherwise 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 , that ye will not receaue any other doctrine which shal be contrary to mine .

Verse . 10. But he that troubleth you shall beare his condemnation , whatsoeuer he be .

By this sentence Paule , as it were a iudge sitting vpon the iudgement seat , condemneth the false apostles , calling them by a very odious name , Wicked 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 : Whosoeuer 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 vehement & pithie words . He speaketh after the same maner also in the first Chapter , saying : If we or an Angell from heauen preach vnto you otherwise then we haue preached vnto you , let him be accursed . Galath. 1.8 . ● . 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 difference betwixt 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 .

Verse . 11. And brethern , if I yet preach circumcision , why 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 from 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●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 , that 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 , why 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 with wisedom of wordes , 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●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 that 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 contrariwise that it is then in worst case when it is most at ease . And he aledgeth very well and to that purpose that sentence of Ezechias in his song : Esay . 3● . 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 the 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 sheweth him selfe as though it were not he but Satan : and contrariwise Satan , when he flattereth , sheweth him self as though he were 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 was 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 the vilest people in the world : & so did the Prophet Esay foreshew euen of Christ himself . cap. 53. He was reputed amongst the wicked . 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 . Contrariwise , like as the world iudgeth the Christians to be of all other men the most pestilent & pernicious , so doth it thinke that no torments are sufficient to punish them for their hainous offences . The world hath no pitie vpon 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 . What the world 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 common 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 ) when 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 reward in heauen : For so persecuted they the Prophets which were before you . The church can not suffer this reioysing to be wrested from her . Wherfore I would not wish to be at concord with the Pope , the bishops , Luther wil be at no vnitie with 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 .

Verse . 12. Would to God they were cutte of that doe disquiet you .

Is this the part of an Apostle , not onely to denounce the false apostles to be troublers , Paul wisheth that the false apostles were 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 . Whether it be lawful 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 we or an Angell from heauen preach otherwise vnto you , then that which we 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 word 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 sower the whole 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 . ● . 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 downe 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 . What the world 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 that day wherin we may see these things . An obiection . But the whole world is in an vprour . And wel done : For if the 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 that faithfull to exercise the 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 the 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 the 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 .

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 wicked men ( sayth he ) which turne the grace of our God into wantonnes . Carnall men vnderstand not the doctrine of Faith. For the flesh is vtterly ignorant of the 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 wicked . If we be without law , let vs then 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 vnderstand 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 the 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 man charitably serueth the necessity of his brother . The greefe hereof maketh me sometimes so vnpatient , that 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 the 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 according 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 that 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 commaundement of God to preach the 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 the 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 constraine those swine which runne headlong into all licentiousnes & dissolutenes of the flesh , to helpe other men 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● . 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 man should dreame that he speaketh of the libertie of the flesh , They which vnderstand 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 . Contrariwise 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 .

Verse . 14. For the whole lawe is fulfilled in one word , which 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● . 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● . 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 , Meritmongers & hypocrites vnderstand not the doctrine of faith and of good works . 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● . 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 with 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 commaundement : Thou shalt loue thy neighbour as thy selfe . In deede it is very short and easy as touching the wordes : No man 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 wonderful 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 the Galathians in these words : For the whole law is fulfilled in one word . As if he had said : ye are drowned in your superstitions & ceremonies concerning places & times , which profit neither your selues nor others : and in the meane while ye neglect charitie which ye ought onely to haue kept . What madnes is this ? So sayth Ierome : We weare & consume 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 when 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 works , and condemneth euill workes . not onely teacheth good works , but also condemneth 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 that 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 . ●● . 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● .

Verse . 14. For all the law is fulfilled in one word .

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 lawes . shewing that nothing else is contained 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 . Notwithstanding this base & vile word of faith ( as reason taketh it ) : Beleue in Christ , is the power of God to the faithfull , whereby they ouercome sinne , death , the 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 with 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 that 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 the Sunne of all good works . Charitie the bright sunne of all good workes . So great and incomprehensible 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 that 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 , How 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 , Who 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 commaundement of charitie . so long also remaineth the commaundement of loue , which requireth at my hand , 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 .

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 can 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 without measure and without 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 the 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 way how 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 commonly hapneth , especially to the authors of Sects , as it did to Arrius & others , The ende of the authors of wicked opinions . and to certaine also in our time . For he that hath laid his foundation 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 & destruction , 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 diligently taught and vrged : and yet so , that both may remaine with in their bounds . Otherwise , How the doctrine of faith and of works 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 works of the law shall no flesh be iustified : Also , As many as are vnder the works of the law , Galat. 2.16 . Galat. 3.10 . are vnder the curse . But now , when he sayth that the 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 .

Verse . 16.

But I say , walke in the spirite , and ye shall not fulfill the workes 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 whole lawe 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 : Walke 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 lawe : therfore the lawe 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 law , 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 worke . 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 argument 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 wrytten , 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 the 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● . 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 found any guile , doth ouershadow vs with his righteousnes . We being couered with this * * He 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 when 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 with 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 the 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 with all thy heart , Deut. 6.5 . Math. 22 . 3● . Marke . 12 . 2● . Luke . 10.27 . with all thy soule , and with 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 : We 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 when the fulnes of time was come , God sent forth his sonne made of a woman , and made vnder the lawe , that he might redeme them which were vnder the law . We being redemed and iustified by this Sonne , begin to loue , according to that saying of Paule in the .8 . to the Romains : That which was impossible to the law , ( in as much as it was weake because of the flesh ) God sending his owne sonne in the similitude of sinnefull flesh , and for sinne condemned sinne in the flesh , that the righteousnes of the law 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 : Walke in the spirit , how he would haue that sentence to be vnderstand , where he sayd : Serue ye one an other through loue . And againe : Loue is the fulfilling of the law . &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 long as ye liue , and therfore it is impossible that ye should fulfill the law . Notwithstanding in the meane while endeuor your selues diligently to walk in the 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 the spirit , he plainly denieth that works do iustifie . As if he shuld say : When I speake of the fulfilling of the law , I meane not that ye are iustified by the 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 the 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 walke in the spirite . lest we fulfil the lust of the flesh . As if he should say : Although ye be moued with wrath & displeasure against your brother , offending you or doing any thing hainously against you , yet notwithstanding resist & represse these violent motions through the spirit . Beare with his weaknes and loue him according to that commaundement : Thou shalt loue thy neighbour as thy selfe . For thy brother doth not therfore cease to be thy neighbour , because he slippeth or offendeth thee : but then hath he most nede that 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 that flesh : which when it is offended , hateth , biteth and deuoureth . But wraste against it in spirit , and continue 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 that godly , especially the yonger 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 , What the concupiscence 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 commonly 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 cupimusque negata : That is , Of things most forbidden we alwaies are faine : And things most denied we 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 concupiscence of the flesh & of the whole dominion of sinne , which striueth euen 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 women , 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 with 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 the 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 confesse . O ( saith he ) how often haue I thought my selfe to be in the 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 oftentimes to be dauncing among yong wemen , when 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 vehement 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 wrytten , not to Heremites & Monks ( as the Papists dreame ) nor to sinners in the 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 the flesh : that is to say , not onely to bridle the grosse motions of the flesh , as carnall lust , wrath , impatiencie , & such like : but also the 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 , that 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 .

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 . Notwithstanding 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 the 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 would .

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 , that Paule wryteth these things to the faithfull , that is , to the church beleuing in Christ , baptised , The faithfull haue flesh which resisteth the spirite . Rom. 7 . 1● . iustified , renewed , and hauing ful forgeuenes of sinnes . Yet notwithstanding 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 law in my members rebelling against the law of my minde , and leading me captiue vnto the law of sinne which is in my members . Also : O wretched man that I am , who 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 members rebelling against him , & that in the flesh he serueth the law of sinne . Here againe they answer , that the Apostle speaketh in the person of the wicked . But the wicked do not complaine of the rebellion of their flesh , of any battel or conflict , or of the captiuitie & bondage of sinne : for sinne mightely raigneth in them . This is therfore that 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 perswasion ( which procedeth of ignorance of the doctrine of faith ) they haue robbed the 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 lawe 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 afflictions & tentations both of minde and body , wherwith he was in a manner continually exercised & vexed , as his Epistles do declare : Or if he at any time being merry & strong , felt the lust of the 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 , the 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 they 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 outward 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 vexations and anguish of spirit , and briefly , might not feare the 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 would . The battell of the flesh and the spirite in the godly . For by these sentences he comforteth them that be tempted . As if he should say : It is impossible for you to folow the guiding of the spirit in all thinges without 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 walke 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 concupiscence and lust of my flesh did alwayes returne , so that I could not rest , but was continually vexed with these thoughts : This or that sinne thou hast committed : thou art infected with enuie , with 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 contrary to the spirit , & the spirit contrary to the flesh : And , These two are one against an other , so that ye can not do the things that ye would 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 whom 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 man : 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●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 with thy seruaunt , for in thy sight shall none that liueth be iustified . ● Psal 143.2 . Psal. 130. ● . Againe . If thou O Lord shouldest straitly marke iniquities , O Lord who 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 , What the godly must do when they feele sinne . is not laid to their charge , but freely pardoned . Notwithstanding 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. ●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 workman . 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 accomplish 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 conscience , if he be not an hypocrite , shall well perceaue that to be true in him selfe which Paule here saith : that the 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 whom 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 that remnants of sinne which are in them , be not imputed vnto them . They make not their sinne lesse than 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 the death of Christe . And yet notwithstanding the greatnes and enormitie of their sinne doth not cause them to despaire , but they assure themselues 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 account 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 : Whatsoeuer 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 wisedom 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 oftentimes 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 that flesh by the spirite ( as he sayth in an other place , & also in the ende of this chapiter : They crucifie the flesh with 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 pronounced against such as obey the lusts of the flesh . Also : The workes of the flesh are manifest , which are adulterie , fornication , vncleannes , wantonnes , idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies , enuie , murthers , drunkennes , gluttonie and such like , whereof I tell you before , as also I haue told you , that they which 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 will confesse against my selfe my wickednes 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 with thy seruaunt , for in thy sight shall none that liueth be iustified . Psal. 143. ● . And in the .130 . Psalm. If thou O Lord shouldest straitly marke iniquities , Lord who shall stand in thy presence ? But with 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 them , 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 .

Verse . 18. If ye be led by the spirite , ye are not vnder the lawe .

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 , tormenteth 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 lawe 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 . who was made subiect to the lawe , that he might redeme them which were vnder the lawe . 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 , What 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 lawe , thou maist greatly comfort thy selfe and others that be greeuously tempted . For it oftentimes commeth to passe , that a man 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 , How 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 the 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 & condemne him , for as much as he , folowing the guiding of the spirite , doth not consent vnto the flesh , nor fulfill the lustes thereof . Now 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 conuert & 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 experience . 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 concerning the 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 lawe . they be not vnder the lawe , that is to say , the law cannot accuse or terrifie them : yea although it goe about neuer so much so to doe , yet shal it neuer be able to driue them to desperation .

Ver. 19. Moreouer the works of the flesh be manifest , which are . &c.

Math. 7.10 . This place is not vnlike to this sentence of Christe : By their fruites ye shall knowe 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 men folow the 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 amongs 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 , that they should not be enheritours of the kingdom of heauen , to the end that being thus admonished they might amend . Euery age euen in the faithfull , hath his peculiare temptations , 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 the flesh hath not often 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 which are spirituall restore such a one with 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 is * * That is , a secrete contempt of God , wherof 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 with greater tentations , and some with 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 .

Who 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. ● . 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● . 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 . Whom the Stoickes counted wise men . 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 euen 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 : Who they be which Christ and his Apostles cal saincts . 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 , Who 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 temptations , 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 notwithstanding 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 weaknes 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 that they loue & reuerence the word of God , to come to the supper of the Lord , &c. For these God hath receaued , & counteth them righteous thorough the remission 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 that 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 the 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 wherwith the eyes & minds of men are blinded & led from the 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 conuersation 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● be forgeuen . & prayeth that her faults may be pardoned . Also she beleueth the 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 themselues to be so holy , that they solde their righteousnes & holines to others , although they were conuinced by the testimony of their owne hearts , that they were vncleane . So pernitious and pestilent a poyson it is for a man to trust in his owne righteousnes , & to thinke himselfe to be cleane . But the godly , because they feele the vnclennes of their owne harts , therfore they cannot trust to their own righteousnes . This feeling so maketh them to stoupe , & so humbleth them that 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 found giltie of eternal death . But because they lift not vp them selues proudly against God , but with a broken & a contrite 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 the Papists touching the holines of life , wherin our minds were so wrapped , that without 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 which 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 , that ye may vnderstand , not by mens dreames , but by the word of God , Christian doctrine raiseth vp and comforteth weake 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 workes of the flesh are manifest , which are adulterie , fornication , vncleannes , wantonnes , idolatrie , witchcraft , &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 the flesh , as the 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 . What Paule meaneth by flesh . These wordes are so well knowne that they neede no interpretation .

Idolatrie .

All the highest religions , the holines & most feruent deuotions of those which do reiect Christ the Mediatour & worship God without his word & commaundement , are nothing else but plaine idolatry . As in Popery it was counted a most holy & spirituall act , when the Monks being shut vp in their selles did must & meditate of God or of his works , & when they being enflamed with most earnest deuotions , kneeled downe , praied , & were so rauished with the contemplation of heauenvly things that they wept for ioy . Ther was no thinking of women or of any other creature , but only of god the creator , & of his wonderfull works : and yet this most spiritual worke ( as reason estemeth it ) is , according to Paul , a worke of the flesh & plaine idolatry . Wherfore all such religion wherby God is worshipped without his word & commaundement , is idolatry . Idolatrie or Idoll seruice . And the more holy & spirituall it seemeth to be in outward shew , so much the more dangerous & pernicious it is . For it turneth men away from faith in Christ , & causeth them to trust to their owne strength , works & righteousnes . And such is the religion of the Anabaptists at this day : albeit they daily more & more bewray themselues to be possessed with the Deuill , and to be seditious & bloudy men .

Therfore the fasting , the wearing of heare , holy works , strait Rule , Carthusians or charterhouse mo●k● . & whole life of the Carthusians or Charterhouse monks , whose order notwithstanding is of all other the straitest & sharpest , be very works of the flesh , yea plaine idolatrie . For they imagine them selues to be saincts , & to be saued , not by Christ ( whom they feare as a seuere & cruel iudge ) but by obseruing 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 , that their apparell , their maner of liuing , & theyr whole conuersation is holy & pleaseth Christ : whom 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 them ) are not only most fleshly , but also most wicked : For they wold wipe away their sinnes , & obtaine grace & life euer lasting , by the trust & affiance they haue in their owne righteousnes , reiecting & despising the word , faith & Christ . Al the worshippings & seruices of God therefore & all religions without Christ are idolatry and idoll seruice . The false and true worshipping 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 that the works of the 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 vnknowne to the world . that it is known but to very few , that is , to the faithful , to be a worke of the flesh . For the Monke when he liueth chastly , fasteth , praieth or saith Masse , is so far from thinking himself to be an idolater , or that he fulfilleth any worke of the flesh , that he is assuredly perswaded that he is led & gouerned by the spirit , that he walketh according to the spirit , that he thinketh , speaketh & doth nothing else but mere spiritual things , and that he doth such seruice vnto god as is most acceptable vn to him . The Masse horrible idolatrie and blasphemie against Christ . No man can at this day perswade the Papists that their Masse is a great blasphemy against god & idolatry , yea & that so horrible as neuer was any in the church since the apostles time . For they are blind & obstinate & therfore they iudge so peruersly of god & of gods matters thinking 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 that Paul calleth flesh whatsoeuer is in man , comprehending all the .iii. powers of the soule , that is , the wil that lusteth , the wil that is enclined to anger , & the understanding . The works of that wil that lusteth , are adultery , fornication , vncleanes & such like . The works of that wil inclined to wrath , are quarelings , contentions , murder , & such other . The works of vnderstanding or reason are errors , false religions , superstitions , 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 the whole kingdom of the Pope , The workes of the flesh as the Papistes define them . that they haue taken the worke of the flesh to be nothing else but that accomplishing of fleshly lust or the acte of lechery : Wherfore it was not possible for them to vnderstand Paule . But here we may plainly see that Paule reckeneth idolatry and heresy amongs the works of the flesh , which two ( as before we haue said ) reason estemeth to be most high & excellent vertues , Reason estemeth idolatry and heresie for most excellent vertues . wisedon , religion , holines & rightousnes . Paul Col. 2. calleth it the religion of angels . But although it seeme to be neuer so holy & spiritual , yet is it nothing 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 the flesh . So the Turke beleueth nothing lesse then that his Alcaron , his washings and other ceremonies which he obserueth , be workes of the flesh .

Witchcraft .

Of witchcraft I haue spoken before in the .3 . Chap. This vice was very common in these our dayes before the light & truth of the gospel was reueled . When 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 men much more horribly , namely with spirituall sorcerie and witchcraft .

Paule reckneth witchcraft among the works of the flesh , Witchcraft . which notwithstanding , as all men 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 with God , albeit not with 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 themselues 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 recompence therof wil geue them righteousnes and life euerlasting . But whiles they go about to bewitch God , they bewitch themselues . For if they continue in this wicked opinion which they conceiue 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 with an other : for they measured their holines by the straitnes of their Orders . Hereof it commeth that the Carthusian wil needes be counted holier then the Franciscane , No vnitie or concord in the Popish church . & so likewise the 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 , sacraments , seruice , Christ , God , hart , soule , mind & understanding are all one and common to all : and as touching outward conuersation the diuersitie of states , degrees & conditions 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 that Papacie vnderstode , that Paule in this place condemneth all the worshippings , religions , continencie , honest conuersation & holy life in outward appearance , of all the 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 drunken & to surfet , which of all other vices are most common 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 pronounced against them , that they shal not be inheritours of the kingdom of God . Paule would therfore that Christians should flie drunkennes & surfetting , Drunkards & surfetters . liuing soberly & moderately without all excesse , lest by pampering the flesh they shuld be prouoked to wantonnes : As in deede after surfetting & belly cheare , the flesh is wont to waxe wanton , & to be inflamed with outragious lust . But it is not sufficient only to restraine this outragious wantonnes & lust of the flesh which foloweth drunkennes & surfetting or any maner of excesse , but also the flesh when it is most sobre & in his best temperance must be subdued & repressed , lest it fulfill his lustes & desires . For it oftentimes cometh to passe that euen they which are most sobre , The most sobre and temperate are many times most assailed with tentations . are tempted most of al : As Hierom wryteth of himselfe : My face sayth he , was pale with fasting , & my minde was enflamed with fleshly desires in my cold body , and although my flesh was half dead alredy , yet that flames of vnclene lust boiled within me . Hereof I my selfe also had experience when I was a Monke . The heat therfore of vncleane lusts is not quenched by fasting only , but we must be aided also by the spirite , that is , by the meditation of Gods word , faith & praier . In deede fasting represseth the grosse assaultes of fleshly lust : How 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 .

Verse . 21.

And such like .

For it is vnpossible to recken vp all the workes of the flesh .

Verse . 21.

Wherof I tell you , as I haue also told you before , that they which doe such things , shall not inherite the kingdom of God .

This is a very hard & a terrible saying , but yet very necessary , against false Christians and careles hypocrites , which bragge of the Gospell , of Faith & of the spirit , and yet in all securitie they performe the workes of the flesh . But chiefly the heretickes being puffed vp with 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 .

Verse . 22. But the fruits of the spirite are loue , ioy , peace , long suffering , swetenes , goodnes , faithfulnes , gentlenes or mekenes , temperance .

The Apostle sayeth not , the workes of the spirite , as he sayd the workes of the 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 patient , curteous , &c. Notwithstanding he would set it here by it selfe amongs the rest of the 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 christians 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 , the Apostles , and Christ him selfe do exhort vs , yea they commaund 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 alwaies , &c. And Christe sayeth : Reioyce because your names are wrytten in heauen . Where this ioy of the spirit is , there the heart inwardly reioyceth through faith in Christ , with 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 , the Christians may be peaceable & quiet : not contentious , nor hating one an other , but one bearing an others burden through long suffering or perseuerance : Long sufferance or perseuerance . without the which peace cannot continue , and therfore Paule putteth it next after peace .

Long suffering or perseuerance .

Wherby a man doth not only beare aduersities , iniuries , reproches & such like , but also with patience waiteth for the amendment 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 continuance . For he knoweth that we be earthen vessels which can not long endure & hold out many knockes & violent strokes : therfore with long continuance of temptations he ouercometh many . To vanquish these his continuall assaults we must vse long sufferance , which patiently 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 them . 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 that Gospell . It is wrytten of Peter that he wept so often as he remembred 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 men , but he trusteth not all . On the contrary , 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 man saith or doth neuer so wel , they cauill & sclander it , so that who so serueth not their humor , can neuer please them . Therefore it is impossible for them to kepe charity , frendship , concord & peace with men . But if these vertues be taken away , what is this life else , but biting and deuouring one of an other ? Faith therfore in this place is , when one man 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 . that 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 .

Verse . 23. Against such there is no lawe .

The law 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 lawe 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 apprehended 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 .

Verse . 24. For they that are Christes , haue crucified the flesh with 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 : What it is to crucifie the fle●h . for ( as Paule here sayeth ) they crucifie the flesh with all the affections 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 .

The sixth Chapter .

* * After the common diuision this is the .25 . verse of the former chapter . If we liue in the spirite , let vs also walke 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 that a proud man 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 .

How 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 with this disease which stand vpon their reputation for learning and wisedom . In this case no man wil yeld to an other , according to this saying : Ye shall not lightly finde a man that will yeelde vnto others the praise of witte 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 the 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 we 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 preuent one an other . Contrariwise they that be desirous of glory & enuie one an other , may bost that 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. ●8 . 2 Cor. 11 15. as nothing is more daungerous 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 Sathan raiseth vp his ministers also , who wil in no case be counted inferiour to those that are rightly called . Here straightwayes riseth dissension . The wicked wil not yeld one heares breadth to the 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 that 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. ● . ● . 〈◊〉 . ● . ●0 . Rom 10 1● . 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 the 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 the false apostles , The authoritie of the false apostles . which were men in outward shew of great authority , raigned in Galatia : who besides that 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 account of him , but reiected his doctrine , & boasted their owne to be true & sincere . Thus they troubled the 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 them 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 wicked shall not stand in iudgement , but shall be taken away like chaffe , and scattered abrode with the winde .

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 , What we 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 sonne , 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● . 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 we liue in the spirite , let vs walke in the spirite , that is to say : What it is to walke in the spirite . Let vs abide in the doctrine of the 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 : Why 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 man not to be puffed vp when 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 , When men be praised , the flesh waxeth 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 which will neither be moued with blessing nor curssing . Likewise Paule sayth : by honour and dishonour , by euill report and good report , &c. 2. Cor. 6.8 , Such men as be neither puffed vp with praise , nor throwne downe with dispraise , but endeuour simplie to set forth the benefite & glory of Christ , & to seeke the saluation of soules , do walke orderly . Contrariwise they which waxe proud in hearing of their owne praises , Who walke in order , and who do not . not seking the glory of Christ but their owne : also they which being moued with reproches & sclaunders doe forsake the ministery of the word , walke not orderly .

Wherfore let euery one see that 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 whom all praise & honour is due . For in that thou teachest the 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 with vainglory ( for what hast thou that thou hast not receiued ? ) but wilt confesse 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 the whole world : Priuie & open enemies of the Gospell . also with the contempt & ingratitude euen of those among whom we liue , as wel the common sort as also the citizens , gentlemen and noble men ( whose enimitie , hatred & persecution against the gospel , like as it is priuie & inward , so is it more dangerous then the crueltie & outragious dealings of our open enemies ) that we shuld not waxe proud of the gifts of God in vs . This milstone must be hanged about our necke , that we be not infected with that pestilent poyson of vainglory . Some there be of our side which loue & reuerence vs for the ministery of the word : but where there is one that reuerenceth vs , there be on the other side an hundreth that hate & persecute vs . These spiteful dealings therfore , & these persecutions of our enemies , this great contempt 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 the Lord who is our glory , we remaine in order . We must not be proud of our spirituall giftes . Luke . 12 . 4● . Ephes. 4.12 . Those gifts which we haue , we acknowledge to be the gifts of God & not our owne , geuen for the edifying of the body of Christ : Therfore we be not proud of them . For we know that more is required of them to whom much is committed , then of them which haue receiued but litle . Moreouer we know that 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 the same faith and with the same spirit . Wherfore we ought no lesse to regard the 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 the health of mens soules ( although they protest that they seeke nothing else ) can not choose but discouer themselues 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 counterfet & dissemble al things . But when they are not praised and commended of the people , then be they the most fearful men in the 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 the concord of the church , then only vpon this cursed vainglory . Therfore it is not without 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 would 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 .

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 & estimation of the people . Here is no right foundation of true glory , but a false foundation , & therfore impossible long to stand . He that praiseth a man as he is a man , is a lier : for there is nothing praise worthy in him , but all things are worthy of condemnation . Rom. 3.25 . Therfore as touching our person , this is our glory , that all men haue sinned & are gilty of euerlasting death before god . But the case is otherwise when 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 that men may magnify it & haue it in due reuerence : for this shal turne to their saluation . Paul warneth the Rom. that they offend no man : Rom. 14.16 . to the end , sayth he , that our commodity be not euil spoken of : And in an other place : that our ministery be not reprehended . 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 , can 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 the 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 vaine-glory : for they would gladly deface vs that they alone might rule and raigne : For they imagine that it is a great glory to professe the Gospel , wheras in deede there is no greater ignominie in the sight of the world .

Chap. 6.1 . Brethren if a man be ouertaken by any fault , ye which are spirituall restore such one with the spirite of mekenes .

He that diligently wayeth the words of the Apostle , may plainly perceaue that he speaketh not of errours and offences against doctrine , What offences are to be forgeuen . but of farre lesser sinnes , into the which a man falleth not wilfully and of set purpose , but of infirmitie . And hereof it cometh that he vseth so gentle and fatherly wordes , not calling it errour or sinne , but a fault . Againe , to the intent to diminish , & as it were to excuse the sinne , and to remoue the whole fault from man , he addeth : If any man be ouertaken , that is to say , be beguiled of the Deuill or of the flesh . Yea and this terme or name of Manne helpeth something also to diminish and qualifie the matter . As if he should say : What is so proper vnto man as to fall , to be deceaued , & to erre ? So sayth Moises in Le. They are wont to sinne like men . Leuit. 6.3 . Wherfore this is a sentence full of heauenly confort : Which once in a terrible conflict deliuered me from death . For as much then as the Sainctes in this life doe not onely liue in the flesh , Gal. 2.20.3.16 . but now and then also through the enticement of the Deuill , fulfill the lusts of the flesh , that is to say , fal into impatiencie , enuie , wrath , errour , doubting , distrust and such like : for Sathan alwayes assaileth both , that is , as wel the puritie of doctrine , Sathan lieth in wait both against purity of doctrine & life . which he laboureth to take away by Sectes and dissensions , as also the soundnes of life , which he corrupteth with daily offences . Therefore Paule teacheth how such men that are fallen should be dealt withall , namely that they which are strong , should raise vp & restore them againe with the spirite of mekenes .

These things it behoueth them specially to know which are in the ministery of the word , How pastor● ought to deale with them that are fallen . lest whilest they go about to touch all things to the quicke , they forget the fatherly & motherly affection which Paule here requireth of those that haue charge of soules . And of this precept he hath set forth an example . 2. Cor. 2. where he sayth that it was sufficient that he which was excommunicate was rebuked of many , and that they ought now to forgeue him and comfort him lest he should be swalowed vp with ouermuch sorow . Wherfore I beseech you ( sayth he ) vse charity towards him . Therefore the pastors and ministers must in deede sharply rebuke those which are fallen , but when they see that they are sorowful for their offences , then let them begin to raise them vp againe , to confort them , and to diminish and qualifie their faults as much as they can , but yet through mercy onely , which they must set against sinne , lest they that be falne be swalowed vp with ouermuch heauines . As the holy ghost is precise in maintaining & defending the doctrine of faith : so is he milde and pitiful in forbearing and qualifying mennes sinnes , if they which haue committed them be sorowful for the same .

But as for the Popes synagoge , The Pope and his bishops are tormentors of mens consciences . like as in all other matters it hath both taught & done cleane contrary to the commaundement and example of Paule , euen so hath it done in this thing also . The Pope with all his bishops haue bene very tyrantes & butchers of mens consciences . For they haue burdened them from time to time with new traditions , and for euery light matter haue vexed them with their excommunications : and that they might the more easily obey their vaine terrours , they annexed thervnto these sentences of Pope Gregorie . Sayings of Pope Gregorie . It is the part and property of good mindes to be afraid of a faulte where no fault is . And againe : Our censures must be feared , yea though they be vniust & wrongfull . By these sayings ( which were brought into the Church by the Deuil ) they stablished their excommunication and this maiestie of the Papacie which is so terrible to the whole world . There is no neede of such humilitie & goodnes of mindes , to be afeard of a fault where none is . O thou Romish Sathan who gaue thee this power to terrifie and condemne mens consciences that were terrified enough before with thy vniust & wrongful sentences ? Thou oughtest rather to haue raised than vp , to haue deliuered them from false feares , & to haue brought them from lies & errours to the truth . This thou omittest , & according to thy title & name : to wit , the man of sin & childe of perdition , 2. Thes. 2.3 . By what meanes the Pope establisheth his tyrannie and power . thou imaginest a fault where no fault is . This is in deede the craft & deceit of Antichrist , wherby he hath most mightely established his excommunication & tyranny . For who so euer despised his vniust sentences , was counted very obstinate & wicked : As some Princes did , howbeit against their consciences : for in those times of darknes they did not vnderstand that the Popes curses were vaine .

Let them therfore to whom the charge of mens consciences is committed , Howe they that are falne ought to be intreated . learne by this commaundement of Paule how they ought to handle those that haue offended . Brethren ( sayth he ) if any man be ouertaken with sinne , do not trouble him or make him more sorowful : be not bitter vnto him , do not reiect or condemne him , but amend him & raise him vp againe : and by the spirit of lenitie & mildnes restore that which in him is lost by the deceit of the Deuil or by the weaknes of the flesh . For the kingdom whervnto ye are called is a kingdom not of terrour or heauines , but of boldnes , ioy & gladnes . Therfore if ye see any brother cast downe & afflicted by occasion of sinne which he hath committed , runne vnto him & reaching out your hand raise him vp againe , comfort him with sweete words , & embrace him with motherly armes . As for those that be hard harted & obstinate , which without feare continue carelesly in their sinnes , rebuke them sharply . But on the other side ( as I said ) they that be ouertaken with any sinne , & are heauy & sorowful for their fault which they haue committed , must be raised vp & admonished by you that are spiritual , and that in the spirit of meekenes , & not in the zeale of seuere iustice : as some haue done , The spirite of mekenes . who when they should haue refreshed thirsty consciences with some sweete consolation , gaue them gall & vineger to drinke , as the Iewes did vnto Christ hanging vpon the crosse . Ezechiel sayeth of the shepheards of Israel , Ezech. 34.4 . that they ruled the flocke of God with cruelty & rigour : but a brother ought to confort his brother that is falne , with a louing & a meke spirit . Againe : let him that is falne heare the word of him that raiseth him vp , & beleue it . For God would not haue those that are brused to be cast away , but to be raised vp as the Psalme saith . For God hath bestowed more for them , than we haue done , that is to say , the life and bloud of his owne sonne . Wherfore we ought also to receiue , to aide & comfort such with all mildnes and gentlenes .

Verse . 1. Considering thy selfe lest thou also be tempted .

This is a very necessary admonition to beat downe the sharpe dealing of such pastours as shew no pity in raising vp & restoring againe them which are falne . There is no sinne ( saith Augustin ) which any man hath done , but an other man may do the same . We stand on a slipperie ground : therfore if we waxe proud & leaue of our duty , there is nothing so easie vnto vs as to fall . Ex libro de vitis patrum . It was well sayd therfore of one in the booke called the liues of the fathers , when it was told him that one of his brethren was falne into whoredom : He fel yesterday ( saith he ) , and I may fall to day . Paul therfore addeth this earnest admonition that the pastors shuld not be rigorous and vnmerciful towardes the offenders , or measure their owne holines by other mens sinnes : but that they shuld beare a motherly affection towards them , & thinke thus with themselues : This man is fallen : it may be that I also shal fal more dangerously & more shamefully than he did . And if they which be so ready to iudge & condemne other , would well consider their owne sinnes , they should finde the sinnes of others which are falne to be but motes and their owne sinnes to be great beames . Math. 7.3 .

Let him therfore that standeth take hede lest he fal . 1. Cor. 10.12 . 2. Sam. ●1 . If Dauid which was so holy a man , ful of faith & the spirit of god , which had such notable promises of god , which also did so many & great things for the lord , did fall so greeuously , & being now stricken in yeres was ouerthrown with youthful lust after so many & diuers temptations wherwith God had exercised him : why shuld we presume of our owne constancy ? And god by such examples doth shew vnto vs , first our owne weaknes , that we shuld not waxe proud but stand in feare : Then he sheweth vnto vs his iudgement , that he can beare nothing lesse than pride either against himself or against our brethren . Paule therfore saith not without cause : Considering thy selfe lest thou also be tempted . They that be exercised with temptations do know how necessary this commaundement is . On the other side , they which be not tried therwith , do not vnderstand Paule , and therfore are not touched with any pity toward them that are fallen : as was to be seene in Poperie , where nothing else raigned but tyrannie and crueltie .

Verse . 2. Beare ye one an others burden , & so fulfil the law of Christ .

This is a gentle commaundement : to the which he ioyneth a great commendation . The law of Christ is the law of loue . Christ after he had redemed vs , renewed vs & made vs his church : gaue vs no other law but the law of mutual loue . Iohn . 13. A new commaundement geue I to you , that ye loue together , &c. And to loue is not ( as the Popish Sophisters dreame ) to wish well one to an other : but one to beare an others burden , that is , to beare those things which he greeuous vnto thee , and which thou wouldest not willingly beare . Therfore Christians must haue strong shoulders & mighty bones that they may beare flesh , that is , the weaknes of their brethern : for Paule sayth that they haue burdens & troubles . Loue therfore is milde , courteous , patient , not in receiuing but in geuing . Loue . 1. Cor. 13.4 . For it is constrained to winke at many things & to beare them . Faithful teachers do see in the church many errours & offences which they are compelled to beare . In the common weale subiectes are neuer so obedient to the lawes of the magistrates as they should be . Therefore vnlesse the magistrate can winke & dissemble in time & place , he shal neuer be meete to rule the common wealth . In houshold affaires there be many things done which displease the master of the house . But if we can beare & winke at our owne vices & offences which we daily commit : let vs also beare other mens faults , according to that saying : bear ye one an others burden , Rom. 13.9 . &c. Again : Thou shalt loue thy neighbor as thy self .

Seing then there be vices in euery state of life & in all men , therfore Paule setteth forth the law of Christ vnto the faithful , wherby he exhorteth them to beare one an others burden . They which do not so , doe plainly witnesse that they vnderstand not one iote of the law of Christ , which is the law of loue : which ( as Paule sayth . 1. Cor. 13. ) beleueth all things , hopeth all things , and beareth all the burdens of the brethern : yet alwayes holding notwithstanding the first commaundement , wherin they that offend do not transgresse the law of Christ , that is to say , the law of charitie , they doe not hurt nor offend their neighbour , but Christe and his kingdom which he hath purchased with his owne blood . Whose burdens are to be borne . This kingdom is not maintained by the lawe of charitie , but by the word of God , by Faith and by the holy Ghost . This commaundement then of bearing one an others burden , belongeth not to them which deny Christ , and not only doe not acknowledge their sinne , but also defend it : neither doth it belong vnto those which continue still in their sinnes ( who also do partly deny Christ ) : 1. Tim. 5.22 . but such must be forsaken lest we become partakers of their euil workes . On the contrary , they which willingly heare the word of God & beleue , and yet notwithstanding against their will do fall into sinne , & after they be admonished doe not only receaue such admonition gladly , but also detest their sinne & endeuour to amend : these I say are they which be ouertaken with sinne , and haue the burdens that Paule commaundeth vs to beare . In this case let vs not be rigorous and merciles : but after the example of Christ , who beareth and forbeareth such , let vs beare and forbeare them also : for if he punish not such ( which thing notwithstanding he might iustly doe ) much lesse ought we so to doe .

Verse . 3. For if any man thinke him selfe to be somewhat , when in deede he is nothing , he deceaueth himselfe .

Here againe he reprehendeth the authors of Sects and painteth them out in their right colours : to wit , that they be hard harted , The authors of Sectes painted out in their right colours . mercilesse and without compassion , such as despise the weake , & will not vouchsafe to beare their burdens , but require all things straitly and precisely ( like waiward husbandes and seuere Scholemasters ) whom nothing can please but what they themselues doe : who also will be alwayes thy bitter enemies vnlesse thou commend what so euer they say or do , & in all things frame thy selfe according to their appetite . Of all men therfore they are the proudest , and dare take vpon them all things . And this is it that Paule sayeth here : they thinke themselues to be somewhat , that is to say , that they haue the holy Ghost , that they vnderstand all the mysteries of the Scriptures , that they can not erre , &c.

Wherfore Paule addeth very well that they are nothing : but that they deceaue themselues with the foolish perswasions of their owne wisedome and holines . They vnderstand nothing therefore either of Christ or of the law of Christ : For if they did , they would say : Brother , thou art infected with such a vice , & I am infected with an other . God hath forgeuen me tenne thousand talents , Mat. 18.24 . ●1 . and I will forgeue thee an hundred pence . But when they will require all things so exactly and with such perfection , & will in no wise beare the burdens of the weake , they offend many with this their sharpnes and seueritie : who begin to despise , hate and shunne them , and seeke not comfort or counsel at their hands , nor regard what or how they teach : Wheras contrariwise Pastours ought so to behaue themselues towardes those ouer whom they haue taken charge , that they might loue and reuerence them , not for their person , but for their office and Christian vertues which especially ought to shine in them .

Paule therfore in this place hath rightly painted out such seuere and mercilesse Sainctes , when he sayeth : They thinke them selues to be somewhat , that is to say , being puffed vp with their owne foolish opinions and vaine dreames , they haue a maruelous perswasion of their owne knowledge and holines , and yet in very deede they are nothing , and doe but deceaue them selues . Deceauers of themselues . For it is a manifest beguiling when a man perswadeth him selfe that he is somewhat , when in deede he is nothing Such men are well described in the .3 . of the Apocalips in these wordes : Thou sayest : Apoc. 3.17 . I am rich and encreased with goodes , and haue neede of nothing , and knowest not how thou art wretched and miserable , and poore , and blinde , and naked .

Verse . 4. But let euery man trie his owne worke , and then he shall haue reioysing in himselfe onely , and not in an other .

He goeth foreward in painting out those proude and vainglorious felowes . Desire of vain-glory . For the desire of vainglory is an odious and cursed vice , it is the occasion of all euils , and troubleth both common weales and consciences . And specially in spirituall matters it is such an euill as is incurable . And albeit that this place may be vnderstand of the workes of this life or ciuill conuersation , yet principally the Apostle speaketh of the worke of the ministery , and inueyeth against those vaineglorious heads , which with their fantasticall opinions doe trouble well enstructed consciences .

And this is the property of those which are infected with this poyson of vainglory , Vainglorious heades . that they haue no regard whether their worke , that is to say , their ministery be pure , simple & faithfull or not : but this they only seeke that they may haue the praise of the people . So the false apostles , when they saw that Paule preached the gospel purely to the Galathians , and that they could not bring any better doctrine , they began to finde fault at those things which he had godly & faithfully taught , & to prefer their owne doctrine before the doctrine of Paule , & by this subtiltie they wonne the fauour of the Galathians , & brought Paule into hatred among them . Therfore the proud & vainglorious do ioyne these .iii. vices together . Three vices of the vaineglorious linked together . First they are greedy of glory . Secondly they are maruelous witty & wily in finding fault with other mens doings and sayings , therby to purchase the loue , the wel liking and praise of the people . And thirdly when they haue once gotten a name ( though it be by other mens trauaile ) they become so stout and full of stomacke that they dare venture vpon all things . Therefore they are pernicious and pestilent felowes , whom I hate euen with my very heart : for they seeke their owne , and not that which is of Iesus Christ , Phil. 2.27 . &c.

Against such Paule speaketh here . As if he should say : Such vaine-glorious spirites do their worke , that is to say , they teach the Gospell to this ende that they may winne praise & estimation among men , that is , that they may be counted excellent doctors , with whom Paule and others might not be compared . And when they haue gotten this estimation , then begin they to reprehend the sayings and doings of other men , and highly commend their owne : and by this subteltie they bewitch the mindes of the people , who because they haue itching eares are not only delited with new opinions , The people delited with nouelties . but also reioyce to see those teachers which they had afore , to be abased and defaced by these new vpstartes and glorious heades , and all because they are come to a fulnes and lothing of the word .

Thus it ought not to be ( sayth he ) : but let euery man be faithfull in his office : let him not seeke his owne glory , nor depende vppon the praise & commendation of the people , but let his only care be to doe his worke truly , that is , let him teach the gospel purely . He shall lacke no praise that preacheth the Gospel purely And if his worke be sincere & sound , let him assure him selfe that he shall lacke no praise either before God or among the godly . In the meane space if he be not commended of the vnthankful world , let this nothing moue him : For he knoweth that the end of his ministerie is , not that he , but that Christ shuld be glorified therby . Wherfore , being furnished with the armour of righteousnes on the right hand & on the left , let him say : I began not to teach the gospel to the ende that the world should magnifie me , The ende of the ministerie of the word . 2. Tim. 4.5 . and therfore I wil not shrinke from that which I haue begun if the world hate , sclaunder or persecute me . He that is such a one , teacheth the word and attendeth vppon his office faithfully , without any worldly respect , that is , without regard of glory or gaine , without the strength , wisedom or authoritie of any man . He leaneth not to the praise of other men , for he hath it in him selfe .

Wherfore he that truly & faithfully executeth his office , careth not what the world speake of him : he careth not whether the world praise or dispraise him , but he hath praise in himselfe , To haue praise in himselfe . which is the testimonie of his conscience and praise or glory in God . He may therfore say with Paule : This is our reioysing , this is our praise & glory , euen the testimonie of our conscience , that in simplicitie and sinceritie before God & not in fleshly wisdom , but in the grace of God we haue had our conuersation in the world . This glory is vncorrupt & stedfast : for it dependeth not on other mens iudgements , but of our own conscience , which beareth vs witnes that we haue taught the word purely , ministred the sacraments rightly , & haue done all things wel , & therfore it can not be defaced or taken from vs .

The other glory which these proud spirites doe seeke , What is the glory of heretikes . is vncertaine & most perilous for that they haue it not in themselues , but it consisteth in the mouth & opinion of the people : Therfore can they not haue the testimony of their owne conscience , that they haue done all things with simplicity & sincerity for the aduauncing of the glory of God onely and the saluation of soules . For this is it which they seeke , that they may be counted famous through the worke and labour of their preaching , and be praised of men . They haue therfore a glory , a trust and a testimony , but before men , The glory of the godly . not in themselues nor before God . The godly doe not desire glory after this manner . If Paule had had his praise before men , and not in himselfe , he should haue bene compelled to despaire , when he saw many cities , countreis and all Asia fall from him : when he saw so many offences or sclaunders , & so many heresies to follow his preaching . Christe when he was alone , that is , when he was not onely sought for by the Iewes to be put to death , I●hn . 16.32 . but also was forsaken of his disciples , was not yet alone , but the father was with him , for he had glory and reioysing in him selfe .

So at this day if our trust , our glory and reioysing did depende vppon the iudgement and fauour of men , we should die with very anguish and sorrow of heart . For so farre of is it that the Papistes , Sectaries and the whole world doe iudge vs worthy of any reuerence or praise , that they hate & persecute vs most bitterly : yea they wold gladly ouerthrow our ministerie and roote out our doctrine for euer . Phil. 4.4 . The world dishonoreth the godly ministers of the word . We haue therfore nothing before men but reproch : but we reioyce and we glory in the Lord , & therfore we attend vpon our office cherefully and faithfully , which we know is acceptable to him . Thus doing we care not whether our worke doe please or displease the Deuill : whether the world loue vs or hate vs . For we knowing our worke to be well done , and hauing a good conscience before God , 1. Cor. 6.3 . goe forward by honour and dishonour , by euill report and good report , &c. This sayeth Paule is to haue reioysing or glory in thy selfe .

And this admonition is very necessary against that execrable vice of vaineglory . The Gospell is the word of the crosse and offence . 1. Cor. 1.18 . The Gospel is a doctrine which both of it selfe , and also by the malice of the Deuill bringeth with it the crosse and persecution . Therfore Paule is wont to call it the word of the crosse and of offence . It hath not alwayes stedfast and constant disciples . Many there be that to day make profession thereof and embrace it , which to morrow being offended with the crosse , The disciples of the gospel . will fall from it and deny it . They therfore that teach the Gospell to the end that they may obtaine the fauour and praise of men , must needes perish and their glory be turned vnto shame when the people cease to reuerence and magnifie them . Wherfore let all pastours and ministers of the word learne to haue glory and reioysing in them selues , and not in the mouth of other men . If there be any that praise them , as the godly are wont to doe ( By euill report and good report saith Paule ) : yet let them receaue this glory but as a shadow of true glory : and let them thinke the substance of glory to be in deede the testimonie of their owne conscience . He that doth so , proueth his owne workd , that is , he regardeth not his owne glory , but his only care is to do his office faithfully , that is to say , to teach the gospell purely , & to shew the true vse of the Sacraments . What it is for a man to proue his owne work . When he thus proueth his owne worke , he hath glory and reioysing in himself , which no man can take from him : for he hath it surely planted and grounded in his owne heart , & not in other mens mouthes : whom Sathan can very easily turne away , and can make that mouth and tounge now full of curssing , which a little before was full of blessing .

Therfore ( sayth Paule ) if ye be desirous of glory , seeke it where it should be sought , not in the mouth of other men , but in your owne heart : which ye then doe when ye execute your office truely and faithfully . So shall it come to passe that besides the glory which ye haue in your selues , ye shall haue praise and commendation also before men . But if ye glory in other men and not in your selues , that shame & confusion which ye haue in your selues , shall not be without reproch and confusion also before men . This haue we seene in certaine fantasticall spirites in these our dayes , which proued not their worke : that is , they did not seeke onely to preach the Gospell purely and simplie , but misvsed it to gaine praise among men , contrary to the second commaundement . Therfore after their inward confusion , there folowed also an outward confusion and shame among men , according to that saying : Exod 20 7. 1. Sam. 2.30 . The Lord will not hold him giltlesse that taketh his name in vaine . And againe : They which despise me , shall be despised .

Contrariwise , if we seeke first the glory of God by the ministerie of the word , then surely our glory wil folow , according to that saying : Him that honoureth me I will glorifie . To conclude , 1. Cor. 4.2 . lette euery man proue his worke : that is , let him doe his endeuour that his ministerie may be found faithful : for this aboue all things is required in the Ministers of the word . 1. Cor. 4. As if he should say : let euery man endeuour purely & faithfully to teach the word , & let him haue an eye to nothing else but the glory of God & the saluation of soules : then shall his worke be faithfull and sound : then shall he haue glory & reioysing in his owne conscience , so that he may boldly say : This my doctrine and ministerie pleaseth God . And this is in deede an excellent glory .

This sentence may also be well applied to those workes which are done of the faithfull in euery state of life . As if a Magistrate , The worke of euery mans calling . an housholder , a seruaunt , a scholemaster , a scholer abide in his vocation and do his duetie therein faithfully , not troubling him selfe with those workes which pertaine not to his vocation , he may glory and reioyce in himselfe : for he may say , I haue done the workes of my vocation appoynted vnto me by God , with such faithfulnes and diligence as I was able . Therfore I know that this worke being done in faith & obedience to God , pleaseth God . If other speake euill of it , I passe little thereof . For there be alwayes some which despise and sclaunder the doctrine & life of the godly : but God hath threatned to destroy all lying lippes & sclaunderous tounges . Therfore whilest such men doe greedely seeke after vaineglory , and with lies and sclaunders goe about to deface the godly , Phil. 3.19 . 2. Tim. 3.9 . it hapneth to them as Paule saith : whose glory is their shame . And in an other place : Their foolishnes shal be knowne to all men . By whom ? Euen by God the righteous iudge , who as he will vtter their false accusations and sclaunders , so will he reueale the righteousnes of the godly like the none day , Psal. 37.6 . as it is said , Psal. 17.

This clause : in himselfe ( to touch this also by the way ) must so be vnderstand that God be not excluded : That is , that euery man may know , in what godly state of life so euer he be , that his worke is a diuine worke : for it is the worke of his vocation hauing the commaundement of God .

Verse . 5. For euery man shall beare his owne burden .

This is as it were the reason or confirmation of the former sentence , lest any man should leane to other mens iudgement in praising & commending of him . In death , and in the day of iudgement other mennes praises profit not . As if he sayde : It is extreme madnes for thee to seeke glory in an other & not in thy selfe : for in the agony of death and the last iudgement it shall nothing profite thee the other men haue praised thee : for other men shall not beare thy burden , but thou shalt stand before the iudgement seat of Christ & shalt beare thine burden alone . There thy praisers shall nothing helpe thee . For when we die these praises shall cease . And in that day when that Lord shall iudge the secretes of all harts , the witnes of thine owne conscience shal stand either with thee or against thee : Rom. 2.16 . Against thee if thou glory in other men : with thee if thou haue it in thy selfe , that is to say , if thy conscience beare thee witnes that thou hast done thy duetie in the ministerie of the word or otherwise according to thy calling sincerely and faithfully , hauing respect to the glory of God onely and the saluation of soules . And these words Euery man shall beare his owne iudgement , are very vehement and ought so to terrifie vs that we should not be desirous of vaineglory .

And this moreouer is to be noted , that we are not here in the matter of iustification , where nothing auaileth but mere grace and forgeuenes of sinnes , which is receaued by faith alone : where all our works also , yea euen our best works , and such as are done according to Gods calling , haue nede of forgeuenes of sinnes . But this is an other case . He treteth not here of the remission of sinnes , but compareth true works & hypocritical works together . These things therfore ought thus to be taken , that although that work or ministery of a godly pastor is not so perfect but that he hath nede of forgeuenes of sinnes , yet in it selfe it is good & perfect , A comparison betvene good workes , and hypocriticall worke . in comparison of the ministerie of the vainglorious man . So our ministery is good & sound , because we seeke therby the glory of God & the saluation of soules . But the ministery of these fantastical heads is not so , for they seke their owne praise . Albeit therfore that no works can quiet the conscience before God : yet is it necessary that we should perswade our selues that we haue done our worke vprightly , truly , & according to Gods calling , that is , that we haue not corrupted the word of God , but haue taught it purely & faithfully . This testimony of conscience we haue neede of that we haue done our duety vprightly in our function & calling , & led our life accordingly . So farre ought we then to glory as touching our works , as we know them to be commaunded of God , & that they please him . For euery one in the last iudgement shal beare his owne burden , and therefore other mens praises shall there nothing helpe or profit him .

Hetherto he hath spoken against that most pestilent vice of vain-glory , for the suppressing wherof no man is so strong , Vaineglory . but that he hath nede of continuall praier . For what man almost euen among the godly is not delited with his owne praises ? Only the holy Ghost can preserue vs that we be not infected with this vice .

Verse . 6. Let him that is taught in the word , make him that teacheth him partaker of all his goodes .

Here he preacheth to the disciples or hearers of the word , A commaundement for the nourishing of the ministers of the word of God . commaunding them to bestow al good things vpon those which haue taught & instructed them in the word . I haue somtime maruelled why the Apostle commaunded the churches so diligently to nourish their teachers . For in Popery I sawe that all men gaue abundantly to the building & maintaining of goodly temples , to the encreasing of the reuenues & liuings of those which were apoynted to their idolatrous seruice . Hereof it came that the estimation & riches of the bishops and the rest of the Clergie did so encrease , that euery where they had in possession the best and most fruteful grounds , Therfore thought I that Paule had commaunded this in vaine , seeing that all maner of good things were not only abundantly geuen to the Cleargie , but also they ouerflowed in wealth and riches . Wherfore I thought that men ought rather to be exhorted to withhold their hands from geuing , then encouraged to geue any more : for I sawe that by this excessiue liberalitie of men , the couetousnes of the Cleargie did encrease . But now I know the cause why they had such abundance of all good things heretofore , and now the pastors and ministers of the word doe want .

The ministers of Sathan haue plentie , but the ministers of Christe doe want . Before time , when nothing else was taught but errours and wicked doctrine , they had such plentie of all things , that of Peters patrimonie ( which denied that he had either siluer or gold ) , and of spirituall goods ( as they called them ) the Pope was become an Emperour , the Cardinals and Bishops were made kings and Princes of the world . But now since the Gospell hath bene preached and published , the professors therof be as rich as sometime Christe and his Apostles were . We finde then by experience , how well this commaundement of nourishing and maintaining the pastours and ministers of Gods word is obserued , which Paule here and in other places so diligently repeateth and beateth into the heads of his hearers . There is now no City , which is knowen vnto vs , that nourisheth and maintaineth her pastours and preachers : but they are all entertained with those goodes which were geuen , not vnto Christ , to whom no man geueth any thing ( for when he was borne he was laid in a maunger in steede of a bedde , because there was no roome for him in the Inne : afterwards being conuersant among men , he had not whereon to lay his head : and briefly being spoyled of his garmentes and hanging naked on the crosse betwene two theeues , Luke . 2.7 . he died most miserably ) : but to the Pope for the maintainance of his abhominations , Luke . 9.58 . Iohn . 19. and because he oppressing the Gospel , taught the doctrines and traditions of men and set vppe idolatrie .

And as oft as I read the exhortations of Paule , whereby he perswadeth the Churches that they should either nourish their pastours , or geue somewhat to the reliefe of the poore Sainctes in Iewrie : I do greatly maruell and am ashamed that so great an Apostle should be constrained to vse so many wordes for the obtaining of this benefite of the congregations . ● . Cor. 8. & 9. Wryting to the Corrinthians he treateth of this matter in two whole Chapters . I would be loth to defame Wyttenberge , which in deede is nothing to Corinth , as he defamed the Corrinthians in begging so carefully for the reliefe and succour of the poore . But this is the lotte of the Gospel when it is preached , that not onely no man is willing to geue any thing for the finding of ministers and maintaining of scholers , but men begin to spoyle , to robbe and to steale , and with diuers craftie meanes one to beguile an other . To be briefe , men seeme suddenly to grow out of kind , and to be transformed into cruell beastes . Contrariwise , 1. Tim. 4.1 . when the doctrine of Deuils was preached , then men were prodigall , and offred all things willingly to those that deceaued them . The Prophets doe reproue the same sinne in the Iewes , which were loth to geue any liuing to the godly priests and Leuites , but gaue all things plentifully to the wicked .

Now therefore we begin to vnderstand how necessary this commaundement of Paule is as touching the maintenaunce of the ministers of the Church . For Sathan can abide nothing lesse then the light of the Gospell . Therefore when he seeth that it beginneth to shine , then doth he rage and goeth about with all maine and might to quench it . And this he attempteth two maner of wayes . Sathan oppresseth the gospell two waies . First by lying spirites and force of tyrannes : and then by pouertie and famine . But because he could not hetherto oppresse the Gospell in this countrey ( praised be God ) by heretikes and tyrannes : therefore he attempteth to bring it to passe the other way , that is , by withdrawing the liuings of the ministers of the word , to the ende that they being oppressed with pouertie and necessitie should forsake the ministerie , and so the miserable people being destitute of the word of God should become in time as sauage and wilde beastes . And Sathan helpeth forwardes this horrible enormitie by vngodly Magistrates in the Cities , and also by noble men and gentlemen in the countrey , who take away the church goods whereby the ministers of the Gospell should liue , and turne them to wicked vses . M●●h. 1.7 . These goods ( sayeth the Prophet Micha ) were gathered of the hire of a harlot , and therefore to a harlottes hire they shall returne .

Moreouer , Sathan turneth men particularly also from the gospell by ouermuch fulnes . Fulnes of Gods word bringeth lothing . For when the Gospell is diligently and daily preached , many being glutted therwith begin to loth it , and by litle and litle become negligent & vntoward to all godly exercises . Againe , there is no man that will now bring vp his children in good learning , & much lesse in the study of the holy Scripture , but they employ them wholy to gainfull artes or occupations . All these are Sathans practises , to no other ende but that he may oppresse the Gospell in this our countrey without any violence of tyrannes , or subtill deuises of heretikes .

It is not without cause therfore that Paule warneth the hearers of the Gospel to make their pastours and teachers partakers with them in all good things . If we ( sayth he to the Corinthians ) haue sowne to you spirituall things , is it a great matter if we reape your worldly things ? 1. Cor. 9.11 . The hearers therefore ought to minister carnall things to them of whom they haue receaued spirituall things . But both husband men , Citizens and gentlemen doe at this day abuse our doctrine , The world lodeth the ministers of Sathan with all worldly good things . that vnder the colour therof they may enrich themselues . Heretofore when the Pope raigned there was no man which paid not somwhat yerely to the priests for masses , diriges , trentals & such trash . The begging friers had also their part . The marchaundises of Rome likewise and daily offrings caried away somwhat . From these & from an infinite numbre of such exactions our countreymen are now deliuered by the Gospel . But so farre of is it that they are thankfull vnto God for this libertie , that of prodigall geuers they are now become starke theeues and robbers , & will not bestow one farthing vppon the Gospel or the ministers thereof , or geue any thing for the reliefe and succour of the poore Saincts : which is a certaine token that they haue lost both the word and faith , and that they haue no spirituall goodnes in them . For it is impossible that such as are godly in deede , should suffer their pastours to liue in necessity & penurie . But for as much as they laugh and reioyce when theyr pastours suffer any aduersitie , and withhold their liuing or geue it not with such faithfulnes as they ought : it is a plaine token that they are worse then the heathen .

But they shal feele ere it be long what calamities wil folow this vnthankfulnes . The punishment of vnthankfulnes . For they shal lose both temporal & spiritual things . For this sinne must nedes be grieuously punished . And certainly I thinke that the churches in Galatia , Corinth , and other places were so troubled by the false apostles for no other cause , but for that they litle regarded their true pastours & preachers . For it is good reason that he which refuseth to geue a peny to God who offereth vnto him all good things & life euerlasting , should geue a peece of gold to the Deuil , the author of all euils & death euerlasting . Who so will not serue God in a litle , & that to his owne inestimable benefite , let him serue that Deuill in much to his extreme & vtter confusion . Now therfore since the light of the Gospel beginneth to shine , we see what the Deuill is & what the world is .

In all good things . In that he saith : in al his goods , it is not so to be taken that all men are bound to geue all that they haue to their ministers , but that they shuld maintaine them liberally , and geue them that wherby they may be wel able to liue .

Verse . 7. Be not deceiued , for God is not mocked .

The Apostle prosecuteth this place of the nourishing and maintaining of ministers so earnestly , that to his former reprehension and exhortation he addeth now also a threatning , saying : God is not mocked . And here he toucheth to the quicke the propertie of our countrey men , which proudly despise our ministerie . For they thinke it to be but a sport and a game : Gentlemen , citizens and husbandmen despisers of Gods ministers . and therefore they goe about ( especially the Gentlemen ) to make their pastours subiect vnto them like seruaunts and slaues . And if we had not so godly a Prince , and one that so loueth the truth , they had ere this time driuen vs out of the countrey . When the pastours aske their dutie or complaine that they suffer penurie , they cry out : the priestes be couetous , they would haue plentie , no man is able to satisfie their vnsatiable couetousnes , if they were true Gospellers they should haue nothing of their owne , but as poore men ought to folow poore Christ , & to suffer all aduersities , &c.

Paule horribly threatneth here such tyrannes & such mockers of God , who so carelesly & proudly doe scorne the miserable preachers , and yet will seeme to be Gospellers , and not to be mockers of God , but to worshippe him very deuoutly . Be not deceiued ( sayth he ) , God is not mocked , that is to say , he doth not suffer him selfe to be mocked in his ministers . For he sayeth : He that despiseth you despiseth me . Luke . 10. ●6 . Also he sayeth vnto Samuel : They haue not cast thee away , but me . 1. Sam. 8.7 . Therfore , O ye mockers , although God differre his punishment for a season , yet when he seeth time he will finde you out , and will punish this contempt of his word & bitter hatred which ye beare against his ministers . Therfore ye deceiue not God but your selues , and ye shall not laugh at God , but he will laugh at you , Psalme . 2. But our proud Gentlemen , citizens and common people are nothing at all moued with this dreadfull threatning . Neuertheles they shall feele when death approcheth , whether they haue mocked themselues or vs , nay rather not vs but God himselfe , as Paule saith here . In the meane time , because they proudly despise our admonitions with an intollerable pride , we speake these things to our confort , to the ende we may know that it is better to suffer wrong than to do wrong : for patience is euer innocent & harmles . Moreouer , Psal. 34.10 . Psal. 37.19 . God will not suffer his ministers to starue for honger , but euen when the rich men suffer scarsitie and honger , he wil feede them , and in the dayes of famine they shall haue enough .

Verse . 7. For whatsoeuer a man soweth that shall he reape .

All these things tende to this purpose that ministers should be nourished and maintained . For my part I doe not gladly interprete such sentences : for they seeme to commend vs , and so they doe in dede . Moreouer , if a man stand much in repeting such things to his hearers , it hath some shew of couetousnes . Notwithstanding men must be admonished hereof , Reuerence & necessary liuing due to the ministers of the word . that they may know that they ought to yelde vnto their pastours both reuerence and a necessary liuing . Our Sauiour Christe teacheth the same thing in the .10 . of Luke . Eating and drinking such things as they haue : for the labourer is worthy of his reward . 1. Cor. 9.13.14 . And Paule sayth in an other place : Doe ye not know that they which sacrifice in the temple , liue of the sacrifices ? & that they which serue at the altare , are partakers of the altare ? euen so hath the lord ordained that they which preach the gospel should liue of the Gospel .

It is good that we also which are in the ministerie , should know these things , lest for our labour we might with euill conscience receaue the stipend which is geuen vnto vs of that Popes goods . And although such goodes were heaped together by mere fraud & disceit : yet notwithstanding God spoyling the Egyptians , Exod. 3. ●● . that is to say , the Papistes of their goods , turneth them here amongst vs , to a good and holy vse : not when noble men and gentlemen spoile them and abuse them , but when they which sette forth Gods glory , and bring vppe youth vertuously are maintained therewith . Let vs know then that we may with good conscience ( since God hath ordained and commaunded that they which preach the Gospell should liue of the Gospell ) vse those things that are geuen vs of the Church goodes for the necessary sustentation of our life , to the ende we may attend vpon our office the better . Let no man therefore make any scrupule hereof , as though it were not lawfull for him to vse such goodes .

Verse . 8. For he that soweth in the flesh , shall of the flesh reape corruption : but he that soweth in the spirite , shall of the spirite reape euerlasting life .

He addeth a similitude and an allegorie . And this generall sentence of sowing he applieth to the particular matter of nourishing and maintaining the ministers of the word , saying : He that soweth in the spirite , What it is to sowe in the spirite . that is to say , he that chearisheth the teachers of Gods word , doth a spirituall worke and shall reape euerlasting life . Here riseth a question whether we deserue eternall life by good works ? for so Paule seemeth to auouch in this place . As touching such sentences which speake of workes and the reward of them , we haue treated very largely before in the .5 . chapter . And very necessary it is , after the example of Paule , to exhort the faithfull to good workes , that is to say , to exercise their faith by good workes . For if they folow not faith , it is a manifest token that their Faith is no true faith . Therefore the Apostle sayth : He that soweth in the flesh ( some vnderstand it , in his owne flesh ) , that is to say , he that geueth nothing to the ministers of Gods word , but onely feedeth and careth for him selfe ( which is the counsell of the flesh ) that man shall of the flesh reape corruption , not onely in this present life , but also in the life to come . For the goods of the wicked shall wast away , and they them selues also at length shall shamefully perish . The Apostle would faine stirre vp his hearers to be liberall and beneficiall towards their pastours and preachers . But what a misery is it , that the peruersenes and ingratitude of men should be so great , that the churches should neede this admonition ?

The Encratites abused this place for the confirmation of their wicked opinion against mariage , expounding it after this maner : The heretikes called Encratites : Whose errour the Papistes haue reuiued as touching matrimonie , and therfore they may cruely be called new Encratites . He that soweth in the flesh shall reape corruption : that is to say , he that marieth a wife shall be damned : Ergo a wife is a damnable thing , and mariage is euill , for as much as there is in it a sowing in the flesh . These beastes were so destitute of all iudgement , that they perceiued not whereabout the Apostle went . I speake this to the ende ye may see how easily the Deuill by his ministers can turne away the heartes of the simple from the truth . Germanie shall shortly haue an infinite number of such beastes , yea and already hath very many : For on the one side it persecuteth and killeth the godly ministers , and on the other side it neglecteth and despiseth them , and suffereth them to liue in great penurie . Let vs arme our selues against these and such like errours , and let vs learne to know the true meaning of the Scriptures . For Paule speaketh not here of matrimonie , but of nourishing the ministers of the church , which euery man that is endued but with the common iudgement of reason may perceaue . And although this nourishing is but a corporall thing , yet notwithstanding he calleth it a sowing in the spirit . Contrariwise when men greedely scrape together what they can , & seke only their owne gaine , he calleth it a sowing in the flesh . He pronounceth those which sowe in the spirite , to be blessed both in this life and in the life to come : and the other which sowe in the flesh to be accursed both in this life , and in the life to come .

Verse . 9. And let vs not be weery of doing good , for in due time we shall reape without weerines .

The apostle intending to close vp his Epistle , passeth from the particular to the generall , and exhorteth generally to all good workes . As if he should say : let vs be liberall and bountefull , not onely towardes the Ministers of the word , but also towardes all other men , and that without weerines . For it is an easie matter for a man to doe good once or twice : We must doe good without weerines . but to continue and not to be diseouraged through the ingratitude and peruersenes of those to whom he hath done good , that is very hard . Therfore he doth not onely exhort vs to doe good , but also not to be weery in doing good . And to perswade vs the more easily thervnto , he addeth : For in due time we shall reape without weerines . As if he sayd : wait and looke for the perpetuall haruest that is to come , and then shall no ingratitude or peruerse dealing of men be able to plucke you away from well doing : For in the haruest time ye shall receaue most plentifull encrease and frute of your seede . Thus with most swete words he exhorteth the faithfull to the doing of good workes .

Verse . 10. Therefore while we haue time , let vs doe good vnto all men , but specially to those that be of the household of Faith.

This is the knitting vp of his exhortation for the liberall maintaining and nourishing of the Ministers of the word , & geuing of almes to all such as haue neede . As if he had sayd : Let vs doe good while it is day , for when night cometh we can no longer worke . In deede men worke many things when the light of the truth is taken away , Iohn . 9.4 . but all in vaine : for they walke in darkenes and wotte not whether they goe , and therfore all their life , Iohn . 12.35 . workes , sufferings and death are in vaine . And by these wordes he toucheth the Galathians . As if he should say : Except ye continue in the sound doctrine which ye haue receaued of me , your working of much good , your suffering of many troubles , and such other things profite you nothing : as he sayd before in the .3 . chapter . Haue ye suffered so many things in vaine ? And by a new kinde of speech he termeth those the houshold of Faith which are ioyned with vs in the felowship of Faith , The houshold of faith . among whom the Ministers of the word are the chiefest , and then all the rest of the faithfull .

Verse . 11. Behold what a letter I haue wrytten to you with mine owne hand .

He closeth vppe his Epistle with an exhortation to the faithfull , and with a sharpe rebuke or inuectiue against the false apostles : Behold ( sayth he ) what a letter I haue wrytten vnto you with mine own hand . The motherly affection of Paule . This he sayeth to moue them and to shew his motherly affection towardes them . As if he should say : I neuer wrote so long an Epistle with mine owne hand to any other church as I haue done vnto you . For as for his other Epistles , as he spake other wrote them , & afterwardes he subscribed his salutation & name with his owne hand , as it is to be seene in the end of his Epistles . And in these words ( as I suppose ) he hath respect to the length of the Epistle . Other some take it otherwise .

Verse . 12. As many as desire to please in the flesh , compell you to be circumcised , onely because they would not suffer the persecution of the crosse of Christ .

Before he cursed the false apostles . Now as it were repeating that same thing againe , but with other words , he accuseth them very sharply , to the ende he may feare and turne away the Galathians from their doctrine , notwithstanding the great authority which they seemed to haue . The teachers which ye haue ( sayeth he ) are such as first regard not the glory of Christe and the saluation of your soules , Enormities in the false apostles . but onely seeke their owne glory : secondly , they flie the crosse : thirdly , they vnderstand not those things which they teach .

These false teachers being accused of the Apostle for three such execrable enormities , were worthy to be auoided of all men . But yet all the Galathians obeyed not this warning of Paule . And Paule doth the false apostles no wrong when he so vehemently inueyeth against them : but he iustly condemneth them by his Apostolike authority . In like maner when we call the Pope Antichriste , his bishops and his shauelings a cursed generation , we sclaunder them not , but by Gods authoritie we iudge them to be accursed , according to that which is sayd in the first Chapter : Galath. 1.8 . If we or an angell from heauen preach otherwise then we haue preached vnto you , accursed be he : For they hate , persecute and ouerthrow the doctrine of Christ .

Your teachers ( sayth he ) are vaine heads , and not regarding the glory of Christ and your saluation , they seeke onely their owne glory . Againe , because they are afraid of the crosse , they preach circumcision and the righteousnes of the flesh , lest they should prouoke the Iewes to hate and persecute them . Wherfore , although ye heare them neuer so gladly and neuer so long : yet shall ye heare but such as make theyr belly their God , Phil. 3.19 . seeke their owne glory , and shunne the crosse . And here is to be noted a certaine vehemencie in this word compell . For circumcision is nothing of it selfe : but to be compelled to circumcision , and when a man hath receaued it to put righteousnes and holines therein , and if it be not receaued to make it a sinne , that is an iniurie vnto Christ . Of this matter I haue spoken largely enough heretofore .

Verse . 13. For they them selues that are circumcised doe not keepe the law : but they would haue you circumcised , that they might glory in your flesh .

Is not Paule here worthy to be called an heretike ? For he sayth , that not onely the false apostles , but all the nation of the Iewes which were circumcised keepe not the law , but rather that they which were circumcised , in fulfilling the lawe fulfill it not . This is against Moises , who sayeth that , Gen. 17.10 14. to be circumcised is to keepe the lawe : and not to be circumcised is to make the couenaunt voide . Gen. 17. And the Iewes were circumcised for none other cause but to keepe the lawe , Gen. 17 . 1● . which commaunded that euery malechild should be circumcised the eight day . Hereof we haue before entreated at large , and therfore we neede not now to repeate the same againe . Now , these things serue to the condemning of the false apostles , that the Galathians may be feared from hearing of them . As if he should say : Behold , I sette before your eyes what maner of teachers ye haue . First they are vaineglorious men , which seeke nothing but their owne profite , Phil. 2.21 . and care for nothing but their owne bellie . Secondly they flie the crosse : and finally they teach no truth or certaintie , but all their sayings and doings are counterfet and full of hypocrisie . Wherefore although they keepe the lawe outwardly : yet in keping it they keepe it not . For without the holy ghost , the law can not be kept . But the holy Ghost can not be receaued without christ : and where the holy ghost dwelleth not , ther dwelleth an vncleane spirit , The law is not accomplished with outward workes . that is to say , despising god , & seking his owne gaine and glory . Therfore al that he doth as touching the law , is mere hypocrisie & double sinne . For an vncleane heart doth not fulfill the lawe , but only maketh an outward shew thereof , and so is it more confirmed in his wickednes and hypocrisie .

And this sentence is diligently to be marked , that they which are circumcised keepe not the lawe : that is to say , that they which are circumcised are not circumcised . Rom. 14 . 2● . It may also be applied vnto other workes . He that worketh , prayeth , or suffereth without Christ , worketh , praieth & suffereth in vaine : for all that is not of faith is sinne . Works done without faith are sinnes . It profiteth a man therefore nothing at all to be outwardly circumcised , to fast , to pray or to doe any other worke , if he be within a despiser of grace , of forgeuenes of sinnes , of faith , of Christe , &c. and be puffed vp with the opinion & presumption of his owne righteousnes : which are horrible sinnes against the first table : and afterward there folow also other sinnes against the second table , as disobedience , whoredom , furiousnes , wrath , hatred , and such other . Therfore he saith very wel , that they which be circumcised keepe not the lawe , but onely pretend that they keepe it . But this counterfetting , or rather hypocrisie is double wickednes afore God .

What meane the false apostles when they would haue you to be circumcised ? Not that ye might become righteous : although they so beare you in hand , but that they may glory in your flesh . Now , who would not detest this most pestilent vice of ambition and desire of glory , The peril that followeth ambition and vaine glory . which is sought with so great perill of mennes soules ? They are ( sayth he ) disceitfull , shameles and vaine spirites , which serue their owne belly and hate the crosse . Againe ( which is worst of all ) they compel you to be circumcised according to the lawe , that they may therby abuse your flesh to their owne glory , & in the meane season they bring your soules into daunger of euerlasting destruction . For what gaine ye else before God but damnation ? and what else before men , but that the false apostles may glory that they are your teachers , and ye their disciples ? and yet they teach you that which they them selues do not . Thus doth he sharply reproue the false apostles .

These wordes : That they may glory in your flesh , are very effectuall . As if he should say : they haue not the word of the spirit : therfore it is impossible for you to receaue the spirite by their preaching . They do but only * * That is , they do but kepe your flesh in a seruile and slauish exercise . exercise your flesh , making you fleshly Iusticiaries or iustifiers of your selues . Outwardly they obserue dayes , times , sacrifices and such other things according to the lawe , which are altogither carnall , whereby ye reape nothing else but vnprofitable labour and damnation . And on the other side , this they gaine thereby , that they boast that they are your teachers and haue called you backe from the doctrine of Paule the heretike , vnto their mother the Synagoge . So at this day the Papistes bragge , that they call backe those to the bosome of their mother the holy church , whom they deceaue and seduce . Contrariwise , we glory not in your flesh , but we glory as touching your spirite , because ye haue receaued the spirite by our preaching , Galath. 3.2 .

Verse . 14. But God forbid that I should glory but in the crosse of our Lord Iesu Christ .

The Apostle closeth vp the matter with an indignation , & with great vehemencie of spirite he casteth out these wordes : But God forbid , The glory of the Christians . &c. As if he should say : This carnall glory and ambition of the false apostles is so daungerous a poyson , that I wish it were buried in hell , for it is the cause of the destruction of many . But let them glory in the flesh that list , and let them perish with their cursed glory . As for me , I desire no other glory but that whereby I glory and reioyce in the crosse of Cbriste . After the same maner speaketh he also Rom. 5. We glory in our afflictions . Also in the .2 . Cor. 12. T will glory in mine infirmities . Here Paule sheweth what is the glory and reioysing of the Christians , namely to glory and to be proud in tribulations , reproches , infirmities , &c.

The world iudgeth of the Christians , not onely that they are wretched and miserable men , but also most cruelly , and yet ( as it thinketh ) with a true zeale hateth , persecuteth , condemneth , and killeth them as most pernicious plages of the spirituall & worldly kingdom , that is to say , like heretikes and rebels . But because they do not suffer these things for murther , theft , and such other wickednes , but for the loue of Christe whose benefite and glory they sette forth , therefore they glory in tribulations and in the crosse of Christe , and are glad with the Apostles that they are counted worthy to suffer rebuke for the name of Christ . Actes . 5.41 . So must we glory at this day when the Pope and the whole world most cruelly persecute vs , condemne vs , and kill vs , because we suffer these things , not for our euil dedes , as theeues , murtherers , &c. but for Christes sake our Lord and Sauiour , whose Gospell we truly preach .

Now , our glory is encreased and confirmed principally by these two things : First because we are certaine that our doctrine is sound & perfect : Secondly , because our crosse and suffering is the suffering of Christ . Therfore when the world persecuteth and killeth vs , The faithfull suffer for Christe . we haue no cause to complaine or lament , but we ought rather to reioyce and be glad . In deede the world iudgeth vs to be vnhappy & accursed . But on the other side , Christ , who is greater than the world , and for whom we suffer , pronounceth vs to be blessed , & willeth vs to reioyce . Blessed are ye ( sayth he ) when men reuile you & persecute you , Math. 5.11.12 . and falsly say all maner of euill against you for my sake . Reioyce and be glad . Our glory then is an other maner of glory then the glory of the world is , The glory of the world . which reioyceth not in tribulation , reproch , persecution and death , &c. but glorieth altogether in power , in riches , peace , honour , wisedom and his owne righteousnes . But mourning and confusion is the ende of this glory .

Moreouer , The crosse of Christ . the crosse of Christ doth not signifie that peece of wood which Christ did beare vpon his shoulders , and to the which he was afterwardes nailed , but generally it signifieth all the afflictions of the faithfull , whose sufferings are Christes sufferings . 2. Cor. 1.5 . Col. 1.24 . 2. Cor. 1. The sufferings of Christ abound in vs . Againe : Now reioyce I in my sufferings for you , and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church , &c. The afflictions of the godly are the afflictions of Christ Actes . 9.4 . The crosse of Christe therfore generally signifieth all the afflictions of the church which it suffereth for Christe : which he him selfe witnesseth when he sayth , Saule Saule , why persecutest thou me : Saule did no violence to Christ , but to his Church . But he that toucheth it , toucheth the apple of his eye . Zach. 2.1 . There is a more liuely feeling in the head then in the other members of the body . And this we know by experience : The feeling of the head is most sensible . for the litle toe or the least part of a mannes body being hurt , the head forthwith sheweth it selfe by the countenaunce to feele the greefe thereof . So Christe our head maketh all our afflictions his owne , and suffereth also when we suffer which are his body .

It is profitable for vs to know these things , lest we should be swalowed vppe with sorow or fal to despaire when we see that our aduersaries doe cruelly persecute , excommunicate & kill vs . But let vs thinke with our selues , after the example of Paule , that we must glory in the crosse which we beare , not for our owne sinnes , The crosse of the godly i● sweete 2. Cor 1.5 . Psal. 44 22. but for Christes sake . If we consider onely in our selues the sufferings which we endure , they are not only grieuous but intolerable : but when we may say : Thy sufferings O Christe abound in vs : Or as is said in the Psal. 44. For thy sake are we killed all the day , then these sufferings are not onely easie , Math. 11.30 . but also sweete , according to that saying : My burden is easie and my yoke is sweete .

Now , it is well knowen that we at this day doe suffer the hatred and persecution of our aduersaries for none other cause , but for that we preach Christe faithfully and purely . If we would deny him and approue their pernicious errours and wicked religion , they would not onely cease to hate and persecute vs , but woulde also offer vnto vs honour , riches , and many goodly things . Because therefore we suffer these things for Christes sake , we may truely reioyse and glory with Paule in the crosse of our Lord Iesus Christ : To glory in the crosse of Christ . Rom. 5.3 . 2. Cor. 7.5 . that is to say , not in riches , in power , in the fauour of men , &c. but in afflictions , weaknes , sorow , fightings in the body , terrours in the spirite , persecutions and all other euils . Wherefore we trust it will shortly come to passe , that Christe will say the same to vs that Dauid sayd to Abiathar the priest : I am the cause of all your deaths . 1. Sam. 22.22 . Zach. 2. ● . Againe : He that toucheth you , toucheth the apple of mine eye . As if he had sayd : he that hurteth you hurteth me . For if ye did not preach my worde and confesse me , ye should not suffer these things . Iohn . 15.19 . So sayth he also in Iohn : If ye were of the world , the world would loue his owne : but because I haue chosen you out of the world , therfore the world hateth you . But these things are treated of afore .

Verse . 14. By whom the world is crucified to me , & I vnto the world .

This is Paules maner of speaking . The world is crucified to me , that is , To be crucified to the world . I iudge the world to be damned . And I am crucified to the world , that is : the world againe iudgeth me to be damned . Thus we crucifie and condemne one an other . I abhorre all the doctrine , righteousnes and works of the world as the poyson of the Deuil . The world againe detesteth my doctrine and deedes , and iudgeth me to be a sedicious , a pernicious , a pestilent felow , and an heretike . So at this day the world is crucified to vs , and we vnto the world . We curse and condemne all mans traditions concerning Masses , Orders , vowes , wil-worshippings , works , & all the abhominations of the Pope & other heretikes , as the dirt of the Deuill . They againe do persecute & kill vs as destroyers of religion and troublers of the publike peace .

The Monkes dreamed that the world was crucified to them when they entred into their Monasteries : but by this meanes Christ is crucified and not the world , yea the world is deliuered from crucifying and is the more quickened by that opinion of holines and trust which they had in their owne righteousnes that entred into religion . Most foolishly & wickedly therfore was this sentence of the Apostle wrested to the entring into Monasteries . The contrary iudgement of the faithful & of the world as concerning true doctrine . He speaketh here of an high matter & of great importance : that is to say , that euery faithfull man iudgeth that to be the wisedom , righteousnes and power of God , which the world condemneth as the greatest folly , wickednes and weaknes . And contrariwise , that which the world iudgeth to be the highest religion and seruice of God , the faithfull doe know to be nothing else but execrable and horrible blasphemie against God . So the godly condemne the world , and againe the world condemneth the godly . But the godly haue the right iudgement on their side : 1. Cor. 2.13 . for the spirituall man iudgeth all things .

Wherefore the iudgement of the world touching religion and righteousnes before God , is as contrary to the iudgement of the godly , as God and the Deuill are contrary the one to the other . For as God is crucified to the Deuill and the Deuill to God : that is to say , 1. Iohn . 3.8 . as God condemneth the doctrine and workes of the Deuill ( for the Sonne of God appeared , as Iohn sayth , Iohn . 8.44 . to destroy the workes of the Deuill ) : and contrariwise the Deuill condemneth and ouerthroweth the word and the workes of God , for he is murtherer and the father of lies : so the world condemneth the doctrine and life of the godly , The world condemneth the life and doctrine of the godly . calling them most pernicious heretikes and troublers of the publike peace . And againe , the faithfull call the world the sonne of the Deuil , which rightly foloweth his fathers steppes , that is to say , which is as great a murtherer and lier as his father is . This is Paules meaning when he sayth : whereby the world is crucified to me and I vnto the world . Now , the world doth not onely signifie in the Scriptures vngodly and wicked men , but the very best , the wisest and holiest men that are of the world .

And here by the way he couertly toucheth the false apostles . As if he should say : I vtterly hate and detest all glory which is without the crosse of Christ , as a cursed thing : for the world with all the glory thereof is crucified to me and I to the world . Wherefore accursed be all they which glory in your flesh and not in the crosse of Christ . Paule therefore witnesseth by these wordes that he hateth the world with a perfect hatred of the holy Ghost : and againe , Psal. 139.22 . the world hateth him with a perfect hatred of a wicked spirite . As if he should say : It is impossible that there should be any agreement betweene me and the world . What shall I then doe ? shall I geue place & teach those things which please the world ? No : but with a stout courage I will set my selfe against it , and will as well despise and crucifie it , as it despiseth and crucifieth me .

To conclude , Paule here teacheth how we should fight against Sathan ( which not onely tormenteth our bodies with sundry afflictions , but also woundeth our hearts continually with his fiery dartes , Ephes. 6.16 . that by this continuance , when he can no otherwise preuaile , he may ouerthrow our faith , & bring vs from the truth & from Christ ) , namely that like as we see Paule him selfe to haue stoutly despised the world : so we also should despise the Deuill the Prince therof , with all his force , deceits & hellish furies , and so trusting to the aide and helpe of Christe , should triumph against him after this maner : O Sathan , the more thou hurtest and goest about to hurt me , the more proud and stout I am against thee , and laugh thee to scorne . The more thou terrifiest me , and seekest to bring me to desperation , so much the more confidence & boldnes I take , & glory in the middest of thy furies & malice : not by mine owne power , but by the power of my Lord and Sauiour Christe , whose strength is made perfect in my weaknes . 2. Cor. 1● . ● . Therfore when I am weake then am I strong . On the contrary , when he seeth his threatnings and terrours to be feared , he reioyceth , & then he terrifieth more and more such as are terrified already .

Verse . 15. For in Christe Iesu , neither circumcision auaileth any thing , nor vncircumcision , but a new creature .

This is a wonderfull kinde of speech which Paule here vseth when he sayth : neither circumcision nor vncircumcision preuaileth any thing . It may seeme that he should rather haue sayd : either circumcision or vncircumcision auaileth somwhat , seeing these are two contrary things . But now he denieth that either the one or the other do any thing auaile . As if he shuld haue said : Ye must mount vp higher : for circumcision and vncircumcision are things of no such importance that they are able to obtaine righteousnes before God . True it is that they are contrary the one to the other : Christian righteousnes . but this is nothing as touching christian righteousnes , which is not earthly but heauenvly , & therfore it consisteth not in corporal things . Therfore , whether thou be circumcised or vncircumcised , it is al one thing : for in Christ Iesu neither the one nor the other auaileth any thing at all .

The Iewes were greatly offended when they heard that circumcision auailed nothing . They easily graunted the vncircumcision auailed nothing . But they could not abide to heare that so much shuld be said of circumcision : for they fought euen vnto bloud for the defence of the law & circumcision . The Papistes also at this day do vehemently contend for the maintenance of their traditions as touching the eating of flesh , single life , holy daies & such other : and they excommunicate & curse vs which teach that in Christ Iesu these things do nothing auaile . But Paule sayth that we must haue an other thing which is much more excellent & precious , whereby we may obtaine righteousnes before God . In Christe Iesu ( sayth he ) neither circumcision nor vncircumcision , 1. Cor. 1. ● . neither single life nor mariage , neither meate nor fasting do any whit auaile . Meate maketh vs not acceptable before God . We are neither that better by abstaining , nor the worse by eating . All these things , yea the whole world with all the lawes and righteousnes therof , auaile nothing to Iustification .

Reason and the wisedom of the flesh doth not vnderstand this : for it perceiueth not those things which are of the spirit of God . 1. Cor. 2.14 . Therefore it will needes haue righteousnes to stand in outward things . But we are taught out of the word of God , that there is nothing vnder the sonne which auaileth vnto righteousnes before God , but Christ only , Without Christ there is no saluation . or ( as Paule sayeth here ) a new creature . Politike lawes , mens traditions , ceremonies of the church , yea and the law of Moises are such things as are without Christe : therefore they auaile not vnto righteousnes before God . We may vse them as things both good and necessary , but in their place and time . But if we talke of the matter of iustification , they auaile nothing , but hurt very much .

And by these two things : Circumcision & vncircumcision , Paule reiecteth al other things what so euer , and denieth that they auaile any thing in Christ Iesu , that is , in the cause of faith and saluation . For he taketh here a part for the whole , that is , Vncircumcision signifieth all the Gentiles , Circumcision all the Iewes . by vncircumcision he vnderstandeth all the Gentiles , by circumcision all the Iewes with all their force and all their glory . As if he sayd : whatsoeuer the Gentiles can doe with all their wisedom , righteousnes , lawes , power , kingdomes , Empires , it auaileth nothing in Christe Iesus . Also , whatsoeuer the Iewes are able to do , with their Moises , their law , their circumcision , their worshippings , their temple , their kingdom and priesthoode , it nothing auaileth . Wherefore in Christ Iesu or in the matter of Iustification we must not dispute of the lawes either of the Gentiles or of the Iewes , but we must simply pronounce that neither circumcision nor vncircumcision auaileth any thing .

Are the lawes then of no effect ? Not so . They be good and profitable : Lawes be good . albeit in their place and time , that is , in corporall and ciuill things , which without lawes cannot be guided . Moreouer we vse also in the churches certaine ceremonies and lawes : The vse of ceremonies and lawes . 1. Cor. 14.40 . not that the keping of them auaileth vnto righteousnes , but for good order , example , quietnes & concord , according to that saying : Let all things be done comely and orderly . But if lawes be so set forth and vrged as though the keping of them did iustifie a man , or the breaking thereof did condemne him , they ought to be taken away and to be abolished : for then Christ loseth his office and his glory , Gal. 3.5 . who onely iustifieth vs , and geueth vnto vs the holy Ghost . The Apostle therfore by these words plainly affirmeth that neither circumcision nor vncircumcision auaileth any thing , but the new creature , &c. Now , since that neither the lawes of the Gentiles nor of the Iewes auaile any thing , the Pope hath done most wickedly , in that he hath constrained men to keepe his lawes with the opinion of righteousnes .

Eph. 4.24 . A new creature . Now , a new creature whereby the image of God is renewed , is not made by any colour or counterfaiting of good works ( for in Christ Iesu neither circumcision auaileth any thing , nor vncircumcision ) but by Christ , by whom it is created after the image of God in righteousnes and true holines . When workes are done , they bring in deede a newe shew and outward appearance wherwith the world & the flesh are delited , but not a new creature : for the heart remaineth wicked as it was before , full of the contempt of God & infidelitie . Therfore a new creature is the worke of the holy Ghost , Actes . 15.9 . which clenseth our heart by faith , & worketh the feare of God , loue , chastity and other christian vertues , and geueth power to bridle the flesh & to reiect the righteousnes and wisedom of the world . Here is no colouring or new outward shew , but a thing done in deede . Here is created an other sense and an other iudgement , that is to say , altogether spirituall , which abhorreth those things that before it greatly estemed . The Monkish life and Order did so bewitch vs in time past , that we thought there was no other way to saluation . But now we iudge of it farre otherwise . We are now ashamed of those things which we adored as most heauenvly and holy , before we were regenerate into this new creature .

The renewing of the members of the body folow the renewing of the minde . Wherfore the chaunging of garments & other outward things is not a new creature ( as the Monkes dreame ) : but it is the renewing of the minde by the holy Ghost : after the which foloweth a chaunge of the members and senses of the whole body . For when the heart hath conceaued a new light , a new iudgement and new motions through the Gospell , it commeth to passe that the inward senses are also renewed : for the eares desire to heare the word of God , and not the traditions and dreames of men . The mouth and tounge doe not vaunt of their owne works , righteousnes and Rules : but they set forth the mercy of God onely offered vnto vs in Christ . These chaunges consist not in words , but are effectuall , and bring a new spirit , a new will , new senses & new operations of the flesh , so that the eyes , eares , mouth and tounge doe not onely see , heare and speake otherwise than they did before , but the minde also approueth , loueth and foloweth an other thing than it did before . For before being blinded with popish errours and darknes , it imagined God to be a marchaunt , The Papists imagined God to be a marchaunt , and to sell his grace for workes and merites . who would sell vnto vs his grace for our works and merites . But now in the light of the Gospell it assureth vs that we are counted righteous by faith onely in Christ . Therfore it now reiecteth all wilworkes and accomlisheth the workes of charitie & of our vocation commaunded by God . It praiseth & magnifieth God : it reioyceth and glorieth in the only trust and confidence of Gods mercy through Iesus Christ . If it must suffer any trouble or affliction , it endureth the same cherefully and gladly , although the flesh repine and grudge thereat . This Paule calleth a new creature .

Verse . 16. And to as many as walke according to this rule , peace be vpon them and mercy .

This he addeth as a conclusion . A right rule . This is the onely and true rule wherin we ought to walke , namely the new creature , which is neither circumcision nor vncircumcision , Eph. 4.24 . but the new man created vnto the image of God in righteousnes & true holines , which inwardly is righteous in the spirite , and outwardly is holy and cleane in the flesh . The Monkes haue a righteousnes and holines , The righteousnes of Monkes . but it is hypocriticall and wicked , because they hope not to be iustified by onely faith in Christe , but by the keping of their Rule . Moreouer , although outwardly they counterfet an holines , and refraine their eyes , handes , tounge & other members from euill : yet they haue an vncleane heart , ful of filthy lust , enuie , wrath , lecherie , idolatrie , contempt and hatred of God , blasphemie against Christe , &c. for they are most spitefull and cruell enemies of the truth . Wherefore the Rule and religion of the Monkes is most wicked , and accursed of God .

But this rule whereof Paule speaketh in this place , is blessed , by the which we liue in the Faith of Christe , and are made newe creatures , that is to say , righteous and holy in deede by the holy ghost , without any colouring or counterfetting . To them which walke after this rule belongeth peace , Peace . Mercy . that is , the fauour of God , forgeuenes of sinnes , quietnes of conscience , and mercy : that is to say , helpe in afflictions and pardon of the remnantes of sinne which remaine in our flesh . Yea although they which walke after this rule be ouertaken with any sinne , yet for that they are the children of grace and peace , mercy vpholdeth them , so that their sinne and fall shall not be layd vnto their charge .

Verse . 16. And vpon the Israel of God .

Here he toucheth the false apostles and Iewes , which gloried of their fathers , Rom. 9.4.5 . bragged that they were the people of God , that they had the lawe , &c. As if he sayd : They are the Israel of God , which with faithfull Abraham beleue the promises of God offered already in Christ , Rom. 9.7 8. whether they be Iewes or Gentiles , and not they which are begotten of Abraham , Isaac , and Iacob after the flesh . This matter is largely handled before in the third Chapter .

Verse . 17. From hence forth let no man put me to busines .

He concludeth his Epistle with a certaine indignation . As if he sayd : I haue faithfully taught the Gospel as I haue receaued it by the reuelation of Iesus Christ : Who so will not folow it , let him folowe what he will , so that hereafter he trouble me no more . At a word , this is my censure , that Christe which I haue preached is the onely high Priest and Sauiour of the world . Therefore either lette the world walke according to this rule , of which I haue spoken here & thorough out all this Epistle , or else let it perish for euer .

Verse . 17. For I beare in my body the markes of the Lord Iesus .

This is the true meaning of this place : The markes that be in my body doe shew well enough whose seruaunt I am . If I sought to please men , requiring circumcision & the keeping the law as necessary to saluation , and reioysing in your flesh as the false apostles doe , I needed not to beare these markes in my body . But because I am the seruaunt of Iesus Christe , and walke after a true rule : that is , I openly teach and confesse that no man can obtaine the fauour of God , righteousnes and saluation but by Christe alone , therfore it behoueth me to beare the badges of Christe my Lord : which be not markes of mine owne procuring , but are laid vppon me against my will by the world and the Deuill , for none other cause but for that I preach Iesus to be Christe .

He calleth therefore the stripes and sufferings which he did beare in his body , markes : also the fierie dartes of the Deuill , Ephes. 1.16 . anguish and terrour of spirite , &c. Of these sufferings he maketh mention euery where in his Epistles : As Luke also doth in the Acts. 1. Cor. 4.9 . I thinke ( sayth he ) that God hath sette forth vs the last Apostles as men appoynted to death : For we are made a gasing stocke vnto the world , and to the aungels , and to men . Againe : 1. Cor. 4.11.12.13 . Vnto this houre we both hunger and thirst , and are naked , and are buffeted , and haue no certaine dwelling place , and labour working with our owne handes : We are reuiled , we are persecuted , we are euill spoken of , 2. Cor. 6.4.5.6 . we are made as the filth of the world , the ofscouring of all things . Also in an other place . In much patience , in afflictions , in necessities , in distresses , in stripes , in prisonmentes , in tumultes , in labours , by watchings , by fastings , &c. And againe : 2. Cor. 11 . 2●.24.25 . ●● . In labours more aboundant , in stripes aboue measure , in prison more plenteously , in death oft . Of the Iewes fiue times receiued I fortie stripes saue one . I was thrise beaten with roddes , I was once stoned , I suffered thrise shippewracke , night and day haue I bene in the deepe sea . In iourneyings I was often , in perilles of waters , in perilles of robbers , in perilles of mine owne nation , in perilles among the Gentiles , in perilles in the Citie , in perilles in the wildernes , in perilles in the sea , in perilles among false brethren , &c.

These be the true markes and imprinted signes , The markes which we beare at this day . of which the Apostle speaketh in this place . The which we also at this day by the grace of God , beare in our bodies for Christes cause . For the world persecuteth & killeth vs , false brethren deadly hate vs , Sathan inwardly in our heart with his fiery dartes terrifieth vs , Ephes. 6.16 . and for none other cause but for that we teach Christ to be our righteousnes & life . These markes we choose not of any deuotion , neither do we gladly suffer them : but because the world and the Deuill do lay them vpon vs for Christes cause we are compelled to suffer them , and we reioyce in spirite with Paule ( which is alwayes willing , Math. 26.41 . glorieth , and reioyceth ) that we beare them in our body : for they are a seale and most sure testimonie of true doctrine and faith . These things Paule spake ( as I shewed afore ) with a certaine displeasure and indignation .

Verse . 18. Brethren , the grace of our Lord Iesus Christe be with your spirite , Amen .

This is his last farewell . He endeth the Epistle with the same wordes wherewith he began . As if he sayd : I haue taught you Christ purely : I haue entreated you : I haue chidden you , and I haue lette passe nothing which I thought profitable for you . I can say no more , but that I heartely pray , that our Lord Iesus Christe would blesse and encrease my labour , and gouerne you with his holy spirite for euer .

Thus haue ye the exposition of Paules Epistle to the Galathians . The Lord Iesus Christ , our iustifier and Sauiour , who gaue vnto me the grace and power to expound this Epistle and to you likewise to heare it , preserue and stablish both you and me ( which I most hartely desire ) , that we daily growing more and more in the knowledge of his grace and Faith vnfained , may be found vnblameable and without fault in the day of our redemption . To whom with the father and the holy Ghost be glory world without end . AMEN .

1. TIMOT . 1.

Vnto the King euerlasting , immortall , inuisible , vnto God onely wise be honour and glory for euer and euer . AMEN .

FINIS .